Church Fathers Commentary Mark 6

Theophylact of Ohrid: After the miracles that have been related, the Lord returns to His own country, not because He was ignorant that they would despise Him, but so that they might have no reason to say, “If You had come, we would have believed You.”

Wherefore it is said, And He went out from there, and came into His own country.

The Venerable Bede: He means His country is Nazareth, where He was brought up. But how great the blindness of the Nazarenes! They despise Him, whom they might know to be the Christ by His words and deeds, solely on account of His family.¹

It goes on: And when the Sabbath day had come, He began to teach in the synagogue; and many who heard Him were astonished, saying, “From where does this man get these things? And what is this wisdom that has been given to him, that even such mighty works are performed by his hands?”

By “wisdom” He means His doctrine, and by “mighty works,” the cures and miracles that He performed.

It goes on: Is not this the carpenter, the son of Mary?

St. Augustine of Hippo: Matthew indeed says that He was called the son of a carpenter, and we should not be surprised, since both could have been said; for they believed Him to be a carpenter because He was the son of a carpenter.²

Pseudo-Jerome: Jesus is called the son of a workman; however, this was the workman whose creation was the morning and the sun—that is, the first and second Church, which are figured in the healing of the woman and the young girl.

The Venerable Bede: For although human things are not to be compared with divine things, the type is still complete, because the Father of Christ works by fire and Spirit.

It goes on: ...the brother of James, Joses, Jude, and Simon? And are not His sisters here with us?

They bear witness that His brothers and sisters were with Him. These, however, are not to be understood as the sons of Joseph or of Mary, as heretics claim. Rather, as is common in Scripture, we must understand them to be His relatives, just as Abraham and Lot are called brothers, though Lot was Abraham's nephew.

And they were offended at Him. The stumbling and error of the Jews is our salvation and the condemnation of heretics. For they despised the Lord Jesus Christ so much that they called Him a carpenter and the son of a carpenter.

It goes on: And Jesus said to them, “A prophet is not without honor, but in his own country.”

Even Moses testifies that the Lord is called a Prophet in Scripture. Predicting His future Incarnation to the sons of Israel, he says, A Prophet shall the Lord raise up for you from your brethren (Acts 7:37). But not only He Himself, who is Lord of prophets, but also Elijah, Jeremiah, and the other minor prophets were received more poorly in their own country than in foreign cities. For it is almost natural for people to envy their fellow-townsmen; they do not consider the man's present works, but instead remember the weakness of his infancy.

Pseudo-Jerome: Often, a man's origin also brings him contempt, as it is written, Who is the son of Jesse? (1 Samuel 25:10). For the Lord has respect for the lowly; as for the proud, He beholds them from afar.

Theophylact of Ohrid: Alternatively, if the prophet has noble relatives, his countrymen hate them, and for that reason do not honor the prophet.

There follows: And He could there do no mighty work, etc. What, however, is expressed by He could not, we must take to mean He did not choose to. This was not because He was weak, but because they were faithless. Therefore, He did not perform any miracles there, because He spared them, lest they become worthy of greater blame for not believing, even with miracles before their eyes.

Alternatively, for performing miracles, not only the power of the Worker is necessary, but also the faith of the recipient, which was lacking in this case. Therefore, Jesus did not choose to perform any signs there.

There follows: And He marveled at their unbelief.

The Venerable Bede: This is not as if He, who knows all things before they happen, was wondering at something He did not expect. Rather, knowing the hidden things of the heart and wishing to show people that their unbelief was truly astonishing, He openly showed that He marveled.

And indeed, the blindness of the Jews is astonishing, for they neither believed what their prophets said about Christ, nor would they personally believe in Christ, who was born among them.

Mystically, Christ is despised in His own house and country—that is, among the Jewish people—and for this reason He performed few miracles there, so that they would not become completely inexcusable. But He performs greater miracles every day among the Gentiles, not so much in healing their bodies as in saving their souls.

Theophylact of Ohrid: The Lord preached not only in the cities but also in the villages, so that we may learn not to despise small things or always seek out large cities, but to sow the word of the Lord in remote and humble villages.

Therefore, it is said, "And He went round about the villages, teaching."

The Venerable Bede: Now our kind and merciful Lord and Master did not withhold His own virtues from His servants and disciples. Just as He Himself had healed every sickness and every infirmity, so also He gave the same power to His disciples.¹

Therefore, it goes on: "And He called to Him the twelve, and began to send them out two by two, and gave them power over unclean spirits."

Great is the difference between giving and receiving. Whatever He does is done in His own power, as Lord. If they do anything, they confess their own weakness and the power of the Lord, saying in the name of Jesus, "Arise, and walk."

Theophylact of Ohrid: Again, He sends the Apostles two by two so that they would be more effective; for, as the Preacher says, "Two are better than one" (Ecclesiastes 4:9). But if He had sent more than two, there would not have been a sufficient number to send them to many villages.

St. Gregory the Great: Furthermore, the Lord sent the disciples to preach two by two because there are two commandments of love: the love of God and the love of our neighbor. Since love cannot exist between fewer than two people, He implies to us that anyone who does not have love for his neighbor should in no way take upon himself the office of preaching.²

It continues: "And He commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse; but be shod with sandals; and not put on two coats."

The Venerable Bede: A preacher's trust in God should be so great that, even though he gives no thought to supplying his own needs in this present world, he should feel certain they will not go unmet, lest while his mind is occupied with temporal matters, he provides fewer eternal things to others.

Pseudo-Chrysostom: The Lord also gives them this command so that they might show by their way of life how far removed they were from the desire for riches.³

Theophylact of Ohrid: He was also instructing them by this not to be fond of receiving gifts, so that those who saw them proclaim poverty might be reconciled to it when they saw that the Apostles themselves possessed nothing.

St. Augustine of Hippo: Alternatively, according to Matthew, the Lord immediately added, "The workman is worthy of his meat" (Matthew 10:10), which sufficiently proves why He forbade them to carry or possess such things. It was not because these things were unnecessary, but because He sent them in such a way as to show that they were owed to them by the faithful to whom they preached the Gospel.⁴

From this, it is evident that the Lord did not mean by this command that the evangelists should live only on the gifts of those to whom they preach the Gospel; otherwise, the Apostle Paul would have transgressed this command when he supported himself by the labor of his own hands. Rather, the Lord meant that He had given them a power by which they could be assured that these things were due to them.

It is also often asked why Matthew and Luke related that the Lord commanded His disciples not to carry even a staff, while Mark says, "And He commanded them that they should take nothing for their journey, save a staff only." This question is resolved by supposing that the word "staff" has a different meaning in Mark, who says it should be carried, than it does in Matthew and Luke, who state the opposite.

For one might concisely say, "Take none of the necessities of life with you—no, not even a staff—except for a staff only." The phrase "no, not even a staff" could mean "not even the smallest thing." But the addition, "except for a staff only," could mean that through the power they received from the Lord—of which a staff is the symbol—they will lack nothing, not even the things they do not carry.

The Lord, therefore, said both things. But because one evangelist did not record both, people suppose that the one who said the staff should be taken (in one sense) contradicts the one who declared it should be left behind (in another sense). Now that a reason has been provided, however, let no one think so.

Likewise, when Matthew declares that shoes are not to be worn on the journey, he is forbidding anxiety about them, for people are anxious about carrying them so that they will not be without them. This also applies to the two coats: no one should be troubled about having only the one he is wearing out of anxiety that he might need another, since he could always obtain one through the power given by the Lord.

Similarly, Mark, by saying they are to wear sandals, warns us that this way of protecting the feet has a mystical meaning: the foot should be neither covered on top nor bare on the ground. That is, the Gospel should be neither hidden nor dependent on earthly comforts. And when He forbids them to possess, carry, or, more specifically, wear two coats, He commands them to walk in simplicity, not with duplicity. But whoever thinks that the Lord could not, in the same discourse, say some things figuratively and others literally should look into His other discourses, and he will see how rash and ignorant his judgment is.

The Venerable Bede: Again, by "two tunics," He seems to me to mean two sets of clothes. This does not mean that in places like Scythia, covered with ice and snow, a man should be content with only one garment. Rather, by "coat," I think a complete set of clothing is implied, so that, being clothed with one, we should not keep another out of anxiety for what might happen.

Pseudo-Chrysostom: Alternatively, Matthew and Luke allow neither shoes nor a staff, which is meant to indicate the highest perfection. But Mark permits them to take a staff and wear sandals, which is spoken as a concession (see 1 Corinthians 7:6).

The Venerable Bede: Again, allegorically, the bag symbolizes the burdens of this world, bread signifies temporal delights, and money in the belt represents hidden wisdom. This is because he who accepts the office of a teacher should neither be weighed down by the burden of worldly affairs, nor softened by carnal desires, nor hide the talent of the word entrusted to him within an inactive body.

It goes on: "And He said unto them, In what place soever ye enter into an house, there abide till ye depart from that place."

Here He gives a general command for constancy, that they should respect the bond of hospitality, adding that running from house to house is inconsistent with preaching the kingdom of heaven.

Theophylact of Ohrid: This was so they would not be accused of gluttony for moving from one house to another. It continues, "And whoever shall not receive you..." The Lord commanded this so that they might show they had traveled a long way for their sake, but in vain. Or, it was because they received nothing from them—not even the dust they shake off—so that it might be a testimony against them, that is, for their conviction.

Pseudo-Chrysostom: Alternatively, it might be a witness to the hardship of the journey they endured for them; or it is as if the dust of the preachers' sins was turned against themselves.

It continues: "And they went out and preached that people should repent. And they cast out many demons and anointed with oil many who were sick and healed them."

Mark alone mentions their anointing with oil. James, however, in his canonical Epistle, says something similar. For oil both refreshes us in our labors and gives us light and joy. But again, oil signifies the mercy of God's anointing, the healing of sickness, and the enlightenment of the heart, all of which is accomplished through prayer.

Theophylact of Ohrid: It also signifies the grace of the Holy Spirit, by which we are relieved from our labors and receive light and spiritual joy.

The Venerable Bede: From the Apostles' actions, it is evident that it is an ancient custom of the holy Church for people who are possessed or afflicted with any disease to be anointed with oil consecrated by a priest's blessing.

Glossa Ordinaria: After the preaching of Christ's disciples and the working of miracles, the Evangelist fittingly adds an account of the report that arose among the people.

Therefore, he says, And king Herod heard of him.

Pseudo-Chrysostom: This Herod is the son of the first Herod, under whom Joseph had taken Jesus into Egypt. Matthew calls him a Tetrarch, and Luke mentions him as ruling over one-fourth of his father's kingdom, for the Romans divided his father's kingdom into four parts after his death.

Mark, however, calls him a king, either using his father's title or because this was in keeping with his own desire.¹

Pseudo-Jerome: It goes on, For his name was spread abroad.

For it is not right that a candle should be placed under a bushel. And they said—that is, some of the multitude—that John the Baptist was risen from the dead, and therefore mighty works do show themselves forth in him.

The Venerable Bede: Here we are taught how great the envy of the Jews was. For behold, they believe that John, of whom it was said that he performed no miracle, could rise from the dead without the testimony of anyone. Yet they chose to believe that Jesus—who was approved by God with miracles and signs, and whose resurrection was preached by angels, apostles, men, and women—was carried away by theft, rather than to suppose that he had risen again.²

In saying that John had risen from the dead and that mighty works were therefore at work in him, these people had a correct understanding of the power of the resurrection. For when people rise from the dead, they will have much greater power than they possessed while still weighed down by the weakness of the flesh.

It continues: But others said, That it is Elias.

Theophylact of Ohrid: For John rebuked many people when he said, Ye generation of vipers.

It goes on: But others said, That it is a prophet, or as one of the prophets.

Pseudo-Chrysostom: It seems to me that this prophet is the one of whom Moses said, God will raise up a prophet unto thee of thy brethren (Deuteronomy 18:15). They were indeed correct, but because they were afraid to say openly, "This is the Christ," they used the words of Moses, veiling their own conjecture for fear of their rulers.³

It continues: But when Herod heard of this, he said, It is John, whom I beheaded: he is risen from the dead. Herod says this expressly in irony.

Theophylact of Ohrid: Alternatively, Herod, knowing that he had unjustly slain John, who was a righteous man, thought that he had risen from the dead and received the power to work miracles through his resurrection.

St. Augustine of Hippo: In these words, Luke corroborates Mark, at least on this point: that others, and not Herod, first said that John had risen. Luke represented Herod as hesitating and recorded his words as, John have I beheaded, but who is this of whom I hear such things? (Luke 9:7).⁴

We must suppose, however, that after this hesitation, Herod confirmed for himself what others had said. For, as Matthew relates, he says to his servants, This is John the Baptist; he has risen from the dead (Matthew 14:2).

Alternatively, his words could be interpreted as indicating that he is still hesitating. This is especially so since Mark, who had previously said that others declared John had risen, also plainly states that Herod said, It is John, whom I beheaded: he is risen from the dead. These words can also be interpreted in two ways: either as an affirmation or as an expression of doubt.

Theophylact of Ohrid: The Evangelist Mark, taking his cue from what came before, here relates the death of the Forerunner, saying, “For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her.”

The Venerable Bede: Ancient history relates that Philip—the son of Herod the Great, under whom the Lord fled into Egypt, and the brother of this Herod, under whom Christ suffered—married Herodias, the daughter of King Aretas. However, after some disagreements arose with his son-in-law, her father took his daughter away and, to the sorrow of her former husband, gave her in marriage to his enemy. Therefore, John the Baptist rebuked Herod and Herodias for contracting an unlawful union, because it was not permitted for a man to marry his brother's wife during his lifetime.

Theophylact of Ohrid: The law also commanded a brother to marry his brother's wife if he died without children, but in this case, there was a daughter, which made the marriage criminal.

There follows: “Therefore Herodias had a quarrel against him, and would have killed him; but she could not.”

The Venerable Bede: For Herodias was afraid that Herod might repent at some point, or be reconciled to his brother Philip, and so the unlawful marriage would be dissolved.

It goes on: “For Herod feared John, knowing that he was a just man, and a holy.”

Glossa Ordinaria: He feared him, I say, because he revered him, for he knew him to be just in his dealings with people and holy toward God, and he made sure that Herodias did not kill him. “And when he heard him, he did many things,” for he thought that he spoke by the Spirit of God, “and heard him gladly,” because he considered what he said to be beneficial.

Theophylact of Ohrid: But see how great the fury of lust is, for although Herod had such awe and fear of John, he forgets it all so that he may cater to his fornication.

Remigius of Auxerre: For his lustful will drove him to seize a man whom he knew to be just and holy. And by this, we may see how a lesser fault became the cause of a greater one for him, as it is said, “He which is filthy, let him be filthy still” (Revelation 22:11).

It goes on: “And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee.”

The Venerable Bede: The only men we read of as celebrating their birthdays with festive joy are Herod and Pharaoh. But each, with an evil omen, stained his birthday with blood. Herod, however, did so with much greater wickedness, as he killed the holy and guiltless teacher of truth at the wish and request of a female dancer.

For there follows: “And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.”

Theophylact of Ohrid: For during the banquet, Satan danced in the person of the young woman, and the wicked oath was fulfilled.

For it goes on: “And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.”

The Venerable Bede: His oath does not excuse his murder, for perhaps his reason for swearing was so that he might find an opportunity to kill him. If she had demanded the death of his father or mother, he surely would not have granted it.

It goes on: “And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.”

Blood is a fitting reward to ask for a deed like dancing.

It goes on: “And she came in straightway with haste, etc.”

Theophylact of Ohrid: The malicious woman begged that the head of John be given to her immediately—that is, at once, in that very hour—for she feared that Herod might repent.

There follows: “And the king was exceeding sorry.”

The Venerable Bede: It is common in Scripture for the historian to relate events as they were believed by everyone at the time; thus, Joseph is called the father of Jesus by Mary herself. So now Herod is also said to be “exceeding sorry,” because that is what the guests thought, since the hypocrite wore sadness on his face when he had joy in his heart. He then excuses his wickedness with his oath, so that he might be impious under the pretense of piety.

Therefore, there follows: “For his oath's sake, and for their sakes who sat with him, he would not reject her.”

Theophylact of Ohrid: Herod, not being his own master but full of lust, fulfilled his oath and killed the just man. It would have been better, however, to break his oath than to commit so great a sin.

The Venerable Bede: In what is added, “And for their sakes who sat with him,” he wishes to make everyone a partaker in his guilt, so that a bloody feast might be set before luxurious and impure guests.

Therefore, it goes on: “But sending an executioner, he commanded his head to be brought in a charger.”

Theophylact of Ohrid: A “spiculator” is the public servant commissioned to put men to death.

The Venerable Bede: Now Herod was not ashamed to bring the head of a murdered man before his guests, but we do not read of such an act of madness in Pharaoh. From both examples, however, it is proven to be more useful to often call to mind the coming day of our death—through fear and chaste living—than to celebrate the day of our birth with luxury. For man is born into the world for toil, but the elect pass through death out of the world to rest.

It goes on: “And he beheaded him in prison, etc.”

St. Gregory the Great: I cannot, without the greatest wonder, reflect that he who was filled with the spirit of prophecy even in his mother's womb, and who was the greatest who had arisen among those born of women, was sent to prison by wicked men, beheaded for a girl's dance, and, though a man of such great austerity, met his death through such a foul instrument.

Are we to suppose that there was some evil in his life to be wiped away by so ignominious a death? When, however, could he have committed a sin even in his eating, when his food was only locusts and wild honey? How could he offend in his conduct, when he never left the wilderness? How is it that Almighty God so despises in this life those whom He has so sublimely chosen before all ages, if not for the reason, plain to the faithful, that He thus lowers them to the humblest place because He sees how He is rewarding them in the highest? Outwardly He casts them down among despised things, because inwardly He draws them up to what is incomprehensible. Let each person then infer from this what those whom He rejects will suffer, if He so grieves those whom He loves.¹

There follows: “And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.”

The Venerable Bede: Josephus relates that John was brought bound into the castle of Machaerus and there killed. Ecclesiastical history (Theodoret, Historia Ecclesiastica 3.3) says that he was buried in Sebaste, a city of Palestine, once called Samaria. The beheading of John the Baptist signifies the diminishing of the fame by which the people thought he was the Christ, just as the raising of our Savior on the cross typifies the advance of the faith, in that He Himself, who was first seen as a prophet by the multitude, was recognized as the Son of God by all the faithful.

Therefore, John, who was destined to decrease, was born when the daylight begins to grow short, but the Lord was born at that season of the year in which the day begins to lengthen.

Theophylact of Ohrid: In a mystical sense, however, Herod, whose name means “of skin,” represents the people of the Jews, and the wife to whom he was wedded represents vainglory. Their daughter—a false understanding of the Scriptures—even now encircles the Jews with her dance. Indeed, they beheaded John (that is, the word of prophecy) and hold to him without Christ, his head.

Pseudo-Jerome: Alternatively, the head of the Law, which is Christ, is cut off from His own body (that is, the Jewish people) and is given to a Gentile young woman (that is, the Roman Church). The young woman then gives it to her adulterous mother (that is, the synagogue), who in the end will believe. The body of John is buried and his head is put on a dish; thus the human Letter is covered over, while the Spirit is honored and received on the altar.

Glossa Ordinaria: The Evangelist, after relating the death of John, gives an account of what Christ did with His disciples after John's death, saying, And the Apostles gathered themselves together unto Jesus, and told Him all things, both what they had done, and what they had taught.

Pseudo-Jerome: For they return to the fountainhead from where the streams flow; those who are sent by God always offer up thanks for what they have received.

Theophylact of Ohrid: Let us also learn, when we are sent on any mission, not to go far away or overstep the bounds of the office committed to us. Instead, we should go often to Him who sends us and report all that we have done and taught, for we must not only teach but also act.

The Venerable Bede: Not only do the Apostles tell the Lord what they themselves had done and taught, but His own and John's disciples together also tell Him what John had suffered during the time that they were busy teaching, as Matthew relates.

The passage continues: And He said to them, Come you yourselves apart...

St. Augustine of Hippo: This is said to have taken place after the passion of John; therefore, what is related first actually took place last. For it was by these events that Herod was moved to say, This is John the Baptist, whom I beheaded.¹

Theophylact of Ohrid: Again, He goes into a deserted place out of humility. But Christ makes His disciples rest so that those who are set over others may learn that people who labor in any work or in the word deserve rest and ought not to labor continually.

The Venerable Bede: He shows why it was necessary to give His disciples rest when He adds, For there were many coming and going, and they had no leisure so much as to eat. We can see from this how great the happiness of that time was, both from the toil of the teachers and the diligence of the learners.

The passage continues: And embarking in a ship, they departed into a deserted place privately.

The disciples did not enter the ship alone; taking the Lord with them, they went to a deserted place, as Matthew shows (Matthew 14). Here, by seeking a deserted place, He tests the faith of the multitude to see if they cared enough to follow Him.

And they do follow Him. Not on horseback or in carriages, but laboriously coming on foot, they show how great their eagerness is for their salvation.

The text continues: And the people saw them departing, and many knew Him, and ran on foot there out of all the cities, and outran them.

By saying that the people outran them on foot, it is proved that the disciples with the Lord did not cross to the other bank of the sea or of the Jordan. Instead, they went to the nearest places in the same region, where the local people could reach them on foot.

Theophylact of Ohrid: So do not wait for Christ until He Himself calls you, but outrun Him and come before Him.

The text continues: And Jesus when He came out saw many people, and was moved with compassion towards them, because they were as sheep having no shepherd.

The Pharisees, being ravenous wolves, did not feed the sheep but devoured them. For this reason, the people gathered to Christ, the true Shepherd, who gave them spiritual food: the word of God.

Therefore, the passage continues: And He began to teach them many things.

Seeing that those who followed Him because of His miracles were tired from the long journey, He pitied them and wished to satisfy their desire by teaching them.

The Venerable Bede: Matthew says that He healed their sick, for the true way to pity the poor is to open the way of truth to them by teaching and to relieve their bodily pains.²

Pseudo-Jerome: Mystically, however, the Lord took aside those whom He chose so that, though living among evil men, they might not apply their minds to evil things, like Lot in Sodom, Job in the land of Uz, and Obadiah in the house of Ahab.

The Venerable Bede: Leaving Judea, the holy preachers, in the desert of the Church and overwhelmed by the burden of their tribulations among the Jews, obtained rest by imparting the grace of faith to the Gentiles.³

Pseudo-Jerome: The rest of the saints on earth is indeed little and their labor is long, but afterward, they are commanded to rest from their labors. Just as in the ark of Noah, some animals that were inside were sent out, while those that were outside rushed in, so it is in the Church: Judas left, and the thief came to Christ.

As long as people fall away from the faith, the Church can have no refuge from grief, for Rachel weeping for her children would not be comforted. Moreover, this world is not the banquet where the new wine is drunk, where the new song will be sung by men made new, and where this mortal shall have put on immortality.

The Venerable Bede: But when Christ goes to the deserts of the Gentiles, many groups of the faithful, leaving the walls of their cities—that is, their old way of life—follow Him.⁴