Christ teaches at Nazareth: he sends forth the twelve apostles: he feeds five thousand with five loaves; and walks upon the sea.
In his owne countrey (signifying the reprobate Iewes) he is contemned, and therfore worketh litle in respect. 6 His Apostles preache euery where and worke miracles, so that King Herode (who shamefully killed Iohn Baptist) and others are striken with great admiration. 30 After Iohns death he goeth into the Desert, where great concurse being vnto him, he feedeth 5000 with fiue loaues. 46 And after he hath praied long in the mountaine, he walketh vpon the sea. 53 And with the very touche of his garments hemme he healeth innumerable.
1And going out from thence, he went into his own country; and his disciples followed him.E quindi partitosi andò alla sua patria: e lo seguitavano i suoi discepoli:AND going out from thence, he vvent into his countrie: and his Disciples folovved him.Et egressus inde, abiit in patriam suam: et sequebantur eum discipuli sui: 2And when the Sabbath was come, he began to teach in the synagogue: and many hearing him were in admiration at his doctrine, saying: How came this man by all these things? and what wisdom is this that is given to him, and such mighty works as are wrought by his hands?E venuto il sabato, cominciò a insegnare nella sinagoga: e molti all'udirlo restavano ammirati del suo sapere, e dicevano: Donde ha cavato costui tutte queste cose? e che sapienza è quella, che gli è stata conceduta? e quali maraviglie sono per mano di lui operate?and vvhen the Sabboth vvas come, he began to teach in the Synagogue: and many hearing him vvere in admiration at his doctrine, saying, How came this felovv by al these things? and vvhat vvisedom is this that is giuen to him, and such vertues as are vvrought by his hands?et facto sabbato cœpit in synagoga docere: et multi audientes admirabantur in doctrina ejus, dicentes: Unde huic hæc omnia ? et quæ est sapientia, quæ data est illi, et virtutes tales, quæ per manus ejus efficiuntur ? 3Is not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us? And they were scandalized in regard of him.Non è egli costui quel legnaiuolo, figlio di Maria, fratello di Giacomo, e di Giuseppe, e di Giuda, e di Simone? e non abbiamo qui tra di noi le sue sorelle? E si scandalizzavano di lui.Is not this the Carpenter, the sonne of MARIE, the brother of Iames and Ioseph and Iude and Simon? why, are not also his sisters here vvith vs? And they vvere scandalized in him.Nonne hic est faber, filius Mariæ, frater Jacobi, et Joseph, et Judæ, et Simonis ? nonne et sorores ejus hic nobiscum sunt ? Et scandalizabantur in illo. 4And Jesus said to them: A prophet is not without honour, but in his own country, and in his own house, and among his own kindred.Ma Gesù diceva loro: Non è il profeta senza onore, fuorichè nella sua patria, e in casa sua, e tra' suoi parenti.And IESVS said to them, That there is not a Prophet vvithout honour, but in his ovvne countrie, and in his ovvne house, and in his ovvne kinred.Et dicebat illis Jesus: Quia non est propheta sine honore nisi in patria sua, et in domo sua, et in cognatione sua.
5And he could not do any miracles there, only that he cured a few that were sick, laying his hands upon them.E non poteva far ivi alcun miracolo, se non che guarì pochi malati, imponendo loro le mani.and he could not doe any miracle there, but only cured a fevv that vvere sicke, imposing his handsEt non poterat ibi virtutem ullam facere, nisi paucos infirmos impositis manibus curavit: 6And he wondered because of their unbelief, and he went through the villages round about teaching.E si maravigliava della loro incredulità, e girava pei castelli d'intorno, insegnando.and he marueled because of their incredulity, and he vvent about the tovvnes in circuite teaching.et mirabatur propter incredulitatem eorum, et circuibat castella in circuitu docens. 7And he called the twelve; and began to send them two and two, and gave them power over unclean spirits.E chiamò a se i dodici: e cominciò a mandargli a due a due, e dava loro potestà sopra gli spiriti immondi.And he called the Tvvelue: and began to send them tvvo and tvvo, and gaue them povver ouer vncleane spirits.Et vocavit duodecim: et cœpit eos mittere binos, et dabat illis potestatem spirituum immundorum. 8And he commanded them that they should take nothing for the way, but a staff only; no scrip, no bread, nor money in their purse,E ordinò loro di non prender nulla pel viaggio, eccetto il solo bastone, non pane, non bisaccia, non denaro nella borsa;And he commaunded them that they should take nothing for the vvay, but a rod only: not skrippe, not bread, nor money in their purse,Et præcepit eis ne quid tollerent in via, nisi virgam tantum: non peram, non panem, neque in zona æs, 9But to be shod with sandals, and that they should not put on two coats.Ma di calzarsi di sandali, e di non avere due vesti da vestirsi.but shod vvith sandals, and that they should not put on tvvo coates.sed calceatos sandaliis, et ne induerentur duabus tunicis. 10And he said to them: Wheresoever you shall enter into an house, there abide till you depart from that place.E diceva loro: In qualunque casa entriate, trattenetevi in essa, fino a tanto che quindi partiate:And he said to them, Whithersoeuer you shal enter into an house, there tarie til you depart thence.Et dicebat eis: Quocumque introieritis in domum, illic manete donec exeatis inde: 11And whosoever shall not receive you, nor hear you; going forth from thence, shake off the dust from your feet for a testimony to them.E dovunque non vorranno ricevervi, nè ascoltarvi, ritirandovi di lì, scuotete la polvere de' vostri piedi in testimonianza per essi.and vvhosoeuer shal not receiue you, nor heare you: going forth from thence shake of the dust from your feete for a testimonie to them.et quicumque non receperint vos, nec audierint vos, exeuntes inde, excutite pulverem de pedibus vestris in testimonium illis.
12And going forth they preached that men should do penance:Ed essi andarono, e predicavano (agli uomini), che facessero penitenza.And going forth they preached that they should doe penance:Et exeuntes prædicabant ut pœnitentiam agerent: 13And they cast out many devils, and anointed with oil many that were sick, and healed them.E cacciavano molti demonj, e ungevano con olio molti malati, e li risanavano.and they cast out many diuels, and anointed vvith oile many sicke, and healed them.et dæmonia multa ejiciebant, et ungebant oleo multos ægros, et sanabant. 14And king Herod heard, (for his name was made manifest,) and he said: John the Baptist is risen again from the dead, and therefore mighty works shew forth themselves in him.Venne ciò a notizia del re Erode (imperocché si era sparsa la sua rinomanza) e diceva: Giovanni Batista è risuscitato da morte: e in lui perciò' spiccano le virtù.And king Herod heard (for his name vvas made manifest) and he said, That Iohn the Baptist is risen againe from the dead, and therfore vertues vvorke in him.Et audivit rex Herodes (manifestum enim factum est nomen ejus), et dicebat: Quia Joannes Baptista resurrexit a mortuis: et propterea virtutes operantur in illo. 15And others said: It is Elias. But others said: It is a prophet, as one of the prophets.Altri poi dicevano: Egli è Elia, Altri dicevano: Egli è un profeta, come uno de' profeti.And others said, That it is Elias. But others said, That it is a Prophet, as one of the Prophets.Alii autem dicebant: Quia Elias est; alii vero dicebant: Quia propheta est, quasi unus ex prophetis. 16Which Herod hearing, said: John whom I beheaded, he is risen again from the dead.Ma Erode, quando ne ebbe sentito parlare, disse: Questi è quel Giovanni cui io tagliai la testa, egli è risuscitato da morte.Which Herod hearing, said, Iohn vvhom I beheaded, he is risen againe from the dead.Quo audito Herodes ait: Quem ego decollavi Joannem, hic a mortuis resurrexit. 17For Herod himself had sent and apprehended John, and bound him in prison for the sake of Herodias the wife of Philip his brother, because he had married her.Imperocché Erode avea mandato a pigliare Giovanni, e lo tenne legato in prigione per causa di Erodiade moglie di Filippo suo fratello, perché egli se l'era presa per moglie.For the said Herod sent and apprehended Iohn, and bound him in prison for Herodias the vvife of Philippe his brother, because he had maried her.Ipse enim Herodes misit, ac tenuit Joannem, et vinxit eum in carcere propter Herodiadem uxorem Philippi fratris sui, quia duxerat eam. 18For John said to Herod: It is not lawful for thee to have thy brother’s wife.Imperocché Giovanni diceva ad Erode: Non è lecito a te di ritenere la moglie di tuo fratello.For Iohn said to Herod, It is not lavvful for thee to haue thy brothers vvife.Dicebat enim Joannes Herodi: Non licet tibi habere uxorem fratris tui.
19Now Herodias laid snares for him: and was desirous to put him to death and could not.Ed Erodiade gli tendeva insidie: e bramava di farlo morire; ma non le riusciva.And Herodias lay in vvaite for him: and vvas desirous to kil him, and could not.Herodias autem insidiabatur illi: et volebat occidere eum, nec poterat. 20For Herod feared John, knowing him to be a just and holy man: and kept him, and when he heard him, did many things: and he heard him willingly.Imperocché Erode temeva Giovanni, sapendo, che era uomo giusto, e santo: e lo difendeva, e a persuasione di lui faceva molte cose, e lo sentiva volentieri.For Herod feared Iohn, knovving him to be a iust and holy man: and he kept him, and by hearing him did many things: and he heard him gladly.Herodes enim metuebat Joannem, sciens eum virum justum et sanctum: et custodiebat eum, et audito eo multa faciebat, et libenter eum audiebat. 21And when a convenient day was come, Herod made a supper for his birthday, for the princes, and tribunes, and chief men of Galilee.Ma venuto un giorno favorevole, Erode fece una cena il suo dì natalizio ai grandi della corte, e ai tribuni, e ai principali della Galilea:And vvhen a conuenient day vvas fallen, Herod made the supper of his birth-day to the Princes and the Tribunes and the cheefe of Galilee.Et cum dies opportunus accidisset, Herodes natalis sui cœnam fecit principibus, et tribunis, et primis Galilææ: 22And when the daughter of the same Herodias had come in, and had danced, and pleased Herod, and them that were at table with him, the king said to the damsel: Ask of me what thou wilt, and I will give it thee.Ed essendo entrata la figliuola della stessa Erodiade a ballare, ed essendo piaciuta ad Erode, e ai convitati, il re disse alla fanciulla: Chiedimi quello, che vuoi, e te lo darò:And vvhen the daughter of the same Herodias came in, and had daunced, and pleased Herod, and them that sate vvith him at the table: the King said to the damsel, Aske of me vvhat thou vvilt, and I vvil giue it thee,cumque introisset filia ipsius Herodiadis, et saltasset, et placuisset Herodi, simulque recumbentibus, rex ait puellæ: Pete a me quod vis, et dabo tibi: 23And he swore to her: Whatsoever thou shalt ask I will give thee, though it be the half of my kingdom.E le giurò: Qualunque cosa mi chiederai, te la darò, abbenchè sia la metà del mio regno.and he svvate to her, That vvhatsoeuer thou shalt aske I vvil giue thee, though the halfe of my kingdom.et juravit illi: Quia quidquid petieris dabo tibi, licet dimidium regni mei.
24Who when she was gone out, said to her mother, What shall I ask? But she said: The head of John the Baptist.Ed ella uscita che fu, disse a sua madre: Che dimanderò? Ed ella dissele: La testa di Giovanni Batista.Who vvhen she vvas gone forth, said to her mother, What shal I aske? But she said, The head of Iohn the Baptist.Quæ cum exisset, dixit matri suæ: Quid petam ? At illa dixit: Caput Joannis Baptistæ. 25And when she was come in immediately with haste to the king, she asked, saying: I will that forthwith thou give me in a dish, the head of John the Baptist.E ritornata subito frettolosamente dal re, gli fece la domanda, dicendo: Voglio, che tu mi dia subito in un bacile la testa di Giovanni Batista.And vvhen she vvas gone in by and by vvith hast to the King, she asketh saying, I vvil that forthvvith thou giue me in a platter the head of Iohn the Baptist.Cumque introisset statim cum festinatione ad regem, petivit dicens: Volo ut protinus des mihi in disco caput Joannis Baptistæ. 26And the king was struck sad. Yet because of his oath, and because of them that were with him at table, he would not displease her:E rattristatosi il re per risguardo al giuramento, e a' convitati, non volle disgustarla:And the King vvas stroken sad. Because of his othe and for them that sate together at table he vvould not displease her:Et contristatus est rex: propter jusjurandum, et propter simul discumbentes, noluit eam contristare: 27But sending an executioner, he commanded that his head should be brought in a dish.Ma spedì il carnefice, e ordinò, che fosse portata la testa di lui in un bacile. E questi lo decollò nella prigione.but sending the hangman, commaunded that his head should be brought in a platter.sed misso speculatore præcepit afferri caput ejus in disco. Et decollavit eum in carcere, 28And he beheaded him in the prison, and brought his head in a dish: and gave it to the damsel, and the damsel gave it to her mother.E portò in un bacile la testa di lui: e la dette alla fanciulla, e la fanciulla la dette alla madre sua.And he beheaded him in the prison, and brought his head in a platter: and gaue it to the damsel, and the damsel gaue it to her mother.et attulit caput ejus in disco: et dedit illud puellæ, et puella dedit matri suæ. 29Which his disciples hearing came, and took his body, and laid it in a tomb.Il che risaputosi da' suoi discepoli, andarono a prendere il suo corpo, e gli diedero sepoltura.Which his disciples hearing came, and tooke his body: and they put it in a monument.Quo audito, discipuli ejus venerunt, et tulerunt corpus ejus: et posuerunt illud in monumento.
30And the apostles coming together unto Jesus, related to him all things that they had done and taught.Ma ritornati gli Apostoli da Gesù gli detter parte di tutto quello, che avevan fatto, e insegnato.And the Apostles gathering together vnto Iesus, made relation to him of al things that they had done and taught.Et convenientes Apostoli ad Jesum, renuntiaverunt ei omnia quæ egerant, et docuerant. 31And he said to them: Come apart into a desert place, and rest a little. For there were many coming and going: and they had not so much as time to eat.Ed egli disse loro: Venite in disparte in luogo solitario, e riposatevi alcun poco. Imperocché eran molti qui, che andavan, e venivano: e non avevano nemmeno tempo di prender cibo.And he said to them, Come apart into the desert place, and rest a litle. For there vvere that came and vvent, many: and they had not so much as space to eate.Et ait illis: Venite seorsum in desertum locum, et requiescite pusillum. Erant enim qui veniebant et redibant multi: et nec spatium manducandi habebant. 32And going up into a ship, they went into a desert place apart.E montati in barca, se ne andarono in luogo appartato, e deserto.And going vp into the boate, they vvent into a desert place apart.Et ascendentes in navim, abierunt in desertum locum seorsum. 33And they saw them going away, and many knew: and they ran flocking thither on foot from all the cities, and were there before them.E furono veduti, e osservati da molti, mentre si partivano: e concorsero per terra a quel luogo da tutte le città, e vi giunsero prima di loro.And they savv them going avvay, and many knevv: and they ranne flocking thither on foote from al cities, and preuented them.Et viderunt eos abeuntes, et cognoverunt multi: et pedestres de omnibus civitatibus concurrerunt illuc, et prævenerunt eos. 34And Jesus going out saw a great multitude: and he had compassion on them, because they were as sheep not having a shepherd, and he began to teach them many things.E nello sbarcare Gesù vide la gran folla: e n'ebbe compassione; imperocché erano come pecore senza pastore, e incominciò a insegnar loro molte cose.And going forth, IESVS savv a great multitude: and he had compassion on them, because they vvere as sheepe not hauing a shepheard, and he began to teach them many things.Et exiens vidit turbam multam Jesus: et misertus est super eos, quia erant sicut oves non habentes pastorem, et cœpit docere multa. 35And when the day was now far spent, his disciples came to him, saying: This is a desert place, and the hour is now past:E facendosi tardi, se gli accostarono i discepoli a dirgli: Questo è un luogo deserto, e l'ora è già avanzata,And vvhen the day vvas novv farre spent, his Disciples came to him, saying, This is a desert place, and the houre is novv past:Et cum jam hora multa fieret, accesserunt discipuli ejus, dicentes: Desertus est locus hic, et jam hora præteriit:
36Send them away, that going into the next villages and towns, they may buy themselves meat to eat.Licenzia questa gente, affinchè vadano ne' vicini villaggi, e castelli a comperarsi da mangiare.dimisse them, that going out into the next villages and tovvnes, they may bie them selues meates to eate.dimitte illos, ut euntes in proximas villas et vicos, emant sibi cibos, quos manducent. 37And he answering said to them: Give you them to eat. And they said to him: Let us go and buy bread for two hundred pence, and we will give them to eat.Ma egli rispose loro, e disse: Datele voi da mangiare: Ed essi dissero: Andiamo a comperare per dugento denari di pane, e le daremo da mangiare.And he ansvvering said, Giue ye them to eate. And they said to him, Let vs goe and bie bread for tvvo hundred pence: and vve vvil giue them to eate.Et respondens ait illis: Date illis vos manducare. Et dixerunt ei: Euntes emamus ducentis denariis panes, et dabimus illis manducare. 38And he saith to them: How many loaves have you? go and see. And when they knew, they say: Five, and two fishes.Ed egli rispose loro: Andate, e vedete, quanti pani abbiate. E veduto che ebbero, gli dissero: Cinque, e due pesci.And he saith to them, Hovv many loaues haue you? goe and see. And vvhen they knevv, they say, Fiue, and tvvo fishes.Et dicit eis: Quot panes habetis ? ite, et videte. Et cum cognovissent, dicunt: Quinque, et duos pisces. 39And he commanded them that they should make them all sit down by companies upon the green grass.E ordinò loro, che facesser sedere tutta quella gente distribuita in tante tavolate sull'erba verde.And he commaunded them that they should make al sit dovvne, by companies vpon the greene grasse.Et præcepit illis ut accumbere facerent omnes secundum contubernia super viride fœnum. 40And they sat down in ranks, by hundreds and by fifties.E si misero a sedere divisi in brigate qual di cento, e qual di cinquanta uomini l'una.And they sate dovvne in rankes by hundreds and fifties.Et discubuerunt in partes per centenos et quinquagenos. 41And when he had taken the five loaves, and the two fishes: looking up to heaven, he blessed, and broke the loaves, and gave to his disciples to set before them: and the two fishes he divided among them all.E presi i cinque pani, e i due pesci, alzati gli occhi al cielo, benedisse, e spezzò i pani, e li dette a' suoi discepoli, affinchè li ponesser loro dinanzi: e divise tra tutti i due pesci.And vvhen he had taken the fiue loaues, and the tvvo fishes: looking vp vnto heauen, he blessed, and brake the loaues, and gaue to his Disciples to set before them: and the tvvo fishes he deuided to al.Et acceptis quinque panibus et duobus pisces, intuens in cælum, benedixit, et fregit panes, et dedit discipulis suis, ut ponerent ante eos: et duos pisces divisit omnibus.
42And they all did eat, and had their fill.E tutti mangiarono, e si satollarono.And al did eate, and had their fill.Et manducaverunt omnes, et saturati sunt. 43And they took up the leavings, twelve full baskets of fragments, and of the fishes.E de' pezzi raccolsero dodici sporte piene, e de' pesci (n'avanzò.)And they tooke vp the leauings, tvvelue ful baskets of fragments: and of the fishes.Et sustulerunt reliquias, fragmentorum duodecim cophinos plenos, et de piscibus. 44And they that did eat, were five thousand men.Or quelli, che avevan mangiato, erano cinque mila uomini.And they that did eate, vvere fiue thousand men.Erant autem qui manducaverunt quinque millia virorum. 45And immediately he obliged his disciples to go up into the ship, that they might go before him over the water to Bethsaida, whilst he dismissed the people.E immediatamente costrinse i suoi discepoli a montare in barca, e andare ad aspettarlo di là dal lago dirimpetto a Betsaida, mentre che licenziava il popolo.And immediatly he compelled his Disciples to goe vp into the boate, that they might goe before him beyond the straite to Bethsaida: vvhiles him self did dimisse the people.Et statim coëgit discipulos suos ascendere navim, ut præcederent eum trans fretum ad Bethsaidam, dum ipse dimitteret populum. 46And when he had dismissed them, he went up to the mountain to pray,E licenziato che l'ebbe, se n'andò sopra un monte a fare orazione.And vvhen he had dimissed them, he vvent into the mountaine to pray.Et cum dimisisset eos, abiit in montem orare. 47And when it was late, the ship was in the midst of the sea, and himself alone on the land.E fattosi sera, la barca era in mezzo al mare, ed egli solo a terra.And vvhen it vvas late, the boate vvas in the middes of the sea, and him self alone on the land.Et cum sero esset, erat navis in medio mari et ipse solus in terra. 48And seeing them labouring in rowing, (for the wind was against them,) and about the fourth watch of the night, he cometh to them walking upon the sea, and he would have passed by them.E vedendo i discepoli affannati a remare (imperocché avevano il vento contrario) verso la quarta vigilia della notte andò verso di essi, camminando sopra le acque: e volle passar loro avanti.And seeing them labouring in rovving (for the vvinde vvas against them) and about the fourth vvatch of the night he commeth to them vvalking vpon the sea: and he vvould haue passed by them.Et videns eos laborantes in remigando (erat enim ventus contrarius eis) et circa quartam vigiliam noctis venit ad eos ambulans supra mare: et volebat præterire eos.
49But they seeing him walking upon the sea, thought it was an apparition, and they cried out.Ma essi, vedutolo camminare sopra le acque, credettero, che fosse una fantasima, e alzaron le strida.But they seeing him vvalking vpon the sea, thought it vvas a ghost, and cried out.At illi ut viderunt eum ambulantem supra mare, putaverunt phantasma esse, et exclamaverunt. 50For they all saw him, and were troubled. And immediately he spoke with them, and said to them: Have a good heart, it is I, fear ye not.Imperocché tutti lo videro, e si spaventarono. E subito parlò loro, e disse: Abbiate fidanza, son io: non temete.For al savv him, and vvere troubled. And immediatly he talked vvith them, and said to them, Haue confidence, it is I, feare ye not.Omnes enim viderunt eum, et conturbati sunt. Et statim locutus est cum eis, et dixit eis: Confidite, ego sum: nolite timere. 51And he went up to them into the ship, and the wind ceased: and they were far more astonished within themselves:E montò da loro nella barca, e il vento si quietò. E sempre più dentro di se si stupivano.And he vvent vp to them into the shippe, and the vvinde ceased: and they vvere farre more astonied vvithin them selues:Et ascendit ad illos in navim, et cessavit ventus. Et plus magis intra se stupebant: 52For they understood not concerning the loaves; for their heart was blinded.Imperocché non avevan fatta riflessione al fatto dei pani: perché il cuor loro era accecato.for they vnderstoode not concerning the loaues: for their hart vvas blinded.non enim intellexerunt de panibus: erat enim cor eorum obcæcatum. 53And when they had passed over, they came into the land of Genezareth, and set to the shore.E passato il lago, giunsero al paese di Genesaret, e quivi approdarono.And vvhen they had passed ouer, they came into the land of Genezareth, and set to the shore.Et cum transfretassent, venerunt in terram Genesareth, et applicuerunt. 54And when they were gone out of the ship, immediately they knew him:E sbarcati che furono, subito la gente lo riconobbe:And vvhen they vvere gone out of the boate, incontinent they knevv him:Cumque egressi essent de navi, continuo cognoverunt eum: 55And running through that whole country, they began to carry about in beds those that were sick, where they heard he was.E correndo per tutto il paese, cominciarono a menare da tutte le parti all'intorno i malati su' loro letticiuoli, dovunque udivano, che egli fosse.and running through that vvhole countrie, they began to carie about in couches those that vvere il at ease, vvhere they heard he vvas.et percurrentes universam regionem illam, cœperunt in grabatis eos, qui se male habebant, circumferre, ubi audiebant eum esse.
56And whithersoever he entered, into towns or into villages or cities, they laid the sick in the streets, and besought him that they might touch but the hem of his garment: and as many as touched him were made whole.E dovunque giugneva, in borghi, o villaggi, o città, posavano per le piazze gl'infermi, e lo pregavano, perché toccassero almeno l'orlo della sua veste: e quanti lo toccavano, erano salvi.And vvhithersoeuer he entred into tovvnes or into villages or cities, they laid the sicke in the streates, and besought him that they might touche but the hemme of his garment: and as many as touched him, vvere made vvhole.Et quocumque introibat, in vicos, vel in villas aut civitates, in plateis ponebant infirmos, et deprecabantur eum, ut vel fimbriam vestimenti ejus tangerent, et quotquot tangebant eum, salvi fiebant.
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about the year A.D. 32.
Theophylactus
After the miracles that Christ had performed, though he was not ignorant how much they despised him, yet that there might be no excuse for their disbelief, he condescended to return to them. (Theophylactus)
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St. Augustine
St. Matthew relates that they asked: Is not this the son of the carpenter? It is not improbable that both questions were asked; it was certainly very natural to take him for a carpenter, who was the son of one. (St. Augustine)
They were scandalized at his lowly birth and humble parentage. Hence Jesus Christ takes occasion to expose the malice and envy of the Jews, in refusing him, and to shew that the Gentiles would more esteem him. See Luke 4:25[22?], and John i.
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6:13
Rutter
It was usual for the Jews to prescribe oil as a proper thing to anoint the sick; but its virtue in the present instance, when used by the apostles, was not natural but supernatural, and was derived from him who sent them; because this unction always produced a certain and constant cure in those who were anointed. This miraculous gift of healing the sick with oil, which Christ conferred on his apostles, was a prelude or gradual preparation to the dignity to which he raised this unction, when he established it a perpetual rite in his holy Church. (Rutter)
Witham
With oil, etc. This anointing the sick, was at least a figure of the sacrament, which Christ was pleased to institute for the spiritual relief of persons in danger of death: and which is fully expressed by St. James, in his Catholic Epistle. (James vi.[v.?]) The Council of Trent says this sacrament was insinuated in St. Mark, and published in the Epistle of St. James. (Council of Trent, session xiv., Mark 1.) (Witham)
6:14
St. Chrysostom
The Herod here mentioned was the son of Herod, from whom St. Joseph fled with Jesus and Mary into Egypt. (St. Chrysostom, hom. xlix. in Matt.)
Ven. Bede
How great was the envy of the Jews, is easily to be conceived from this passage. They can believe that John is risen from the dead, and appeared in public again, although no one gave testimony that this was the case: but that Jesus, so much favoured by God, who worked so many and so great miracles, should be risen again is incredible, although attested by angels, by apostles, by men, women, and persons of every denomination. They still assert that the body of Jesus was stolen. (Ven. Bede)
6:20
Witham
Herod,[Ver. 20. Custodiebat eum, suneterei auton. The Protestant translation, observed him.] etc. The sense both of the Latin and Greek text seems to be, that Herod entertained and shewed a particular respect and value for John the Baptist: yet some expound it, that he had a watchful eye over him, and sought only for an occasion to take him off. (Witham)
6:26
Ven. Bede
It is customary, in Scripture, to give the generally prevailing sentiment at the time; thus Joseph is called by the blessed Virgin, the father of Jesus; so now Herod is said to be stricken with sadness, because he appeared to be so to the company at table, though within his own breast, he secretly rejoiced that he had an opportunity of destroying an importuning monitor, with an exterior shew of piety and honour. (Ven. Bede)
6:29
Gloss. Ordina
Church history informs us, that the Christians were accustomed to frequent this tomb with great piety and respect, till the reign of Julian the apostate, at which time the pagans, through hatred for Christianity, broke open his tomb, and dispersed his bones; but immediately after, thinking it better to burn them, they endeavoured to collect them again. But some religious of a neighbouring convent, joining themselves to the pagans, under pretence of collecting the bones to burn, secreted the greater part of them, and sent them to Philip, at Jerusalem, who sent them to Athanasius, bishop of Alexandria; and in the reign of Theodosius, the temple of Serapis was converted into a Christian church, and dedicated to the honour of St. John the Baptist, where his relics were deposited. (Gloss. Ordina.)
6:37
Witham
For two hundred pence. See Matthew 18:28. The apostles seem to speak these words ironically, to signify that they had not so much money as could procure a mouthful for each of them. (Witham)
6:45
Rutter
The apostles were in a desert place belonging to Bethsaida, which probably was divided from it by some bay or creek, that ran into the land; and Christ only ordered them to pass over this to the city, where he might afterwards have joined them, when he had sent away the people. But in their passage a great storm arose, and they were driven by an adverse wind to the open sea, towards Capharnaum; or, probably, when they found the wind so violent, afraid of shipwreck if they neared the shore, they rowed out to sea. This reconciles the seeming discrepance of St. Mark and St. John, when notwithstanding the directions Christ had given his disciples to go before him to Bethsaida, we find them going to Capharnaum. (Rutter)
6:48
Nicholas of Lyra
Thus the divine mercy often seems to desert the faithful in the height of tribulation, but God only acts thus, that he may try their patience, and reward them more abundantly. (Nicholas of Lyra)
6:52
Witham
They understood not concerning the loaves;[Ver. 52. Non intellexerunt de panibus, ou gar sunekan epi tois artois.] that is they did not reflect how great a miracle that was which Christ had lately wrought, otherwise they would not have been so much surprised at his walking upon the sea. (Witham)
6:5
He could not.... Not for want of power, but because he would not work miracles in favour of obstinate and incredulous people, who were unworthy of such favours.
6:20
And kept him.... That is, from the designs of Herodias; and for fear of the people, would not put him to death, though she sought it; and through her daughter she effected her wish.
6:1
•. The carpenter.) As his countrie-folkes seeing him not only to be a poore man, but also knowing (as they thought) his vvhole parentage to be but vulgar, not reaching to his Godhead and diuine generation, did take offence or scandal of him: so doe the Heretikes take like offence at his parson in the B. Sacrament, saying, why, this is not God: for it is bread made of corne by suck a baker, of the same moulde that such a lofe is: not marking that it was not made Christ by baking, but by Consecration, and the vertue of Christs vvordes.
Concordance Mt. 13, 54.
Concordance Lu. 4, 16
6:3
3. They were scandalized.] Chrys. ho. 49, in Mt. This scandal rose partly of enuy of his equals by birth, who reputing them selues as good as he, tooke skorne to be taught of him. Wherevpon Christ saith, A Prophet is not without honour but in his owne countrie: Lu. 4, 25. signifying (as it is plaine in Luke) the malice and enuy of the Iewes his countrie men in refusing him (Io. 1.) and that the Gentils would more esteeme of him.
6:5
5. He could not.] It is said that he could not worke miracles there, not meaning that he was not able, but that on their part there wanted apt disposition to receiue them. And therfore he would not of cōgruity worke there, vvhere their incredulity vvas so great, that it vvould not haue profited them. Marc. 5, 36. And for this cause he saith els where to them that wil see and enioy his miracles, Only beleeue.
6:7
Concordance Mt. 10, 1
Concordance Lu. 9, 1.
6:8
8. Not two coates.] He forbiddeth superfluites, and to careful prouision of bodily things, when they are about Gods seruice in gaining soules. Mt. 10. And for the contrariety that seemeth here and in S. Matthew, vnderstand that there he forbiddeth them to carie rod or staffe to defend them selues, here he permitteth a vvalking rod or staffe to leane and stay vpon: there he forbiddeth shoes to couer al the foote, such as we vveare: here he permitteth sandals, that is such as had soles only, which the poore commonly vvare in •evvry, and novv some religious men. See S. Augustins opinion li. • c. 30 de consensu Euang. to. 4.
6:13
13. With oile] In the wordes of the commission oile is not mentioned, and yet it is certaine by this their vsing of oile, that either Christ did then appoint them to vse it, or they might take it vp of them selues, by vertue of the general commission.
13. With Oile). By this it is cleere that not only the Apostles or other may haue power to worke miracles, by their only word and inuocation of Christs name, but also by application of creatures: which creatures also haue a miraculous medicinal vertue to heale diseases.
Concordance Ia. 5, 14.
A preparatiue to the Sacramēt of extreme vnction. Iac. 5.
6:14
Concordance Mt. 14, 1
Concordance Lu. 9, 7.
6:17
In the liturgy The Gospel vpō the decollation of S. Iohn Baptist Aug. 29.
He might and should by Moyses law haue maried his brothers wife, if he had been dead without issue: but this Philip was yet aliue, and had also this daughter that daunced.
6:18
Concordance Leu. 18, 16. 20, 21.
6:30
Concordance Lu. 9, 10
6:32
Concordance Mt. 14, 13.
6:34
Concordance Mt. 14, 15.
6:35
Concordance Lu. 9, 12
6:36
Concordance Io. 6, 5.
6:46
Concordance Mt. 14, 23.
In the liturgy The Gospel on Saterday after Ashwenesday.
6:47
Concordance Io. 6, 16.
6:53
Concordance Mt. 14, 34.
6:1
Tertullian † AD 220 A Treatise on the Soul 25
… and that not of one only, as in the case of Socrates’ own demon; but of seven spirits as in the case of the Magdalene; and of a legion in number, as in the Gadarene.
Origen † AD 254 Origen's Commentary on Matthew 10.16
… And observe that it was outside of His own country He speaks the parables “which, when He had finished, He departed thence; and coming into His own country He taught them in their synagogue.” And Mark says, “And He came into His own country and His disciples follow Him.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.42
90. Now Mark, indeed, gives this passage in terms almost precisely identical with those which meet us in Matthew; with the one exception, that what he says the Lord was called by His fellow-townsmen is, “the carpenter, and the son of Mary,”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… at one time He gives honour to His Mother as to her that gave Him birth; at another He rebukes her as her Lord. At one time He finds no fault with them that style Him Son of David; at another He teaches the ignorant that He is not only David’s Son but also David’s Lord. He calls Nazareth and Capernaum His country,
6:2
Tatian † AD 180 The Diatessaron 17
[36, 37] And when Jesus had finished all these parables, he removed thence, and came to his city; and he taught them in their synagogues, so that they were perplexed. [38]
6:3
Tertullian † AD 220 An Answer to the Jews 10
Come, now, if you have read in the utterance of the prophet in the Psalms, “God hath reigned from the tree ,” I wait to hear what you understand thereby; for fear you may perhaps think some carpenter-king
Origen † AD 254 Origen Against Celsus 6.36
… and saying, “For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade;” not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches is Jesus Himself ever described as being a carpenter.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 6
“Our craft praises Thee, Who art our glory. Make Thou the yoke which is light, yea easy, for them that bear it; make the measure, in which there can be no falseness, which is full of Truth; yea, devise and make measures
6:4
Tatian † AD 180 The Diatessaron 17
… And Jesus knew their opinion, and said unto them, Will ye haply say unto me this proverb, Physician, heal first thyself: and all that [43] we have heard that thou didst in Capernaum, do here also in thine own city? And he said, Verily I say unto you, A prophet is not received in his own city, nor among [44] his brethren:
6:5
Tatian † AD 180 The Diatessaron 17
… and Elijah [Arabic, p. 69] was not sent to one of them, save to Zarephath of Sidon, to a woman that was [47] a widow. And many lepers were among the children of Israel in the days of Elisha the prophet; but not one of them was cleansed, save Naaman the Nabathæan. [48]
Origen † AD 254 Origen's Commentary on Matthew 10.19
… and it shall remove.” And Matthew and Mark, wishing to set forth the excellency of the divine power, that it has power even in unbelief, but not so great power as it has in the faith of those who are being benefited, seem to me to have said with accuracy, not that He did not “any” mighty works because of their unbelief, but that He did not “many” there.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… whether He be considered as visible in bodily form (for the time of His sojourning among us was not one of mourning, but of gladness), or, as the Word. For why should they keep a bodily fast who are cleansed by the Word? Or, again, they are used of that which is contrary to the will; as in, He could do no mighty works there because of their unbelief,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 48
What then saith Christ unto them? “A prophet,” saith He, “is not without honor, save in his own country, and in his own house: and He did not,” it is said, “many mighty works, because of their unbelief.” But Luke saith, “And He did not there many miracles.”
St Jerome † AD 420 Against the Pelagians 2
vi. 5 . He could do no mighty works because of their unbelief.
John Cassian † AD 435 The Conferences of John Cassian 13.15
… “If thou believest thou shalt see the glory of God.” Among some so richly did He pour forth the mighty works of His cures that of them the Evangelist says: “And He healed all their sick.” But among others the unfathomable depth of Christ’s beneficence was so stopped up, that it was said: “And Jesus could do there no mighty works because of their unbelief.”
John Cassian † AD 435 The Conferences of John Cassian 15.1
… Depart from Me, ye workers of iniquity.” And on the other hand, if the faith of those who bring them or of the sick is wanting, it prevents those on whom the gifts of healing are conferred from exercising their powers of healing. On which subject Luke the Evangelist says: “And Jesus could not there do any mighty work because of their unbelief.”
6:6
Tatian † AD 180 The Diatessaron 17
… And many lepers were among the children of Israel in the days of Elisha the prophet; but not one of them was cleansed, save Naaman the Nabathæan. [48] And he was not able to do there many mighty works, because of their unbelief; [49] except that he laid his hand upon a few of the sick, and healed them .
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.30
… “And He went round about the villages, teaching in their circuit: and He called unto Him the twelve, and began to send them by two and two, and gave them power over unclean spirits;” and so on, down to where we read, “Shake off the dust from your feet for a testimony against them.”
Pope St Leo I the Great † AD 461 Letters 12
That of course which pertains to the priestly dignity we wish to be observed in common with all the statutes of the canons, viz., that bishops be not consecrated in any place nor in any hamlet
6:8
Tatian † AD 180 The Diatessaron 12
… [45, 46] Go especially unto the sheep that are lost of the sons of Israel. And [47] when ye go, proclaim and say, The kingdom of heaven is come near. And heal the sick, and cleanse the lepers, and cast out the devils: freely ye have received, freely [48, 49] give. Get you not gold, nor silver, nor brass in your purses;
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.30
71. Another question which it is also usual to put is this: How comes it that Matthew and Luke have stated that the Lord said to His disciples that they were not to take a staff with them, whereas Mark puts the matter in this way: “And He commanded them that they should take nothing for their journey, save a staff only;”
6:11
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… (e) Do you see what they effected by their opposing the preaching? to what dishonor they brought these (“honorable women”)? “But they shook off the dust of their feet against them, and came unto Iconium.” ( v. 51 .) Here now they used that terrible sign which Christ enjoined, “If any receive you not, shake off the dust from your feet” ( Matt. x. 14 ;
6:12
Tatian † AD 180 The Diatessaron 13
… and he gave sight [42] to many blind. Jesus answered and said unto them, Go and tell John everything ye have seen and heard: the blind see, and the lame walk, and the lepers are cleansed, and the blind hear, and the dead rise, and the poor have the gospel preached to [43] them. And blessed is he who doubteth not in me.
6:13
Tatian † AD 180 The Diatessaron 13
[36] And the apostles went forth, and preached to the people that they might repent. [37]
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 69.2
… It is also necessary that he should be anointed who is baptized; so that, having received the chrism, that is, the anointing, he may be anointed of God, and have in him the grace of Christ. Further, it is the Eucharist whence the baptized are anointed with the oil sanctified on the altar. But he cannot sanctify the creature of oil,
6:14
Tatian † AD 180 The Diatessaron 18
[1] At that time Herod the tetrarch heard of the fame of Jesus, and all the things which came to pass at his hand;
Origen † AD 254 Origen's Commentary on Matthew 10.20
“ At that season Herod the tetrarch heard the report concerning Jesus and said unto his own servants, This is John the Baptist. ” In Mark
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.43
91. Matthew continues: “At that time Herod the tetrarch heard of the fame of Jesus, and said unto his servants, This is John the Baptist: he is risen from the dead; and therefore mighty works do show forth themselves in him.” Mark gives the same passage, and in the same manner, but not in the same order.
6:15
Origen † AD 254 Origen's Commentary on Matthew 10.20
… It may be said that something of this kind was the thought of those who said that Elijah had appeared in Jesus, or that one of the old prophets had risen. But the opinion of those who said that Jesus was “a prophet even as one of the prophets,”
6:16
Tatian † AD 180 The Diatessaron 18
… and he marvelled, for he had obtained excellent [2] information concerning him. And some men said that John the Baptist was risen [3] from among the dead; and others said that Elijah had appeared; and others, Jeremiah; [4] and others, that a prophet of the old prophets was risen; and others said that he [5] was a prophet like one of the prophets.
Origen † AD 254 Origen's Commentary on the Gospel of John 6.7
… He does so by showing that a similar mistake was widely current about the Saviour Himself; for “some said that He was John the Baptist, others Elijah, others Jeremiah or one of the prophets.” So the disciples told the Lord when He was in the parts of Cæsarea Philippi, and questioned them on that subject. And Herod, too, said,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 48
But it is probable that before this, in answer to them that said He was John (for many had said this too), he had denied it, and said, “I slew him,” priding himself and glorying in it. For this both Mark and Luke report that he said, “John I beheaded.”
6:17
Tatian † AD 180 The Diatessaron 18
… and others, Jeremiah; [4] and others, that a prophet of the old prophets was risen; and others said that he [5] was a prophet like one of the prophets. Herod said to his servants, This is John the Baptist, he whom I beheaded; he is risen from among the dead: therefore mighty [6] [Arabic, p. 70] works result from him.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.11.1
1. Not long after this John the Baptist was beheaded by the younger Herod, as is stated in the Gospels.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.44
92. Matthew then proceeds with his narrative in the following terms: “For Herod laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother’s wife;” and so on, down to the words, “And his disciples came and took up the body, and buried it, and went and told Jesus.” Mark gives this narrative in similar terms.
6:18
Tatian † AD 180 The Diatessaron 18
… Herod said to his servants, This is John the Baptist, he whom I beheaded; he is risen from among the dead: therefore mighty [6] [Arabic, p. 70] works result from him. For Herod him self had sent and taken John, and cast him into prison, for the sake of Herodias his brother Philip’s wife, whom he [7] had taken.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.32
… Have you not heard what John did? He saw a man that was a tyrant overthrowing the laws of marriage; and with boldness, he proclaimed in the midst of the forum, “It is not lawful for thee to have thy brother Philip’s wife.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 24
Such an one was Elias too: wherefore also with the same freedom did he discourse to the people. For as the former said, “Ye generation of vipers;” so this latter, “How long will ye halt upon both your hips?” And the one said, “Hast thou killed, and inherited?” the other, “It is not lawful for thee to have thy brother Philip’s wife.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
6. Wherefore let alone this nobility, and if thou wouldest show me that thou art noble, show the freedom of thy soul, such as that blessed man had (and he a poor man), who said to Herod, “It is not lawful for thee to have thy brother Philip’s wife;”
St John Chrysostom † AD 407 Homilies on Philippians 5
Seest thou his courage? Behold also the courage of John the Baptist, which he used before Herod; when he said, “It is not lawful for thee to have thy brother Philip’s wife.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
And what could be poorer than Jacob (tell me), who said, “If the Lord give me bread to eat, and raiment to put on”? ( Gen. xxviii. 20 .) Were Elijah and John then wanting in boldness? Did not the one reprove Ahab, and the other Herod? The latter said, “It is not lawful for thee to have thy brother Philip’s wife.” (
6:19
Tatian † AD 180 The Diatessaron 18
… he is risen from among the dead: therefore mighty [6] [Arabic, p. 70] works result from him. For Herod him self had sent and taken John, and cast him into prison, for the sake of Herodias his brother Philip’s wife, whom he [7] had taken. And John said to Herod, Thou hast no authority to take the wife of thy [8] brother.
6:20
Tatian † AD 180 The Diatessaron 18
… 70] works result from him. For Herod him self had sent and taken John, and cast him into prison, for the sake of Herodias his brother Philip’s wife, whom he [7] had taken. And John said to Herod, Thou hast no authority to take the wife of thy [8] brother. And Herodias avoided him and wished to kill him; and she could not. [9]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 48
But Mark saith, that Herod exceedingly honored the man, and this, when reproved.
6:21
Tatian † AD 180 The Diatessaron 18
… And Herodias avoided him and wished to kill him; and she could not. [9] But Herod feared John, for he knew that he was a righteous man and a holy; and [10] he guarded him, and heard him much, and did, and obeyed him with gladness. And he wished to kill him; but he feared the people, for they adhered to him as the [11] prophet.
St Ambrose of Milan † AD 397 Concerning Virgins 3.6
27. A banquet of death is set out with royal luxury,
6:22
Tatian † AD 180 The Diatessaron 18
… and [10] he guarded him, and heard him much, and did, and obeyed him with gladness. And he wished to kill him; but he feared the people, for they adhered to him as the [11] prophet. And there was a celebrated day, and Herod had made a feast for his great men on the day of his anniversary, and for the officers and for the chief men [12] of Galilee.
St Ambrose of Milan † AD 397 Concerning Virgins 3.6
28. “Then,” it is said, “the king being pleased, said unto the damsel, that she should ask of the king whatsoever she would. Then he swore that if she asked he would give her even the half of his kingdom.”
6:23
Tatian † AD 180 The Diatessaron 18
… And the daughter of Herodias came in and danced in the midst of the company, and pleased Herod and those that sat with him. And the king said to the [13] damsel, Ask of me what thou wilt, and I will give it thee.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 48
“The daughter of Herodias,” it is said, “danced in the midst, and pleased Herod. Whereupon he swore
6:24
Tatian † AD 180 The Diatessaron 18
… And the daughter of Herodias came in and danced in the midst of the company, and pleased Herod and those that sat with him. And the king said to the [13] damsel, Ask of me what thou wilt, and I will give it thee. And he sware unto her, [14] Whatsoever thou shalt ask, I will give it thee, to the half of my kingdom.
6:25
Tatian † AD 180 The Diatessaron 18
… And the king said to the [13] damsel, Ask of me what thou wilt, and I will give it thee. And he sware unto her, [14] Whatsoever thou shalt ask, I will give it thee, to the half of my kingdom. And she went out, and said unto her mother, What shall I ask him? She said unto her, The [15] head of John the Baptist.
St Ambrose of Milan † AD 397 Concerning Virgins 3.6
… Then he swore that if she asked he would give her even the half of his kingdom.” See how worldly men themselves judge of their worldly power, so as to give even kingdoms for dancing. But the damsel, being taught by her mother, demanded that the head of John should be brought to her on a dish. That which is said that “the king was sorry,”
6:26
Tatian † AD 180 The Diatessaron 18
… And she went out, and said unto her mother, What shall I ask him? She said unto her, The [15] head of John the Baptist. And immediately she came in hastily to the king, and said unto him, I desire in this hour that thou give me on a dish the head of John [16] the Baptist.
6:27
Tatian † AD 180 The Diatessaron 18
… She said unto her, The [15] head of John the Baptist. And immediately she came in hastily to the king, and said unto him, I desire in this hour that thou give me on a dish the head of John [16] the Baptist. And the king was exceeding sorry; but because of the oath and the [17] guests he did not wish to refuse her.
Tertullian † AD 220 To His Wife 2.5
… whose secrets they keep in reserve against the danger which they believe in, in case they ever chance to be hurt: they do endure (wives), whose dowries, by casting in their teeth their (Christian) name, they make the wages of silence; while they threaten them, forsooth, with a suit before some spy
St Ambrose of Milan † AD 397 Concerning Virgins 3.6
29. Who would not think when he saw some one running from the banquet to the prison,
6:28
Tatian † AD 180 The Diatessaron 18
… And the king was exceeding sorry; but because of the oath and the [17] guests he did not wish to refuse her. But immediately the king sent an executioner, and commanded that he should bring the head of John: and he went and cut off [18] the head of John in the prison,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.12
… How much better perjury would have been than the keeping of such an oath, if indeed that could be called perjury which a drunkard had sworn to in his wine-cups, or an effeminate profligate had promised whilst the dance was going on. The prophet’s head was brought in on a dish,
6:29
Tatian † AD 180 The Diatessaron 18
… but because of the oath and the [17] guests he did not wish to refuse her. But immediately the king sent an executioner, and commanded that he should bring the head of John: and he went and cut off [18] the head of John in the prison, and brought it on a dish, and delivered it to the [19] damsel; and the damsel gave it to her mother.
6:30
Tatian † AD 180 The Diatessaron 14
[43] And the apostles returned unto Jesus, and told him everything that they had [44] done and wrought. And he said unto them, Come, let us go into the desert alone, and rest ye a little. And many were going and returning, and they had not leisure, not even to eat bread.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.45
… and that the crowds of people, when they perceived that movement, went before them to that place; and that the Lord had compassion on them, and taught them many things; and that, when the hour was now advancing, it came to pass that all who were present were made to eat of the five loaves and the two fishes.
6:31
Tatian † AD 180 The Diatessaron 14
[43] And the apostles returned unto Jesus, and told him everything that they had [44] done and wrought.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.4
… Mark continues in these terms: “And He said unto them, Come ye apart into a desert place, and rest a while;” and so on, down to the words, “But the more He charged them, so much the more a great deal they published it; and were beyond measure astonished, saying, He hath done all things well: He maketh both the deaf to hear, and the dumb to speak.”
6:33
Tatian † AD 180 The Diatessaron 18
… And [25] the feast of the passover of the Jews was near. And Jesus lifted up his eyes, and saw great multitudes coming to him. And he was moved with compassion for them, for [26] they were like sheep that were without a shepherd. And he received them, and spake to them concerning the kingdom of God, and healed those who had need of healing.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
“But when Jesus heard of it, He departed thence by ship into a desert place apart; and when the multitudes had heard thereof, they followed Him on foot out of all the cities.”
6:34
Tatian † AD 180 The Diatessaron 18
… for they saw the signs which he was doing on the [23, 24] sick. And Jesus went up into the mountain, and sat there with his disciples. And [25] the feast of the passover of the Jews was near. And Jesus lifted up his eyes, and saw great multitudes coming to him.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.46
… send the multitude away, that they may go into the villages, and buy themselves victuals. But Jesus said unto them, They need not depart; give ye them to eat;” and so forth, down to where we read, “And the number of those who ate was five thousand men, besides women and children.” This miracle, therefore, which all the four evangelists record,
6:35
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… Like us He really ate, and of the Virgin was really suckled. For if the incarnation was an unreality, then our salvation is a delusion. The Christ was twofold—the visible man, the invisible God. He ate as man, verily like ourselves, for the flesh that He wore was of like passions with us; He fed the five thousand with five loaves
6:36
Tatian † AD 180 The Diatessaron 18
[27] And when the evening approached, his disciples came to him, and said unto [28] him,
6:37
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.46
… The words here actually ascribed to Philip—namely, “Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little” —have their counterpart in this version by Mark, “Shall we go and buy two hundred pennyworth of bread, and give them to eat?”
6:38
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… and when He was at Bethany He asked where Lazarus lay; and He said besides to His disciples, ‘How many loaves have ye
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.27
… For with this end have we examined them beforehand, that, if we should hear Him asking where Lazarus is laid , or when He asks on coming into the parts of Cæsarea, ‘Whom do men say that I am?’ or, ‘How many loaves have ye?’ and, ‘What will ye that I shall do unto you
6:39
Origen † AD 254 Origen's Commentary on Matthew 11.3
… Then since there are different orders of those who need the food which Jesus supplies and all are not nourished by equal words, on this account I think that Mark has written, “And He commanded them that they should all sit down by companies upon the green grass; and they sat down in ranks by hundreds and by fifties;”
Origen † AD 254 Origen's Commentary on Matthew 11.19
… but here to Him making inquiry, they give answer about the seven loaves and the few small fishes. And there He commands the multitudes to sit down or lie upon the grass; for Luke also wrote, “Make them sit down,” and Mark says, “He commanded them all to sit down;”
6:40
Tatian † AD 180 The Diatessaron 18
… but this amount, what is it for all these? But wilt thou that we go and buy for all the people what may be eaten? for we have no more [36] than these five loaves and the two fishes. And the grass was plentiful in that place. Jesus said unto them, Arrange all the people that they may sit down on the grass, [37] fifty people in a company.
6:41
Tatian † AD 180 The Diatessaron 18
… And the grass was plentiful in that place. Jesus said unto them, Arrange all the people that they may sit down on the grass, [37] fifty people in a company. And the disciples did so. And all the people sat down [38] by companies, by hundreds and fifties. Then Jesus said unto them, Bring hither [39] those five loaves and the two fishes.
St Irenaeus of Lyons † AD 202 Against Heresies 2.24.4
… Soter is a name of five letters; Pater, too, contains five letters; Agape (love), too, consists of five letters; and our Lord, after
6:45
Tatian † AD 180 The Diatessaron 18
… And they gathered, and filled twelve baskets with fragments, being those that remained over from those which ate of the five barley loaves and the two [43] fishes. And those people who ate were five thousand, besides the women and children. [44] [Arabic, p. 73]
Origen † AD 254 Origen's Commentary on Matthew 11.5
… But since Mark has made a slight change in the reading, and for “Straightway He constrained the disciples to enter into the boat and to go before Him to the other side,” has written, “And straightway He constrained His disciples to enter into the boat and to go before Him unto the other side unto Bethsaida,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.47
… which approach of the Lord of course took place at the earlier point, during the said voyage in which they were making their way to Capharnaum.
6:47
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.47
… “And when it was late, the ship was in the midst of the sea, and He alone on the land. And He saw them toiling in rowing: for the wind was contrary to them,” and so on.
6:48
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.4
45. Tell me, Lord, when Thou sawest Thy Father incarnate, and walking upon the sea, for I know not, I hold it impious to believe this thing of the Father, knowing that Thou only hast taken our flesh upon Thee. When sawest Thou the Father at a marriage-feast, turning water into wine?
6:50
St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… with thee, be not dismayed ,” as says the Psalmist, “Yea though I walk through the valley of the shadow of death I will fear no evil, for Thou art with me .” Nay, the Lord Himself says to the fearful,—“Let not your heart be troubled, neither let it be afraid ,” and, “Why are ye fearful, O ye of little faith ?” and, “Be of good cheer, it is I, be not afraid
6:51
Tatian † AD 180 The Diatessaron 19
… And when Jesus came near, he went up [10] unto them into the boat, he and Simon, and immediately the wind ceased. And those that were in the ship came and worshipped him, and said, Truly thou art the [11] Son of God. And straightway that ship arrived at the land which they made for. [12]
6:52
Tatian † AD 180 The Diatessaron 19
… And those that were in the ship came and worshipped him, and said, Truly thou art the [11] Son of God. And straightway that ship arrived at the land which they made for. [12] And when they came out of the ship to the land, they marvelled greatly and were [13] perplexed in themselves:
6:54
Tatian † AD 180 The Diatessaron 19
… And wheresoever the place might be which he entered, of the villages or the cities, they laid the sick in the markets, and sought of him that they might touch were it only the edge of his garment: and all that touched him were healed and lived.
6:56
Tatian † AD 180 The Diatessaron 19
[14] And when the people of that region knew of the arrival of Jesus, they made haste in all that land, and began to bring those that were diseased, borne in their [15] beds to the place where they heard that he was.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.5
… Not weak was the Lord of hosts when He gave sight to the blind, made the crooked to stand upright, raised the dead to life, anticipated the effects of medicine at our prayers, and cured them that besought Him, and when to touch the fringe of His robe was to be purified.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 91.3
… “And whithersoever He entered, into villages, or cities, or country, they laid the sick in the streets, and besought Him that they might touch if it were but the border of His garment: and as many as touched Him were made whole.”
6:1
Theophylact † 1107
After the miracles which have been related, the Lord returns into His own country, not that He was ignorant that they would despise Him, but that they might have no reason to say, If Thou hadst come, we had believed Thee; wherefore it is said, And he went out from thence, and came into his own country.
St Bede † AD 735 in Marc. 2, 23
He means by His country, Nazareth, in which He was brought up. But how great the blindness of the Nazarenes! they despise Him, Who by His words and deeds they might know to be the Christ, solely on account of His kindred. It goes on, And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? By wisdom is meant His doctrine, by powers, the cures and miracles which He did. It goes on, Is not this the carpenter, the son of Mary?
St Augustine † AD 430 de Con. Evan. ii. 42
Matthew indeed says that He was called the son of a carpenter; nor are we to wonder, since both might have been said, for they believed Him to be a carpenter, because He was the son of a carpenter.
Pseudo-Jerome
Jesus is called the son of a workman, of that one, however, whose work was the morning and the sun, that is, the first and second Church, as a figure of which the woman and the damsel are healed.
St Bede † AD 735 ubi sup.
For although human things are not to be compared with divine, still the type is complete, because the Father of Christ works by fire and spirit. It goes on, The brother of James, and Joses, of Jude, and, of Simon. And are not his sisters here with us? They bear witness that His brothers and sisters were with Him, who nevertheless are not to be taken for the sons of Joseph or of Mary, as heretics say, but rather, as is usual in Scripture, we must understand them to be His relations, as Abraham and Lot are called brothers, though Lot was brother’s son to Abraham. And they were offended at him. The stumbling and the error of the Jews is our salvation, and the condemnation of heretics. For so much did they despise the Lord Jesus Christ, as to call Him a carpenter, and son of a carpenter. It goes on, And Jesus said unto them, A prophet is not without honour, but in his own country. Even Moses bears witness that the Lord is called a Prophet in the Scripture, for predicting His future Incarnation to the sons of Israel, he says, A Prophet shall the Lord raise up unto you of your brethren. (Acts 7:37) But not only He Himself, Who is Lord of prophets, but also Elias, Jeremiah, and the remaining lesser prophets, were worse received in their own country than in strange cities, for it is almost natural for men to envy their fellow-townsmen; for they do not consider the present works of the man, but they remember the weakness of His infancy.
Pseudo-Jerome
Oftentimes also the origin of a man brings him contempt, as it is written, (1 Sam. 25:10. Ps. 138:6) Who is the son of Jesse? for the Lord hath respect unto the lowly; as to the proud, He beholdeth them afar off.
Theophylact † 1107
Or again, if the prophet has noble relations, his countrymen hate them, and on that account do not honour the prophet. There follows, And he could there do no mighty work, &c. What, however, is here expressed by He could not, we must take to mean, He did not choose, because it was not that He was weak, but that they were faithless; He does not therefore work any miracles there, for he spared them, lest they should be worthy of greater blame, if they believed not, even with miracles before their eyes. Or else, for the working of miracles, not only the power of the Worker is necessary, but the faith of the recipient, which was wanting in this case: therefore Jesus did not choose to work any signs there. There follows, And he marvelled at their unbelief.
St Bede † AD 735 ubi sup.
Not as if He Who knows all things before they are done, wonders at what He did not expect or look forward to, but knowing the hidden things of the heart, and wishing to intimate to men that it was wonderful, He openly shews that He wonders. And indeed the blindness of the Jews is wonderful, for they neither believed what their prophets said of Christ, nor would in their own persons believe on Christ, Who was born amongst them. Mystically again; Christ is despised in His own house and country, that is, amongst the people of the Jews, and therefore He worked few miracles there, lest they should become altogether inexcusable. But He performs greater miracles every day amongst the Gentiles, not so much in the healing of their bodies, as in the salvation of their souls.
The Latin text
Theophylactus
Post praemissa miracula dominus in patriam suam revertitur, non ignorans quoniam spernerent eum, sed ut occasionem non haberent ulterius dicendi: quia si venisses, credidissemus tibi; unde dicitur et egressus inde abiit in patriam suam: et sequebantur eum discipuli sui
Beda
Patriam eius Nazareth dicit, in qua erat nutritus. Sed quanta Nazaraeorum caecitas, qui eum quem verbis factisque illius Christum cognoscere poterant, ob solam gentis notitiam contemnunt? Sequitur et facto sabbato coepit in synagoga docere; et multi audientes admirabantur in doctrina eius, dicentes: unde huic haec omnia? Et quae est sapientia quae data est illi, et virtutes tales quae per manus eius efficiuntur? Sapientiam ad doctrinam, virtutes referunt ad sanitates et miracula quae faciebat. Sequitur nonne hic est faber filius Mariae?
Augustinus de Cons. Evang
Matthaeus quidem fabri filium eum dictum esse dicit; nec mirandum est, cum utrumque dici potuerit: eo enim fabrum credebant quo et fabri filium
Hieronymus
Filius quidem fabri Iesus vocatur, sed fabri qui fabricatus est auroram et solem, idest Ecclesiam primam, et sequentem; in quarum figura mulier, et puella sanatur
Beda
Nam etsi humana non sint comparanda divinis, typus tamen integer est: quia pater Christi igne operatur et spiritu. Sequitur frater Iacobi, et Ioseph, et Iudae, et Simonis; nonne et sorores eius hic nobiscum sunt? Fratres et sorores eius secum esse testantur: qui tamen non liberi Ioseph, aut Mariae, iuxta haereticos, sunt putandi; sed potius, iuxta morem sacrae Scripturae, cognati sunt intelligendi; quomodo Abraham, et Lot fratres appellantur, cum esset Lot filius fratris Abrahae. Et scandalizabantur in illo. Scandalum et error Iudaeorum salus nostra est, et haereticorum condemnatio. Intantum enim spernebant dominum Iesum Christum ut eum fabrum, et fabri vocarent filium. Sequitur et dicebat eis Iesus, quia non est propheta sine honore nisi in patria sua, et in domo sua, et in cognatione sua. Prophetam dici in Scripturis dominum Iesum etiam Moyses testis est, futuram eius incarnationem praedicens filiis Israel, ait: prophetam vobis suscitabit dominus Deus vester de fratribus vestris. Non solum autem ipse qui dominus est prophetarum, sed et Elias, et Ieremias ceterique prophetae, minores in patria sua quam in exteris civitatibus habiti sunt: quia propemodum naturale est cives semper civibus invidere: non enim considerant praesentia viri opera, sed fragilem recordantur infantiam
Hieronymus
Comitatur etiam saepe vilitas originem, ut est illud: quis est filius Isai? Quia humilia dominus respicit, et alta a longe cognoscit
Theophylactus
Sive etiam praeclaros consanguineos propheta habeat, cives odiunt eos, et propter hoc dehonorant prophetam. Sequitur et non poterat ibi virtutem ullam facere; nisi paucos infirmos impositis manibus curavit. Quod autem dicit non poterat, intelligere oportet: non volebat: quia non ipse impotens, sed illi infideles erant: ergo ibi non operatur virtutes, parcens eis, ne maiori reprehensione digni essent, etiam factis miraculis non credentes. Vel aliter. In miraculis faciendis necessaria est virtus operantis, et recipientium fides, quae ibi deficiebat: unde non volebat Iesus ibi signa facere. Sequitur et mirabatur propter incredulitatem illorum
Beda
Non quasi inopinata et improvisa miratur qui novit omnia antequam fiant; sed qui novit occulta cordis, quod mirandum intimare vult hominibus, mirari se coram hominibus ostendit: Iudaeorum enim miranda notatur caecitas, qui nec prophetis suis credere de Christo, nec ipsi inter se nato voluerunt credere Christo. Mystice autem Iesus despicitur in domo, et in patria sua, hoc est in populo Iudaeorum; et ideo pauca ibi signa fecit, ne penitus excusabiles ibi fierent. Maiora autem signa quotidie in gentium populo facit, non tam in sanitate corporum quam in animarum salute
6:6
Theophylact † 1107
The Lord not only preached in the cities, but also in villages, that we may learn not to despise little things, nor always to seek for great cities, but to sow the word of the Lord, in abandoned and lowly villages. Wherefore it is said, And he went round about the villages, teaching.
St Bede † AD 735 in Marc. 2, 24
Now our kind and merciful Lord and Master did not grudge His servants and their disciples His own virtues, and as He Him self had healed every sickness and every infirmity, so also He gave the same power to His disciples. Wherefore it goes on: And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits. Great is the difference between giving and receiving. Whatsoever He does, is done in His own power, as Lord; if they do any thing, they confess their own weakness and the power of the Lord, saying in the name of Jesus, Arise, and walk.
Theophylact † 1107
Again He sends the Apostles two and two that they, might become more active; for, as says the Preacher, Two are better than one. (Eccl. 4:9) But if He had sent more than two, there would not have been a sufficient number to allow of their being sent to many villages.
St Gregory the Great † AD 604 Hom. in Evan. 17
Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching. There follows, 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.
St Bede † AD 735 ubi sup.
For such should be the preacher’s trust in God, that, though he takes no thought for supplying his own wants in this present world, yet he should feel most certain that these will not be left unsatisfied, lest whilst his mind is taken up with temporal things, he should provide less of eternal things to others.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
The Lord also gives them this command, that they might shew by their mode of life, how far removed they were from the desire of riches.
Theophylact † 1107
Instructing them also by this means not to be fond of receiving gifts, in order too that those, who saw them proclaim poverty, might be reconciled to it, when they saw that the Apostles themselves possessed nothing.
St Augustine † AD 430 de Con. Evan. 2, 30.
Or else; according to Matthew (Matt. 10:19), the Lord immediately subjoined, The workman is worthy of his meat, which sufficiently proves why He forbade their carrying or possessing such things; not because they were not necessary, but because He sent them in such a way as to shew, that they were due to them from the faithful, to whom they preached the Gospel. From this it is evident, that the Lord did not mean by this precept that the Evangelists ought to live only on the gifts of those to whom they preach the Gospel, else the Apostle transgressed this precept, when he procured his livelihood, by the labour of his own hands, but He meant that He had given them a power, in virtue of which, they might be assured, these things were due to them. It is also often asked, how it comes that Matthew and Luke have related that the Lord commanded His disciples not to carry even a staff, whilst Mark says, And he commanded them that they should take nothing for their journey, save a staff only. Which question is solved, by supposing that the word ‘staff’ has a meaning in Mark, who says that it ought to be carried, different from that which it bears in Matthew and Luke, who affirm the contrary. For in a concise way one might say, Take none of the necessaries of life with you, nay, not a staff, save a staff only; so that the saying, nay not a staff, may mean, nay not the smallest thing; but that which is added, save a staff only, may mean that, through the power received by them from the Lord, of which a rod is the ensign, nothing, even of those things which they do not carry, will be wanting to them. The Lord therefore said both, but because one Evangelist has not given both, men suppose, that he who has said that the staff, in one sense, should be taken, is contrary to him who again has declared, that, in another sense, it should be left behind: now however that a reason has been given, let no one think so. So also when Matthew declares that shoes are not to be worn on the journey, he forbids anxiety about them, for the reason why men are anxious about carrying them, is that they may not be without them. This is also to be understood of the two coats, that no man should be troubled about having only that with which he is clad, from anxiety lest he should need another, when he could always obtain one from the power given by the Lord. In like manner Mark, by saying that they are to be shod with sandals or soles, warns us that this mode of protecting the feet has a mystical signification, that the foot should neither be covered above nor be naked on the ground, that is, that the Gospel should neither be hid, nor rest upon earthly comforts; and in that He forbids their possessing or taking with them, or more expressly their wearing, two coats, He bids them walk simply, not with duplicity. But whosoever thinks that the Lord could not in the same discourse say some things figuratively, others in a literal sense, let him look into His other discourses, and he shall see, how rash and ignorant is his judgment.
St Bede † AD 735 ubi sup.
Again, by the two tunics He seems to me to mean two sets of clothes; not that in places like Scythia, covered with the ice and snow, a man should be content with only one garment, but by coat, I think a suit of clothing is implied, that being clad with one, we should not keep another through anxiety as to what may happen.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
Or else, Matthew and Luke neither allow shoes nor staff, which is meant to point out the highest perfection. But Mark bids them take a staff and be shod with sandals, which (1 Cor. 7:6) is spoken by permission.
St Bede † AD 735 ubi sup.
Again, allegorically; under the figure of a scrip is pointed out the burdens of this world, by bread is meant temporal delights, by money in the purse, the hiding of wisdom; because he who receives the office of a doctor, should neither be weighed down by the burden of worldly affairs, nor be made soft by carnal desires, nor hide the talent of the word committed to him under the ease of 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. Where He gives a general precept of constancy, that they should look to what is due to the tie of hospitality, adding, that it is inconsistent with the preaching of the kingdom of heaven to run about from house to house.
Theophylact † 1107
That is, lest they should be accused of gluttony in passing from one to another. It goes on, And whoever shall not receive you, &c. This the Lord commanded them, that they might shew that they had walked a long way for their sakes, and to no purpose. Or, because they received nothing from them, not even dust, which they shake off, that it might be a testimony against them, that is, by way of convicting themv.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
Or else, that it might be a witness of the toil of the way, which they sustained for them; or as if the dust of the sins of the preachers was turned against themselves. It goes on, And they went and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them. Mark alone mentions their anointing with oil. James however, in his canonical Epistle, says a thing similar. For oil both refreshes our labours, and gives us light and joy; but again, oil signifies the mercy of the unction of God, the healing of infirmity, and the enlightening of the heart, the whole of which is worked by prayer.
Theophylact † 1107
It also means, the grace of the Holy Ghost, by which we are eased from our labours, and receive light and spiritual joy.
St Bede † AD 735 ubi sup.
Wherefore it is evident from the Apostles themselves, that it is an ancient custom of the holy Church that persons possessed or afflicted with any disease whatever, should be anointed with oil consecrated by priestly blessing.
The Latin text
Theophylactus
Non solum in civitatibus praedicabat dominus, sed et in castellis, ut discamus parva non spernere; neque magnas semper quaerere civitates, sed verbum Dei in vicis abiectis et vilibus seminare; unde dicitur et circuibat castella in circuitu docens
Beda
Benignus autem et clemens dominus, ac magister non invidet servis atque discipulis suis virtutes suas; et sicut ipse curaverat omnem languorem, et omnem infirmitatem, apostolis quoque suis dedit potestatem; unde sequitur et convocavit duodecim, et coepit eos mittere binos, et dabat illis potestatem spirituum immundorum. Sed multa distantia est inter donare et accipere: iste quodcumque agit, potestate domini agit, illi si quid faciunt imbecillitatem suam, et virtutes domini confitentur, dicentes: in nomine Iesu surge et ambula
Theophylactus
Binos autem apostolos mittit, ut fierent promptiores: quia, ut ait Ecclesiastes, melius est simul duos esse, quam unum. Si autem plures quam duos misisset, non esset sufficiens numerus ut in plura castella mitterentur
Gregorius in Evang
Binos autem in praedicationem discipulos mittit, quoniam duo sunt praecepta caritatis: Dei videlicet amor, et proximi, et minus quam inter duos caritas haberi non potest. Per hoc ergo nobis innuit quia qui caritatem erga alterum non habet, praedicationis officium suscipere nullatenus debet. Sequitur et praecepit eis ne quid tollerent in via, nisi virgam tantum; non peram, neque panem, neque in zona aes; sed calceatos sandaliis, et ne induerentur duabus tunicis
Beda
Tanta enim praedicatori in Deo debet esse fiducia ut praesentis vitae sumptus, quamvis non provideat, tamen hos sibi non deesse certissime sciat, ne dum mens eius occupatur ad temporalia, minus aliis provideat aeterna
Chrysostomus
Hoc etiam eis dominus praecepit, ut per habitum ostenderent quantum a divitiarum desiderio distabant
Theophylactus
Instruens etiam eos per hoc non esse amatores munerum, et ut videntes eos praedicare paupertatem, acquiescant, cum apostoli nihil habeant
Augustinus de Cons. Evang
Vel quia cum, secundum Matthaeum, dominus continue subiecerit: dignus est enim operarius cibo suo, satis ostendit cur eos possidere haec, aut ferre noluerit: non quod necessaria non sint necessitati huius vitae, sed quia sic eos mittebat ut eis hoc deberi demonstraret ab illis quibus Evangelium credentibus nuntiarent: unde apparet hoc non ita praecepisse dominum tamquam Evangelistae vivere aliunde non debeant, quam eis praebentibus quibus annuntiant Evangelium; alioquin contra hoc praeceptum fecit apostolus, qui victum de manuum suarum labore transigebat; sed potestatem dedisse, in qua scirent sibi ista deberi. Solet item quaeri quomodo Matthaeus et Lucas commemoraverint dixisse dominum discipulis, ut nec virgam ferrent, cum dicat Marcus et praecepit eis ne quid tollerent in via nisi virgam tantum. Quod ita solvitur, ut intelligamus sub alia significatione dictam virgam, quae secundum Marcum ferenda est, et sub alia illam quae secundum Matthaeum et Lucam non est ferenda. Potuit enim sic breviter dici: nihil necessariorum vobiscum feratis nisi virgam tantum, ut illud quod dictum est: nec virgam, intelligatur nec minimas quidem res; quod vero adiunctum est nisi virgam tantum, intellegatur quia per potestatem a domino receptam, quae virgae nomine significata est, etiam quae non portantur, non deerunt. Utrumque ergo dominus dixit; sed quia non utrumque unus Evangelista commemoravit, putatur ille qui virgam sub alia significatione positam tollendam dixit, ei qui virgam rursus aliud significantem non tollendam, dixit, esse contrarius; sed iam ratione reddita non putetur. Sic et calceamenta cum dicit Matthaeus in via non esse portanda, curam prohibet: quia ideo cogitantur portanda ne desint. Hoc et de duabus tunicis intelligendum est, ne quisquam eorum praeter eam qua esset indutus, aliam portandam curaret, sollicitus ne opus esset, cum ex illa potestate posset accipere. Proinde Marcus dicendo, calceari eos sandaliis vel soleis, aliquid hoc calceamentum mysticae significationis habere admonet, ut pes neque tectus sit desuper, nec nudus ad terram; idest nec occultetur Evangelium, nec terrenis commodis innitatur. Et quod non haberi, vel portari duas tunicas, sed expressius indui prohibet, quid eos monet nisi non dupliciter, sed simpliciter ambulare? Quisquis autem putat non potuisse dominum in uno sermone quaedam figurate, quaedam proprie ponere eloquia, cetera eius inspiciat, et videbit, quod hoc temere ac inerudite arbitretur
Beda
In duabus autem tunicis videtur mihi duplex ostendere vestimentum: non quod in locis Scythiae glaciali nive rigentibus, una quis tunica debeat esse contentus; sed in tunica vestimentum intelligamus, ne aliud vestiti, aliud nobis futurorum timore servetur
Chrysostomus
Vel aliter. Matthaeus et Lucas non calceamenta, neque baculum portare permittit, quod ostendit perfectissimum esse; Marcus vero baculum iubet assumere, et sandaliis calceari; quod dictum est permissive
Beda
Allegorice autem per peram onera saeculi, per panem deliciae temporales, per aes in zona occultatio sapientiae designatur: quia quisquis officium doctoris accipit, neque oneribus saecularium negotiorum deprimi, neque desideriis carnalibus resolvi, neque commissum sibi talentum verbi, sub otio debet lenti torporis abscondere. Sequitur et dicebat eis: quocumque introieritis in domum, illic manete donec exeatis inde: ubi dat constantiae generale mandatum, ut hospitalis necessitudinis iura custodiant, alienum a praedicatore regni caelestis astruens cursitare per domos
Theophylactus
Ne scilicet de gula contingeret eos reprehendi, ab aliis in alios transeuntes. Sequitur et quicumque non receperint vos, nec audierint vos, exeuntes inde, excutite pulverem de pedibus vestris in testimonium illis. Hoc autem dominus praecepit ut ostenderet quod longam propter eos viam ambulaverunt, et nihil eis profuit: vel quia nihil ab eis acceperunt, etiam neque pulverem; sed et hunc excutiunt, ut hoc sit in testimonium illis, idest in redargutionem illis
Chrysostomus
Vel ut sit in testimonium laboris viae quam sustinebant pro eis, aut tamquam pulvis peccatorum praedicantium convertatur in ipsos. Sequitur et exeuntes praedicabant ut poenitentiam agerent; et Daemonia multa eiciebant, et ungebant oleo multos aegrotos, et sanabantur. Quod oleo ungerent, solus Marcus enarrat; Iacobus autem in epistola sua canonica similia dicit. Oleum enim et labores curat, et luminis et hilaritatis causa existit. Significat autem oleum unctionis Dei misericordiam, infirmitatis medelam, et cordis illuminationem; quod totum oratio operatur
Theophylactus
Significat etiam gratiam spiritus sancti, per quam a laboribus transmutamur, et lumen et laetitiam spiritualem suscipimus
Beda
Unde patet ab ipsis apostolis hunc sanctae Ecclesiae morem esse traditum, ut energumeni, vel alii quilibet aegroti, ungantur oleo, pontificali benedictione consecrato
6:14
The Gloss non occ.
After the preaching of the disciples of Christ, and the working of miracles, the Evangelist fitly subjoins an account of the report, which arose amongst the people; wherefore he says, And king Herod heard of him.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
This Herod is the son of the first Herod, under whom Joseph had led Jesus into Egypt, But Matthew calls him Tetrarch, and Luke mentions him as ruling over one fourth of his father’s kingdom; for the Romans after the death of his father divided his kingdom into four parts. But Mark calls him a king, either after the title of his father, or because it was consonant to his own wish.
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 shew themselves forth in him.
St Bede † AD 735 in Marc. 2, 25
Here we are taught how great was the envy of the Jews. For, lo, they believe that John, of whom it was said that he did no miracle, could rise from the dead, and that, without the witness of any one. But Jesus, approved of God by miracles and signs, whose resurrection, Angels and Apostles, men and women, preached, they chose to believe was carried away by stealth, rather than suppose that He had risen again. And these men, in saying that John was risen from the dead, and that therefore mighty works were wrought in him, had just thoughts of the power of the resurrection, for men, when they shall have risen from the dead, shall have much greater power, than they possessed, when still weighed down by the weakness of the flesh. There follows, But others said, that it is Elias.
Theophylact † 1107
For John confuted many men, 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 Vict. Ant. e Cat. in Marc.
It seems to me that this prophet means that one of whom Moses said, God will raise up a prophet unto thee of thy brethren. (Deut. 8:15.) They were right indeed, but because they feared to say openly, This is the Christ, they used the voice of Moses, veiling their own surmise through fear of their rulers. There follows, But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. Herod expressly says, this in irony.
Theophylact † 1107
Or else, Herod, knowing that he without a cause had slain John, who was a just man, thought that he had risen from the dead, and had received through his resurrection the power of working miracles.
St Augustine † AD 430 de Con. Evan. ii. 43
But in these words Luke bears witness to Mark, to this point at least, that others and not Herod said that John had risen; but Luke had represented Herod as hesitating, and has put down his words as if he said, John have I beheaded, but who is this of whom I hear such things? We must however suppose, that after this hesitation, he had confirmed in his own mind what others had said, for he says to his children, as Matthew relates, This is John the Baptist, he has risen from the dead. (Matt. 14:2) Or else these words are to be spoken, so as to indicate that he is still hesitating, particularly as Mark who had said above that others had declared that John had risen from the dead, afterwards however is not silent as to Herod’s plainly saying, It is John, whom I beheaded: he is risen from the dead. Which words also may be spoken in two ways, either they may be understood as those of a man affirming or doubling.
The Latin text
Glossa
Post praedicationem discipulorum Christi, et miraculorum operationem convenienter Evangelista subiungit de fama quae consurgebat in populo; unde dicit et audivit Herodes rex
Chrysostomus
Herodes iste filius erat primi Herodis, sub quo Ioseph Iesum duxerat in Aegyptum. Tetrarcham autem Matthaeus nominat hunc, atque Lucas tamquam principantem super quartam partem regni patris sui. Romani enim post mortem patris, regnum in partes quatuor diviserunt. Marcus vero regem eum vocat, aut patris consuetudine, aut quia hoc loco eius congruum existebat
Hieronymus
Sequitur manifestum enim factum est nomen eius: lucernam enim sub modio abscondi fas non est. Et dicebant, scilicet aliqui de turba, quia Ioannes Baptista resurrexit a mortuis, et propterea operantur virtutes in illo
Beda
Quanta enim fuit Iudaeorum invidia docemur: ecce enim Ioannem, de quo dictum est quia signum fecit nullum, a mortuis potuisse resurgere, nullo attestante credebant; Iesum autem approbatum a Deo virtutibus et signis cuius resurrectionem Angeli, apostoli, viri ac feminae praedicabant, non resurrexisse, sed furtim esse ablatum credere maluerunt: qui cum dicerent Ioannem resurrexisse a mortuis, et propterea virtutes operatas esse in illo, bene de virtute resurrectionis senserunt, quod maioris potentiae futuri sunt sancti, cum a mortuis resurrexerint, quam fuerunt cum carnis adhuc infirmitate gravarentur. Sequitur alii autem dicebant, quia Elias est
Theophylactus
Confutabat enim multos homines Ioannes quando dicebat: genimina viperarum. Sequitur alii autem dicebant, quia propheta est, quasi unus ex prophetis
Chrysostomus
Mihi quidem videtur hunc prophetam dicere de quo Moyses dixit: prophetam suscitabit vobis Deus de fratribus vestris. Recte quidem; sed quia manifeste dicere trepidabant: hic est Christus, Moysi utebantur voce, propriam suspicionem velantes, praepositorum suorum timore. Sequitur quo audito, Herodes ait: quem ego decollavi Ioannem, hic a mortuis resurrexit. Per ironiam hoc Herodes expresse pronuntiat
Theophylactus
Vel aliter. Sciens Herodes quod Ioannem iustum existentem sine causa occiderat, credebat eum a mortuis resurrexisse, et quod ex resurrectione suscepisset miraculorum operationem
Augustinus de Cons. Evang
In his autem verbis Lucas Marco attestatur, ad hoc dumtaxat quod alii dixerint, non Herodes, Ioannem surrexisse; sed haesitantem Lucas, commemoravit Herodem, verbaque eius ita posuit dicentis: Ioannem ego decollavi. Quis autem est iste, de quo audio talia? Intelligendum est autem post hanc haesitationem confirmasse in animo suo quod ab aliis dicebatur, cum ait pueris suis, sicut Matthaeus narrat: hic est Ioannes Baptista, ipse surrexit a mortuis. Aut ita pronuntianda sunt haec verba ut haesitantem adhuc indicent; praesertim quia et Marcus, qui superius dixerat ab aliis dictum fuisse, quod Ioannes a mortuis resurrexit; in extremo tamen ipsum Herodem dixisse non tacet. Quem ego decollavi Ioannem, hic a mortuis resurrexit. Quae item verba duobus modis pronuntiari possunt, ut aut confirmantis, aut dubitantis intelligantur
6:17
Theophylact † 1107
The Evangelist Mark, taking occasion from what went 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.
St Bede † AD 735 ubi sup.
Ancient history relates, that Philip, the son of Herod the great, under whom the Lord fled into Egypt, the brother of this Herod, under whom Christ suffered, married Herodias, the daughter of king Aretas; but afterwards, that his father-in-law, after certain disagreements had arisen with his son-in-law, had taken his daughter away, and, to the grief of her former husband, had given her in marriage to his enemy; therefore John the Baptist rebukes Herod and Herodias for contracting an unlawful union, and because it was not allowed for a man to marry his brother’s wife during his lifetime.
Theophylact † 1107
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.
St Bede † AD 735 ubi sup.
For Herodias was afraid, lest Herod should repent at some time, or be reconciled to his brother Philip, and so the unlawful marriage be divorced. It goes on, For Herod feared John, knowing that he was a just man, and an holy.
The Gloss non occ.
He feared him, I say, because he revered him, for he knew him to be just in his dealings with men, and holy towards God, and he took care that Herodias should not slay him. And when he heard him, he did many things, for he thought that he spake by the Spirit of God, and heard him gladly, because he considered that what he said was profitable.
Theophylact † 1107
But see how great is the fury of lust, for though Herod had such an awe and fear of John, he forgets it all, that he may minister to his fornication.
Remigius † AD 908
For his lustful will drove him to lay hands on a man, whom he knew to be just and holy. And by this, we may see how a less fault became the cause to him of a greater; as it is said, (Rev. 22:11) He which is filthy, let him be filthy still. 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.
St Bede † AD 735 ubi sup.
The only men whom we read of, as celebrating their birthdays with festive joys are Herod and Pharaoh, but each, with an evil presage, stained his birthday with blood; Herod, however, with so much the greater wickedness, as he slew the holy and guiltless teacher of truth, and that, by the wish, and at the instance 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 † 1107
For during the banquet, Satan danced in the person of the damsel, and the wicked oath is completed. 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.
St Bede † AD 735 ubi sup.
His oath does not excuse his murder, for perchance his reason for swearing was, that he might find an opportunity for slaying, and if she had demanded the death of his father and 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. Worthy is blood to be asked as the reward of such a deed as dancing. It goes on, And she came in straightway with haste, &c.
Theophylact † 1107
The malignant woman begs that the head of John be given to her immediately, that is, at once, in that very hour, for she feared lest Herod should repent. There follows, And the king was exceeding sorry.
St Bede † AD 735 ubi sup.
It is usual with Scripture, that the historian should relate events as they were then believed by all, thus Joseph is called the father of Jesus by Mary herself. So now also Herod is said to be exceeding sorry, for so the guests thought, since the hypocrite bore sadness on his face, when he had joy in his heart; and he excuses his wickedness by his oath, that he might be impious under pretence of piety. Wherefore there follows, For his oath’s sake, and for their sakes who sat with him, he would not reject her.
Theophylact † 1107
Herod not being his own master, but full of lust, fulfilled his oath, and slew the just man; it would have been better however to break his oath, than to commit so great a sin.
St Bede † AD 735 ubi sup.
In that again which is added, And for their sakes who sat with him, he wishes to make all partakers in his guilt, that a bloody feast might be set before luxurious and impure guests. Wherefore it goes on, But sending an executioner, he commanded his head to be brought in a charger.
Theophylact † 1107
‘Spiculator’ is the name for the public servant commissioned to put men to death.
St Bede † AD 735
Now Herod was not ashamed to bring before his guests the head of a murdered man; but we do not read of such an act of madness in Pharaoh. From both examples, however, it is proved to be more useful, often to call to mind the coming day of our death, by fear and by living chastely, than to celebrate the day of our birth with luxury. For man is born in the world to toil, but the elect pass by death out of the world to repose. It goes on, And he beheaded him in prison, &c.
St Gregory the Great † AD 604 Mor. 3, 7
I cannot, without the greatest wonder, reflect that he, who was filled even in his mother’s womb with the spirit of prophecy, and who was the greatest that had arisen amongst those born of women, is sent into prison by wicked men, is beheaded for the dancing of a girl, and though a man of so great austerity, meets death through such a foul instrument. Are we to suppose that there was something evil in his life, to be wiped away by so ignominious a death? When, however, could he commit a sin even in his eating, whose food was only locusts and wild honey? How could he offend in his conversation, who never quitted the wilderness? How is it that Almighty God so despises in this life those whom He has so sublimely chosen before all ages, if it be not for the reason, which is plain to the piety of the faithful, that He thus sinks them into the lowest place, because He sees how He is rewarding them in the highest, and outwardly He throws them down amongst things despised, because inwardly He draws them up even to incomprehensible things. Let each then infer from this what they shall suffer, whom He rejects, if He so grieves those whom he loves.
St Bede † AD 735 ubi sup.
There follows, And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. Josephus relates, that John was brought bound into the castle of Macheron, and there slain; and ecclesiastical history (Theodoret. Hist. Eccles. 3:3) says that he was buried in Sebaste, a city of Palestine, once called Samaria. But the beheading of John the Baptist signifies the lessening of that fame, by which he was thought to be Christ by the people, as the raising of our Saviour on the cross typifies the advance of the faith, in that He Himself, who was first looked upon as a prophet by the multitude, was recognised as the Son of God by all the faithful; wherefore John, who was destined to decrease, was born when the daylight begins to wax short; but the Lord at that season of the year in which the day begins to lengthen.
Theophylact † 1107
In a mystical way, however, Herod, whose name means, ‘of skin,’ is the people of the Jews, and the wife to whom he was wedded means vain glory, whose daughter even now encircles the Jews with her dance, namely, a false understanding of the Scriptures; they indeed beheaded John, that is, the word of prophecy, and hold to him without Christ, his head.
Pseudo-Jerome
Or else, 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 damsel, that is, the Roman Church, and the damsel gives it to her adulterous mother, that is, to the synagogue, who in the end will believe. The body of John is buried, his head is put in a dish; thus the human Letter is covered over, the Spirit is honoured, and received on the altar.
The Latin text
Theophylactus
Ex praemissis Marcus Evangelista occasionem sumens, hic de morte commemorat praecursoris, dicens ipse enim Herodes misit, ac tenuit Ioannem et vinxit eum in carcere, propter Herodiadem uxorem fratris sui quia duxerat eam
Beda
Vetus narrat historia, Philippum Herodis maioris filium, sub quo dominus fugit in Aegyptum, fratrem huius Herodis, sub quo passus est Christus, duxisse Herodiadem uxorem filiam regis Aretae, postea vero socerum eius, exortis quibusdam contra generum simultatibus, tulisse filiam suam, et in dolorem mariti prioris, Herodis inimici eius nuptiis copulasse. Ergo Ioannes Baptista arguit Herodem et Herodiadem, quod illicitas nuptias fecerint, et non liceat, fratre vivente germano, illius uxorem ducere
Theophylactus
Alii autem dicunt, quod Philippus iam mortuus reliquerit ex se filiam: quapropter non debebat Herodes fratris, quamvis defuncti, uxorem ducere. Lex enim praecipiebat quod frater uxorem fratris acciperet, cum defunctus prolem non haberet; illi autem erat filia, propter quod erant nuptiae sceleratae. Sequitur Herodias autem insidiabatur illi, et volebat occidere eum, et non poterat
Beda
Timebat enim Herodias ne Herodes aliquando resipisceret, vel Philippo fratri suo amicus fieret; atque illicitae nuptiae repudio solverentur. Sequitur Herodes autem metuebat Ioannem, quia sciebat eum virum iustum et sanctum
Glossa
Timebat, inquam, eum reverendo; sciebat enim eum esse iustum, quoad homines, et sanctum, quoad Deum; et custodiebat eum, ne scilicet ab Herodiade interficeretur; et audito eo multa faciebat: quia putavit eum spiritu Dei loqui; et libenter eum audiebat: quia reputabat utilia quae ab eo dicebantur
Theophylactus
Vide autem quantum operatur concupiscentiae rabies: quia cum Herodes tantam circa Ioannem habebat reverentiam, et timorem, horum fit immemor, ut suae fornicationi provideret
Remigius super Matth
Libidinosa enim voluntas eum coegit in illum manum mittere quem sciebat iustum et sanctum. Ac per hoc datur intelligi quia minus peccatum factum est ei causa maioris peccati, secundum illud: qui in sordibus est, sordescat adhuc. Sequitur et cum dies opportunus accidisset, Herodes natalis sui coenam fecit principibus, et tribunis, et primis Galilaeae
Beda
Soli mortalium Herodes et Pharao leguntur diem natalis sui gaudiis festivis celebrasse; sed uterque rex infausto auspicio festivitatem suam sanguine foedavit: verum Herodes tanto maiore impietate, quanto sanctum, et innocentem doctorem veritatis occidit; et hoc pro voto ac petitione saltatricis; sequitur enim cumque introisset filia ipsius Herodiadis, et saltasset, et placuisset Herodi, et simul recumbentibus, rex ait: pete a me quod vis, et dabo tibi
Theophylactus
Dum enim convivium fit, Satanas per puellam saltat, et iusiurandum perficitur sceleratum; sequitur enim et iuravit illi: quia quidquid petieris dabo tibi, licet dimidium regni mei
Beda
Non excusatur ab homicidio per iuramentum: ideo enim forte iuravit, ut occasionem inveniret occidendi; et si patris, aut matris interitum postulasset, non utique concessisset Herodes. Sequitur quae cum exisset, dixit matri suae: quid petam? At illa dixit: caput Ioannis Baptistae. Digno operi saltationis, dignum postulatur sanguinis praemium. Sequitur cumque introisset statim cum festinatione ad regem, petivit dicens: volo ut protinus des mihi in disco caput Ioannis Baptistae
Theophylactus
Maligna mulier protinus sibi caput Ioannis dari petit, idest statim in illa hora; timebat enim ne Herodes resipisceret. Sequitur et contristatus est rex
Beda
Consuetudinis est Scripturarum ut opinionem multorum sic narret historicus, quomodo eo tempore ab omnibus credebatur: sicut et Ioseph ab ipsa quoque Maria appellatur pater Iesu; ita et nunc Herodes dicitur contristatus, quia hoc discumbentes putabant: dissimulator enim mentis tristitiam praeferebat in facie, cum laetitiam haberet in mente; scelusque excusat iuramento, ut sub occasione pietatis impius fieret; unde sequitur propter iusiurandum, et propter simul discumbentes noluit eam contristare
Theophylactus
Herodes quidem non sui compos, sed voluptuosus iusiurandum implevit, et iustum interemit. Decebat autem magis in hoc periurare, et non tantum scelus operari
Beda
Quod autem subdit, et propter simul recumbentes, vult omnes sceleris sui esse consortes, ut in luxurioso, impuroque convivio cruentae epulae deferrentur; unde sequitur sed, misso spiculatore, praecepit afferri caput Ioannis in disco
Theophylactus
Spiculator carnifex dicitur, qui constituitur ad homines interficiendum
Beda
Non autem Herodem puduit caput occisi hominis ante convivas inferre. Pharao vero nil talis vesaniae commisisse legitur. Ex utroque tamen exemplo probatur utilius esse nobis diem mortis futurae timendo et caste agendo saepius in memoriam revocare, quam diem nativitatis luxuriando celebrare. Homo enim ad laborem nascitur in mundo, et electi ad requiem per mortem transeunt e mundo. Sequitur et decollavit eum in carcere et attulit caput eius in disco, et dedit illud puellae, et puella dedit matri suae
Gregorius Moralium
Non sine gravissima admiratione perpendo, quod ille prophetiae spiritu intra matris uterum impletus, quo inter natos mulierum nemo maior surrexit, ab iniquis in carcerem mittitur, et pro puellae saltu capite truncatur, et vir tantae severitatis pro usu turpium moritur. Numquid credimus aliquid fuisse quod in eius vita, illa sic despecta mors tergeret? Sed quando ille vel in cibo peccavit, qui locustas solummodo, et mel silvestre edit? Quando conversatione sua offendere potuit, qui de eremo non recessit? Quid est quod omnipotens Deus sic vehementer in hoc saeculo despicit quos sic sublimiter ante saecula elegit? Nisi hoc quod pietati fidelium patet: quoniam idcirco sic eos premit in infimis, quia videt quomodo remuneret in summis; et foras usque ad despecta deicit, quia intus usque ad incomprehensibilia perducit. Hinc ergo unusquisque colligat, quid illic passuri sint quos reprobat, si hic sic cruciat quos amat. Sequitur quo audito discipuli eius venerunt, et tulerunt corpus eius, et posuerunt illud in monumento
Beda
Narrat Iosephus, vinctum Ioannem in castellum Macheronta adductum, ibique truncatum; narrat vero ecclesiastica historia sepultum eum in Sebaste Palaestinae urbe, quae quondam Samaria dicta est. Decollatio autem Ioannis, minorationem famae illius, qua Christus a populo credebatur, insinuat, sicut exaltatio salvatoris in crucem profectum designabat fidei: quia et ipse qui prius a turbis propheta esse credebatur, Dei filius a cunctis fidelibus est agnitus: unde Ioannes quem oportebat minui, cum diurnum lumen decrescere incipit natus est; dominus autem eo tempore anni quo dies crescere incipit
Theophylactus
Mystice autem Herodes, qui interpretatur pelliceus, populus est Iudaeorum; qui habebat uxorem, scilicet inanem gloriam, cuius filia saltat, et movetur etiam nunc circa Iudaeos, scilicet falsus intellectus Scripturarum: decapitaverunt siquidem Ioannem, idest verbum propheticum, et sine capite Christo habent eum
Hieronymus
Vel aliter. Caput legis, quod est Christus, de corpore abscinditur proprio, idest Iudaico populo et datur gentili puellae, idest Romanae Ecclesiae, et puella dat matri suae adulterae, idest synagogae crediturae in fine. Corpus Ioannis sepelitur, caput in disco collocatur: littera humata tegitur, spiritus in altari honoratur et sumitur
6:30
The Gloss non occ.
The Evangelist, after relating the death of John, gives an account of those things which Christ did with His disciples after the death of John, 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 fountain-head whence the streams flow; those who are sent by God, always offer up thanks for those things which they have received.
Theophylact † 1107
Let us also learn, when we are sent on any mission, not to go far away, and not to overstep the bounds of the office committed, but to go often to him, who sends us, and report all that we have done and taught; for we must not only teach but act.
St Bede † AD 735 ubi sup.
Not only do the Apostles tell the Lord what they themselves had done and taught, but also his own and John’s disciples together tell Him what John had suffered, during the time that they were occupied in teaching, as Matthew relates. It goes on: And he said to them, Come ye yourselves apart, &c.
St Augustine † AD 430 de Con. Evan. 2. 45
This is said to have taken place, after the passion of John, therefore what is first related took place last, for it was by these events that Herod was moved to say, This is John the Baptist, whom I beheaded.
Theophylact † 1107
Again, He goes into a desert place from His humility. But Christ makes His disciples rest, that men who are set over others may learn, that they who labour in any work or in the word deserve rest, and ought not to labour continually.
St Bede † AD 735 ubi sup.
How arose the necessity for giving rest to His disciples, He shews, when He adds, For there were many coming and going, and they had no leisure so much as to eat; we may then see how great was the happiness of that time, both from the toil of the teachers, and from the diligence of the learners. It goes on, And embarking in a ship, they departed into a desert place privately. The disciples did not enter into the ship alone, but taking up the Lord with them, they went to a desert place, as Matthew shews. (Matt. 14) Here He tries the faith of the multitude, and by seeking a desert place He would see whether they care to follow Him. And they follow Him, and that not on horseback, nor in carriages, but laboriously coming on foot, they shew how great is their anxiety for their salvation. There follows, And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them. In saying that they outwent them on foot, it is proved that the disciples with the Lord did not reach the other bank of the sea, or of the Jordan, but they went to the nearest places of the same country, where the people of those parts could come to them on foot.
Theophylact † 1107
So do thou not wait for Christ till He Himself call you, but outrun Him, and come before Him. There follows, And Jesus when he came out saw much people, and was moved with compassion towards them, because they were as sheep having no shepherd. The Pharisees being ravening wolves did not feed the sheep, but devoured them; for which reason they gather themselves to Christ, the true Shepherd, who gave them spiritual food, that is, the word of God. Wherefore it goes on, And he began to teach them many things. For seeing that those who followed Him on account of His miracles were tired from the length of the way, He pitied them, and wished to satisfy their wish by teaching them.
St Bede † AD 735 in Marc. 2, 26
Matthew says that He healed their sick, for the real way of pitying the poor is to open to them the way of truth by teaching them, and to take away their bodily pains.
Pseudo-Jerome
Mystically, however, the Lord took apart those whom He chose, that though living amongst evil men, they might not apply their minds to evil things, as Lot in Sodom, Job in the land of Uz, and Obadiah in the house of Ahab.
St Bede † AD 735 in Marc. 2, 25
Leaving also Judæa, the holy preachers, in the desert of the Church, overwhelmed by the burden of their tribulations amongst the Jews, obtained rest by the imparting of the grace of faith to the Gentiles.
Pseudo-Jerome
Little indeed is the rest of the saints here on earth, long is their labour, but afterwards, they are bidden to rest from their labours. But as in the ark of Noah, the animals that were within were sent forth, and they that were without rushed in, so is it in the Church, Judas went, the thief came to Christ. But as long as men go back 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, in which the new wine is drank, when the new song will be sung by men made anew, when this mortal shall have put on immortality.
St Bede † AD 735 in Marc. 2, 26
But when Christ goes to the deserts of the Gentiles, many bauds of the faithful leaving the walls of their cities, that is their old manner of living, follow Him.
The Latin text
Glossa
Postquam Evangelista narravit mortem Ioannis, narrat ea quae Christus cum suis discipulis post mortem Ioannis egerit, dicens et convenientes apostoli ad Iesum, renuntiaverunt ei omnia quae egerant et docuerant
Hieronymus
Ad locum enim unde exeunt flumina, revertuntur. Deo semper referunt gratias missi super his quae acceperant
Theophylactus
Discamus autem et nos cum in ministerium aliquod mittimur, non elongari, et ultra commissum officium non efferri; sed mittentem visitare et renuntiare ei omnia quae egimus et docuimus
Beda
Non enim solum oportet docere, sed facere. Non solum autem quae ipsi egerant et docuerant, apostoli domino renuntiant; sed etiam quae Ioannes, eis in docendo occupatis, sit passus, et sui, et Ioannis discipuli domino renuntiant, sicut Matthaeus describit. Sequitur et ait illis: venite seorsum in desertum locum, et requiescite pusillum
Augustinus de Cons. Evang
Hoc continuo post Ioannis passionem factum esse commemorat: unde post haec facta sunt illa quae primo narrata sunt, quibus motus Herodes dixit: hic est Ioannes Baptista quem ego decollavi
Theophylactus
In desertum autem recedit locum propter humilitatem. Quiescere autem facit Christus suos discipulos, ut addiscant praepositi, quod qui laborant in opere et sermone, requiem promerentur, et quod non debent continue laborare
Beda
Quae autem necessitas fuerit concedendae requiei discipulis, ostendit cum subdit erant enim qui veniebant et redibant multi; et nec spatium manducandi habebant: ubi temporis illius felicitas de labore docentium simul, et discentium studio demonstratur. Sequitur et ascendentes in navim abierunt in desertum locum seorsum. Non discipuli soli, sed assumpto domino ascendentes in navim locum petiere desertum, ut Matthaeus demonstrat. Tentat autem fidem turbarum: petendo enim solitudinem, an sequi curent explorat: illi sequendo, et non in iumentis, aut vehiculis diversis sed proprio labore pedum, quantam salutis suae curam gerant, ostendunt. Sequitur et viderunt eos abeuntes, et cognoverunt multi, et pedestres de omnibus civitatibus cucurrerunt illuc, et praevenerunt eos. Dum pedestres eos praevenisse dicuntur, ostenditur quia non in aliam maris, sive Iordanis ripam navigio pervenerunt discipuli cum domino, sed proxima eiusdem regionis loca adierunt, quo etiam indigenae pedestres poterant praevenire
Theophylactus
Ita tu Christum non expectans quod ipse revocet, sed praecurrens eum, praevenias. Sequitur et exiens vidit turbam multam Iesus, et misertus est super eos, quia erant sicut oves non habentes pastorem. Pharisaei lupi existentes rapaces, non pascebant populum, sed devorabant: propter hoc ad Christum verum congregantur pastorem; qui tradidit illis cibum spiritualem, scilicet verbi Dei; unde sequitur et coepit eos docere multa. Videns enim eos qui miraculorum occasione eum sequebantur prae longitudine viae fessos, eorum misertus, voluit eorum satisfacere voluntati, docendo eos
Beda
Matthaeus dicit, quod curavit languidos eorum: hoc est enim veraciter pauperum misereri, eis veritatis viam docendo aperire, et molestias corporis auferre
Hieronymus
Mystice autem seorsum ducit dominus quos elegit, ut inter malos viventes, mala non intendant, ut Lot in Sodomis, et Iob in terra Hus, et Abdias in domo Achab
Beda
Derelicta etiam Iudaea, in deserto Ecclesiae praedicatores sancti, qui apud Iudaeos tribulationum sarcina premebantur, de gratia fidei gentibus collata requiem nacti sunt
Hieronymus
Pusilla tamen est hic sanctis requies, longus labor; sed postea dicitur illis ut requiescant a laboribus suis. Sicut autem in arca Noe animalia quae intus erant, foris mittebantur, et quae foris erant, intro erumpebant; sic agitur in Ecclesia: Iudas recessit, latro accessit. Sed quamdiu receditur a fide in Ecclesia, non est requies sine moerore: Rachel enim plorans filios suos noluit consolari. Non est etiam hoc convivium, in quo bibitur vinum novum cum cantabitur canticum novum ab hominibus novis, cum mortale hoc induerit immortalitatem
Beda
Christum autem petentem deserta gentium, multae fidelium catervae relictis moenibus priscae conversationis sequuntur
6:35
Theophylact † 1107
The Lord, placing before them, first, what is most profitable, that is, the food of the word of God, afterwards also gave the multitude food for their bodies; in beginning to relate which, the Evangelist says, And when the day was now far spent, his disciples came unto him, and said, This is a desert place.
St Bede † AD 735 ubi sup.
The time being far spent, points out that it was evening. Wherefore Luke says, But the day had begun to decline.
Theophylact † 1107
See now, how those who are disciples of Christ grow in love to man, for they pity the multitudes, and come to Christ to intercede for them. But the Lord tried them, to see whether they would know that His power was great enough to feed them. Wherefore it goes on, He answered, and said unto them, Give ye them to eat.
St Bede † AD 735 ubi sup.
By these words He calls on His Apostles, to break bread for the people, that they might be able to testify that they had no bread, and thus the greatness of the miracle might become more known.
Theophylact † 1107
But the disciples thought that He did not know what was necessary for the feeding of so large a multitude, for their answer shews that they were troubled. For it goes on, And they said unto him, Let us go and buy two hundred pennyworth, of bread, and give them to eat.
St Augustine † AD 430 Con. Evan. 2. 46
This in the Gospel of John is the answer of Philip, but Mark gives it as the answer of the disciples, wishing it to be understood that Philip made this answer as a mouthpiece of the others; although he might put the plural number for the singular, as is usual. It goes on, And he saith unto them, How many loaves hare ye? go and see. The other Evangelists pass over this being done by the Lord. It goes on, And when they knew, they say, Five, and two fishes. This, which was suggested by Andrew, as we learn from John, the other Evangelists, using the plural for the singular, have put into the mouth of the disciples. It goes on, And he commanded them to wake all sit down by companies upon the green grass, and they sat down in ranks by hundreds and by fifties. But we need not be perplexed, though Luke says that they were ordered to sit down by fifties, and Mark by hundreds and fifties, for one has mentioned a part, the other the whole. Mark, who mentions the hundreds, fills up what the other has left out.
Theophylact † 1107
We are given to understand that they lay down in parties, separate from one another, for what is translated by companies, is repeated twice over in the Greek, as though it were by companies and companies. It goes on, And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them: and the two fishes divided he among them all.
St John Chrysostom † AD 407 Vict. Ant. e Cat. in Marc. v. Chrys. Hom in Matt. 49
Now it was with fitness that He looked up to heaven, for the Jews, when receiving manna in the desert, presumed to say of God, Can he give bread? (Ps. 78:20) To prevent this therefore, before He performed the miracle, He referred to His Father what He was about to do.
Theophylact † 1107
He also looks up to heaven, that He may teach us to seek our food from God, and not from the devil, as they do who unjustly feed on other men’s labours. By this also He intimated to the crowd, that He could not be opposed to God, since He called upon God. And He gives the bread to His disciples to set before the multitude, that by handling the bread, they might see that it was an undoubted miracle. It goes on: And they did all eat, and were filled: and they took up twelve baskets full of the fragments. Twelve baskets of fragments remained over and above, that each of the Apostles, carrying a basket on his shoulder, might recognise the unspeakable wonder of the miracle. For it was a proof of overflowing power not only to feed so many men, but also to leave such a superabundance of fragments. Even though Moses gave manna, yet what was given to each was measured by his necessity, and what was over and above was overrun with worms. Elias also fed the woman, but gave her just what was enough for her; but Jesus, being the Lord, makes his gifts with superabundant profusion.
St Bede † AD 735 ubi sup.
Again, in a mystical sense, the Saviour refreshes the hungry crowds at the day’s decline, because, either now that the end of the world approaches, or now that the Sun of justice has set in death for us, we are saved from wasting away in spiritual hunger. He calls the Apostles to Him at the breaking of bread, intimating that daily by them our hungry souls are fed, that is, by their letters and examples. By the five loaves are figured the Five Books of Moses, by the two fishes the Psalms and Prophets.
Theophylact † 1107
Or the two fishes are the discourses of fishermen, that is, their Epistles and Gospel.
St Bede † AD 735 ubi sup.
wThere are five senses in the outward man, which shews that by the five thousand men are meant those who, living in the world, know how to make a good use of external things.
St Gregory the Great † AD 604 Mor. 16, 55
The different ranks in which those who ate lie down, mark out the divers churches which make up the one Catholicx. But the Jubilee rest is contained in the mystery of the number fifty, and fifty must be doubled before it reaches up to a hundred. As then the first step is to rest from doing evil, that afterwards the soul may rest more fully from evil thoughts, some lie down in parties of fifty, others of a hundred.
St Bede † AD 735 ubi sup.
Again, those men lie down on grass and are fed by the food of the Lord, who have trodden under foot their concupiscences by continence, and apply themselves diligently to hear and fulfil the words of God.1 The Saviour, however, does not create a new sort of food; for when He came in the flesh He preached no other things than were predicted,1 but shewed how pregnant with mysteries of grace were the writings of the Law and the Prophets. He looks up to heaven, that He may teach us that there we must look for grace. He breaks and distributes to the disciples that they may place the bread before the multitudes, because He has opened the mysteries of prophecy to holy doctors, who are to preach them to the whole world. What is left by the crowd is taken up by the disciples, because the more sacred mysteries, which cannot be received by the foolish, are not to be passed by with negligence, but to be inquired into by the perfect. For by the twelve baskets, the Apostles and the following Doctors are typified, externally indeed despised by men, but inwardly full of healthful food. For all know that carrying baskets is a part of the work of slaves.
Pseudo-Jerome
Or, in the gathering of the twelve baskets full of fragments, is signified the time, when they shall sit on thrones, judging all who are left of Abraham, Isaac, and Jacob, the twelve tribes of Israel, when the remnant of Israel shall be saved.
The Latin text
Theophylactus
Praeponens dominus quod utilius est, scilicet cibum sermonis Dei, deinde etiam corporalem cibum praebuit turbae; ad cuius narrationem Evangelista accedit, dicens et cum iam hora multa fieret, accesserunt discipuli eius dicentes: desertus est locus hic
Beda
Horam multam vespertinum tempus dicit; unde Lucas dicit: dies autem coeperat declinare
Theophylactus
Vide autem quomodo discipuli Christi circa hominum amorem proficiunt: turbarum enim miserti accedunt ad Christum, et pro eis intercedunt. Dominus autem tentavit eos si eius virtutem tantam esse cognoverant quod turbas pascere posset; unde sequitur et respondens ait illis: date eis manducare
Beda
Provocat etiam apostolos, hoc dicens, ad fractionem panis, ut illis se non habere testantibus magnitudo signi notior fieret
Theophylactus
Discipuli autem arguebant eum tamquam ignorantem quid illis esset necessarium ad tantam multitudinem turbarum pascendam: unde turbati respondent; sequitur enim et dixerunt ei: euntes emamus ducentis denariis panes, et dabimus illis manducare
Augustinus de Cons. Evang
Hoc Philippus apud Ioannem respondet; sed Marcus a discipulis responsum esse commemorat; volens intelligi hoc ex ore ceterorum Philippum respondisse; quamquam et pluralem numerum pro singulari usitatissime ponere potuerit. Sequitur et dicit eis: quot panes habetis? Ite, et videte. Hoc a domino factum esse ceteri Evangelistae praetermiserunt. Sequitur et cum cognovissent, dicunt: quinque, et duos pisces. Quod Andreas apud Ioannem de quinque panibus, et duobus piscibus suggesserat, hoc ceteri Evangelistae pluralem numerum pro singulari ponentes, ex discipulorum persona retulerunt. Sequitur et praecepit illis ut accumbere facerent omnes secundum contubernia super viride faenum. Et discubuerunt in partes per centenos et quinquagenos. Quod autem Lucas dicit quinquagenos iussos esse discumbere, Marcus vero quinquagenos et centenos, ideo non hoc movet, quia unus partem dicit, alter totum: qui enim de centenis retulit, hoc retulit quod ille praetermisit
Theophylactus
Per hoc autem datur intelligi, quod separatim discubuerunt per partes et partes: quod enim hic dicitur per contubernia, in Graeco geminate dicitur, symposia symposia; hoc est, per distributa convivia. Sequitur et acceptis quinque panibus et duobus piscibus, intuens in caelum, benedixit, et fregit panes, et dedit discipulis, ut ponerent ante eos; et duos pisces divisit omnibus
Chrysostomus in Matth
Decenter autem in caelum aspexit: quia in deserto manna accipientes Iudaei, de Deo dicere attentaverunt: numquid poterit dare panem? Ne vero hoc contingat, antequam faceret, ad patrem retulit quod erat facturus
Theophylactus
Intuetur etiam in caelum, ut nos instrueret a Deo petere escam, et non a Diabolo, sicut faciunt illi qui alienis iniuste laboribus nutriuntur. Ex hoc etiam turbis tunc innuit quod non esset Deo contrarius, sed Deum invocaret. Dat autem panem discipulis apponendum turbis, ut tractando panem non dubium, sed miraculum videatur. Sequitur et manducaverunt omnes, et saturati sunt. Et sustulerunt reliquias fragmentorum duodecim cophinos. Duodecim cophini superabundant fragmentorum, ut quolibet apostolorum unum cophinum super humerum apportante, ineffabile miraculum videatur. Superabundantis enim virtutis erat non solum tot homines pascere, sed et tantam superabundantiam relinquere fragmentorum: Moyses enim etsi manna dabat, secundum uniuscuiusque necessitatem illud largiebatur, superfluum vero vermibus scaturiebat; Elias etiam viduam pascens, quantum ei erat sufficiens tribuebat; Iesus vero tamquam dominus superabundanter operabatur
Beda
Mystice autem die declinata turbas esurientes salvator reficit: quia vel fine saeculorum propinquante, vel cum sol iustitiae pro nobis occubuit, a spiritualis inediae sumus tabe salvati. Provocat apostolos ad fractionem panis, insinuans quod quotidie per eos ieiuna sunt corda nostra pascenda, eorum scilicet litteris et exemplis. Per quinque panes, quinque Mosaicae legis libri; per duos pisces, Psalmi sunt et prophetae figurati
Theophylactus
Vel duo pisces sunt piscatorum sermones, scilicet epistolae et Evangelium
Beda
Quia vero quinque sunt exterioris hominis sensus, quinque millia viri dominum secuti designant eos qui in saeculari adhuc habitu positi exterioribus bene uti noverunt
Gregorius Moralium
Diversi convivantium discubitus distinctiones Ecclesiarum, quae unam Catholicam faciunt, designant. Iubilaei autem requies quinquagenarii numeri mysterio continetur; et quinquagenarius bis ducitur, ut ad centenarium perveniatur. Quia ergo prius a malo quiescitur opere, ut post anima plenius quiescat in cognitione, alii quinquagenarii, alii centeni discumbunt
Beda
Super faenum autem discumbentes dominicis pascuntur alimentis, qui per continentiam calcatis concupiscentiis, audiendis implendisque Dei verbis operam impendunt. Salvator autem non nova creat cibaria: quia veniens in carne non alia quam quae praedicata sunt praedicat; sed legis, et prophetarum scripta quam gravida sint mysteriis gratiae demonstrat. Intuetur in caelum, ut ibi lucem doceat esse quaerendam. Frangit, et ante turbas ponenda distribuit discipulis: quia sacramenta prophetiae sanctis doctoribus, qui haec toto orbe praedicent, patefecit. Quod turbis superest, a discipulis tollitur: quia secretiora mysteria, quae a rudibus capi nequeunt, non negligenter omittenda, sed sunt inquirenda perfectis. Nam per cophinos duodecim apostoli, et sequentes doctores figurantur, foris quidem hominibus despecti, sed intus salutaris cibi reliquiis cumulati. Constat enim cophinis opera servilia geri solere
Hieronymus
Vel duodecim cophini pleni fragmentis colliguntur, cum sedent super thronos iudicantes duodecim tribus Israel, qui sunt fragmenta Abraham, Isaac et Iacob, quando ex Israel reliquiae salvae fient
6:45
The Gloss non occ.
The Lord indeed by the miracle of the loaves shewed that He is the Creator of the world: but now by walking on the waves He proved that He had a body free from the weight of all sin, and by appeasing the winds and by calming the rage of the waves, He declared Himself to be the Master of the elements. Wherefore it is said, And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
He dismisses indeed the people with His blessing and with some cures. But He constrained His disciples, because they could not without pain separate themselves from Him, and that, not only on account of the very great affection which they had for Him, but also because they were at a loss how He would join them.
St Bede † AD 735 in Marc. 2, 27
But it is with reason that we wonder how Mark says, that after the miracle of the loaves the disciples crossed the sea of Bethsaida, when Luke relates that the miracle was done in the parts of Bethsaida, unless we understand that Luke means by the desert which is Bethsaida not the country immediately around the town, but the desert places belonging to it. (Luke 9:10.) But when Mark says that they should go before unto Bethsaida, the town itself is meant. It goes on: And when he had sent them away, he departed into a mountain to pray.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
This we must understand of Christ, in that He is man; He does it also to teach us to be constant in prayer.
Theophylact † 1107
But when He had dismissed the crowd, He goes up to pray, for prayer requires rest and silence.
St Bede † AD 735 in Marc. 2, 28
Not every man, however, who prays goes up into a mountain, but he alone prays well, who seeks God in prayer. But he who prays for riches or worldly labour, or for the death of his enemy, sends up from the lowest depths his vile prayers to God. John says, When Jesus therefore perceived that they would come and take him by force and make him a king, he departed again into a mountain himself alone. (John 6:15) It goes on: And when even was come, the ship was in the midst of the sea, and he alone on the land.
Theophylact † 1107
Now the Lord permitted His disciples to be in danger, that they might learn patience; wherefore He did not immediately come to their aid, but allowed them to remain in danger all night, that He might teach them to wait patiently, and not to hope at once for help in tribulations. For there follows, And he saw them toiling in rowing, for the wind was contrary unto them: and about the fourth watch of the night, he cometh unto them walking upon the sea.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
Holy Scripture reckons four watches in the night, making each division three hours; wherefore by the fourth watch it means that which is after the ninth hour, that is, in the tenth or some following hour. There follows, And would have passed them.
St Augustine † AD 430 de Con. Evan. 2. 47
But how could they understand this, except from His going a different way, wishing to pass them as strangers; for they were so far from recognising Him, as to take Him for a spirit. For it goes on: But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out.
Theophylact † 1107
See again how Christ, though He was about to put an end to their dangers, puts them in greater fear. But He immediately reassured them by His voice, for it continues, And immediately he talked with them, and said unto them, It is I, be not afraid.
St John Chrysostom † AD 407 v. Chrys. Hom. in Matt. 50
As soon then as they knew Him by His voice, their fear left them.
St Augustine † AD 430 ubi sup.
How then could He wish to pass them, whose fears He so reassures, if it were not that His wish to pass them would wring from them that cry, which called for His help?
St Bede † AD 735 ubi sup.
Buty Theodorus, who was Bishop of Phanara, wrote that the Lord had no bodily weight in His flesh, and walked on the sea without weight; but the Catholic faith declares that He had weight according to the flesh. For Dionysius says, We know not how without plunging in His feet, which had bodily weight and the gravity of matter, He could walk on the wet and unstable subtance.
Theophylact † 1107
Then by entering into the ship, the Lord restrained the tempest. For it continues, And he went up unto them into the ship, and the wind ceased. Great indeed is the miracle of our Lord’s walking on the sea, but the tempest and the contrary wind were there as well, to make the miracle greater. For the Apostles, not understanding from the miracle of the five loaves the power of Christ, now more fully knew it from the miracle of the sea. Wherefore it goes on, And they were sore amazed in themselves. For they understood not concerning the loaves.
St Bede † AD 735 ubi sup.
The disciples indeed, who were still carnal, were amazed at the greatness of His virtue, they could not yet however recognise in Him the truth of the Divine Majesty. Wherefore it goes on, For their hearts were hardened. But mystically, the toil of the disciples in rowing, and the contrary wind, mark out the labours of the Holy Church, who amidst the beating waves of the world, and the blasts of unclean spirits, strives to reach the repose of her celestial country. And well is it said that the ship was in the midst of the sea, and He alone on land, for sometimes the Church is afflicted by a pressure from the Gentiles so overwhelming, that her Redeemer seems to have entirely deserted her. But the Lord sees His own, toiling on the sea, for, lest they faint in tribulations, He strengthens them by the look of His love, and sometimes frees them by a visible assistance. Further, in the fourth watch He came to them as daylight approached, for when man lifts up his mind to the light of guidance from on high, the Lord will be with him, and the dangers of temptations will be laid asleep.
Pseudo-Chrysostom Vict. Ant. e Cat. in Marc.
Or else, the first watch means the time up to the deluge; the second, up to Moses; the third, up to the coming of the Lord; in the fourth the Lord came and spoke to His disciples.
St Bede † AD 735 ubi sup.
Often then does the love of heaven seem to have deserted the faithful in tribulation, so that it may be thought that Jesus wishes to pass by His disciples, as it were, toiling in the sea. And still do heretics suppose that the Lord was a phantom, and did not take upon Him real flesh from the Virgin1.
Pseudo-Jerome
And He says to them, Be of good cheer, it is I, because we shall see Him as He is. But the wind and the storm ceased when Jesus sat down, that is, reigned in the ship, which is the Catholic Church.
St Bede † AD 735 ubi sup.
In whatsoever heart, also, He is present by the grace of His love, there soon all the strivings of vices, and of the adverse world, or of evil spirits, are kept under and put to rest.
The Latin text
Glossa
Dominus quidem in miraculo panum, quod esset conditor rerum ostendit, nunc autem ambulando super undas, quod haberet corpus ab omnium peccatorum gravedine liberum edocuit; et in placando ventos, undarumque rabiem sedando, quod elementis dominaretur monstravit; unde dicitur et statim coegit discipulos suos ascendere navim, ut praecederent eum trans fretum ad Bethsaidam, dum ipse dimitteret populum
Chrysostomus
Dimittit quidem populum in benedictione, et aliquibus curationibus. Coegit autem discipulos, quia non de facili ab eo poterant separari; et hoc quidem tum propter nimium affectum quem ad eum habebant, tum quia sollicitabantur qualiter ad eos veniret
Beda
Merito autem movet quomodo Marcus dicat, peracto miraculo panum, discipulos venisse trans fretum ad Bethsaidam, cum videatur Lucas dicere, quod in locis Bethsaidae factum fuerit miraculum illud; nisi forte intelligamus, quod Lucas ait in desertum locum, qui est Bethsaida, non ipsius intima civitatis, sed loca deserti ad eam pertinentis esse designata. Marcus autem dicit ut praecederent eum ad Bethsaidam; ubi ipsa civitas notatur. Sequitur et cum dimisisset eos, abiit in montem orare
Chrysostomus
Quod decet intelligere de Christo secundum quod est homo: hoc etiam fecit instruens nos assiduos esse in oratione
Theophylactus
Dimissa autem turba, ascendit orare: requiem enim et silentium oratio exigit
Beda
Non omnis autem qui orat, ascendit in montem; sed qui bene orat, qui Deum orando quaerit; qui vero de divitiis aut honore saeculi, aut de inimici morte obsecrat, ipse in infimis iacens viles ad Deum preces mittit. Quare autem dominus dimisso populo in montem oraturus abierit, Ioannes declarat dicens: Iesus ergo, cum cognovisset quia venturi essent ut raperent eum, et facerent eum regem, fugit iterum in montem ipse solus. Sequitur et cum sero esset, erat navis in medio mari, et ipse solus in terra
Theophylactus
Permisit autem dominus periclitari discipulos, ut patientes fierent: unde non statim eis astitit, sed per totam noctem periclitari permisit, ut doceret eos patienter expectare, et non a principio sperare in tribulationibus subsidium; sequitur enim et videns eos laborantes in remigando (erat enim ventus contrarius eis) et circa quartam vigiliam noctis venit ad eos ambulans supra mare
Chrysostomus
Quatuor vigilias noctis dicit sacra Scriptura, unamquamque dividens in tres horas: unde quartam vigiliam dicit quae est post horam nonam, scilicet in hora decima, vel posteriori hora. Sequitur et volebat praeterire eos
Augustinus de Cons. Evang
Quomodo autem hoc intelligere potuerunt, nisi quia in diversum ibat, eos volens praeterire tamquam alienos, a quibus ita non agnoscebatur ut phantasma putaretur? Sequitur enim at illi ut viderunt eum ambulantem supra mare, putaverunt phantasma esse, et exclamaverunt: omnes enim viderunt eum, et conturbati sunt
Theophylactus
Vide autem quoniam cum Christus debebat eorum pericula compescere, tunc maiorem eis incutit timorem; sed statim per vocem confortavit eos; sequitur enim et statim locutus est cum eis, et dixit eis: confidite, ego sum; nolite timere
Chrysostomus
Statim autem in voce cognoverunt eum, et timor solutus est
Augustinus de Cons. Evang
Quomodo ergo eos volebat praeterire quos paventes ita confirmat, nisi quia illa voluntas praetereundi ad eliciendum illum clamorem valebat cui subveniri oportebat?
Beda
Scripsit autem Theodotus, Pharanitanus quondam episcopus, corporale pondus non habuisse dominum secundum carnem, sed absque pondere super mare ambulasse; sed fides Catholica pondus secundum carnem habere eum praedicat. Nam Dionysius egregius inter ecclesiasticos scriptores, in opusculo de divinis nominibus hoc modo loquitur. Ignoramus qualiter non infusis pedibus corporale pondus habentibus, et materiale onus, deambulabat in humidam et instabilem substantiam?
Theophylactus
Deinde per introitum in naviculam dominus compescuit tempestatem; sequitur enim et ascendit ad illos in navim, et cessavit ventus. Magnum quidem miraculum est quod ambulat dominus super mare; sed tempestas et venti contrarietas apposita fuerunt propter maius miraculum. Apostoli enim ex miraculo quinque panum non intelligentes Christi potentiam, nunc ex maris miraculo plenius cognoverunt; unde sequitur et plus magis intra se stupebant: non enim intellexerant de panibus
Beda
Stupebant quidem carnales adhuc discipuli virtutum magnitudinem, nedum tamen in eo veritatem divinae maiestatis cognoscere valebant; unde sequitur erat enim cor eorum obcaecatum. Mystice autem labor discipulorum in remigando et ventus contrarius, labores sanctae Ecclesiae designat, quae inter undas saeculi adversantes, et immundorum flatus spirituum, ad quietem patriae caelestis pervenire conatur. Bene autem dicitur, quia navis erat in medio maris, et ipse solus in terra: quia nonnunquam Ecclesia tantis gentilium pressuris afflicta est, ut redemptor ipsius eam prorsus deseruisse videretur. Sed videt dominus suos laborantes in mari: quia eos ne in tribulationibus deficiant, suae respectu pietatis corroborat, et aliquando manifesto adiutorio liberat. Quarta autem vigilia venit ad eos diluculo appropinquante: quia homo mentem cum ad superni lumen praesidii erexerit, aderit dominus, et tentationum pericula sopientur
Chrysostomus
Vel prima vigilia est usque ad diluvium, secunda usque ad Moysen, tertia usque ad adventum domini, in quarta venit dominus, et discipulis locutus est
Beda
Saepe autem fideles in tribulatione positos superna pietas deseruisse visa est, ut quasi laborantes in mari discipulos praeterire Iesus voluisse putaretur. Adhuc autem haeretici putant phantasma fuisse dominum, nec veram assumpsisse carnem de virgine
Hieronymus
Dicit autem eis confidite: ego sum: quia videbimus eum sicuti est. Cessavit autem ventus, et procella, Iesu sedente, idest regnante, in navi, quae est universa Ecclesia
Beda
In quocumque etiam corde per gratiam sui adest amoris, mox universa vitiorum et adversantis mundi, sive spirituum malignorum bella compressa quiescunt
6:53
The Gloss non occ.
The Evangelist, having shewn the danger which the disciples had sustained in their passage, and their deliverance from it, now shews the place to which they sailed, saying, And when they had passed over, they came into the land of Gennesaret, and drew to the shore.
Theophylact † 1107
The Lord remained at the above-mentioned place for some time. Therefore the Evangelist subjoins, And when they had come out of the ship, straightway they knew him, that is, the inhabitants of the country.
St Bede † AD 735 ubi sup.
But they knew Him by report, not by His features; or through the greatness of His miracles, even His person was known to some. See too how great was the faith of the men of the land of Gennesaret, so that they were not content with the healing of those who were present, but sent to other towns round about, that all might hasten to the Physician; wherefore there follows, And ran through the whole region round about, and began to carry about in beds those that were sick, where they heard he was.
Theophylact † 1107
For they did not call Him to their houses that He might heal them, but rather the sick themselves were brought to Him. Wherefore it also follows, And whithersoever he entered into villages, or cities, or country, &c. For the miracle which had been wrought on the woman with an issue of blood, had reached the ears of many, and caused in them that great faith, by which they were healed. It goes on, And as many as touched him were made whole.
St Bede † AD 735 ubi sup.
Again, in a mystical sense, do thou understand by the hem of His garment the slightest of His commandments, for whosoever shall transgress it shall be called the least in the kingdom of heaven, (Matt. 5:19) or else His assumption of our flesh, by which we have come to the Word of God, and afterwards, shall have the enjoyment of His majesty.
Pseudo-Jerome
Furthermore that which is said, And as many as touched him were made whole, shall be fulfilled, when grief and mourning shall fly away.
The Latin text
Glossa
Quia Evangelista exposuerat periculum quod discipuli in navigando sustinuerant, et quomodo fuerant liberati, nunc ostendit quo navigando pervenerint, dicens et cum transfretassent pervenerunt in terram Genezareth, et applicuerunt
Theophylactus
Post magnum autem spatium temporis ad praedictum locum dominus transfretavit; et ideo Evangelista subdit cumque egressi essent de navi, continuo cognoverunt eum, scilicet incolae
Beda
Cognoverunt autem eum rumore, non facie; vel prae signorum magnitudine, et vultu plurimis notus erat. Vide autem quanta fides sit hominum terrae Genezareth, ut non praesentium tantum salute contenti sint, sed mittant ad alias per circuitum civitates, quo omnes currant ad medicum; unde sequitur et percurrentes universam regionem illam, coeperunt in grabatis illos qui se male habebant, circumferre, ubi audiebant eum esse
Theophylactus
Non enim ad domos invitabant eum ut curaret, sed magis ipsi male habentes afferebant ad eum; unde etiam sequitur et quocumque introibat in vicos, aut in villas, aut in civitates, in plateis ponebant infirmos, et deprecabantur eum, ut vel fimbriam vestimenti eius tangerent. Miraculum enim quod circa mulierem haemorrhoissam contigerat, ad aures multorum devenerat, et multam fidem eis dabat, ex qua sanabantur; sequitur enim et quotquot tangebant eum, salvi fiebant
Beda
Mystice autem fimbriam vestimenti eius minimum mandatum intellige; quod quicumque transgressus fuerit, minimus vocabitur in regno caelorum: vel assumptionem carnis, per quam venimus ad verbum Dei, et illius postea fruimur maiestate
Hieronymus
Quod autem dicitur et quotquot tangebant eum, salvi fiebant, implebitur quando fugiet dolor, et gemitus
6:1
1 Christ is contemned of his countrymen. 7 He giveth the twelve power over unclean spirits. 14 Divers opinions of Christ. 27 John Baptist is beheaded, 29 and buried. 30 The apostles return from preaching. 34 The miracle of five loaves and two fishes. 48 Christ walketh on the sea: 53 and healeth all that touch him.
Ver. 1. Going out from thence, i.e., from Capernaum, where He raised Jairus' daughter.
He went into His own country, i.e., to Nazareth, where He was brought up. Ver. 2. They were in admiration at His doctrine: literally, they admired in His doctrine. This is a Hebraism. For the Hebrews use ב as a preposition of contact either corporal or mental in the place of an accusative. Thus they say, I touch in the hand, instead of, I touch the hand; I believe in God, instead of, I believe God; I admire in wisdom, for I admire wisdom. Ver. 5. And He could not do any miracles there. Could not, i.e., would not, because He did not think it proper to give what was holy to dogs, that is, to force His miracles upon unbelieving and ungrateful citizens. So could not is used for would not (Gen. xxxvii. 4, and John vii. 7). "Because," says Victor of Antioch on this passage, "two things must coincide for the attaining of health, namely, the faith of those who need healing, and the power of him who will heal; therefore, if either of these be wanting, the blessing of a cure will not readily be attained." Ver. 6. He wondered because of their unbelief. This seems to conflict with what is said in Luk 4:22, And all bare Him record, and wondered at the gracious words which proceeded out of His mouth. I answer, that the inhabitants of Nazareth wondered, indeed, that Jesus, the son of a carpenter, their well-known neighbour, should be so wise and eloquent, and yet were incredulous with respect to His doctrine and person, that He was in very deed the Messias or Christ. And that this was so is plain from what Luke subjoins. Ver. 13. They anointed with oil many that were sick, and healed them. Some are of opinion that this anointing was the same as that of which S. James speaks in his Epistle (Jam 5:14), that is to say, the Sacrament of Extreme Unction. So Bede, Theophylact, Lyra, and others, who think that the Sacrament of Extreme Unction was at this time instituted by Christ, and that the Apostles by His command conferred it upon the sick, although they had not as yet been ordained priests. But the contrary seems more probable. 1. Because the priest alone is the minister of this sacrament; but the Apostles were not yet priests, for Christ created them priests afterwards.
6:2
2. Because the Apostles here anointed all sorts of sick persons, those not baptized, and those not about to die. But Extreme Unction is conferred only upon those who are baptized, and in danger of death.
6:3
3. All who were here anointed by the Apostles were healed. But this is not the case in Extreme Unction, which has primary reference to the health and strength of the soul.
6:4
4. Because the Council of Trent (Sess. 14) says that the Sacrament of Extreme Unction was hinted at in S. Mark, but was commanded and promulgated to the faithful by S. James, the Lord's brother. This anointing, therefore, was a type, and as it were a prelude, of the institution of the Sacrament of Extreme Unction, not the sacrament itself. This, then, was a miraculous anointing, or a gift of miracles, bestowed upon the Apostles for a time, that they might by its means confirm their preaching of Christ. It was not the sacrament itself. So S. Genoveva and many holy authorites were wont to heal the sick by means of oil blessed by them and sent to the sick. Victor of Antioch gives the reason why they used oil rather than wine, "oil, amongst other things, assuages the affliction of labours, cherishes light, and promotes gladness." Oil, therefore, which is used in the holy anointing, signifies the mercy of God, the healing of disease, and the enlightenment of the heart. In a similar way the baptism of John was not a sacrament, but a type and prelude of the Sacrament of Baptism. Ver. 16. Which Herod hearing, said, John whom I beheaded, he is risen again from the dead. It was as if he said, The soul of John has passed into Jesus, and so there, as it were, by rising again, has become more divine, and works such great and stupendous miracles. Luke (ix. 7) says that Herod doubted at first, but afterwards, on account of the universal fame of the miracles of Jesus, believed that John had risen again in Him. So S. Chrysostom, Theophylact, Augustine, and others. For the opinion of Pythagoras concerning the metempsychosis or transmigration of souls was then very prevalent. S. Chrysostom says, "How great a thing is virtue! for Herod fears even the dead man." For, as Rabanus says, "it is agreed by all that the saints shall have greater power when they rise again." So also Bede. Ver. 17. For Herod himself had sent and apprehended John, and bound him in prison for the sake of Herodias, the wife of Philip his brother, because he had married her. This Herod was not the Great, who was called Herod of Ascalon, who slew the infants of Bethlehem, but his son, surnamed Antipas, who arrayed Christ in a white robe and mocked Him. He it was who beheaded John the Baptist. You will say, Herod Antipas was only a tetrarch, for so Matthew calls him (Mat 14:1). Why, then, does Mark here call him a king? I reply, he calls him king because he was the chief potentate in his tetrarchy, equal to a king in his kingdom. Wherefore he assumed the name of king, and it was given him by others, even by S. Matthew himself (Mat 14:9). In prison. Josephus adds that John was incarcerated in the fortress of Macher, on the confines of Galilee and Arabia, where he was beheaded. This prison was made famous by S. John, for the place, says Philo (lib. de Joseph.), was not so much a prison as a school of discipline. Seneca says (in Consolat. ad Albinam), "When Socrates entered his prison, he was about to deprive the very place of ignominy, for that could not seem to be a prison where Socrates was." Whence S. Cyprian (lib. 4, epist. 1, ad Martyr.) says, "O blessed prison, which your presence has made illustrious: O darkness, brighter than the sun himself, where the temples of God have been!" The same (lib. 3, epist. 25) says concerning the chains of the martyrs, "They are ornaments, not bonds. They do not link the feet to infamy, but glorify them for the crown." Wherefore S. Ambrose says (lib. de Joseph. c. 5) "Let not the innocent be distressed when they are the victims of false accusations. God visits His own, even in their prison. Then, therefore, is there the more help where is the greater peril. And what marvel is it if God visit those who are in prison, who speaks of Himself as shut up with His people in prison? I was in prison, He says, and ye visited Me not" (Matt. xxv. 44). On account of Herodias. This Herodias was the daughter of Aristobulus, Herod's brother. Herod, then, had married her who was his niece, being his brother's daughter. So Josephus. Herodias, therefore, was the sister of Herod Agrippa, who killed James, and who was himself slain by an angel (Acts xii.). Wherefore Rufinus, and following him S. Jerome, Eusebius, and Bede, are in error, who say that she was a daughter of Aretas, a king of the Arabians. For they confound Herod's first wife, who was the daughter of Aretas, with Herodias, his second wife. For Herod repudiated the daughter of Aretas to marry Herodias. For this reason Aretas made war upon him, and cut his army to pieces, as Josephus relates (lib. xviii. Antiq. c. 7), adding, "It was an opinion among the Jews that Herod's army was destroyed by the just vengeance of God because of John the Baptist, a holy man, whom he had slain."
6:18
His brother's wife. You will say that Josephus (lib. xviii. Ant. c, 7, 9) says that she was the wife of another Herod, who was the brother of Philip and Herod Antipas. I reply that Josephus is in error in this matter, as well as in many others; unless you choose to suppose that Herodias was previously married to Herod Antipas. Josephus falls into another mistake in the same place, when he says that John was put to death not because of Herodias, but because Herod was afraid lest, on account of the concourse of the people to John, an insurrection might occur. Whether Herodias married Herod whilst her husband Philip was alive, or after his death, commentators are not agreed. But it is certain that either way it was an illicit marriage, and involved incest, to which was added adultery, if Philip were still alive. For by Leviticus (xviii. 16) it is forbidden for a brother to marry his brother's wife if there were offspring of the marriage, and Philip had left this dancing daughter, whom Josepbus calls Salome. But I say that Herod did marry Herodias during his brother's lifetime, and against his will, and so committed a threefold sin, the first, adultery; the second, incest; the third, violence. This is proved: 1st Because Josephus expressly asserts it (lib. xviii. Ant. c. 7). 2nd Because the incestuous marriage took place about the fifteenth year of Tiberius Cæsar; for that was when John began to preach, as is plain from Luk 3:1; but Philip died in the twentieth year of Tiberius, as Josephus affirms (xviii. 6), where he praises him for his justice and modesty. 3rd Because the Fathers everywhere accuse Herod of adultery, because he took away his wife from his brother, who was of a meek disposition, whilst he was yet living. Thus Herod took advantage of his gentleness. Ver. 20. For Herod was afraid of John, knowing him to be a just man and a holy. At first, therefore, it was only Herodias who wished to kill John, as the rebuker of her adultery. Herod did not assent, as Mark here signifies, and Luke (Luk 9:7-9). But afterwards she persuaded Herod, which she did the more easily, because, as Josephus asserts, he was of a malignant disposition, and prone to cruelty; and he was incensed against John on account of his frequent reproofs. "Herodias was afraid," says Bede, lest Herod should some time or other come to a proper mind under John's rebuke, and dissolve the marriage, and restore Herodias to his brother Philip." Ver. 22. And when the daughter of the same Herodias had come in, and danced, and pleased Herod. That female dancers were formerly introduced into their feasts by the Jews out of luxuriousness appears from Josephus (lib. xii. Ant. c. 4). That there was a similar fashion among the Greeks we learn from Xenophon's Symposium, and from Lucian's Dialogue de Saltatricibus, where he shows by many examples, and by the opinions of philosophers, that dancing enervates even a manly mind. Truly saith Ecclesiasticus (c. 9), "Use not much the company of a female dancer, nor listen to her, lest perchance thou perish through her influence." Truly saith Remigius (on Matt. xiv.), "The shameless woman brought up a shameless daughter, teaching her to dance instead of to be modest. Nor was Herod less to be blamed for allowing a woman to make a theatre of his palace-hall." Ver. 25. I will that forthwith thou give me in a dish the head of John the Bapist. You will say, John the Baptist was not, then, a martyr, because Herod slew him not because of his faith, nor because of his rebuking him for his adultery, but for the sake of pleasing this dancing girl, and fulfilling his promise. I answer by denying the conclusion. For, 1st This girl asked the head of John at the instigation of her mother, who wished to cut off John for reproving her adultery. Herodias, therefore, was the virtual cause of John's death, because she impelled Herod to behead him. 2nd Herod assented to her. Knowing the malignant disposition of his wife, he gave way to her, and killed John. 3rd Herod himself desired to kill John, as Matthew says expressly (Mat 14:5); but he did not dare to do it through fear of the people, who made great count of John as a holy man. Lastly, many are of opinion that probably all was done collusively and of set purpose namely, that Herod had suggested to Herodias that she should send her dancing daughter in to supper, and that she should ask for the head of John; that thus he might have from his promise a colourable pretext for killing him; and that this is the reason why Christ calls him a fox (Luk 13:32). S. John, therefore, was a victim of chastity, because he died a martyr for it, like S. Paul, S. Matthew, S. Clement, and many others. Moreover, S. Gregory Nazianzen assigns a loftier cause for the early death of John from the hidden counsel of God (Orat. 20). "Who," saith he, "was the precursor of Jesus? John, as a voice of speech, as a lantern of light; before Whom also he leapt forth in strength, and was sent forward to Hades by Herod, that there likewise he might preach Him who was shortly to come." The same Nazianzen (Orat. 39) teaches that S. John, by the spirit of prophecy, was aware of this his martyrdom. For he says, "I ought, O Christ, to be baptized by Thee; yes, and for Thee." For he had found out that he was to be baptized by martyrdom. For he knew what was to come; that as after Herod Pilate would reign, so Christ would follow him after life was over. Ver. 26. The king was sorry, i.e., he pretended to be so, say SS. Hilary and Jerome. For he really wished John to be killed, as Matthew says. Wherefore the Gloss on the fourteenth of S. Matthew says, "Herod's sorrow was like Pilate's repentance" And the Interlinear, "The dissembler showed sorrow in his face, but was glad in his heart." But more simply. S. Chrysostom and Euthymius think that Herod was really sorry is the meaning of SS. Matthew and Mark. For though he wished John to die, yet he was sorry for his cruel and shameful death, that he should have killed so great a prophet for the gratification of a dancing girl. For his oath's sake. Herod made a pretext of his oath; for he knew that in such a case, that is, at such an iniquitous and sacrilegious a request of the girl, it was not binding. However, he thought it a king's part not to retract it before the nobles, according to the saying, The word of the king is the king. Thus this worldling acted. Whence S. Augustine says, "A girl dances, and a mother rages, and there is rash swearing in the midst of the luxurious feast, and an impious fulfilment of what was sworn." For, as S. Isidore says, faith ought to be broken in wicked promises; that is, an impious promise which is fulfilled by a crime. Ver. 27. But sending an executioner, that is, a hangman; for soldiers were executioners and attendants of the prætors, and were armed with javelins (spicula). Hence they were called spiculators. (the word in the Vulgate translated executioner is spiculator). Our Gretzer (lib. 1, de Cruce, c. 25) is of opinion, from Suidas, that hangmen (carnifices) were called speculatores (for the Greek has σπεκουλάτωζα, which is re lly a Latin word, and the same as speculator), Gr. ο̉πτη̃ζας, because it was their office to spy out the plans and movements of an enemy, to be around princes as their bodyguard, and to execute those whom they condemned. So also Franc. Lucas on this passage, Lipsius on Tacitus, and some others. These assert that Suetonius and Tacitus call a carnifex, speculalar. But they cite no passage in support of what they say. Neither have I been able to find any in which the word speculator is used for an executioner (carnifex), with the exception of this one in S. Mark. Spiculator, then, becomes σπεκουλάτωρ in Greek. For the Greeks often change the vowel i into e, as the Italians also do.
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He commanded his head to be brought in a dish. Thus did the savage season his feast with this horrible spectacle of cruelty. Bede adds, he wished all his guests to be associated with him in his cruelty. Moreover, S. Gregory says (Moral. lib. 3, c. 4), "God afflicts His own with infirmities, because He knows how to reward them in the highest. If God exposes to anguish those whom He loves, what are those about to suffer whom He rejects?" S. John, then, has many laurels 1st That of doctor; 2nd of virginity; 3rd of martyrdom; 4th of a prophet; 5th of a hermit; 6th of an apostle; 7th of the precursor, index, and baptizer of Christ. You will ask, At what time was John put to death? 1st Abulensis says it cannot be determined. 2nd. Bede, and from him Baronius (A.C. 33), Maldonatus, and Barradi think that John was slain about the time of the Passover in Christ's thirty-third year. They support this view, because Matthew says (Mat 14:13) that Christ departed into the wilderness when He heard of the death of John, and there fed the 5000, an event which happened about the time of the Passover (John vi. 4). 3rd. And very probably, our Salianus (Annal. tom. 6, in fin. ad ann. Christi 32, Num 20) thinks that John suffered at the end of the thirty-second year of the life of Christ, probably in December. He proves this, because Nicephorus (lib. 1, c. 19) says that John at his death was thirty-two years and a half old; that is, at the completion of Christ's thirty-second year. For John was born on the 24th of June, and was just six months older than Christ, who was born on the 25th of December of the same year. He gives us a second reason, because although Christ's departing into the desert (Matt. xiv.) occurred about the time of the Passover, yet John's death preceded it by some considerable time. For Christ departed not so much on account of John's death, as because the fame of His own miracles had so greatly increased that many thought John had risen again in Him. But this took place when some considerable time, comparatively speaking, had elapsed after John's death. That is to say, John's being put to death took place in December, and Christ's retiring into the desert about the following March. And the intervening period must have been taken up by the miracles which Christ wrought after John's death, and by the fame of them being so widely spread abroad as to lead Herod to suspect that John had risen again in Jesus. This led Jesus to retire into the desert lest Herod should kill Him also. Lastly, some think that John suffered on the 29th of August, because the Church keeps the Feast of the Decollation of S. John the Baptist on that day. Baronius, however, thinks that this day is kept in memory of the Invention of the head of S. John. Ver. 28. And brought his head in a dish: and gave it to the damsel, and the damsel gave it to her mother. S. Chrysostom (in Matt. Hom. 49), S. Austin (Serm. 36, de Sanctis), S. Ambrose (lib. 3, de Virgin.) enlarge upon the indignity, yea, the sacrilege, of this murder. Apostrophising Herod, the latter cries, "Behold his eyes, even in death the witnesses of thy cruelty! He turns them away from the sight of thy dainties. His eyes are closed, not so much by the constraint of death, as by horror at thy luxury. That lifeless golden mouth, whose sentence thou couldst not endure, is silent, and yet it is dreaded." S. Jerome says that Herodias insulted the severed head, and punctured his most holy tongue with a needle; upon which the Father exclaims, "Do not boast thyself so much because thou hast done what scorpions and flies do. So did Fulvia to Cicero, and Herodias to John, because they could not bear the truth; they pierced the tongue that spoke the truth with a needle" (S. Jerome, Apolog. cont. Rufin. sub finem). Wherefore the just vengeance of God burned against all who were concerned in this crime. Herod was defeated by Aretas. Afterwards he was banished with Herodias to Lyons, and deprived of his tetrarchy and everything by Caligula, at the instigation of Agrippa, the brother of Herodias, as Josephus relates (xviii. 10). Moreover, the head of the dancing daughter was cut off by means of ice. Hear what Nicephorus says, "As she was journeying once in the winter-time, and a frozen river had to be crossed on foot, the ice broke beneath her, not without the providence of God. Straightway she sank down up to her neck. This made her dance and wriggle about with all the lower parts of her body, not on land, but in the water. Her wicked head was glazed with ice, and at length severed from her body by the sharp edges, not of iron, but of the frozen water. Thus in the very ice she displayed the dance of death, and furnished a spectacle to all who beheld it, which brought to mind what she had done." Hear also L. Dexter (in Chron. A.C. 34), " Herod Antipas, with Herodias his incestuous mistress, was banished first to Gaul, and afterwards to Ilerda in Spain. Herodias dancing upon the river Sicoris when it was frozen, fell through the ice, and perished miserably."
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Placed it in a tomb. S. Jerome says that the body of S. John was buried at Sebaste, the former Samaria, where also the prophets Elisha and Obadiah were buried. Moreover, S. John wrought so many miracles at Sebaste that Julian the Apostate ordered his body to be burnt, but the Christians secretly conveyed away his relics. [Ver. 52. For they understood not concerning the loaves; for their heart was blinded. Ver. 53. And when they had passed over, they came into the land of Genezareth, and set to the shore. Identified in 1972 by Father José O'Callaghan on Qum Ran Dead Sea scroll no. 7q5. transciber ]
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v. 1 e/ egressus inde, propter narrationem 5,91-43 inde videtur referri ad domum [airi (Dion. Schanz) quamvis alii magis in universum ad Capharnaum respici velint (Patr. Schegg, Fil.), abiit 1n patriam suam , tempus indicatur generali quadam ratione idem quod ex Matthaeo 13,53 quoque colligitur; nullo modo autem illud quod Luc. 4,16 habetur; quare hac iam ratione hic eventus ab illo apud Lucam distinguendus erit, uti distinguunt Patr. Fil. aliique (vide ad Matth. 13,53); et sequebantur eum discipuli eius quos eius itineris et eventus comites et testes fuisse solus adnotat Marcus. Secunda itaque vice Christus suis civibus gratiam offert;
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v. 2 et facto sabbato coepit in synagoga docere ; aliqui explicant : coepit praedicare, quia nox interruptus sit ita ut non potuerit rem ad finem perducere; alii : non incepit ante sabbatum; alii : ibi initium fecit praedicationis. At cum Marcus frequenter hac voce utatur (vicies sexies scil.), fortasse praeter obviam vocis notionem nihil aliud erat exquirendum ; et multi admirabantur in doctrina eius οἱ πολλοί plerique obstupescebant, admiratione percellebantur, quae est vis vocis graecae, dicentes : unde huic haec omnia! dicunt τούτῳ iam cum aliquo contemptu, huic scil. quem a pueritia novimus vitam degere communem et ex familia paupere ortum. perceperunt vel alia ratione norunt , complectuntur verbis obviis quibus admirationem de iis quae coram nobis aguntur exprimere solemus. Quare haec vox immerito dicitur a ScAegg minus apte poni initio, quae potius deberet esse ultimo loco. Sed ii quorum animi aliqua re vehementi admiratione commoventur, solent prima voce totam impressionem et vim affectus enuntiare, et dein illam impressionem per singula accuratius quasi explicare. Quare modus quo Marcus homines loquentes facit ad animorum indolem plane factus videtur. Cum Nazarethani in Iesu vita usque ad annum tricesimum nihil adverterint quod a norma communi recederet, non possunt non mirari : unde huic haec omnia! Dein Aaec omnia per partes prosequuntur, uti solent qui in admiratione alicuius rei animos habent defixos; e! quae est sapientta quae data est illt, qualis sapientia data est illi! e£ virtutes tales quae per manus etus efficiuntur, verte ex graeco secundum lectionem in B etc. et virtutes tales, tam magnae sunt, si per manus eius efficiuntur, i. e. si manus imponit, sanationes tot ac tantae fiunt; δυνάμεις est vox usitata de miraculis quae sunt effectus virtutis altioris. Dein per singula quoque explicant sibi et considerant Aunc, quasi sibi reddentes rationem, cur merito cum aliqua despicientia de eo locuti sint
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v. 3 nonne hic est faber, à τέκτων notus ille faber quem omnes ut talem norint; qua appellatione consequitur Iesum revera artem fabrilem exercuisse. Unde hac quaestione quam maxime designant ingens discrimen quod intercedat inter vitam eius priorem et munus quod iam exerceat; filius Mariae, frater Iacoli et Ioseph et Iudae et Simonis? nonne et sorores eius hic nobiscum sunt? dicunt quam bene eum habeant notum tamquam suum civem et secum habitantem cum propinquis, cui itaque cur subito dona eximia sint collata nullam cernunt rationem vel causam. De fratribus vide ad 3,31; lacobus et ludas inter apostolos recensentur; Simon (non Simon ille zelotes) post lacobum fratrem Domini episcopus erat hierosolymitanus (cf. Eusebius, h. e. 3,11), Ioses vel loseph cf. Matth. 27,56. Marc. 15,40. Cum nullam faciant mentionem losephi, patris putativi Iesu, merito concludendum erit eum tum temporis iam e vivis excessisse (cf. Gremm , Schanz , Fil. etc.) ; et scandalizabantur in illo; propter id quod sciebant de eius genere eum despiciebant; mira et eximia quae in eo apparebant non honorabant (Vict.). Haec sapientia et opera quae in eo cernebantur Nazarethanis, utpote perperam animo comparatis, offendiculo erant occasionemque praebebant minus recte cogitandi de Dei providentia huiusmodi dotibus eum accumulantis quem ipsi non pluris facerent quam unumquemque de hominum numero nihilque ei supra ceteros mortales attribuerent (Patr.). Aegre ferebant et livore agitabantur quod is quem sibi existimabant parem maius quid et sublimius appeteret et eximia perageret opera. domo magna huius mundi diversi generis vasa fabricat, immo vasa irae sui spiritus igne molliendo in misericordiae vasa commutat. Verum priori sententiae etiam suffragium ferunt aliquae imagines saeculi quarti et quinti, in quibus S. Iosepho attribuuntur artis suae vel opificii instrumenta, serra scil. et securis (cf. Kraus, Realencyklopaedie d. christl. Alterth. II p. 73). Eius offensionis (scandali, offendiculi) rationem reddit Christus
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v. & et dicebat illis Iesus : quia non est propheta sine honore nisi in patria Sua et in domo sua et in cognatione sua; quamvis etiam extra patriam prophetae quandoque despiciantur, quia tamen communiter vel ut plurimum contemnuntur apud suos, ideo ita Dominus loquitur. Cur &utem propheta apud suos fere sit sine honore, duae rationes reddi possunt, una ex ingenita quadam invidia inter concives qua fit ut aequalis aequalem non ferat prae se honorari et multo minus senior iuniorem ; altera ex familiaritate, quae facile parit vilipensionem , quia per eam ea observantur quae hominum iudicio habentur imperfecta et quia homines eo solent esse ingenio, ut extranea semper prae domesticis admirentur, adeoque ut multa ob id solum sint in pretio quod e longinquo veniant (lans. in concord. cap. 23, Ca?.);
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v. 5 et non poterat ibi virtutem ullam facere, maius quoddam edere signum et miraculum , nis? paucos infirmos (invalidos, languidos, qui viribus erant destituti, ἀρρώστοις) impositis manibus curavit; non polerat, non utique ex defectu potestatis, sed ratione illa quae in Dei gubernatione valet, neminem cogi a Deo invitum et Deum velle ut homo oblata gratia utatur et cum ea cooperans se ad aliam accipiendam disponat; ait enim Gregorius theologus, scribit Euth., quod simul utrumque necessarium est ad perficiendas sanitates : et fides eorum qui curandi sunt et potentia eius qui curare debet, nec prodest unum si deficit alterum quod illi coniunctum esse debet (sim. Vici. Theoph.). Est enim, ut Cai. dicit, sermo non de potentia absoluta, sed ordinaria; nam sicut potentiae naturales non possunt proprios effectus producere nisi in patiente disposito, ita potentiae ordinariae ad curationes et miracula non possunt producere effectus nisi patiente disposito per fidem. Quare Christus generatim exigit fidem. Nazarethani fide carentes et livore impulsi non petebant sanationes; ideo non poterat ullam facere virtutem; illi quos curavit, illi pauci certe habebant fidem, vcrum ex ipsa voce ἄρρωστοι sequi videtur eos haud graviter aegrotasse; quare nullam ibi vertutem edidit. Norunt Nazarethani dona illa eximia Iesu collata, doctrinae sapientiam et miraculorum potestatem v. 2; nihilominus ei fidem non adhibent ; unde
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v. 6 et mirabatur propter incredulitatem eorum, qui scil. cum tot iis praesto essent rationes credendi tamen Iesum spernunt; quo. sensu Iesus dici possit admirari, cum tamen ei nihil posset occurrere ignotum antea vel inexspectatum, disce ex Matth. 8, 10 : miratus est Iesus et sequentibus se dixit : amen dico vobis, non inveni tantam fidem in Israel! Vide quae dixi in Comment. Matth. I p. 315 seq.; hic ergo discipulis mirantis in modum dixisse censeri poterit in partem contrariam : non inveni tantam incredulitatem ullibi, non invenirem apud homines barbaros! Agrum illum sterilem relinquit; terra enim saepe venientem super se bibens imbrem, proferens autem spinas et tribulos: reproba est et maledicto proxima (Hebr. 6,7. 8) e£ ctrcuibat castella in circuitu docens; adibat per totam regionem circumiacentem χώμας vicos, oppida minora, omnibus itaque etiam vicis parvis suam offerens gratiam et doctrinam, ut quaerat oves quae perierunt domus Israel. — Id quod Iesus experitur in sua patria, apostolis simul omen esse potest temporis futuri, quando dicendum erit [udaeis : vobis oportebat primum loqui verbum Dei, sed quoniam repellitis illud et. indignos vos iudicatis aeternae vitae, ecce convertimur ad gentes (Act. 13,46).
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v. 7 οἱ vocavit duodecim et coepit eos mittere binos, novum scil. modum educandi et erudiendi apostolos incipit Christus, dum eos mittit ad praedicandum; alii explicant coepit ratione habita aliarum missionum quae postea factae sint hanc fuisse primam, alii ea voce indicari putant hanc eorum missionem postmodum esse continuandam (cf. Schanz). Christum dum versaretur cum apostolis eos iterato misisse in evangeliis non refertur; illud coepit autem poni ratione missionis post Christi resurrectionem longius videtur repeti. Unde alii Christum non omnes simul misisse, verum intervallis temporum interpositis, et hic explicant solum designari quando inceperit aliquos mittere (ScAegg) vel etiam vocem coepit abundare. Mittit autem δύο δύο i. e. ex noto hebraismo (pro χατὰ, ἀνὰ, εἰς δύο, συνδύο cf. Weiss) binos, ad mutuam consolationem, ait Euth., et ut maiore fortitudine et auctoritate agerent; recitat eum in finem A/D. Prov. 18,19 frater qui adiuvatur a fratre quasi civitas firma et Eccl. &,9 melius est duos esse simul quam unum; habent enim emolumentum societatis suae; si unus ceciderit, ab altero fulcietur; vae soli, quia cum ceciderit non habet sublevantem se; et censet Alb. tunc binos esse missos, quia adhuc essent infirmi ; non ita post Christ ascensionem et Spiritus sancti perceptionem, quando perfecti erant in spiritu. Iam Vict. opinatur eos esse missos eo ordine binos quo apud Matthaeum 10,9-&4 recensentur, idemque Fab. Fil. censent; ceterum vide Comment. Matth. 1 p. 373; et dabat illis potestatem spirituum immundorum , in spiritus immundos; ergo quod 3,154.15 Christus eligens apostolos facere intendit (ex graeco) nunc revera facit; illis etiam traditam esse potestatem curandi aegros patet tum ex 3,15 tum ex 6,13. Christus eos de missione edocet sermone longiore Matth. 10,5 seq. ; Marcus rem brevi complectitur, ut fere Lucas quoque 9,1-5; et primo quidem narrat quomodo se ad iter iubente Domino comparare debeant v. 8-9, dein quomodo in ipso munere obeundo se habeant v. 10-12. Mittuntur plane pauperes
Iesus apostolos ad munus erudit eo quod eos mittit ut aliquod faciant eius muneris periculum. Ut eorum praedicatio ab hominibus admittatur eos instruit potestate amplissima patrandi miracula in emolumentum eorum ad quos mittuntur. Porro eam vitae rationem iis praescribit qua ostendant se ab omni aviditate esse quam maxime alienos et totam suam collocare fiduciam in Dei circa suos cura paterna;
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v. 8 e/ praecepit eis ne quid tollerent in via εἰς ὁδόν in viam, pro itinere, ne quid secum ferrent in itinere, nisi virgam tantum, cum sequatur non peram, non panem, neque in zona aes, apparet Christum velle ne quid secum ferant quo vitae sustentandae provideatur; non peram, ne apud se recondant quae largius quam pro praesenti necessitate opus erat dono acceperant, non panem, ne ullo modo sollicitos se praebeant pro victu diei, neque aes i. e. ne minimum quidem pecuniae , quo sibi quidquam comparare possint. Totos se committant divinae providentiae liberi ab omni cura et sollicitudine. Virgam itaque qua viatores uti solent eis permittit, quia virga non est impedimentum itineris, sicut sarcinae alimentis et vestibus oneratae, sed ea potius expeditiores redduntur ad viam conficiendam. Neque id contrarium est ei quod Matth. 10,9 legitur, dummodo attendatur ibi dici μὴ κτήσησθε ne igitur virgam sibi comparent ; proin si virgam ad manum habent, tollant eam; sin minus, pergant sine ulla mora et iter aggrediantur neque sint de tali adminiculo sollicii; ita bene Caím. : si quis virgam habet secum ferat; qui non habet non quaerat, illico proficiscimini; Deus quippe quidquid vobis opus futurum est suppeditabit. Vult eos esse, ut Vict. dicit, liberos ab omni cupiditate. Permultum exercebant ingenia de ista virga quam apud Matth. Iesus prohibeat, permittat apud Marcum. Aliqui volebant Matthaeum rigorose rem exaggerasse ( Weiss); alii e contra Marcum qui magis usus esset ratiocinio rigorem temperasse (Baur); in quam sententiam iam praeivit Vict. : « dicere quis possit relaxatum aliquid per indulgentiam eo quod adiungit : nisi virgam tantum... his siquidem concinunt illa Christi verba ante passionem secundum Lucam; dicit enim ad discipulos : quando misi vos sine sacculo et pera et calceis, num aliquid defuit vobis? hic virgam siluit, videlicet relaxatam secundum Marcum ». Neque ab hac acceptione abludit Patr. qui praeterea addit : itaque Christus apostolos monuit ne quid in itinere secum tollerent, neque virgam, vel certe nisi virgam tantum. Ad idem perveniunt qui putant εἰ μὴ 5. y. posse verti : ad summum unam virgam. Alia eaque plura iam recensui in Comment. Matth. I p. 384. Ut sine multa molestia et laesione pedum iter peragant, sandalia eis permittuntur,
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v. 9 sed calceatos sandaliüis, « Graeci σανδάλιχ vocabant soleas vel e corio vel e ligno quibus pedum plantae dumtaxat obducebantur, quae vero totum pedem operiebant ὑποδήματα calceamenta. Matthaeus ergo et Marcus pugnantia nequaquam scripserunt, cum ille narravit neque calceamenta apostolis concessa fuisse, hic eosdem ipsos iussos incedere calceatos sandaliis » ( Patr.). Similiter sandalia explicant S. Aug. (de cons. evang. 2 n. 715) Bed. Alb. Ians. Bisp. Fil. Keil, Weiss aliique; quare nulla cernitur contradictio cum Matth. Deus animos hominum moveat ad omnia illis suppeditanda ; proin si tunica attrita sit, fore ut alia iis donetur. Ea promissione Christus simul suam ostendit potentiam qua possit efficere ne quid iis desit. Dein aliqua subduntur de ratione obeundi muneris
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v. 10 e/ dicebat illis : quocumque introieritis in domum , illic manete , donec exeatis inde, ex illo oppido vel pago; « ne videantur propter gastrimargiam inconstantes esse ab aliis ad alios transeuntes , iubet eos in una domo manere » (TÀeoph. sim. Vict.), illo scil. hospitio uti quod 'ab initio elegerunt neque melius exquirere; cf. Matth. 10,11. Dein eos monet fore ut idem experiantur quod in Nazareth sibi ipsi contigerit;
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v. 11 et quicumque non receperint vos nec audierint vos, exeuntes inde excutite pulverem de pedibus vestris in testtmontum illis; cf. Act. 13,51 et 18,6; eo symbolo omnis cum illis societas abrumpitur, illi declarantur impuri et profani. Nam rabbinorum praeceptis ii iubentur pulverem excutere qui e regione gentilium in terram iudaicam revertuntur et qui ad montem templi ascendunt (cf. Lightfootl. c. p. 315; Wünsche p. 130). Id autem erit contra illos in testimonium, quod gratiam oblatam repudiaverint et in apostolis eum quoque reiecerint qui eos misit. Hisce aliisque edocti apostoli
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v. 19 exeuntes praedicabant ut poenitentiam agerent, hoc scil. erat praedicationis argumentum Ioannis baptistae , ipsius Christi ; cf. 1,4. 15; Matth. 3,2; 4,17 atque eadem admonitione iam prophetae animos praeparandos esse ad regnum messianum docebant; vide ler. 3,21-25. Ez. 16,61. Mich. 7,9 etc. Praedicationi autem suae et animos hominum aperiebant et auctoritatem addebant signis patratis
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v. 13 et daemonia multa eüciebant et ungebant oleo multos aegros et sanabant , en quomodo ipsa Christi virtus in eis cernebatur efficax! Oleo esseaegros multos inunctos solus refert Marcus. Quin id apostoli fecerint 1.551] a Domino nequit dubitari. Oleum adhibebatur ad vulnera curanda; cf. Is. 1,6 Luc. 10,35, et unctiones medicinales apud Iudaeos in usu fuisse colligitur ex talmude quoque (cf. LigAtfoot ad h. 1.) et Iosephus narrat medicis visum esse Herodem graviter aegrotantem ut refoverent demitti in solium olei plenum (Antiq. 17,6. 5). Verum etsi aliquando oleum tamquam medicamentum adhibebatur, ab apostolis tamen non eo modo usurpabatur quia evidens est unctionem olei ad aegros multos variisque morbis pressos sanandos nihil conferre. Erat itaque haec unctio symbolum quoddam virtutis illius a Christo qui Unetus vocatur communicatae et aegris applicatae. Ad quod significandum apta erat unctio non solum ob ipsius nominis quandam communionem, , sed quia oleum, ut 7ÀheopA. dicit, et ad labores utile est et lucis fomentum et hilaritatis effectivum significatque misericordiam Dei et gratiam Spiritus per quam a labore liberamur et lucem et gaudium et hilaritatem spiritualem accipimus. Sicut itaque Christus saepe signo quodam externo adhibito, impositione manuum , attactu, saliva, morbos pellebat, ita apostolos unctione olei tamquam vehiculo quodam et causa quasi mediante sanitatem aegris impertire voluit. Quae enim Christus aegrotis corporibus contulit, figura sunt et typus sanationis animorum quam institutis sacramentis e rebus verbisque efficit. Unde facile patet eo modo apostolos esse prae- : paratos ad sacramenta administranda et unctionem hanc esse figuram et typum sacramenti extremae unctionis, quod sacramentum , ut Concilium tridentinum praeclare dicit, apud Marcum quidem est insinuatum, per lacobum autem apostolum ac Domini fratrem fidelibus commendatum ac promulgatum (sess. 15, doctr. de sacr. extr. unct. cap. 1). Quemadmodum itaque ritus lotionis vel baptismi et impositionis ma- , nuum postmodum a Christo ad dignitatem sacramentalem sunt assumpti et evecti, ita quoque unctio olei sacramentalis praefigurata est in hac unctione, quae recte vocari potest adumbratio quaedam sacramenti.
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v. 1& et audivit rez Herodes, quid audierit, facile intelligitur ex v. 13 et indicatur quoque, cum ratio reddatur, manifestum enim factum est nomen eius , longe lateque celebrabatur nomen Iesu per quem apostoli tam mira ac benefica peragebant, ita ut et Herodes et aulici qui de rebus religiosis minime curabant. jam quasi inviti quae fierent ignorare non possent. Herodes Antipas, filius Herodis regis, Galilaeae et Peraeae erat tetrarcha (Matth. 14,1. Luc. 3,1; 9,7); appellatur rex, uti Matth. 14,9 quoque, ex consuetudine patriae et liberiore usu vocis (V:ct.). Quia pater eius erat rex et ipse quoque dominabatur, certe voce populari appellabatur rex; « Israelitae finitimaeque gentes alios quoque principes qui alicui regioni citra regium nomen imperitarent reges appellare solebant » (Patr.); censet Schanz Marcum regis posuisse nomen quia eo nomine principes orientales Romae vocabantur quae appellatio tyrannum designabat qualem Marcus quoque Herodem describit; insuper Romae notum fuisse Herodem instigante Herodiade Romam venisse (anno 39) ut regium nomen sibi tribueretur. Cum in v. 16 demum sequatur quid Herodes dixerit, videtur hoc loco lectio ἔλεγον dicebant quam S. Aug. (de cons. evang. 2,43. 91) Beda quoque habent (de aliis vide lect. var.) praeferenda !, ut scil. Herodes. aliorum sententiis auditis suam proponat, id quod etiam narratione Lucae commendatur : et haesitabat eo quod diceretur a quibusdam : quia Ioannes surrexit a mortuis (9,7. 8); tres sententiae proponuntur : quia loannes baptista resurrexit a mortuis et propterea virtutes operantur inillo ; dum vivebat Ioannes, nullum edidit miraculum (Ioan. 10,41), ergo opinabantur cum morte iniusta esset sublatus eum in vitam rediisse altiore potentia instructum ;
Quantopere fama de Iesu propagata sit multis illis signis quae apostoli nomine Iesu et virtute ab eo accepta patrabant, ostenditur eo quod in ipsa Herodis aula de eo sermones miscebantur et Herodes sceleris sui in Ioannem baptistam conscius timore, stimulis conscientiae, superstitione angebatur putans baptistam resurrexisse et patrare miracula. Ioannis ab Herode occisi mentione facta interserit evangelista narrationem de eius morte ἀφορμῆς δραξάμενος (Theoph.) incidenter (A/b.).. Eodem modo eademque occasione mors eius refertur, at brevius, Matth. 15,1-12; Marcus enim accuratius describit qui fuerint Herodis convivae, quid Herodes puellae dixerit, quid mater et filia inter se sint collocutae etc., ita ut tota eius narratione res gestae quasi oculis et auribus subiiciantur ac si coram gererentur;
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v. 15 alii autem dicebant, quia Elias est, quae opinio olim quoque de [oanne baptista obtinuerat (Ioan. 1,21), nunc de Iesu aliquorum animis inhaerebat et simul documento est eo. tempore exspectatum esse Messiae adventum quippe ante quem Elias praecedere crederetur (cf. 9,10. Matth. 17,10) ; ali vero dicebant : quia propheta est, quasi unus ez prophetis; notum enim erat prophetas quoque potestate miraculorum quandoque esse instructos; recole quae de Elia et Eliseo narrantur;
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v. 16 quo audito Herodes ait : quem ego de-: collavi loannem, htc a mortuis resurrexit; pessimi facinoris sibi conscius et conscientiae stimulis agitatus in eam inclinat sententiam qua suum scelus a numine vindice puniri existimat (cf. Matth. 14,2). Neque cum hac narratione pugnatquod habet Lucas eum haesitasse et dixisse : [oannem ego decollavi ; quis est autem iste, de quo ego talia audio (9,7. 9)? Hominis enim superstitiosi , timidi, mollis est saepe mutare sententiam, modo affirmare, modo in dubium vocare et haesitare. lam S. Aug. l. c. notat : « intelligendum est aut eum post hanc haesitationem confirmasse in animo suo quod ab aliis dicebatur, aut ita pronuntianda sunt haec verba , ut haesitantem adhuc indicent », ut scil. ea verba perinterrogationem legantur (sim. Beda). Probabile censet [ans. Herodem negasse eum esse loannem , cum vulgo loqueretur, ne scil. ad eum concucrerent et contra se seditionem concitarent ; affirmasse autem seorsum familiaribus suis quibus confidenter sententiam suam et timorem aperuerit. Verum prius quod dixi et simplicius est et ad hominis superstitiosi et male sibi conscii ingenium omnino consentaneum. lam eumi habuisse abunde, cur stimulis conscientiae vexaretur et Dei ultionem timeret, re narrata ostenditur;
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v. 17 7996 enim Herodes, αὐτός, idem enim Herodes, ut alii volunt, idem, scil. Herodes (Keil, Weiss) misit ac tenuit Ioannem , missis apparitoribus comprehendit e: vinzit eum in carcere propter Herodiadem uxorem Philippi fratris sui, quia duxerat eam; Herodias, Aristobuli filia, regis Herodis neptis, nupserat Herodi Philippo patruo, cui raptam Herodes Antipas item patruus eam sibi incestis nuptiis copulavit; Philippus, regis Herodis filius, frater erat Philippi tetrarchae (Luc. 3,1). Scribit losephus : Herodias ut quae in animum induxerat leges patrias violare, Herodi nupsit viri sui (a quo vivo discessit) ex eodem patre fratri (Antiq. 18,5. &). Cum enim Herodes Antipas Romam proficisceretur diverterat ad fratrem (non tamen ex eadem matre) Herodem Philippum; ibique captus erat amore Herodiadis atque inter eos convenerat illam in eius domum concessuram statim atque ipse Roma rediisset (Antiq. 18,5. 1). Herodias enim plena ambitionis dignitatem appetebat regiam ; unde iamdudum eam pertaesum erat consortii Philippi mariti , utpote viri privati. Quid sibi velit propter Herodiadem , explicatur
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v. 18 dicebat enim Ioannes Herodi : non licet tibi habere uxorem fratris tui cf. Lev. 18,16; 20,21 ; « ergo Ioannes baptista qui venit in spiritu et virtute Eliae eadem auctoritate qua ille Achab corripuerat et lezabel arguit Herodem et Herodiadem « (Bed. sim. A/5.). Quid baptista de Herode censeret, ignotum manere non potuisset, etsi scelus et scandalum in domo tetrarchae exsistens palam non reprehendisset. Quare molestum vindicem morum carcere inclusit. Neque improbabile est quod losephus dicit : « cum multi undique ad eum confluerent, Herodes veritus ne tanta hominis auctoritas subditos ad defectionem impelleret, satius esse duxit priusquam novi aliquid ex illo oriretur eum e medio tollere; atque ille quidem ob hanc Herodis suspicionem in vincula coniectus missusque est ad castellum Machaeruntem » (Antiq. 18,5. 2). Certe erat cur Herodes timeret ne sua apud populum auctoritas detrimentum caperet concionibus baptistae qui in vitia omnium ordinum invehebatur. Unde cur Iosephus eo modo rem narret intelligitur. Verum Herodias non se tutam et securam putabat quamdiu esset inter vivos. Sciebat enim eum ab Herode magni aestimari et libenter audiri eiusque admonitionibus et reprehensionibus conscientiam Herodis haud raro concuti. Unde ipsa quoque timebat ne quando Herodes ab his nuptiis dimoveretur et resipisceret;
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v. 19 Herodias autem insidiabatur illi ἐνεῖχεν αὐτῷ, quam vocem Euth. (ad Matth. 14,5) per ἐγκοτεῖν irasci, indignari explicat, uti pariter Hesychius per ὀργίζεσθαι; LXX ea voce semel reddunt hebr. aov Gen. 49,93 cui voci notio adversandi, insidiandi, persequendi inest (cf. Gen. 97,41; 50,15. Ps. 55,5. lob 16,9 et 30,21). Et haec significatio de insidiis etiam congruit ad Luc. 11,53. Alii notionem derivant ex usu apud Herodotum ἐνέχειν τινὶ χόλον (1,118; 6,119; 8,27 ; cf. Wilke, Lexicon gr. lat., Schanz), etiam hic χόλον supplentes; alii supplent νοῦν i. e. insidiari, mentem dirigere sensu hostili (Schegg), alii referunt verbum ad id quod [oannes dixerat, cuius scil. verba Herodias mente reposita habens iniuriae sibi illatae continuo contra eum memor fuerit. Animo itaque erat in eum inimico et infenso ; δέ volebat occidere eum et non poterat i. e. ab Herode non poterat impetrare, ut ei mors inferretur;
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v. 20 Herodes enim metuebat Ioannem sciens eum virum iustum et sanctum; cur eum timuerit aliqui explicant, ne ex eius morte sibi quid mali contingeret ( Weiss) ; sed de eo timore nihil verbis proditur. Unde melius alii : eum venerabatur vel religioso quodam timore prosequebatur propter eius iustitiam et sanctitatem quam perspectam habebat, ideoque verebatur eum occidere. Homines enim scelesti non possunt non revereri eximiam virtutem eamque magni facere. Ea itaque reverentia retentus non obsequebatur importunis adulterae postulationibus; sed custodiebat eum, συνετήρει, tuebatur eum, ne scil. ab Herodiade interficeretur (A/b. Ians. Schanz, Keil, Weiss). Ita ratio quoque redditur ad v. 19 et non poterat et bene Euth. sensum vocis exponit : Herodes οὐ παρεχώρει, non permittebat, non cedebat. Alii explicant observare, colere, vereri (Patr.), quae tamen notio a verbo abest; alii observare, quomodo se gerat (Schegg); sed ad quid hoc cum esset in carcere? alii : eum in vinculis habebat et prohibebat ne fugeret (Calm. Fil.); verum id iam dictum est neque eiusmodi repetitio hoc loco ad seriem rerum est apta, cum neque cum antecedentibus neque cum sequentibus cohaereat. Porro non tantum eum tuebatur ab insidiis Herodiadis, sed etiam. eius admonitionibus aures praebebat, et audito eo multa factebat ἠπόρει (cf. lect. var.) de multis quae fecerat reddebatur dubius, anxius, haesitans ex colloquiis cum eo. Haec lectio videtur genuina; est enim difficilior et simul innuit stimulos conscientiae quibus &d opinionem illam superstitiosam v. 16 adductus est; et libenter eum audiebat; utrumque et quod ab Ioanne de variis rebus quas gesserat ei conscientiae angor ingerebatur et quod libenter eum audiebat continua erat pro Herodiade timoris ac suspicionis seges et materia. loannem in carcere quem Herodes consulit Schegg comparat cum leremia quem Sedecias rex in carcerem coniecit et cuius consilium pariter exquirebat (cf. 32,2 seq. 37,16 seq.). Herodiadem omni astutia muliebri explorasse qua opportunitate quibusve artibus id quod pro sua appetebat securitate consequi posset satis erit manifestum. Quare non est improbabile eam magna spe prospexisse ad convivium festivum quod Herodes celebraturus erat diei natalis causa atque idcirco dici
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v. 91 e? cum dies opportunus accidisset, opportunus scil. machinationibus Herodiadis eiusque insidiis; ita plerique; alii : opportunus ad convivium celebrandum( ScAegg , Fil.), quod propter sequentia satis est ieiunum; alii ita diem festivum 216 a" designari volunt (quando) Herodes natalis su? coenam fecit , graece : natalibus suis (natali suo, vide lect. var.) coenam fecit principibus τοῖς μεγιστᾶσιν, vox μεγιστᾶνες de proceribus et magnatibus videtur sumpta & Macedonibus et in usum apud Graecos introducta (cf. Wetstein), et tribunis et primis Galilaeae; tres ordines convivarum recensentur : ii qui munus gerebant civile, qui officium militare et qui in urbibus Galilaeae auctoritate et dignitate insignes erant; proin praeter eos quiapud tetrarcham munere quodam fungebantur vel civili vel militari, etiam viros primores alios ditionis suae invitaverat. Herodiadis filia quam ex priore coniugio susceperat, nomine Salome (Josephus, Antiq. 18,5. &) a matre submittitur ut saltatione sua Herodi qui epulis et vino iam incaluerat afferret voluptatem
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v. 22 cumque introisset filia ipsius Herodiadis (vel filia ipsa Herodiadis, ita ut non puellam qualemcumque sed filiam principis ipsam partes egisse saltatricis exprimatur; vel filia eius i. e. Herodiadis; vide lect. var.) et saltasset atque inter convivia saltationes lascivae esse solebant et mimicae, et placuisset Herodi simulque recumbentibus saltatio scil., rer voluptate delectatus et captus a:t puellae : pete a me quod vis etdabo tibi, et cum vinum homines reddere soleat loquaces et iactabundos, etiam magis ostentare vult regalem munificentiam et attestari magnitudinem deliciarum quas ex puellae artibus hausisset 23 δέ iuravit illi : quia quidquid petieris, dabo tibi, licet dimidium regni mei; temulentum ac superbum promissum iureiurando firmat (Ians.); modus loquendi regiam spirat magnificentiam et liberalitatem ; cf. Esth. 5,3; 7,2; similiter dici solet 3 Reg. 13,8. Luc. 19,8. Haud immerito Jans. ita taxat Herodis promissionem : « rex sane prae temulentia, superbia ac libidine plane stultus et insanus, ut qui ludicra et lubrica saltatiuncula adeo est delectatus, ut pro ea etiam dimidium regni sui praebere paratus fuerit, quique cum valde videri voluerit magnificus, nullum liberalitatis suae modum posuit, adeo ut et petitionem in manu puellae posuerit et daturum se quidquid peteret etiam iuraret ». Puella tam magnifica promissione delectata simul et obstupefacta consulit matrem
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v. 24 quae cum exisset dizit matri suae : quid petam? et certe etiam narrat quanta liberalitate et sollemnitate iuramenti promissio sit facta. Mulieris animus vati adeo infensus iam gaudio exsultat; id habet quod adeo desiderabat; unde sine ulla cunctatione respondet; at illa dixit : caput Ioannis baptistae; in tam exposita regis liberalitate cum hoc unum petat mulier, declarat nihil magis animum suum cruciare quam huius vitam, nec quidquam carius sibi esse posse morte illius sanctissimi viri (Jans.) et hanc se appetere prae cunctis opibus quae sibi vel filiae obvenire possent. Et quomodo sine ulla mora doceat puellam arroganter et impudenter a rege postulare, patet ex
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v. 25 cumque introisset statim. cum festinalione ad regem petivit dicens: volo ut protinus des mihi in disco caput Ioannis baptistae ; statim , ne tempus sit resipiscendi; metuit enim mulier ne fervor regis refrigesceret et sobrius factus testibus iuramenti remotis a promissione resiliret (Ians.) et eum modum postulat quo de morte eius omnino certa sit; fortasse etiam qui est furor et vindicta muliebris, illudere voluit illi capiti cuius lingua adulterium erat reprehensum. Neque enim desunt exempla eiusmodi insaniae muliebris !. . Mulieris vafritie se deprehendit constrictum et attonitus videt ad quid sua venditatione et ostentatione liberalitatis pervenerit
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v. 26 et contristatus est γ6Σ, περίλυπος valde tristis effectus est , id quod post v. 20 nemini incredibile videri potest; egregie tamen aliqui verba et sensum pervertunt asserentes regem simulasse tristitiam (Bed. Alb.; vide ad Matth. 15,9) veletiam totam illam scenam saltationis, promissionis , petitionis conspiratione quadam et collusione inter Herodem et mulierem esse institutam , ut speciosa quadam ratione posset baptistam interimere (de qua re vide Sylv. t. 3 cap. 32 q. 10). Vere itaque contristabatur, « partim quod loannem ex parte revereretur et horreret virum Deo et hominibus clarum nulla ex causa iusta morte afficere; partim quod seditionem aliquam a populo movendam metueret c um res nota facta esset. Sed vicit hunc moerorem partim libido et amor incestae mulieris cuius filiam noluit contristari, partim stulta persuasio iuramenti se constringentis » (fans.), unde propler iusiurandum et propter. simul discumbentes noluit eam contristare , ἀθετῆσαι repudiare, reiicere; non tam falsa religione ducitur quam falso pudore ne coram tot primoribus verbum suum retractare videatur (Sy/v.), qui utique nisi ipsi fuissent uti libidinis ita iniustitiae quoque ac necis fautores et socii regem a nefario scelere avertissent. Verum maximus inter natos mulierum veteris testamenti (Matth. 11,11) morte auferendus erat ea quae pro hominum malitia unice decere videbatur prophetam; quem prophetarum non sunt persecuti? et occiderunt eos qui praenuntiabant de adventu Iusti (Act. 7,52);
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v. 97 sed misso spiculatore σπεχουλάτωρ, vox latina, a speculando, custodiendo dicta; dicebantur speculatores satellites qui ad ministeria nuntiandi, observandi et supplicia sumendi adhibebantur (Wilke s. v.) multa eius usus exempla affert Wetstein v. g. speculatores... nudato gladio hominum amputant cervices, Livius 31,24; Claudius convivia nunquam inire ausus est , nisi utspeculatores cum lanceis circumstarent, Sueton. Claud. 35. Cum vocem referrent ad spiculum, pro carnifice etiam spiculator usu posteriore invaluit; praecepit afferri caput eius in disco; uti puella petiit , ita fit; magnus ille vir perire et ignominiose : haberi iubetur voce lascivae puellae; et deco/lavit eum in carcere
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v. 28 et attulit caput eius in disco et dedit illud puellae et puella dedit matri suae; eum in castello Machaerunte, in parte meridionali Peraeae, occisum esse Josephus refert additque : Iudaei persuasum habebant in ultionem necis eius deletum esse exercitum Herodis in proelio contra Aretam Arabiae regem commisso (Antiq. 18,5. 2). Funus eius curant discipuli
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v. 29 quo audito discipult etus venerunt el tulerunt corpus eius et posuerunt illud in monumento ; repetitis vicibus asserit S. Hieronymus eiussepulcrum coli Samariae (ep. 46,12; 108, 13; ad Abd. 1,1; M. 22,491. 889. 25,1099); tempore Iuliani apostatae sepulerum dicitur esse dirutum ossaque dispersa (Chronic. pasch. p. 295; M. 92,740). Vide quoque Acta Sanct. Iun. t. & p. 694. Samariae iam colebantur sepulcra Elisei et Abdiae, neque esse improbabile ibi quoque loannis fuisse sepulcrum ScÁegg existimat.
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v. 30 et convenientes apostolt ad Iesum renuntiaverunt ei omnia quae egerant et docuerant; hoc uno loco apud Marcum dicuntur apostoli, apte quidem quia nunc primum functi sunt munere apostolico missi ad praedicandum. Narrant quae egerint, quae scil. miracula fecerint; verbum enim ποιεῖν absolute positum est pro miracula facere (ut Luc. 9,7. Act. 1,1) et praeceperat illis Christus, ut docerent et doctrinam miraculis confirmarent (v. 7. Matth. 10,7. 8. Luc. 9,2; Mald.). Narrant, quia aequum erat ut ei ἃ quo missi erant suae legationis redderent rationem. Insuper redibant ἃ legatione sua gaudii pleni quod res ex voto successisset; laetantes autem et gloriantes de;tanta potestate ἃ Domino sibi data quomodo potuissent tacere? gloriantes itaque , utique in Domino, renuntiant cuncta, quemadmodum et septuaginta illi duo apud Lucam 10,17 (Maid.). Hoc autem docemur, ut Theoph. lans. monent, evangelicum doctorem sicuti Christum hàábet sui officii auctorem, ita ad ipsum omnis suae praedicationis fructum et profectum debere referre, illius solius gloriam spectare et ab ipso approbationem suae praedicationis et operum quaerere. « Providet pius et prudens magister discipulis de aliquantula quiete, instruens praelatos quid agere debeant cum ministris suis » (( αἱ.)
Ex Ioan. 6,& : erat autem proximum pascha (pascha scil. tertium in vita Christi publica et ultimum ante passionem) discimus tempus prioris multiplicationis panis. Etcum hoc miraculum Christus operatussit post missionem apostolorum, uti non solum Marcus hic refert, verum etiam Lucas 9,10 seq., pariter comperimus apostolos tum demum missos esse ad praedicandum, cum iam fere per biennium a Christo essent edocti et eruditi. Quamdiu apostoli in hac missione versati sint nescimus; at certo falsum est quod Wieseler statuit eos esse missos die 13 mensis nisan et iam die 14 rediisse (Chronol. Synopse p. 291). lta enim per - unum diem vacassent ministerio; ad quod brevissimum temporis spatium non congruit quod eos Christo renuntiasse legimus πάντα ὅσα ἐποίη- σαν «4i ὅσα ἐδίδαξαν; etiam quod Iesus eos ad quietem capiendam invitat, longiorem laborem arguere videtur;
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v. 31 et ait illis : venite ὑμεῖς αὐτοί vos ipsi, qui scil. tantum laborastis, 560)- sum ἃ turbis hominum, zn desertum locum et requiescite pusillum; cum enim pascha esset prope, iam undique turbae confluebant et in regionem Capharnaum conveniebant, ut inde in urbem ascenderent (Fil.); erant enim qui veniebant et redibant multi, ita ut. aestuariae quaedam vices viderentur venientium et abeuntium (Erasmus) , et nec spatium manducandi habebant , ergo nulla quietis pars apostolis relinquebatur, ut ne cibi quidem sumendi daretur opportunitas. Haec in v. 31 apud solum Marcumleguntur. Turbis itaque Christus se paululum subtrahit in litus orientale transfretans
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v. 32 et ascendentes in navim abierunt in desertum locum seorsum , prope Bethsaidam, uti Luc. 9,10 docemur; « duae fuere per id tempus urbes hoc nomine vocatae; altera in Galilaea sita erat ad lacum Tiberiadis, patria Petri, Andreae et Philippi eaque obscurior; altera clarior in inferiore Gaulanitide ab oriente lacui assurgens prope ostium Iordanis, olim pagus, deinde a Philippo tetrarcha ad dignitatem urbis evecta Iulias ab Iulia Augusti . filia nomen pridem acceperat » (Patr.) atque in huius urbis regionem Christus secessit, uti plerique recte sentiunt. Turbae autem simulatque naviculam solvi viderunt et in altum duci, suspicati sunt quid Iesus spectaret et quo tenderet
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v. 33 et viderunt eos abeuntes et cognoverunt multi Iesum sese subducere et in alterum litus navigare (quare neque αὐτούς neque αὐτόν ponendum est; vide lect. var.) et pedestres πεζῇ itinere pedestri de omnibus civitatibus concurrerunt illuc et praevenerunt eos; « id intelligere difficile haud est: locus desertus quo Christus lacu traiecto appulit prope aberat a boreali lacus extremitate qua lordanes in hunc influit. Illi igitur e Galilaea profecti et lordanem transgressi, sive ponte qui prope ostium fluminis fuit (LtgAtfoot, disquis. chorogr. in Ioan. cap. 1,2) sive rate, neque enim fluminis traiectio obstat quominus pedestre dicatur illud iter quod quis pedibus facit, in oppositam regionem ultra lacum concito gradu pervenire ante ipsam navim utique potuerunt » (Patr.);
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v. 34 et exiens, num ex navi? ita aliqui censent (Patr.), sed vide ad Matth. 15,13 et loan. 6,3. 5, vidit turbam multam Iesus et misertus est super eos ἐσπλαγχνίσθη, viscera quae sedes misericordiae putabantur commota sunt, quia erant sicut oves non habentes pastorem ; vide ad Matth. 9,34; ἃ pharisaeis et legis doctoribus non recte instituebantur, onerabantur praeceptis et observationibus, abducebantur a Christo, et coepit tllos docere multa; « ubi observanda Domini benignitas et facilitas exposita ad docendum et iuvandum; non enim indignabatur non relinqui 510] et suis quietem quaesitam, nec se a turbis quaerentibus magis subduxit aut importunos ἃ se abegit, sed e secessu suo etiam obviam iis venit et solita illis doctrinae et sanitatum beneficia impendit, docens suos omnesque evangelicos doctorespromptos esse debere sine cessatione ad promovendum evangelicum negotium, cum adest occasio » (lans.). Christus autem, ut Beda adnotat, tamquam potens piusque salvator ac medicus excipiendo fatigatos, docendo inscios, sanando aegrotos, recreando ieiunos, quantum devotione credentium delectetur insinuat. Christus adeo sollerter docet turbas et turbae ita eius doctrina delec- : tantur, ut neque ipse, neque turbae advertere videantur iam appropinquare vesperam ; quare eum monent discipuli
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v. 35 et cum iam hora multa fieret i. e. die i&m ad vesperam appropinquante, non , ut aliqui vertunt : cum iam tempus multum effluxisset , ex quo docere coeperat ; sed : cum iam magna pars temporis diei esset facta i. e. praeteriisset, ὥρα quippe de tempore diei dicitur (cf. Schegg) vel ut alii explicant, horarum numero iam aucto, quia ab ortu solis ad occasum usque duodecim numerantur ; accesserunt discipuli eius dicentes : desertus est locus hic et iam hora praeteriit ὥρα πολλή, dies iam multum processit,
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v. 36 dimitte illos, ut euntes in proximas villas et vicos , xóx)« circumiacentes (vide lect. var.) emant sibi cibos quos manducent. Dominus autem dives et benignus etiam cibum corporalem iis dare iubet apostolos (Vict.), tentans et probans num suam agnoscerent virtutem quod possit illos alere (Theoph.) vel potius insinuans quantam ipsi haberent potestatem si crederent , ut quibus datum esset tantam pascere multitudinem (/ans.)
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v. 97 et respondens ait illis : date illis vos manducare; at quamvis in missione a qua modo reduces sunt potentiam Domini sibi communicatam experti essent, tamen adeo lenti sunt et debiles in fide, ut quod Dominus suis verbis insinuet nullo modo capiant. At illi nescientes se esse divites factos in Domino (A/ó.) dixerunt ei : euntes emamus ducen- (is denariis panes et dabimus illis manducare? « quod Philippus apud loannem respondet, hoc Marcus a discipulis responsum esse commemorat, volens intelligi hoc ex ore ceterorum Philippum respondisse, quamquam et pluralem numerum pro singulari usitatissime ponere potuerunt » (S. Aug. de cons. evang. 2,56. 96). Simul id habetur quaestione Domini proposita, ut illis se non habere testantibus magnitudo signi fiat notior (Bed. Ians.). Responsio discipulorum per interrogationem legenda est et est, ut Euth. dicit, huiusmodi sermo eorum qui se gravari queruntur , vel qui satis mirari non possunt et quasi per ironiam rogant. Summa ducentorum denariorum (quam aestimant 170 fr. et 130-140 M; cf. Fil. Schanz) tamquam minima effertur qua opus esset ut unusquisque aliquid acciperet. Putarunt aliqui eam summam tum in loculis Domini fuisse. Sed ex interrogatione apostolorum id non sequitur; potius ostendere volunt Domino se mirari cur id a se postularit quod nullo modo penes se sit. Quamvis apostoli Christum varia miracula patrantem vidissent, tamen illis non venit in mentem petere ab eo ut miraculo turbis succurrat neque ullo modo videntur cogitasse eum posse turbae esurienti etiam alimenta praebere et tamen Eliseus propheta viginti panibus hordeaceis pavit centum viros ita ut superesset (& Reg. &,&49-&4). Proinde : hic quoque apparet eos tardos fuisse in vera de Iesu notione concipienda ;
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v. 38 et dicit eis : quot panes habetis? ite et videte! et cum cognovissent dicunt : quinque et duos pisces ; censet lans. hisce constitutum esse victum quem apostoli pro se detulerint; unde eorum laudat frugalitatem et neglectum rerum corporalium. Sed dgbito num panes et pisces fuerint apostolorum ; nam quod Ioan. 6,9 Andreas dicit, obstat etsumme improbabile est παιδάριον.1}] dici de uno ex apostolis, quod tamen fieri posse Ians. opinatur. Ex narratione apud loannem patet totum sermonem versari non de alimentis quae fortasse apostoli pro se ipsis habent sed de pane turbis providendo. Unde nihil determinari potest habuerintne apostoli necne secum alimenta ;
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v. 39 et praecepit illis, ut accumbere facerent omnes secundum contubernta , συμπόσια συμπόσια, hebraismus est quo ad indicandam distributionem idem nomen bis ponitur, cum Hebraeiadiectivo distributivo careant; proinde ut eos accumbere facerent per coetus vel ordines convivarum, catervatim ; Theoph. explicat τραπέ- Cac διαφόρους ; super viride fenum , in viridi gramine, quod solo verno tempore(prope erat pascha Ioan. 6,5) eain regione habetur ;
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v. &0 et discubuerunt tn partes per centenos et quinquagenos πρασιαὶ πρασιαΐί areolatim, per areolas; πρασιαὶ γὰρ λέγοντα: τὰ ἐν τοῖς χήποις διάφορα χόμματα ἐν οἷς φυτεύονται διάφορα πολλάκις λάχανα (Theoph.) est itaque πρασιζ area, locus consitus in horto figura quadrata !. Et descripsit haec evangelista ut cognoscamus coram [esu non fuisse confusam multitudinem, sed ordinate dispositos sedentes et quiescentes omnes comedisse (Cazi.). Iesus enim optimo ordine omnia fieri vult et quiete et sine tumultu et confusione. Ipse autem
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v. &1 acceptis quinque panibus et duobus piscibus intuens in coelum , demonstravit se ad Patrem referre id quod fit (Vict.) benedixit εὐλόγησεν, precibus consecravit, « haec benedictio erat imprecatio divinae gratiae, quae hic non simplex erat sed efficiens panum benedictorum multiplicationem, quemadmodum benedictio panis in ultima coena operabatur panis transmutationem in corpus Domini » (Jans.) et fregit panes et dedit discipulis suis ut ponerent ante eos et duos pisces divisit omnibus; in manibus igitur apostolorum qui panes distribuebant multiplicabantur ad eum modum quo hydria farinae non defecit nec - lecythus olei minuebatur in domo Sarephtanae et quo parum olei implevit multa vasa ad preces Elisei (3 Reg. 17,14. & Reg. 4,5) « quales multiplicationes non possumus intelligere nisi per additionem materiae idque vel per creationem vel per conversionem » (lans.). Ministerio discipulorum Christus pascit multitudinem, ut ita discipuli miracu- Jum quasi palpantes in fide crescant et ut discant ope Christi eiusque potentia freti doctrina a se tradita homines pascere; iam enim funguntur ut tales per quos aliis beneficia Christi obveniunt et qui gratias Christi dispensant. Magnitudo autem miraculi designatur
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v. 42 et manducaverunt omnes et saturati sunt; non solum tam multi pascuntur (quinque millia virorum, mulieribus et parvulis non annumeratis), verum etiam multa relinquuntur residua, unde omnes esse satiatos clare liquet
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v. &3 et sustulerunt reliquias fragmentorum duodecim cophinos plenos et de piscibus, duodecim pro numero apostolorum , ut suis quisque humeris unum gestantes memoria rem servarent (Vict. Theoph.). Eo etiam argumento certitudo et admiratio miraculi augetur, quia ex tam exili commeatu tot ac tanta effecta sunt et declaratur Dei benignitatem largissimam esse in sibi fidentes neque oportere parcam esse in pauperes beneficentiam (lans.). Iesus quanta liberalitate et munificentia suas sit distributurus gratias hoc exemplo praefigurat ; v. hk erant autem qui manducaverant quinque millia virorum ; cf. Matth. 15,91. Insequente paschate post annum alium dabit Ecclesiae suae panem, paλαι, item aliq minusc, similiter iam erat navis ad (I? i ken rush. In
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v. &5 et statim coegit. discipulos ascendere navim ; haud libenter separabantur, praesertim cum adverterent Iesum velle remanere etse solos mitti ; unde coegit, non solum praecepto, sed coactione quadam opus erat, ut praecederent eum trans fretum ad Bethsaidam , ad pagum illum prope Capharnaum, patriam Petri et Andreae. Idem iter indicatur, dum Ioan. 6,17 dicuntur navim direxisse trans mare in Capharnaum (cf. ad Matth. 14,33; Ed. lI p. 3seq.), dum ipse dimitteret populum , ἕως ἀπολύει, notant Graecos haud raro ex oratione obliqua quam dicunt transire ad directam (cf. Buttmann l. c. p. 186. 211. 214. 221 etc.), ex qua oratione variata etiam hic explicant ἕως ἀπολύει (cf. Schanz, Weiss);
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v. &6 et cum dimisisset eos, scil. populum, ἀποτάσσεσθαι notione valedicendi apud veteres Graecos non adhibetur, sed usurpatur Luc. 9,61. Act. 18,18. 91. 2 Cor. 2,13 et apud posteriores, abitt in montem orare, nos docens, ut Vict. ait, orationem coniungi debere cum operatione opusque subsequi, vel ut Dion. colligit, quod praedicator verbi Dei expleto praedicationis officio vitare debet strepitum populi et ad orationem recurrere, ut Deo agat gratias oretque pro auditorum fructu et salute (sim. Jans.). Iesus per diem laboravit et docuit, noctu orat res nostras Patri commendans; solet noctu orare antequam aliquid magni momenti aggreditur; ita ante electionem apostolorum , ante promissum Petro primatum (Luc. 6,19; 9,18) et hic ante sermonem eucharisticum quo scil. inter ipsos discipulos facta est separatio, dum alii suam in Iesum fidem confirmarent. Cum ventus esset contrarius i. e. borealis satisque vehemens non secundum litus navigare poterant recta scil. a loco multiplicationis panis ad Bethsaidam , sed magis versus medium lacum impellebantur; unde v. &'1 et cum sero esset, erat navis in medio mart, medium utique intellige ex communi modo loquendi, et ipse solus ?n terra, orans scil. in monte, ex quo eos vidit laborantes in remigando v. &8 ἐν τῷ ἐλαύνειν scil. τὸ πλοῖον ; in voce βασανιζομένους vexatos magnus exprimitur labor et magna molestia; erat enim ventus contrarius, ita ut remigando parum progrederentur et a recto cursu versus medium lacum impellerentur. Quantopere vento contrario sint impediti patet ex eo quod circa quartam vigiliam noctis i. e. circa horam tertiam vel quartam matutinam adhuc erant in lacu, quamvis vespere navigationem inceperint, et ex eo quoque quod non in Bethsaida appulerunt sed multo magis ad meridiem versus vento transvecti in regione Genesareth applicuerunt (v. 53). Iesus sinit eos laborare; vult eos, ut Theoph. dicit, laboribus assuefacere eosque docere patientiam. Quamvis tempestatis non fiat mentio, tamen vento vehementiore flante navicula fluctibus quoque vento agitatis iactabatur (Matth. 14,94), quo labor remigum evadebat gravior. Iesus vidit eos. Ad quod non opus est miraculum adstruere. Cum enim tempus esset prope pascha i. e. prope plenilunium, nocte serena facile navicula in lacu iactata oculis cerni poterat, id quod sola stellarum luce quoque fieri posse videtur. A vespera usque .mane Iesus in oratione perseveravit, ef circa quartam vigiliam noctis, quae vigilia ab hora 3 matutina ad 6, ad ortum solis, computatur, ven:zt ad eos ambulans supra mare et volebat praeterire eos, id scil. prae se ferebat non intraturus in navim, nisi apostoli hoc precibus ab illo expressissent (Lamy); ita scil. incedebat per mare, ut si recta perrexisset eos praeteriisset. Unde qui videbant eum gradientem , debebant dicere : vult nos praeterire. Quare modus narrandi eadem ratione explicatur. Voluit Christus se demonstrare dominum elementorum — est demonstratio virtutis in creaturis elementorum ostensa , A/b. — quare etiam tum venit cum iam ab omnibus cerni potest. Verum re adeo insolita terrentur et spectrum sibi offerri putant
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v. 48 ἃ Ὁ ff*iq remigantes et laborantes, cin mari tribulari in tempestate remigantes; similiter D xat tÀawvoytac ; habent omnes codd et circa quamvis praecedat videns; om et sixt; xa: Turbae quas Christus adeo miro modo paverat volebant eum facere regem (Ioan. 6,15). Cum apostoli notionem regni temporalis messiani nondum plane abiecissent periculum erat ne ipsi quoque hoc studio turbarum inficerentur. Praeterea cum ministri fuissent multiplicationis panis, laudem et admirationem turbarum sibi conciliarant. Unde erat cur Christus cito eos a turbis separaret;
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v. 49 at illi ut viderunt eum ambulantem supra mare putaverunt phantasma esse et exclamaverunt prae timore (Matth.
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15, 26) v. 50 omnes enim viderunt eum et conturbati sunt; et statim locutus est cum eis et dizit eis : confidite θαρσεῖτε bono animo estote, ego sum , nolite timere!
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v. 51 et ascendit ad illos in navim et cessavit ventus; altero scil. miraculo ostendit se uli maris, ita ventorum quoque habere dominium. Quod de Petro refertur Matth. 14,98-31, apud Marcum non legitur. Cuc ita, quaerunt. Perperam aliqui censent id a Marco esse omissum quia Petrus non adeo in fide fortem se praestiterit ( Hilgenfeld); sed cum alias defectus Petri, negatio Christi v. g. non taceantur a Marco, eam rationem non posse assignari patet. Neque dici potest cum Keil id esse omissum quia nihil conferret ad grave illud iudicium mitigandum quod Marcus de tarditate discipulorum tulisset. Cum enim Marcus ex consulto saepius efferat et hoc loco quam maxime quam lenti fuerint, potius id narrare debuit, si in ea Petri actione defectum fidei deprehendisset: Melius alii censent omissum esse propter rationem contrariam. Uti Dominus, ita Petrus quoque ambulabat super aquam; verbis suis : Domine, si tu es, iube me ad te venire super aquas, sublimem quandam fidem ac notionem de Domini potentia exprimit; ad unum Domini verbum : veni, descendit e navi in undas et aliquamdiu firmus in eis incedit. Quae omnia sane magnopere ad honorem Petri faciunt. Unde haec a Petro esse narrata non est credibile. Ergo explicatur cur non legantur apud Marcum. Bene enim adnotant ea apud Marcum non reperiri quae commemorata in maximum Petri honorem cessissent (cf. Patr. de Evang. I p. 58; Schanz, Fil. Cook). Discipuli autem maximo stupore percelluntur de duplici hoc miraculo e£ plus magis 1ntra se stupebant ; nimium hunc stuporem iis evangelista vertit in vituperium, quia eo ostendunt se nondum rite percepisse divinam Iesu virtutem;
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v. 59 non enim intellexerunt de panibus, quodsi enim hoc miraculum bene perpendissent, Iesum habere dominium naturae intellexissent; unde ab eodem et gressu firmo calcari mare et ventum compesci posse vidissent; erat enim cor eorum obcaecatum, proprie obcallatum, in modum calli obduratum (Parr.); ita reddit rationem, cur miraculum multiplicationis panis non eum fructum fidei etcognitionis tulerit quem merito exspectari potuisse indicat. Cor designat durum, intellectum quasi caecum, quia apertissima divinae virtutis documenta non satis percipiunt. Quare Christus iterum iterumque nova potentiae argumenta exhibere debet. Id Theoph. quoque tangit : « videtur sane Christus propter hoc permisisse illos tentari, ut quoniam a panibus eum non cognovissent notitiam ἃ mari perciperent atque utilitatem consequerentur ». Atque eos a mari revera esse edoctos et in cognitione Iesu profecisse hac Christi super mare ambulatione discimus a S. Matthaeo. Vento contrario acta navis cursum suum tenere non potuit, quare non ad Bethsaidam perveniunt quo ab initio tendebant (v. 45), sed
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v. 53 cum transfretassent , venerunt in. terram Genesareth et applicuerunt, vehebantur versus terram, in Genesareth (cf. graece). in terram Genesar, vide ad Matth. 14,354; inde mox Christus perrexit in Capharnaum, in cuius synagoga sermonem habet, uti Ioan. 6,96 seq. refertur; Marcus autem generatim narrat Christum ea in regione diutius esse versatum per vicos et civitates peragrantem et plurimos sanantem;
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v. 54 cumque egressi essent de navi, continuo cognoverunt eum, scil. viri illius regionis et famam eius adventus sparserunt, περιέδραμον percurrebant scil. universam regionem illam, nuntiantes Iesum advenisse; inde coeperunt in grabatis eos qui se male habebant ctrcumferre, ubi audiebant eum esse, dicitur. circumferre; cum enim Iesus migraret per vicos et villas et civitates, facile et saepe evenire poterat, ut aegroti ab uno loco ad alium essent transportandi, si in uno loco advenientes audiebant Iesum iam alio abiisse (cf. Schanz , Fil. Keil, Weiss). Quare περιφέρειν non est inepte positum, ut Frizsche vult, neque opus est fingere singulos aegros esse portatos de loco in locum, neque lectos esse positos in circuitu eius loci ubi Iesus commorabatur. Quantopere fama de Iesu benignitate et potentia ubique nota fuerit etiam ostenditur ulterius
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v. 56 et quocumque introibat in vicos vel tn villas aut ciitates , in plateis ponebant infirmos et deprecabantur eum, μέ vel fimbriam vestimenti eius tangerent; putant sanationem mulieris haemorrhoissae iis innotuisse ideoque eandem eos concepisse fiduciam (cf. Vict. Theoph. Alb. Schegg); neque spes eos fefellit : et quotquot tangebant eum salvi fiebant, sanabantur. Fimbria, χράσπεδον, hebr. rv', filamentum laneum contortum ex ora pallii dependens a ludaeis gerebatur ex lege Num. 15,38, ut recordentur omnium mandatorum Dei sintque sancti Deo suo. Cum itaque fimbriae religionis ac pietatis essent symbola et sacra significatione essent praeditae, eas tangere aegroti praeprimis appetebant, si prae multitudine Christus singulis manus imponere non poterat. Admiranda Christi potentia et benignitas paucis hisce verbis descrihitur, maximum quoque populi studium ex tanta liberalitate utilitatem colligendi quam plurimam. Quam maxime avidi sunt ut sanitatem recipiant corporalem; ea in re plenam Christo adhibent fidem et diligenter ei adhaerent vel eum sequuntur. At plane aliter populum se habere, si Christus mysteria regni Dei exponens fidem postulat, discimus inter alia ex iis. quae eodem tempore in synagoga Capharnaum gesta sunt (Ioan. 6,30. 41. 53 etc.).
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Jésus sort de la maïson de Jaïre et en même temps de Capharnaüm. On ne dit pas qu'il ait voulu fuir l'enthousiasme excité par la résurrection dont l'évidence demeura peut-être douteuse à cause du secret qu'il avait recommandé. D'ailleurs il était très indiqué qu'il portât la bonne nouvelle dans Nazareth. Mc. dit simplement « sa patrie », mais ne peut faire allusion à un autre endroit, puisqu'il a marqué que Jésus était de Nazareth (1, 9. 24). La naissance à Bethléem n'est pas niée pour cela; Mc. ne s’en est pas occupé; et même d’après Mt. et Le. Jésus avait été élevé à Nazareth. Ce devait être le pays de ses ascendants immédiats, selon l'opinion commune, or πατρίς est le pays (ou la ville) des ancêtres. Les disciples sont du voyage, parce que Jésus ne va pas pour voir les siens, maïs pour prêcher. Mc. qui se préoccupe beaucoup de leur formation dans toute cette section a noté ce trait que Mt. a laissé tomber. Il leur fut sans doute utile dans leurs insuccès auprès des Juifs de se souvenir de la façon dont le Maître avait été reçu par les siens.
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Jésus attend le sabbat; ses compatriotes ne montraient donc aucun empressement à l'entendre. Peut-être Mc. insiste-t-il dans ce sens en mettant ἤρξατο. Cependant c’est une tournure favorite (vingt-six fois) qui n’a pas un sens très précis, étant probablement un reflet de l'araméen vw (ρα οἰ de ΝΎ, Dazman, Worte, 21 s.)]. C'est comme un nouveau début de la prédication (τ, 21). On est étonné de trouver des dispositions si différentes dans des endroits aussi rapprochés que Nazareth et Capharnaüm. Toutefois les paroles de Jésus secouent cette indifférence. La majorité, οἱ πολλοί, est d'autant plus impressionnée qu'elle se demande où Jésus a pris tout cela, sagesse et miracles (en une seule phrase et avec l'interrogation seulement à la fin : Swete, contre Nestle}). Il faut que la sagesse lui ait été donnée, puisqu'il n'a pas fréquenté les écoles rabbiniques, ne s'étant pas préparé à jouer le rôle d’un Rabbi. Les vertus exercées sont extraordinaires, τοιαῦται, dans un sens emphatique connu des classiques; les Nazaréens le savent par oui-dire; ils ne lui accordent d’ailleurs qu'un pouvoir instrumental; ce n’est pas lui qui les opère; elles se font par son intermédiaire.
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τέκτων signifie normalement un ouvrier en bois, opposé par Xénophon (Hell. ILE, 1v, 17) à un χαλκεύς, donc un charpentier. Le latin ῥα δεν signifie plus facilement forgeron, d'où l'explication mystique de saint Hilaire : Fabri erat filius ferrum igne vincentis, omnem saeculi virtutem tudicio decoquentis (sur Mt. xiv, P, 2. IX, c. 996). — Au lieu de o sextwv ο vos, quelques mss. grecs ont ὁ τοὺ τεχτονος υἱος, χαι, Soutenus par quelques mss. lat. et de Vs. et par aeth., tandis que syr. hrel, et hier. omeitent o τεχτων. Cette leçon à laquelle Loisy accorde (1, 834, note) une vraie probabilité s'explique par le désir d'harmoniser avec Mt. et peut-être, en ce qui regarde syr. hrcl. et hier., par le désir de se mettre d'accord avec Origène. Celse ayant dit que Jésus τέχτων ἦν τὴν τέχνην, Origène (Contra Cels. νι, 36) répondit : οὐδαμοῦ τῶν ἐν ταῖς ExxAnolatg φερομένων εὐαγγελίων τέκτων αὐτὸς ὁ Ἰησοῦς ἀναγέγραπται, soit par un lapsus de mémoire, soit qu'il n'ait pas mis au compte des évangélistes ce qu'affirmaient les gens de Nazareth (Swete), soit qu'il ait eu sous les yeux un ms. déjà corrigé d’après Mt. Car Me. n'aurait pu écrire fils du charpentier et de Marie sans ajouter « de Joseph » le charpentier, ce qui n'est dans aucun texte. De plus, un pareil texte impliquerait que Joseph vivait encore, ce que les autres textes rendent peu vraisemblable. C'est donc bien Jésus qui est nommé le charpentier, et le fils de Marie, comme le fils unique d’une veuve. Quant aux frères de Jésus, voir la note après ut, 31. Le nom de ᾿Ιωσῆς est la transcription de 10", forme galiléenne pour 90. Me. dit que les sœurs de Jésus sont là, d'après Hodtz., etc., parce que les frères n'y étaient plus. Maïs cela est peu vraisemblable, du moins dans la perspective de Me. Comme la tradition n'avait pas retenu leur nom, il les met en scène de cette façon « parce qu’il ne pouvait pas les désigner autrement » (Loisy, I, 836). Les compatriotes de Jésus, d'abord étonnés et saisis, se renferment dans une attitude moqueuse. Tout ce qu'on a dit de Jésus et même ce qu'ils ont constaté ne prouve pas sa mission divine, parce qu’ils connaissent ses parents! Ils refusent de croire en lui.
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τοῖς συγγενεῦσιν, par métaplasme pour συγγενέσιν, puisque le sing. est συγγενής; mais on a été entraîné par la ressemblance avec γογεύς; συγγεννεῦσι est déjà dans Hippocr. VII, 456, C, dans Strabon, dans Josèphe (οἵ. Crônert, 173; Mayser, 296; Blass, 29). Il n’y a pas de grand homme pour les siens; PLINE, H. N. XXXV, xxxvi : sordebat (Protogenes) suis, ut plerumque domestica (cité par Holtz.). Ce sentiment naît de la jalousie, si ordinaire dans les petits endroits, et de la familiarité (Knab.}. Il s'explique spécialement au point de vue messianique ; il n’y avait rien dans les humbles débuts de Jésus, connus de tous à Nazareth, qui pût se concilier avec l'attente d'un Messie survenant en gloire. Il est cependant étonnant que Jésus, qui vient d'être rejeté par les Géraséniens, puisse dire si absolument qu'un prophète n'est reçu sans honneur que dans son pays. Peut-être est-ce parce que Jésus ne s'était présenté à l'est du lac que comme un inconnu, tandis qu’il venait à Nazareth précédé de la réputation de ses miracles, et regardé par le peuple comme un prophète; l'attitude de ses compatriotes est donc beaucoup plus insultante pour lui, Le. a d’ailleurs atténué l'expression : aucun prophète n'est bien reçu dans son pays.
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οὐκ ἐδύνατο... ποιῆσαι est atténué par Mt. en οὐχ ἐποίησεν. Cette impuissance n’a d’ailleurs rien de choquant. Mc. ne pense pas que Jésus cesse d’avoir le pouvoir de faire des miracles, mais ce pouvoir ne s'exerce, comme le prouve l'exemple de l’hémorroïsse, que lorsqu'il rencontre de la foi. C’est ce qu'Origène a très bien dit : où γὰρ εἶπεν Οὐχ ἤθελεν! ἀλλ᾽ Οὐχ ἠδύνατο, ὡς ἐρχομένης μὲν ἐπὶ τὴν ἐνεργοῦσαν δύναμιν συμπράξεως ὑπὸ πίστεως ἐκείνου εἰς ὃν ἐνήργει h δύναμις χωλυομένης δὲ ἐνεργεῖν ὑπὸ τῆς ἀπιστίας (P. G. XIIT, 884), explication qu'a complétée la distinction des théologiens entre la puissance absolue de Dieu et celle qui est réglée par sa Providence. Jésus guérit cependant quelques personnes mal portantes que la souffrance incline à croire en lui; mais ces miracles n’avaient rien de sensationnel.
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L’étonnement de Jésus était réel, si l’on s’en tient au sens littéral. Saint Augustin s'y est refusé pour ne pas porter atteinte à la science du Christ admiratio enim revera de rebus insperatis nasci solet.., quod enim miratur Dominus noster, nobis mirandum esse significat quibus adhuc est opus sic moveri (De Genesi contra Manich. 1, vnr, 14; P. L. XXXIV, 180), mais saint Thomas a résolu la difficulté en plaçant dans le Christ une science expérimentale réelle : dicendum, quod licet Christus nihil ignoraret, poterat tamen aliquid de novo occurrere experimentali eius scientiae, ex quo admiratio causaretur (1115. pars, qu. xv, a. 8, ad 1vm), La deuxième partie du verset est généralement ‘soudée à la péricope suivante (Vestle, Swete, Loisy, etc.); maïs la mission des Douze n’est pas une dépendance de cette prédication. Jésus, rejeté de Nazareth, n'en continue pas moins de prêcher dans les bourgs, κύκλῳ, de façon à former un cercle, et par conséquent à revenir à son point de départ, aux environs du lac. C'est là qu'il a choisi les apôtres; c’est de là qu'il va les envoyer.
6:7
Τοὺς δώδεκα, naturellement ceux qu'il a choisis (11, 14. 16). L'expression est consacrée dans Mc. 1v, 10; 1x, 35; x, 32; x1, 11; x1v, 10. 17. 20. 43. — Προσχαλεῖται, comme 1, 18; c'est comme une confirmation du choix des douze. — ἤρξατο ne marque pas que cette mission fut la première suivie de plusieurs autres; c'est probablement un aramaïsme sans grande portée; cf. v. 2. Au contraire on ne peut pas voir un pur sémitisme dans δύο δύο (contre Swete, Knab. etc.), puisque cette tournure se retrouve dans le grec depuis Sophocle (μίαν μίαν au lieu de χατὰ μίαν dans la tragédie perdue Æris) jusqu'au grec moderne (do δύο; cf. TuumB, Die griech. Spr. im Zeitalier des Hellenismus, p. 128; Moulton, 97; Blass, 146). Il faut donc reconnaître que le sémitisme et le grec se rencontrent sur ce point d'exprimer la distribution, deux par deux, en répétant le nombre cardinal. Les Douze doivent aller deux par deux; ainsi ils se pourront entr'aider; chacun aura un témoin de sa vie; on ne pourra les suspecter. C’est l’origine et la raison de la règle du socius dans les ordres religieux; l'Église a conservé l'usage de fêter certains apôtres deux par deux. D'autre part, les apôtres ainsi divisés pourront se partager la Galilée. Loin que la population soit trop surexcitée, elle a besoin d'être réveillée, tandis que les esprits impurs doivent être domptés; cf. mi, 14, — δίδου à l'impf., Jésus leur donnait le pouvoir pendant qu'il formait les groupes. 8 8.) Παρήγγειλεν aor., parce que les instructions ont été une fois données: ἵνα n'est pas final; on pourrait mettre l'infinitif, ou l'impératif au discours direct, et c'est précisément ce qui se produit dans la suite : ὑποδεδεμένους suppose un infinitif, et la phrase se termine par l'impératif (μή avec le subj.). Le discours passe donc du style indirect au style direct par une variation, et le tout est conforme au sens de παρήγγειλεν. Il est tout à fait arbitraire de voir dans cette anacoluthe une preuve que Mc. corrigeait péniblement un texte écrit (Zoësy, I, 871, note), d'autant que l'anacoluthe indique le plus souvent un mouvement spontané de la pensée, le style parlé, plutôt que le style écrit. Le bâton est le compagnon du voyageur (Ex. χα, 11; Gen. xxxxr, 10), la concession du bâton n'est donc pas contre la plus stricte pauvreté. Mais Le. (cf. ME.) ἃ dit μηδὲ ῥάδδον, pas de bâton, d’où une difficulté célèbre. Saint Aug. se prononce pour l'harmonisation absolue : utrumque ergo accipiendum est a domino apostolis dictum (De cons. ev. II, 73) : Jésus ἃ donné les deux ordres mais non pas dans le même sens. Wellh. suppose que les uns ont rendu N9 « non »,ce que Me. lisait ΝῸΝ « si ce n'est ». Le. aurait donc connu une source araméenne (?) de Me. ? Pure hypothèse, et peu vraisemblable. D’après Knab. : neque id contrarium est ei quod Matth. x, 9 legitur, dummodo attendatur ibë dici μὴ κτήσεσθε ne igitur virgam sibi comparent; proin si virgam ad manum habent, tollant eam; sin minus, pergant sine ulla mora (161); mais cette conciliation ne s'applique pas à Le., et n’est guère plus heureuse pour Mt, car κτήσησθε ne veut pas dire ici « acheter », « acquérir », mais simplement « posséder » (Fg.). D'après saint Éphrem (Moesinger, p. 91 et le Diatess. arabe, xu), Jésus permet une verge, en signe de gouvernement et d'humilité, non un bâton, qui n'est de mise qu'avec un troupeau furieux. — Maldonat (sur Mt. x, 10) avait déjà donné la vraie solution : Contrariis enim verbis eandem uterque sententiam eleganter expressit. Uterque enim non Christi verba, sed sensum exponens voluit significare Christum Apostolis praecepisse, ne quid haberent, praeter ea, quae essent in praesentem usum necessaria. En réalité, il n'y a pas désaccord sur le fond de la pensée. Jésus ἃ voulu qu'on se confit à la Providence. La tradition ἃ pu conserver cet avis sous deux formes : celle de Mc. qui exclut toute provision de route (εἰς ὁδόν, sans article) mais autorise le bâton, et celle de Le. et de Mt. qui le condamne, peut-être parce qu’elle le considère comme une défense, indiquant moins de confiance. Quelle est la forme qui remonte à Jésus? Loisy : « la formule la plus absolue est peut-être encore celle qui convient le mieux à l'esprit de Jésus et aux circonstances de la première mission » (I, 871); mais peut-être la tradition a-t-elle ajouté un dépouillement plus complet (Swete). Il est bien dificile de se prononcer. — Ce qui paraît certain, c’est que la formule de Le. est le schéma de la pauvreté absolue, tandis que celle de Μο., avec ses alternatives de choses permises et défendues, a tout l'aspect de véritables recommandations pour un voyage réel; le style est coupé comme si Jésus complétait sa pensée selon les prévisions probables. Il n'y ἃ rien là d'un rédacteur combinant à loisir. — L'ordre primitif paraît être : ni pain, ni besace, ni petite monnaie; l’ordre de Vy. : non peram, non panem, neque in zona aes (avec À, d'assez nombreux manuser., datt., syrr.) est probablement emprunté à Le. Aujourd'hui encore les plus pauvres moukres πὸ se mettent pas en route sans un pain dans un sac de cuir. S'ils ont quelques pièces de monnaie — dans Me. on ne suppose même pas qu'il puisse être question de pièces d’argent, — ils les mettent dans leur turban ou encore dans leur ceinture. La besace, πήρα, est entendue généralement d’un sac pour mettre les provisions, et spécialement le pain. M. Deissmann (Zicht vom Osten, 1r° éd., 735.) a proposé le sens de besace de quêteur. L'inscription de Kefr-Hawär, sur la pente orientale de l'Hermon, est l'hommage d'un certain Lucius d'Agraba, envoyé par la dame Atergatis πεμφθεὶς ὑπὸ τῆς κυρία[ς] [᾿ἈἸ]ταρ(χ)άτη[ς], qui se vante que chacun de ses voyages lui rapportait soixante-dix besaces : d(x)ogépnse (mot créé d'après ἀποφορά) ἑκάστη ἀγωγὴ πήρας ο΄ (Fossey, Bulletin de correspondance hellénique, 4897, 60 s.). M. Deissmann a donc pensé que Jésus a voulu opposer à la mendicité éhontée des prêtres de la déesse syrienne, stigmatisée par Lucien (Lucius, 85) et par Apulée (Métam. vu, 27), le désintéressement de ses disciples, qui préchaient gratuitement. Cette leçon ne fut pas toujours comprise, puisque les Const. Apost. nr, 6, parlent de veuves qui n'étaient plus des veuves, mais des besaces vivantes, non plus des χῆραι, mais des πῆραι (Deissmann, l. I. d'après Nesile), Il est, en effet, très probable que πήρα signifie une besace de quête, car il était inutile d'interdire une besace de provisions après avoir interdit le pain. Jésus veut que ses disciples vivent au jour le jour. De cette façon, il évitait le soupçon même le plus lointain d’une tournée entreprise uniquement en vue de la quête, dans le dessein d'en accumuler les profits. Les circonstances étant changées, l'Église ἃ pu permettre et même honorer la pauvreté des ordres mendiants où l’on quêtait pour demander la nourriture quotidienne. Encore est-il qu'elle ἃ toujours veillé à réprimer les abus qui se glissaient facilement dans cet usage.
6:9
Mc. autorise les σανδάλια, Mt. interdit les ὑποδήματα, Le. ne dit rien. Le sens normal de ὑπόδημα est semelle sous le pied nouée avec des courroies, donc une sandale très légère, celle qui est usitée aujourd’hui pour la marche. Le même mot pourrait signifier « chaussure », d’où les harmonisateurs stricts ont conclu que Jésus avait permis les sandales, mais interdit les chaussures (Aug., Knab.). Les circonstances ne se prêtaient guère à ces subtilités (Mald.). La conciliation doit se faire comme au v. précédent, dans le sens large d'une pauvreté très rigoureuse, spécifiée en modalités diverses par la tradition. Les plus pauvres ne sont pas dépourvus de sandales, mais ils préfèrent parfois marcher nu-pieds pour les économiser. C'est la même situation dans les deux cas. On lit ἐνδύσησθε, subj. aor. pour l'impér. après μή, ce qui est très régulier, avec N ACD, etc. La leçon ἐνδύσασθε est préférée par Swete d’après B presque seul (impér. aor. au lieu du présent qui serait plus régulier), ce qui est bien exclusif. La leçon ἐνδύσασθαι (infin.) est peu autorisée, et due au désir de ne pas introduire le discours direct. Revêtir deux tuniques, c’est le fait d'un homme riche et oïsif; ef. Mc. x1v, 63; une seule tunique n'est pas seulement un indice de pauvreté, cela s'impose pour une marche active. Josèphe (Ant. XVII, v, 7) parle d'un messager revétu de deux tuniques, mais il est probable qu'il allait à cheval (cité par Swete).
6:10
L'hospitalité est de règle en Orient. Quand les apôtres arrivent dans une ville ou dans un bourg où ils ne connaissent personne, ce n’est pas à eux à demander l'hospitalité, on doit la leur offrir. Ordinairement il y a une maison pour les hôtes, mais il est peu honorable d'y être conduit. Cependant les apôtres ne doivent pas aller n'importe où : Apostoli noeam introeuntes urbem scire non poterunt quis qualis esset; ergo hospes fama eligendus est populi et indicio vicinorum (Hier. in Mt. 1x). À changer souvent de maison, les apôtres encourraïent le reproche d'inconstance (Victor) ou même de gourmandise (Théophylacie), sans parler du temps perdu en relations oiseuses.
6:11
τόπος par opposition à οἰχία c'est tout l'endroit. L'hospitalité est due par le groupement, bourg ou hameau, sauf à être exercée par des particuliers. Quand il s’agit d'apôtres dont la mission est connue par ouï-dire, le refus a un caractère spécial : on refuse d'entendre la bonne parole. Mc. passe encore par anacoluthe du lieu aux gens. Comme le temps presse et qu'il est inutile de le perdre en vains pourparlers, les disciples quitteront ce lieu et secoueront même la terre qui se serait attachée à leurs pieds. Lightfoot ἃ bien expliqué l'origine de cette locution, étrangère à l'Orient profane. Les Juifs regardaient comme impure toute terre qui n'était pas la terre d'Israël, en particulier parce que les Gentils n'observaient pas les règles de purification par rapport aux morts. En rentrant en terre sainte, il était donc nécessaire de se débarrasser du contact de la terre impure (Horae hebraicae, II, 315 5. sur Mt. x, 14; cf. par exemple Tosefta, éd. Zuckerm. 569, traité Kelim, δαδᾶ qamé 1,5 : « la poussière de la Syrie souille comme celle des pays étrangers ». Lightfoot donne à l'avis de Jésus un sens peut-être trop spécialement rabbinique en le glosant : ubicumque vos non exceperit urbs Israëlitica; cum discedetis, excutiendo pulverem a pedibus vestris, demonstrate vos urbem istam, utcunque Israëliticam, pro Ethnica, profana, impura, reputare atque abominari. Saint Paul a pratiqué ce rite précisément en portant la prédication des Juifs aux Gentils (Act. xx, 54), comme pour dire qu'il renonçait à s'occuper des Juifs. C'était une action symbolique, facile à constater, et comme un témoignage de l’obstination de ceux qui refusaient la parole; la locution εἰς μαρτύριον Gen. χχι, 30; Dt. (A) xxx1, 19 (d’un cantique) etc. Je ne sais où Wellh, a pris le sens d'accusation. On se souvient encore à Salamanque que sainte Thérèse, quittant la ville, secoua ses sandales en disant : « de Salamanque, pas même de la poussière
6:12
Mc. rend compte du résultat de la mission qui n'est point un simple programme, mais une réalité exprimée en termes précis. Les apôtres préchaient, non pas immédiatement le règne de Dieu, mais la pénitence, probabiement en vue de ce règne, dont elle était la condition (ef. 1, 15). Sur le sens de μετανοέω, cf. la monographie de M. Thompson, Zinguistic and exegetical studies de Chicago, vol. I.
6:13
D'après Swete le passage de l’aor. ἐκήρυξαν à l'imparf. ἐξέδαλλον,... ἥλειφον... ἐθεράπευον indique peut-être que la prédication était le but de la mission, tandis que les autres actions se présentaient seulement à l'occasion, et comme en cours de route. Cette nuance ne se trouve pas dans la Ve. et mss. L'expulsion des démons est d’ailleurs d’une importance majeure {cf. τ, 34) et constamment distinguée des guérisons. L'huile a toujours été regardée en Orient comme un remède très utile; elle est encore employée très couramment; le seul raffinement moderne consiste à la rendre aseptique; l’onction pratiquée per les apôtres avait donc, semble-t-il, un but médicinal. Mais il est sûr que Mc. ne s'arrête pas à cela et pense à des guérisons miraculeuses. Les apôtres guérissent à l'instar de leur Maître, non pas comme médecins, mais comme thaumaturges ; seulement ils emploient l'huile dont il n'a jamais fait usage que nous sachions. I y ἃ certainement une nuance. On dirait que, par le fait qu’ils emploient un remède classé, ils ne promettent pas toujours une guérison surnaturelle, et Mc. ne dit pas que tous les malades fussent guéris. Ce rite est bien le même qui demeure en usage dans l'Église (Jac. v, 14). Loisy « Cette pratique a beaucoup d’analogie avec le rite chrétien de l’extrêmeonction, qui en est plus ou moins directement dérivé » (1, 901). Knab. : Unde facile patet… unctionem hanc esse figuram et typun sacramenti extremae unctionis, quod sacramentum, ut Concilium tridentinum praeclare dicit, apud Marcum quidem est insinuatum, per Iacobum autem apostolum ac Domini {ratrem fidelibus commendatum ac promulgatum (Sess. XIV, Doct. de sacr. extr. unct. cap. 1). Le terme de figure et de type est peut-être trop faible, car il s'agit plutôt des origines réelles du sacrement, comme Bède (sur Me.) le dit très bien : unde patet ab tpsis apostolis hunc sanctae Ecclesiae morem esse traditum, ut energument vel alii quilibet aegroti ungantur oleo pontificali benedictione consecrato (P. L. XCIT, c. 188).
6:14
Hérode, ou plutôt Antipas, fils d'Hérode le Grand et de Malthaké, avait reçu par testament de son père la Galilée et la Pérée; les Romaïns ne lui reconnaissaient que le titre de tétrarque, et il se brisa pour avoir ambitionné celui de roi (Josèpue, Ant. XVII, 1, 3; XVII, 1x, 4). Si donc Mc. le nomme roi, c'est d’une façon impropre; peut-être lui donnait-on ce titre en araméen, celui de τετράρχης (Mt. xiv, τ; Le. nr, 49; 1x, 7; Act. χαὶ, 1) étant difficile à traduire dans cette langue. Mt. qui débute par le titre protocolaire dit aussi βασιλεύς au cours du récit (xiv, 9). Au lieu de dire ce qu'avait appris Hérode (omission réparée par Mt. τὴν ἀκοὴν ’Incod et par Le. τὰ γινόμενα πάντα), Mc. continue par une parenthèse : Jésus était devenu une personnalité en vue; nous savons déjà que ce ne peut être qu'à cause de ses miracles. — Nous maintenons la leçon ἔλεγον à cause de l’accord de B et de D (ελεγοσαν) — quelques minusc. a à f Aug. (De cons.) contre l'immense majorité des textes et des versions qui onf eheyev. ελεγεν ἃ pu être changé en ἔλεγον, parce qu'il était choquant qu'Hérode exprimât deux fois son opinion, mais ἔλεγον a pu être changé en ekeyev, parce qu'il paraissait plus naturel de continuer ἤχουσεν par un verbe au sing. La leçon ἔλεγον, d'un style en apparence plus décousu, a l'avantage d'être en parallélisme avec ἄλλοι δέ {v. 15), et de compléter 16 tableau des opinions entre lesquelles Hérode fait son choix. La variante eAeyev s'explique par l'inadvertance des scribes qui ont continué au sing. ; ἔλεγον serait nécessairement une correction savante. — Mt. semble avoir lu ελεγεν, Lc. au contraire ἐλεγον ; la variante serait-elle si ancienne ? — ’Iwévns ὁ βαπτίζων, comme 1, 4, formule encore plus étrange ici, puisque Jean est mort. — ἐγήγερται, le parf., donc : Jean est désormais dans l'état d’un ressuscité, tandis que ἠγέοθη marque plutôt l'acte de la résurrection. Les δυνάμεις, non point dans le sens de miracles opérés (vi, 2; Act. x1x, 11; IT Cor. χα, 12), maïs dans le sens du pouvoir de faire les miracles (1 Cor. xn, 10. 28; Gal. mi, 5), d'après Swete, --- ἐνεργοῦσιν comme Eph. τι, 2, et moins complètement comme Gal. τι, 8; Phil. 11, 13, tandis que d'ordinaire le verbe est employé pour ce sens au moyen (Rom. vi, 2; IL Cor. 1, 6; 1v, 12; Gal. v, 6; Eph. ur, 20; Col. 1, 29; I Thess. τι, 18; ΤΙ Thess. n, 7; Jac. v, 16; ef. ici Κρ. inoperantur). L'accord de Mt. et de Mc. sur le sens intransitif de l'actif ne peut donc être fortuit. — διὰ τοῦτο marque clairement que l'activité de Jean ne s'épanouit en miracles que par suite de sa résurrection, en parfaite harmonie avec Jo. x, 41. Il n’est pas étonnant qu'on s'imagine que Jean ressuscité jouit d’un pouvoir surnaturel (cf. 4poc. Baruch 1, 10). D'ailleurs des courtisans n'auraient pas fait cette réflexion devant Hérode; dire que Jean est plus grand après sa mort et sa résurrection, c'eût été reprocher une injustice ou du moins une maladresse à celui qui l'avait condamné. On voit ici quelle impression avait produite Jean, et quelle peine on éprouvait à admettre que sa carrière avait été définitivement brisée.
6:15
Mc. ἃ commencé par la conjecture la plus invraisemblable. L'idée du retour d’Élic rentrait mieux dans les prévisions, puisqu'on le croyait vivant, et qu'on l'attendait avant le Messie (Ze Messianisme..., 210 ss.). D'autres pensaient plus simplement que Jésus était un prophète « quelconque » (cf. Jud. xvr, 7. 11), plutôt que « un prophète du plus haut rang » (contre Sarete). Cet ingénieux decrescendo n'a pas été conservé par Le. qui suppose la résurrection d'un des anciens prophètes.
6:16
ἀκούσας ne s'entend pas des opinions exprimées, puisque la première n'a pas dû être prononcée devant Ilérode, mais de la renommée de Jésus; la phrase reprend où elle ἃ été interrompue par la parenthèse φανερόν κ. +. À. Hérode ne choisit pas entre plusieurs opinions; il croit lui aussi que Jean est ressuscité (ἠγέρθη après ἀπεκεφάλισα, c'est une action qui en suit une autre); dans son âme, au lieu d'une expression de regret, ily ἃ une nuance de remords, peut-être de crainte. Naturellement il n’est pas absolument certain que Joan soit ressuscité; c'est une conjecture de son esprit troublé. Le. suppose qu'il se rassure lui-même. « L'intérêt de cette modification apparaît en ce que le trait final sert à préparer le rôle du tétrarque dans le récit de la passion » {Loisy, I, 920). Knab. tient beaucoup à prouver qu'Iilérode ἃ pu dire tantôt l'un, tantôt l'autre: il n'en est pas moins vrai que Le. lui donne plutôt l'apparence d'un tyran sceptique et sur ses gardes, tandis qu'on retrouve dans Me. quelque chose de lascendant exercé par le Baptiste sur un prince accessible aux suggestions étrangères.
6:17
Me. se reporte à ce qu'il à dit 1,4%, de l'emprisonnement de Jean, avant que Jésus commencçàt à préeher en Galilée. Ἀποστείλας comme Mt. n, 46 et ici v. 27, pour un office sinistre. — χρατεῖν cf. χα, 42 οἱ χιν, 1. On ne sait quand Iérode fit enlever Jean: peut-être fut-ce au moment où il lui faisait des reproches, ce qui s'accorderait bien avec l’amour-propre du prince. Jean est mis « en prison », ἐν φυλαχῇ, Me. ne se préoccupe pas du lieu, D'après Josèpho (Ant. XVII, v, 2), ce fut à Machéronte, ct Jean y fut tué : καὶ ὃ μὲν ὑποψία τῇ Ἡρώδου δέσμιος εἰς τὸν Μαχαιροῦντα πεμφθεὶς τὸ προειρημένον φρούριον ταύτῃ κτίννυται. La forteresse bâtie par Iérode le Grant près de la ville de ce nom, était, comme ses autres fondations, à la fois une forteresse et un palais, un repaire où l'on pouvait vivre confortablement {BeZ. VII, vi, 2). Elle était située un peu en contre-bas de la plaine de Moab, dominant les pentes de la mer Morte. C'était un rempart du côté des Arabes Nabatéens, mais aussi un trait d'union avec eux. La fille d'Arétas, femme d'Ilérode, demanda à s'y rendre quand elle pressentit l'infidélité de son époux (Ant. XVIII, v, 1) et Hérode Antipas a pu y faire avec elle des séjours assez prolongés. Sur l'état actuel des lieux, cf, AB. 1909, 386 ss. Hérodiade était fille d'Aristobule, fls d'Ilérode par Mariamne, et descendait donc par elle des Asmonéens; elle est néc avant l'an 7 av. J.-C., date de Ja mort de son père, et même sensiblement plus tôt, puisqu'elle avait une sœur cadette, Mariame (Bell. I, xxvur, 1). Cependant c'est beaucoup de lui donner près de cinquante ans (Æoliz.) au moment de son union avec Antipas. Hérodiade d’après Josèphe (Ans. XVIII, v, 4) avait épousé d'abord Hérode (fils d'Hérode le Grand par Mariame, fille du grand prêtre Simon), demeuré simple particulier, mais qui n’habitait pas à Rome (contre Loisy, I, 922), puisque Antipas passa chez lui quelque temps avant d'aller à Rome. C'est à cette occasion qu'Antipas et Hérodiade s’entendirent; déjà sans doute elle était lasse d’être la femme d’un particulier. Hérode subit son ascendant, quoiqu'elle ne [ἀξ plus très jeune, peut-être à cause des droits que lui donnait sa double origine royale. Hérode et Antipas étaient également ses oncles; ce que la seconde union avait de plus choquant, ce n'était pas son caractère incestueux, c'était son caractère adultérin, puisque Antipas avait pris sa femme à son frère (cf. Lev. xvur, 46; xx, 21); c'était bien ce que lui reprochaïit Jean, etc'est aussi ce qui choque Josèphe, d'autant que la première union n'avait pas été stérile : καὶ αὐτοῖς (Hérode et Hérodiade) Σαλώμη γίνεται, μεθ᾽ ἧς τὰς γονὰς Ἡρωδιὰς ἐπὶ συγχύσει φρονήσασα τῶν πατρίων “Πρώδῃ γαμεῖται τοῦ ἀνδρὸς τῷ ὁμοπατρίῳ ἀδελφῷ διαστᾶσα ζῶντος (1. 1.).. Hérode n'était pas mort et n'avait pas répudié sa femme. — Celui que Josèphe nomme simplement Ilérode est nommé Philippe par Mc. L’évangéliste n'a probablement pas en vue le tétrarque Philippe; il ne Jui donne pas ce titre, et il a pu penser qu'un prince ne se serait pas laissé enlever sa femme aussi facilement. Le nom de Philippe a-t-il été porté par celui que Josèphe nomme Hérode? il est difficile de l’affirmer, parce qu'il serait assez étrange que deux frères aient porté le même nom; mais cela est néanmoins possible, les mères n'étant pas les mêmes, et Hérode a pu renoncer ensuite au nom de Philippe pour n'être pas confondu avec le tétrarque, Ce qui est critiquement le plus vraisemblable, c'est que la tradition a conservé le nom de Philippe, connu en Galilée comme celui d’un frère d’Antipas, et l’a appliqué à l’autre frère, simple particulier. Me. n’avait pas à vérifier ce point de nulle importance.
6:18
Jean s'adresse directement à Hérode: il se présente, comme les anciens prophètes, en champion du droit (I Reg. xxi, 17 ss. ; IV Reg. 1, 15; Is. vi, 13 ss.; Am. vu, 42 ss. et si souvent Jérémie); cela valait la peine de quitter son désert et de venir à la cour; le texte suggère plutôt un avertissement charitable et privé qu'une déclamation devant la foule loin du tyran; d’Aenon (ef. RP. 1895, 508 ss.), Jean pouvait être en quelques heures à Tibériade. Josèphe dit qu'il fut envoyé à Machéronte; ce n’est donc pas là qu'il fut arrêté.
6:19
ἐνεῖχεν ne peut signifier tendre des embüches, Vg. insidiabatur. Il faut sous-entendre γόλον; « garder rancune », comme nous disons : « il en a contre quelqu'un ». Hesychius : ἐνεῖχον — ἐχόλουν... ἐνέχει — μνησικακεῖ, Le faible Antipas n'avait pu cacher à Hérodiade les reproches de Jean. La situation est assez semblable à celle d’Achab, d'Élie et de Jézabel (III Reg. xix, 2).
6:20
L’attitude d'Hérode est admirablement décrite dans Me.; c'est celle d'un prince faible plutôt que cruel, qui n’est pas insensible à l’ascendant d'une vertu très haute, mais qui n’a pas l'énergie nécessaire pour se mieux conduire. Ces traits sont en harmonie avec l’atroce dénouement, tandis que Mt. lui prête un dessein arrêté de tuer Jean, entravé par la crainte du peuple. C’est bien toujours le même homme qui veut et ne veut pas, mais les sentiments vis-à-vis de Jean ne sont pas les mêmes. Loisy a très bien dit que Mt. « est moins soucieux de ce détail que d’abréger la narration, et il se trouve avoir remplacé les indications circonstanciées de sa source par une formule stéréotypée » (1, 924). Au contraire chaque trait de Me. est intéressant. Hérode a pour Jean un respect qui touche à la crainte, ἐφοδεῖτο, parce qu'il était juste, vivant selon les règles de la Loi, et saint, se rapprochant de Dieu par l'ascèse. Il le préservait, συνετήρει, probablement en le défendant contre les reproches de sa femme, ou même en le mettant à l'abri de ses spadassins. Cependant cela n'allait pas jusqu'à agir souvent d'après ses conseils, car la leçon πολλὰ ἐποίει, Vg. multa faciebat, est moins bonne que πολλὰ (adverbialement) ἠπόρει, « il était fort embarrassé » quand il l'écoutait, parce qu’il ne pouvait pas se résoudre à agir suivant ses avis. ἠπόρει est beaucoup moins soutenu (N B L memph. contre le torrent des mss. et des verss.), mais s’impose, car avec ἐποίει ce qui suit est absolument banal. Avec ἠπόρει on voit Antipas, angoissé quand il entend Jean, l'écouter cependant avec plaisir; c'est un autre aspect de sa nature hésitante. Le prince est encore juif, beaucoup moins hellénisé que le tétrarque Philippe.
6:21
Le v. se rattache au v. 19. L'occasion favorable était attendue par Hérodiade. Un jour εὐκαίρος est peut-être non seulement un jour favorable, mais un jour chômé, comme chez les Byzantins et dans le grec moderne (Expos. 1909, avril, 282). — τὰ γενέσια en grec classique se disait de l'anniversaire d’un mort (encore Dion Cassius xLvir, 18 etc.), le γένος s'entendant alors de la famille, non de la naissance. L'anniversaire de la naissance était τὸ γενέθλιον. Il est certain que les princes hérodiens, comme beaucoup d'autres (Gen. xL, 20, ἡμέρα γενέσεως), célébraient ces anniversaires ; ainsi Agrippa : Auépav οὖν ἑορτάζων αὐτοῦ γενέθλιον (Ant. XIX, vi, 1). Dans le grec hellénistique, τὰ γενέσια en vint à signifier une fête à l’occasion de la naissance d’un vivant, comme si le mot venait de γένεσις « naissance ». Dans les papyrus, γενέσια est toujours la fête du jour de naissance; cf. P. Æor. 1142 (100 ap. J.-C.); cf. Expos. 1908, oct., 382. Ce sens s'impose ici. Schürer, Geschichte.… I, 439-441, ἃ bien montré que ce ne peut être le jour du couronnement, car ce sens, ignoré des Grecs et des rabbins de Palestine, ne peut s'appuyer que sur un texte du Talmud de Babylone (ὦ. ‘4boda zara 102). Μεγιστάν, assez employé par les LXX, rend +, ΟἼΤΩ, 29, 9%, et dans Eccli. 2171, en araméen 1331. D’après le contexte il s'agit des grands officiers qui ne sont pas militaires; ces derniers sont représentés par χιλίαρχοι, proprement les tribuns des soldats dans l’armée romaine, commandant une cohorte. Les premiers de la Galilée représentent l'aristocratie du pays. Évidemment ils pouvaient se rendre à Machéronte ; cependant rien n'indique que Mc. ait visé spécialement ce lieu; un « roi » de Galilée est naturellement entouré des principaux de son pays.
6:22
Au lieu de αὐτῆς της Ηοωδιαδος leçon universelle, les mss. les plus autorisés (N B D L Δ et deux minuscules) ont αὐτοῦ Hpwôtados, comme si la danseuse était la fille d'Hérode, nommée Hérodiade. C'est un cas où l’on doit les abandonner. La jeune fille est fille d'Iérodiade; or le mariage d’Antipas avec Hérodiade était récent. Elle était donc fille du premier mariage; Josèphe la nomme Salomé. Elle épousa Philippe le tétrarque, n'en cut pas d'enfants, et épousa en secondes noces Aristobule (Ant. XVIII, v, 4) qui ne peut être né beaucoup plus tôt que 14 ap. J.-C. On peut la croire plus jeune; elle aurait donc eu environ quinze ans vers l'an 30. Son premier mari était beaucoup plus âgé qu’elle; en pareil cas une différence de quarante ans est parfaitement possible (Schürer, Geschichte. I, 442, note, n'admet qu'une différence de trente ans ; mais on a tant d'exemples du goût des vieux princes orientaux pour des filles encore très jeunes!). On peut affirmer {contre Loisy) qu'elle n'était pas encore mariée; aucun mari n'aurait toléré sa conduite inconvenante, surtout un prince. D'ailleurs on voit que la jeune fille est sous l’autorité de sa mère, qui probablement l'a excitée. On ne dit pas qu'elle ait commis une incongruité spéciale, mais il était piquant pour les convives blasés sur les exercices des danseuses de profession, de voir danser une princesse, fille d'Hérodiade elle-même, si fière de son rang. Hérode aussi y prit plaisir (ἤρεσεν s'entend de la scène, Scans), plutôt que de la jeune fille, quoique la koinè admette cette irrégularité du gén. abs. comprenant le sujet (cf. sur Mc. v, 18); un autre plaisir que celui qu'iltrouvait aux entretiens de Jean ! — xopéstov est employé environ huit fois dans Esther (nr, 2 etc.) pour signifier une jeune fille nubile. On ne peut done dire avec Loisy (1, 925) : « D'après Marc, c'était une toute jeune fille, presque une enfant.
6:23
ἡμίσους (au lieu ἃ ἡμίσεος) avait prévalu, exemples nombreux dans Mayser {p. 294 s.). On ἃ fait remarquer (Loisy, après Holtz.) « qu'Antipas n'avait pas de royaume à partager, et qu'il n'avait pas la libre disposition des territoires qu'il gouvernait. L'influence du livre d'Esther sur la rédaction évangélique peut seule expliquer l’exagération de ses propos » (1, 926). Il y a peut-être quelque pédantisme à peser froidement les propos d’un prince échauflé probablement par le vin et la luxure. La situation est en effet tout à fait semblable à celle d'Esther (v, 3 s.) : τί θέλεις, Ἐσθήρ; καὶ τί σού ἐστιν τὸ ἀξίωμα; ἕως τοῦ ἡμίσους τῆς βασιλείας μου, καὶ ἔσται σοι, et il se peut que cette réminiscence se soit présentée à l'esprit de Me.; cependant ces offres de la moitié de ce qu'on a sont assez de style; cf. I Reg. χαὶ, 8; Le. χιχ, 8. Le terme de royaume est naturellement aussi impropre que celui de roi; cela ne change rien à la teneur générale du serment royal.
6:24
La jeune fille comprend bien qu’elle ne doit pas prendre le roi au mot, et consulte sa mère qui sans doute attendait ce moment. Ilérode ἃ employé deux fois αἰτέω à l'actif; Salomé emploie deux fois le moyen ; elle demande pour elle-même. D'après Blass (190, note 1) le moyen signifie qu'on est en relations d'affaires, nuance très fine, puisque Antipas a proposé un marchandage. Les meilleurs mss. ont le subi. (délibératif}, les autres l'indicatif αἰτήσομαι,
6:25
Hérodiade n’a pas hésité; elle avait peut-être tout calculé. L'attitude de la jeune fille est plus étrange; l'idée de rapidité est déjà exprimée par εὐθύς; μετὰ σπουδῆς est donc plutôt « avec entrain » ; elle entend bien réussir dans sa mission, et parle avec quelque impertinence, plutôt par vanité de femme qui sent qu’elle a plu, que par haine contre Jean. — θέλω ἵνα, « je veux que », finalité très restreinte (origine de l'auxiliaire grec moderne θα, Moulton, 179). A la cruauté de sa mère, elle ajoute la plaisanterie : « sur un plat », et « tout de suite » ἐξαυτῆς sc. τῆς ὥρας.
6:26
Nouvelle évolution dans le cœur d'Hérode; il est dégrisé, et peut-être comprend-il que son serment ne tient pas. Mais il l'a prêté devant témoins. et la jeune fille pourrait lui faire affront pour ce manque de parole. Contristare pour ἀθετῆσαι est une traduction d'autant plus fâcheuse que contristatus rendait bien un autre mot, περίλυπος. La Ve. a suivi la tradition de ἃ ff 4 r; au lieu de ceile de a : eam spernere, ou de ὁ c : ei negare, qui serait meilleur : ἀθετεῖν, « mettre de côté » {une chose plutôt qu'une personne) et spécialement manquer de parole, Pozys., VITE, n, 5; cf. Ps. x1v (xv), ἃ : ὁ ὀμνύων τῷ πλησίον αὐτοῦ nat οὐχ ἀθετῶν (Sivete). — ἀναχεῖμαι dans le sens de se mettre ἃ table n'est pas plus ancien que la période macédonienne (Expos., mars 1908, p. 265),
6:27
Σπεκουλάτωρ est le latin speculaior de speculari, l'homme chargé de regarder de loin et de porter la nouvelle. Tire-Live, xxx1, 24 : ni speculator — hemerodromos socant Graeci, ingens die uno cursu emetientes spatium — contemplatus regium agmen e specula quadam praegressus nocte media Athenas pervenisset. Les princes aimaient à avoir auprès d'eux ces courriers qui leur servaient de gardes du corps et d'exécuteurs des hautes œuvres; aussi le speculator est-il un bourreau, Sex., De ira, 1, 18 : tunc centurio supplicio praepositus condere gladium speculatorem iubet. De la même façon les résim ou courriers haionte gardes du corps et bourreaux à l'occasion (1 Sam. xx, 17). Par étymologie populaire, le mot devint spiculator, comme de spiculum, « javelot ». La Fe. clém. ἃ spiculatore, maïs WW. speculatore (cf. Scaüren, 1, 471 s., notes). — ἐνέγχαι est remplacé dans des mss. importants (ADL etc.) par ἐνεχθῆναι; mais le passif n’a pas de raison d'être puisque celui qui fait l’action est désigné (cf. sur v, 48 δοθῆναι et δοῦναι).
6:28
Jean est donc mort pour la défense de la morale; aussi l'Église l'honore-t-elle comme un martyr en célébrant le 29 août la Decollatio Joannis Baptistae. Il semble, d'après le texte, que le chef ne fut pas rendu aux disciples avec son corps; on pressent qu'Hérodiade exerça sur lui ses vengeances, comme Fulvie sur la tête de Cicéron.
6:29
Me. ne dit pas que Jean fut enseveli dans son tombeau ou dans le tombeau de sa famille, et ἦραν n'indique pas qu’on ait emporté le corps bien loin (cf. Jo. x1x, 38). Si donc Jean a été tué à Machéronte, c'est là qu'il fut mis au tombeau. Cependant Théodoret raconte que les païens de Stbaste ouvrirent la θήχη de Jean-Baptiste et brülèrent ses os (4. δ. mi, 3; P. G. LXXXIT, 1092). Le τοί θήχη dans l'épigraphie palestinienne indique bien un tombeau, et même creusé dans le roc ; cependant il s’agit plutôt d'une châsse apportée à Sébaste par suite d’une translation. Le culte se perpétua à Sébastiyeh par la belle église des croisés, récemment transformée en mosquée. Le chef de saint Jean fut transporté de Jérusalem en Cilicie par des moines, puis à Constantinople (Sozou. A. EF. vi, 21; P. G., LXVII, 1481 ss.). x sa Jézabel » (1, 923). C'est dire que la tradition ἃ prêté à Jean une histoire semblable à celle d'Élie. On prétend prouver de plus que la légende st en contradiction avec Josèphe sur le ñom dû premier mari d'Hérodiade, sur le motif de la mort de Jean, sur le lieu du supplice. Et en effet, Josèphe nomme Hérode celui que Mc. nomme Philippe; comme Hérode est en quelque sorte un nom de famille, le frère d'Hérode le tétrarque pouvait s'appeler Hérode Philippe, comme lui-même se nommait Hérode Antipas (voir plus haut sur v. 17). Ilest vrai que Josèphe dit qu'Hérode fit périr Jean parce qu’il craignait qu’on ne se laissât entraîner sous son influence à quelques mouvements révolutionnaires : δείσας Ἣ ρώδης τὸ ἐπὶ τοσόνδε πιθανὸν αὐτοῦ τοῖς ἀνθρώποις μὴ ἐπὶ ἀποστάσει τινὶ φέροι (πάντα γὰρ ἐῴχεσαν συμθουλῇ τῇ ἐχείνου πράξοντες), πολὺ χρεῖττον ἡγεῖται, πρίν τι νεώτερον ἐξ αὐτοῦ γενέσθαι, προλαδὼν ἀνελεῖν τοῦ μεταδολῆς γενομένης εἰς πράγματα ἐμπεσὼν μετανοεῖν (Ant. XVIIT, v, 2). Mais, comme l’a noté Schürer, les deux motifs ne s’excluent pas. Josèphe s'en tient à une raison politique générale assez banale, Me. expose les relations des personnes. C’est cela qui paraît suspect à Loisy et qui sentirait la légende. Mais, d'après ce critérium, il faudrait rayer la plus grande partie des histoires hérodiennes de Josèphe, où les femmes et leurs intrigues jouent un rôle si actif, Josèphe a noté (cf. sur v. 18), probablement comme écho du sentiment publie, ce que la conduite d'Hérodiade avait de choquant. Il serait étrange que Jean, prédicateur de pénitence, se soit tu sur ce chapitre. S'il a parlé, tout le reste des événements se déduit avec une sorte de nécessité psychologique. FH n'y a pas davantage contradiction sur le lieu du martyre, puisque Mc. ne l'indique pas. A défaut d'autre renseignement, on le placerait en Galilée. Cependant les faits que Mc. raconte ont pu se passer à Machéronte. Qu'il y ait eu là une prison, c'est ce que dit Josèphe, et il a ajouté un palais. La scène du festin pouvait done se passer dans la forteresse, et si Hérode y a fait quelque séjour, il a pu parfois faire sortir Jean de sa prison pour s’entretenir avec lui. Il se pourrait aussi que ces relations presque amicales aient eu lieu avant l'emprisonnement: Mc. n'a pas coutume de raconter avec une telle précision chronologique; il lui arrive assez souvent (par ex. v, 8) d'expliquer les faits antécédents par une parenthèse, ce qui est ici le cas des vv. 18 à 20. Il faut aussi tenir compte de l'accord positif avec l'historien juif. L'union adultère d'Hérode avec la femme d’un de ses frères, l'existence d’unc fille née du premier mariage, qui avait bien l'âge que suppose Mc., l'influence d'Ilérodiade sur son faible mari, influence qui le conduisit à sa perte, sont des points solidement établis. I! demeure que le point de vue de Josèphe n'est pas celui de Marc. ἢ est historien, très attentif aux situations géographiques et aux mouvements populaires qui ont précédé la crise suprême. Marc ne se soucie nullement des lieux, mais tient évidemment à rendre hommage à la grandeur morale de Jean, sans aucun parti pris de noircir le tyran plus que de raison. C'est pour cela que son récit est moins précis quant à la date et quant au lieu. D'ailleurs, — et cette remarque est de la plus haute importance, — aucun disciple de Jésus n'a été témoin de la mort de Jean. Ce n'est point là matière évangélique, telle que Mc. l'employait ordinairement. Il raconte ce qu'on a dit à ce moment, et si quelque trait conventionnel figure dans son récit, comme la promesse d'Hérode de donner la moitié de son royaume, on n'en peut rien conclure quant aux autres circonstances, celles dont les apôtres ont été les témoins. On s’est même demandé pourquoi l'évangéliste avait attaché tant d'importance à cet épisode. L’abondance des détails s'explique peut-être simplement parce que c'est sa manière. Ou il ne raconte pas, ou il raconte d’une façon circonstanciée. Or il avait été amené à parler de la mort de Jean, à propos de Jésus lui-même. Voulait-il de plus faire entendre au lecteur que le Baptiste « avait été bien et dûment enterré dans un tombeau d'où il n’est jamais sorti » {Loësy, 1, 927, sans insister), de façon que cet enterrement définitif donne plus de relief à la résurrection de Jésus? Il se peut, et on doit noter que si quelques personnes étaient promptes à croire aux résurrections, il fallait autre chose que ces imaginations pour accréditer un fait aussi extraordinaire. Mc. ne se donne pas la peine de dire qu'elles sont tombées d’elles-mêmes ; tout le monde savait que Jean n'était pas ressuscité, et le récit de sa sépulture est comme un sceau définitif sur l’œuvre de celui qui avait annoncé la venue d'un « plus fort » (1, 7). On a essayé de tirer parti de la chronologie de Josèphe par rapport à Jean pour fixer celle de la vie de Jésus. Mais les données sont trop vagues. Antipas, pour épouser Hérodiade, avait dû lui promettre de renvoyer sa femme, fille d’Arétas. Celle-ci, prévenue, prit les devants et s'enfuit auprès de son père. Une guerre s’engagea, dans laquelle Antipas fut battu, et le peuple, dit l'historien juif, vit dans cette défaite un châtiment divin, punissant Ilérode du meurtre de Jean (Ant. XVIII, v, 1-3). Or on sait, toujours par Josèphe, que la guerre eut lieu en 36 après Jésus-Christ, puisque la répression des Arabes, ordonnée par Tibère, fut interrompue par sa mort (mars 37). Mais, comme le remarque Schürer (1, 444 s.), les choses ont pu trainer en longueur. Arétas a dû préparer sa vengeance avant d'en venir à un éclat, la guerre a pu durer d'abord avec des alternatives, et, lorsque la défaite d'Antipas fut complète, on a pu, dans l'opinion populaire, en chercher la cause surnaturelle dans un événement antérieur de quelques années. 11 faut du moins remonter un peu avant 34, année de la mort du tétrarque Philippe, auquel Salomé fut donnéé en mariage. Cependant Schürer exagère en disant que le mariage d'Hérodiade avec Hérode eut peut-être lieu quelques années avant l'an 29. Il est difficile de mettre un si long intervalle entre ce mariage, cause de la guerre, et les hostilités, et on ne peut non plus supposer que la protestation de Jean se fit attendre ou qu'elle put longtemps se produire librement. De ce chef, tout concorderait assez bien si l'on plaçait le mariage vers l'an 30 ou 31 et la mort de Jean la même année.
6:30
Le mot d’apôtres ne se trouve dans Mc. qu'ici et peut-être πὶ, 14. En cet endroit il signifie déjà « les apôtres » connus comme tels de la première génération chrétienne, nommés ainsi spécialement comme « envoyés » par Jésus, puisqu'ils reviennent d'une mission. Ils rendent compte à celui qui les ἃ envoyés. — ὅσα marque plutôt le détail que l'emphase (les grandes choses); ποιεῖν οἱ διδάσκειν (comme Act. 1, 1}, où Mc. entend peut-être opposer les guérisons et les exorcismes d’une part, et la prédication de l'autre. Lc. qui ἃ pris ποιεῖν dans le sens le plus général a pu supprimer διδάσχειν. 1] est probable qu'on s'était donné rendez-vous. Mc. ne dit absolument rien de ce que fit Jésus dans l'intervalle, peut-être parce que Pierre, absent, n’en avait jamais rien dit.
6:31
Selon sa coutume (ν, 7 s.; νι, 17 s.), Me. explique la situation après coup. On voit par la fin du v. que la mission des apôtres avait amené beaucoup de monde; ceux qui partaient étaient eux-mêmes à charge, parce qu'il fallait prendre congé d'eux. C'est pour cela que Jésus propose aux disciples de se retirer non pas dans un désert, il n’y en a pas au bord du lac, maïs dans un lieu désert (cf. τ, 35, 45), dans la campagne, à l'écart. — Gedre 1, 17; κατ᾽ ἰδίαν ιν, 34; ὑμεῖς αὐτοί, « vous aussi », peut-être par allusion à la vie retirée que le Sauveur avait menée en l'absence des Apôtres. — ἀναπαύσασθε (l'aor. avec ABC etc.) donne plus l’idée d'un repos transitoire que ἀναπανεσθὲ (NDL etc.) {Swete); les versions ne pouvaient rendre que le présent. — εὐκαιρεῖν, condamné par les puristes, ἃ été corrigé par D en εὐκαίρως ἔχειν. Le mot se trouve déjà dans Cmo, Ep. 16, puis dans Pozype, XX, 1x, 4: dans le N. Τ, Act. xvur, 21; 1 Cor. χνι, 12, Il figure précisément dans le sens de « trouver du temps pour » dans Par. P. 46, 18 (ne 5, av. J.-C.) : αὐτὸς δέ, ὡς ἂν εὖχαιpou, παραχρῆμα παρέσομαι πρὸς σέ (Expos. 1909, avr., 382). Tout le verset, propre à Mc., exprime bien la tendre sollicitude du maître pour ses disciples. Aucune allusion n’est faite à la crainte qu'Hérode eût pu inspirer.
6:32
Le meilleur moyen de se dérober à la foule était de monter en barque. Comme on était, selon toute vraisemblance, à l'ouest du lac, probablement près de Capharnaüm qui paraît être dans Me. le centre de l'activité de Jésus, on va donc à l'est. Mais si Capharnaüm est Tell-Hum, comme nous le croyons, la marche 16 long de la rive n’est pas beaucoup plus longue que la traversée par eau; en faisant à peine dix kilomètres, y compris un détour pour gagner le pont du Jourdain, on pouvait arriver aux prairies situées aux environs de Bethsaïde (Julias), où Le. place la scène, peut-être dans la plaine e/-Ba-
6:33
εἶδον ἃ un sujet indéterminé |Schanz) ; tout le monde les vit partir. Après quelques moments, on (πολλοί) comprit leur dessein à la direction que prenait la barque, et on s’empressa pour les rejoindre par terre (πεζῇ, sc. 656 veut dire aussi bien par terre qu'à pied). La masse de ceux qui couraient ainsi le long du lac fit boule de neige; on venait de partout, et même on arriva avant la barque, détail intéressant conservé par Mc. seul, parfaitement vraisemblable, surtout si le vent était contraire, maïs assez étonnant de loin pour que D ait corrigé en συνῆλθον αὐτοῦ.
6:34
Jésus voit donc la foule déjà rassemblée, au moment où il débarque (ἐξελθών); sa compassion l'emporte, il ne songe plus à son projet de retraite et se met à enseigner. Mc. emploie toujours σπλαγχνίζεσθαι avec ἐπί et l'acc. {vin, 2; 1x, 22) de même que Mt. xv, 32; on le trouve aussi avec ἐπί et le dat. (Mt. χιν, 18; Le. vis, 18) et une fois (Mi. 1x, 36) avec περί, une fois (Mt. xvur, 27) avec le gén. seul. Mc. indique donc de préférence le mouvement qui part des entrailles. Cette foule, si prompte à s'émouvoir, cherche un chef; la locution biblique (Num. xxvir, 17; I Reg. xxir, 17; II Chron. xvin, 16; Ez. xxxiv, 5; Judith [grec] x1, 19) n'avait jamais été aussi bien appliquée. Le peuple avait été plus d’une fois comparé à un troupeau, et le Messie devait en être le pasteur : καὶ ἀναστήσω ἐπ᾽ αὐτοὺς ποιμένα ἕνα καὶ ποιμαίνει αὐτούς, τὸν δοῦλόν μου Axel (Ez. χχχιν, 28). Jésus savait qu'il était ce pasteur (cf. Mc. χιν, 27). Le premier besoin de ces brebis, ce qu'elles cherchaient surtout, c'était d’être instruites; aussi Mc. ne parle pas de guérisons, comme font Le. et Mt. qui se rencontrent ici. Le caractère aram. de ἤρξατο paraît ici dans syrsin. : ilcommenca à les enseigner, et quand il commença à faire soir. πολλά, plutôt « longuement » ou même « avec chaleur » (cf, r, 45; v, 10. 38; vi, 20) que « beaucoup de choses »: οἵ, Vinc. multa reluctans.
6:35
πολλῆς ὥρας (Pozvee, V, vin, 8); ἐπὶ πολλὴν ὥραν (Jos. Ant. VIIÏ, 1, 4); ἄχρι πολλῆς ὥρας (Dion. HaL., n, 54) (Schanz}; si c’est un latinisme, il n'est pas propre à Mc. L'heure est tardive par rapport au repas; Le. a bien rendu « le jour commençait à décliner »; il était donc environ deux ou trois heures de l'après-midi. L'intervention des disciples suppose que Jésus leur laissait prendre une certaine initiative dans les choses matérielles (cf. 1v, 36); ils se croient un peu responsables de l'embarras où le Maître va se trouver.
6:36
Mc. ne parle que de la nourriture, parce que c'est ce qui presse le plus; une fois partis, ils s’arrangeront; une nuït en plein air au printemps sur les bords du lac n'a rien de bien effrayant, puis ils auront le temps de rentrer chez eux. L'addition de Le. ἵνα... καταλύσωσιν est certes très rationnelle mais moins en situation. D'après Mc. chacun se procurera de quoi manger là où il trouvera, dans les métairies ou dans les bourgs; inutile d'aller jusqu'à la ville, puisqu'il ne s'agit en somme que de se fournir de pain. χύχλῳ pouvait très bien motiver la traduction ir proximas villas (latt. V'o.), dont εγγιστα (D 604) pourrait bien être une retraduction.
6:37
La réponse de Jésus était, il faut l'avouer, bien étonnante. Cette tranquillité dans l'impossible agace les disciples qui trouvent le Maître vraiment peu pratique. Le texte que nous préférons, à cause de l'accord de NSBD, est le moins difficile; δώσωμεν est un subj. délibératif comme ἀγοράσωμεν. Si on lit δώσομεν (Nestle, IT. V.),le futur ind. marque une action dépendante de la première; c'est une tournure que Blass regarde comme un hébraïsme (Blass, 217; οἵ. Act. xx1, 24 cite. mais après ἵνα), Me. fait allusion au denarius romain, parce que c'élait sans doute la monnaie d'argent courante en Palestien (Mapnex, Coins of the Jeivs, 296), les princes hérodiens n'ayant jamais eu le droit de battre que de la monnaie de cuivre. Le poids et la valeur du denier ont varié beaucoup (Pauzv-Wissova, vo denarius); au temps de Néron, il pesait 3,41 gr., auparavant probablement un peu moins. Il équivalait à la drachme attique et au demi-sicle hébreu, moins d’un franc de notre monnaie. Mais 200 deniers représentaient alors beaucoup plus que deux cents francs aujourd'hui. Le denier était le gage d’un journalier (Mt. xx, 2 ss.), qui est payé aujourd'hui le double en Palestine. Si Le prix du pain était alors dans la même proportion qu'aujourd'hui, on trouve que les deux cents deniers devaient en effet fournir pour un repas à environ 4.500 personnes. Les disciples n'avaient évidemment pas cette somme à leur disposition.
6:38
Jésus veut que les disciples donnent ce qu'ils ont : la charité prélude au miracle et lui sert de point de départ : Unde enim multiplicat de paucis granis segetes, inde in manibus suis multiplicavit quinque panes (Auc. in Jo. 24). Saint Thomas (1115 pars, qu. xuiv, a. 4, ad 4) note que ce ne fut pas une création sed per additionem extraneae materiae in panes conversue. Les disciples, interrogés seulement sur les pains, étalent naïvement toutes leurs réserves.
6:39
La leçon ἀναχλῖναι est préférée, parce que ἀνακλιθῆναι ἃ dû être introduit d'après Mt.; ce sont les disciples qui reçoivent l'ordre de faire coucher tout le monde συμπόσια συμπόσια, tournure assurément hébraïque, cf. Ex. vin, 14 καὶ συνήγαγον αὐτοὺς θιμωνιὰς θιμωνιάς, mais qui était admise en grec : μυρία μυρία πεμπαστάν (Escu. Perses, 981; cf. Moulton, 97). συμπόσιον signifie un banquet, une salle de banquet, mais aussi les convives (Pur. Mor. 157 ἃ, 704 d); ici les groupes de convives. — ἐπὶ τῷ χλορῷ χόρτῳ « vert » en parlant du gazon pourrait être en Occident une épithète sans portée; en Palestine où le gazon est complètement desséché dès la fin de mai, cela marque une saison, le printemps, ce qui s'accorde avec la proximité de la Pâque (Jo. vr, 4).
6:40
πρασιαὶ πρασιαί, La construction comme au v. précédent, mais au nom., sujet de ἀνέπεσαν, C'est ce que nous nommons « les planches » de légumes, en forme de rectangles très longs. Détaii pittoresque qui ne fait pas double emploi avec les groupes des convives; il en indique la forme à l'œil. C'est ainsi qu'à labné les savants étaient rangés nTtw NY comme dans une vigne (7. Ber. 1v, 74 ob.). Me. ajoute encore : par cent et par cinquante, tandis que Le. dit seulement par cinquante (Mt. omet), ce qui est plus régulier, mais moins naturel. Plutôt que de compter les gens un à un, on dut tenir compte de leurs groupements naturels, les uns plus considérables, d’environ cent personnes, les autres qui n’allaient guère qu'à cinquante. Schanz suggère que les rectangles étaient construits avec cent personnes sur les côtés longs et cinquante sur les petits côtés; ce serait bien mathématique! Cette distribution en groupes facilitait le service et permettait de compter par à peu près le nombre total des présents. Rien n'indique qu'on se soit groupé autour de ceux qui avaient des provisions (Loisy, contre Holtz.).
6:41
Jésus prend les pains, les bénit, les brise et les donne, comme à la Cène {xiv, 22). De plus, ici, il élève les yeux au ciel, dans l'attitude de la prière (νι, 34; Jo. χι, 41), ce que l'Eglise a inséré dans le Canon avant la consécration : et elevatis aculis in coelum. Il y a donc un rapport assez étroit entre les deux scènes. Mais il ne faut pas oublier que la bénédiction au moment de manger le pain était courante chez les Juifs (cf. sur χιν, 22). κατέχλασεν à l’aor. et ἐδίδου à l’imparf., peut-être parce que Jésus rompit les pains sans discontinuer, tandis que les disciples venaient de temps en temps remplir leurs corbeilles. Les deux poissons furent distribués de la même manière, mais ce n’était qu'un accessoire.
6:43
πληρώματα, au plur. seulement ici et var, 20 dans le N. T., dans le sens de contenu (Eur. Zon, 1051), en apposition avec χλάσματα. Le κόφινος est aujourd’hui connu sous le nom de couffin; on l’emploie dans les terrassements à transporter la terre au lieu de brouettes; on en a toujours sous la main, et la consommation en a toujours été si grande que les pères du désert gagnaient leur vie à en fabriquer. Le respect qu’on a en Orient pour le pain ne permettait pas de laisser perdre les débris; on ramasse aussi le poisson, ce qui est moins indiqué; Mc. veut marquer qu'il en reste. Le nombre des paniers de reste est égal à celui des Apôtres, ce qui est assez naturel, puisque ce sont eux probablement qui les ont fournis, les ayant apportés dans la barque.
6:44
Le nombre de cinq mille est naturellement approximatif, comme Le. et Mt. ont tenu à le noter. Tous les exégètes anciens ont vu dans le récit de la multiplication des pains l’histoire d'un miracle. Ceux qui se refusent absolument à admettre les miracles les mieux établis ont cherché quel fait naturel se cachait sous cette apparence, ou comment on en était arrivé à écrire de bonne foi un pareil récit. Les exégètes naturalistes supposaient que Jésus ayant donné le bon exemple de partager les provisions des siens, d'autres l'avaient imité, de façon que tout le monde avait eu de quoi manger. D’autres ont pensé que le mythe s'était formé sur le type de la manne ou du miracle d'Élie chez la veuve de Sarepta (1 Reg. xvrr, 8-16) ou plutôt du miracle d’ Élisée (11 Reg. 1v, 42-44); ce dernier cas est le plus ressemblant; Élisée nourrit ni personnes avec vingt pains d'orge, et il ÿ en a de reste. Wellhausen trouve le fait très réel; la seule difficulté est dans les chiffres qui ont été grossis ; il reste un charmant épisode de repas au bord du lac. Holtzmann, comprenant l'insuffisance de chacune de ces solutions, a essayé de les grouper : souvenir d'une réunion dans le goût de Neh. vu, 8-12; colorée dans le sens du miracle par les réminiscences de l'A. T., et symbolisée par une comparaison entre le pain et la parole de Dieu ou l'Eucharistie. C’est à ce dernier système que se rattache Loisy, mais en répudiant plus nettement toute explication naturaliste, ce qui l'oblige à mettre en doute la réalité du fait. Dès lors il ne demeure plus rien que la tradition et les évangélistes aient pu transformer en miracle; aussi Loisy ne voit pas ce miracle dans le texte lui-même « À lire le premier narrateur (sans doute saint Marc), on se douterait à peine qu’il s’agit d’un miracle, le récit flottant, pour ainsi dire, et très conseiemment, entre le symbole et la réalité » (1, 938). Les preuves sont difficiles à saisir : « Chez les Synoptiques, le miracle vient comme une sorte de répétition allégorique de ce qui le précède. Jésus a deux fois pitié de la foule : dans Marc, il a pitié de l'abandon où il la trouve, brebis sans berger, peuple sans guide; il l'instruit pour la nourrir spirituellement; le soir venu, il a de nouveau pitié parce que l'auditoire a faim, et le miracle semble faire pour le corps ce que le discours a fait pour l'esprit... on est parti de la parole, et l'on arrive à l'idée de la communauté chrétienne, vivant sans doute de la parole, mais aussi de son union avec le Sauveur et en lui » (1, 936 s.). Et encore : « Or, si le texte présente évidemment le fait comme possible, il ne le présente pas nettement comme réel. Les évangélistes eux-mêmes y perçoivent une signification symbolique » (1, 936). Que les évangélistes, que Mc. en partüculier ait compris que cette multiplication des pains était un symbole de l'Eucharistie, cela est tout à fait probable, mais peut-on en conclure qu'il n’a pas présenté le fait comme réel? Quelle différence y a-t-il entre ce récit et les autres? N’est-il pas raconté avec le même sentiment des réalités concrètes, les mêmes détails, qui décèlent la tradition du témoin ocu laire si l'on ne prend pas le parti de dire que Mc. les a imaginés ? Peutêtre ne se tromperait-on pas en disant que l'accord de Mc. avec Jo. a fait tort au premier dans l'esprit de Loisy. Traitant l'épisode dans Jo. comme un pur symbole, il est obligé d’en dire autant de Mc. Si Jo. a écrit cette fois une page d'histoire, il faudra concéder qu'il en ἃ écrit d’autres. Mieux vaut prêter à Mc. pour cette fois une intention symbolique, et dire qu'il flotte, « très consciemment, entre le symbole et la réalité ». Mais c'est ce qu'on n’admettra pas facilement d'un auteur uniquement soucieux des faits concrets. Il n’est pas exact de dire que le miracle est la répétition allégorique de la prédication, et la preuve alléguée, la double pitié de Jésus pour la foule, n’est pas indiquée dans le texte. Le miracle est plutôt la conséquence de la prédication; Jésus pourrait ne pas le faire, et s’il le fait par compassion, pas un mot n'indique que la nourriture matérielle soit le symbole de l'enseignement. Il faut donc prendre le récit de Mc. tel qu'il est, pour un récit de miracle. Assurément il est très difficile de se le représenter. Le pain s’estil multiplié dans les corbeilles au moment où Jésus le rompait, ou quand les disciples le portaient au peuple? On ne saurait 16 dire, et il y a làäun mystère, moins grand cependant que s’il s'était agi d'une création. Les anciens ont pensé que Jésus avait surtout voulu montrer son pouvoir; on peut croire que sa première intention a été de témoigner sa bonté à un peuple si avide de l'entendre; quoi qu'il en soit,-c’est un miracle que les évangélistes racontent avec leur garantie ordinaire d’information sûre et de véracité. Aucune solution n'explique comment la tradition en serait venue là. L'hypothèse de Wellhausen, que la tradition a changé les chiffres, paraît très simple, mais est la plus invraisemblable de toutes; qui s'avisera de transformer un repas dans les conditions de tous les jours en un miracle de cette envergure? « L'idée d'un récit fictif, simplement imité de l’Ancien Testament, n’est pas plus satisfaisante que l'interprétation naturaliste » (Lorsy, 1, 936).
6:45
Swete a seul remarqué combien l’ordre de Jésus dut paraître étonnant aux disciples, Il les ἃ amenés dans la solitude pour s’y reposer, et maintenant il leur fait reprendre la mer sans les accompagner. On dirait que son plan a échoué. Le même chapitre nous montre un autre dessein de Jésus contrarié par le vent. Et cependant il se révèle, surtout dans ces deux circonstances, maître de la nature. IL a donc voulu enseigner à ses disciples une confiance aveugle. Son pouvoir et sa sagesse ne sont pas employés à aplauir tous les obstacles et ses prévisions n'empêchent pas le cours normal des choses; mais on peut se confier en lui, qui pourrait, s’il le voulait, disposer les choses autrement. Il faut raisonner avec lui comme avec la Providence divine, dont les voies nous confondent et qui atteint cependant son but avec force et douceur. D'ailleurs la raison pour laquelle Jésus presse ses disciples de s’embarquer avec une fermeté si décidée, s'explique par saint Jean (νι, 14. 15). Le miracle de la multiplication des pains, opéré publiquement dans un lieu désert, parut à la foule un de ces prodiges éclatants qu'on attendait du Messie et que promettaient les aventuriers (cf. Le Messianisme... 21 s.); on voulait donc proclamer Jésus roi. Les disciples auraient pu se laisser entraîner à ce vertige. Eux partis, il sera plus facile à Jésus, demeuré seul, de renvoyer 06 peuple. Origène : μὴ παρέχων μηδὲ τούτοις ἀφορμὴν φιλοῦσιν αὐτὸν mal βουληθεῖσιν ἂν μετὰ τῶν θελόντων ποιῆσαι αὐτὸν βασιλέα (in Jo., P. Ο. (. XVIII, 23). Εἰς τὸ πέραν, s'il était seul, signifierait « vers la rive occidentale »; mais Me. le détermine en ajoutant πρὸς Βηθσαϊδάν, Or Bethsaïde était dans les États de Philippe le tétrarque, par conséquent à l'est du Jourdain; Josèphe la désigne souvent sous le nom de Julias, parce que Philippe avait transformé le bourg de Bethsaïde en une ville qui portait le nom de Julia, fille d'Auguste (Ant. Cette ville, à la fois près du lac et du Jourdain (Jos. Vita, 72), occupait probablement l'emplacement de er-Tell. Le rendez-vous était à la rive du lac où l’on débarquait-pour s’y rendre. Il s'agissait de passer par eau d'une des échelles à l’autre, εἰς τὸ πέραν; Jésus devait s'y rendre par terre. Ce projet fut contrarié, comme on le verra. Mt. et Jo., qui n’ont pas voulu souligner ce coniretemps, indiquent dès le début ce qui se trouva être le terme du voyage, mais n’en était pas d’abord le bnt, la rive occidentale. Ἕως... ἀπολύει, l'indicatif est régulier; cf. ἕως ἔρχομαι (Jo. χχι, 22; I Tim. 1, 13) (Blass, 2923); cependant un grand nombre de mss. ont corrigé en ἀπολύσῃ.
6:46
᾿Αποτάσσεσθαι dans le sens de « congédier », Ant. XI, vin, 6 (345), de « dire adieu », Le. 1x, 61; Act. xvur, 48. 21; II Cor. π|, 13; cf. BU. 884, 11, 12 (πὸ ou 1 5. ap. J.-CG.). ἵνα σοι ἀποτάξομαι, « afin que je puisse te dire adieu Il n'était pas nécessaire que Jésus mît toute cette foule sur sa route; le moyen le plus simple et le plus rapide de les faire partir était de s'éloigner après leur avoir dit quelques bonnes paroles, αὐτοῖς, à la foule, non aux disciples qui sont déjà partis. Si Jésus s'était embarqué avec eux, la foule l'aurait rejoint sur la rive, même de l'autre côté du lac (cf. v. 54 5.); le meilleur moyen de la calmer, c’est de gagner seul la montagne; d’ailleurs Jésus cherche la solitude pour paier< χρήσιμον γὰρ ταῖς προσευχαῖς καὶ τὸ ὄρος καὶ ἣ νὺξ χαὶ ἣ μόνωσις (Euth.).
6:47
Ce verset serait inutile, si Mc. n'avait voulu marquer un contretemps. Nous savions bien que les disciples étaient sur l’eau et Jésus à terre. Ce qui est nouveau, c'est que le bateau est au milieu du lac; Jésus, ne pouvant plus rejoindre ses disciples par terre, se trouve donc seul, et séparé d'eux par un obstacle infranchissable de sa nature. La situation est posée, et sera expliquée en partie au v. suivant : c’est que le vent était contraire. ᾿Ὀφίας γενομένης indique qu’il faisait nuit (cf. Jo. vr, 17); Mt. a déjà employé ce terme avant la multiplication (xiv, 15), il le répète ici, d'après Loisy par inadvertance, mais peut-être parce que ὀψία pouvait aussi signifier la nuit χαθ᾽ ἐχάστης ἡμέρας καὶ ὀψίας (OP. 528, τὸ 5. ap. J.-C.); Mc. ἃ on vue probablement les premières heures de la nuit; cf. xt11, 35. Ἔν μέσῳ indique qu'on est à peu près au milieu du lac, et non pas seulement en pleine eau; Mt. σταδίους πολλοὺς ἀπὸ τῆς γῆς, distance évaluée par Jo. vi, 19, à 25 ou 30 stades au moment où les disciples virent Jésus.
6:48
De la montagne, Jésus pouvait suivre les mouvements de la barque, surtout s’il faisait clair de lune. Les disciples se fatiguaient à ramer (βασανιζομένους au moyen, Schanz), parce que le vent était contraire. Le vent soufflait donc du nord, ou même du nord-ouest. Quand Jésus a terminé sa prière, on était à la quatrième veille, selon le comput romain, c’est-à-dire environ trois heures du matin : quarta vero vigilia noctis, finis est noctis; una enim vigilia tribus horis constat (Auc. Sermo 75, νι, 7). Il faut supposer que les disciples ne luttaient pas très vigoureusement et cherchaient seulement à se maintenir en attendant la chute du vent; il n’est point question d'une tempête. — Jésus marche sur les eaux, comme Dieu d’après Job 1x, 8 : ὁ τανύσας τὸν οὐρανὸν μόνος, περιπατῶν ὡς ἐπ᾽ ἐδάφους ἐπὶ θαλάσσης. On disait aussi que Dieu parcourait les profondeurs de l’abîme (Job ΧΧΧΥΠ, 16) ou de la Sagesse (Eccli. χχιν, 5). Il n'y a pas là de miracle « fait pour Fostentation » {Loisy, I, 942); Jésus vient en marchant sur les eaux parce qu'il doit rejoindre ses disciples, non pour leur montrer ce qu'il sait faire; leur effort s'est assez prolongé, et ils ont témoigné de leur constance et de leur fidélité en s’obstinant, malgré le vent, à ne pas abandonner le but marqué par le Maître. Néanmoins Jésus voulut aussi montrer à ses disciples qu'ils le connaissaient assez peu pour ne pas le reconnaître dans l'exercice d’un pouvoir surnaturel. Il passa à côté d'eux ; — ἤθελεν est un peu comme μέλλω, presque un auxiliaire; il agit comme s'il voulait suivre son chemin sur la mer; παρελθεῖν ne signifie pas ici « approcher », ce qui ferait double emploi avec ἔρχεται et serait mal en situation, ni devancer ou aller plus vite, mais « passer à côté sans s'occuper d'eux »; cf. Le. χι, 42; xv, 29; Act. xvi, 8, où d’ailleurs on ne trouve pas l’accus. de la personne. Jésus réserve sa conduite extérieure et éprouve les siens, tout à fait comme Le. xxiv, 28; cf. Mc. vit, 27. Il n’y pas là de jeu puéril (contre Loisy, 1, 942).
6:49
Les disciples ne peuvent croire que ce soit Jésus qui marche sur les eaux, et s'imaginent voir un fantôme, idée très naturelle chez des gens du peuple; les apparitions sont ordinairement un signe de malheur (cf. Sap. xvi1, &. 14, et les apparitions en songe dans Josèphe, Ant. XIII, χα 1; XVII, χα, 8-5), aussi les disciples crient parce qu'ils ont peur.
6:50
Ge n'était pas l'illusion d'un seul; tous l'avaient vu. et par conséquent auraient dû le reconnaître; les sens disaient : c'est Jésus; la raison disait qu'il ne pouvait marcher sur la mer; d'où 16 trouble. Jésus les rassure (le N. T. comme la langue hellénistique hésite entre θαρρεῖν, attique, qui a prévalu en grec moderne, et θαρσεῖν, ionique, toujours employé à l’impér. dans le N. T. comme une forme stéréotypée). Ce n'est pas le vent qui leur faisait peur, mais l'apparition d'un spectre. Mt. place ici l'épisode de Pierre marchant sur 165 eaux, qu’il tenait d’une source autre que Mc. Il serait très difficile d'expliquer pourquoi Mc. l'aurait omise, s'il avait eu Mt. sous les yeux; mais s'il s’est contenté de suivre la catéchèse de Pierre, il est possible qu'il n'y ait pas trouvé cet épisode; comme ordinairement, il ne met pas en relief l'importance de Pierre que l'apôtre laissait humblement dans l'ombre.
6:51
Quand Jésus monte dans la barque, le vent cesse. On dirait bien ils ne s'étaient pas rendu compte à κι des pains, ou plutôt leur cœur était insensibilisé. que sa présence amène un nouveau miracle. Il est très ordinaire que le vent du nord tombe le matin durant l'été, mais nous sommes au printemps. L'impression des disciples est maintenant une stupeur que, d'après Mc. ils gardent pour eux.
6:52
La stupeur est expliquée parce qu'ils n'avaient pas compris ce qu'il fallait conclure des pains. Ce n'était pas que le prodige leur eût échappé, mais ils n'avaient pas tiré les conséquences qu'il fallait relativement à la personne de leur Maître. Ils allaient de miracle en miracle, mais eux-mêmes faisaient des guérisons et ne cessaient pas pour cela d’être hommes; leur cœur, c'est-à-dire leur esprit, n'était pas encore ouvert sur ce qu'était Jésus. Mc. nous montre ici à quel point les disciples avaient besoin d’être instruits par des faits positifs et convaincants. Un miracle aussi extraordinaire que la multiplication des pains ne suffit pas à leur monter la tête; il n’y ἃ rien chez eux qui sente l'entraînement ou l'enthousiasme de l'imagination. Leur disposition touchait plutôt à l'insensibilité morale; sur πεπωρωμένη cf. τι, 5. Holtzmann voit avec raison dans 1 ἐρίβοάθ de Jésus sur la mer le récit d’un fait miraculeux. Mais 1] le regarde comme imaginé d'après les analogies de l'A. T. Les textes cités se répartissent en deux groupes ceux qui disent de Dieu qu'il marche sur la mer comme sur un plancher (Job 1x, 8) ou de la Sagesse qu'elle circule dans la profondeur des abfmes (Eceli. xxrv, 5; cf. Job xxxvinr, 16); ceux qui font allusion à un passage à pied sec, soit entre les eaux de la mer Rouge (Ex. χιν, 15- 31; cf. Ps. Lxxvu, 20 et Is. xcnir, 2. 16), soit entre les eaux séparées du Jourdain au temps de Josué (Jos. ai, 7-17) ou d'Élie et d'Elisée (IT Reg. τὰ, 8. 44). Des derniers textes surtout on pouvait conclure que le Messie, lui aussi, traverserait miraculeusement le Jourdain en fendant ses caux, et c'est bien ce qu'avait promis de faire Theudas : προφήτης γὰρ ἔλεγεν εἶναι, καὶ προστάγματι τὸν ποταμὸν σχίσας δίοδον [ἔχειν] ἔφη παρέξειν αὐτοῖς ῥᾳδίαν (Ant. XX, ν, 1 [97-99]}. Si donc le miracle avait été imaginé ἃ l'instar de l'A. T., c'est ainsi qu'on l'aurait conçu. Que si l'on était allé jusqu’à attribuer au Messie, non plus de fendre les flots, mais de marcher sur les flots, c’est donc qu'on le transposait dans la sphère divine, en lui attribuant ce que l'A. T. avait réservé à Dieu, et cela est à retenir du moins comme témoignage de la tradition primitive. Avec cette intention apologétique, l'auteur n'eût pas manqué de faire ressortir les conséquences de l'invention. C'est bien ce qu'a fait Mt. en faisant dire à ceux qui étaient dans la barque : « Tu es vraiment fils de Dieu » (ME. xiv, 33). Mais on remarquera, ad kominem contre M. Holizmann, que Mt. n’est pas primitif par rapport à Me. Il tire donc la conséquence du récit traditionnel, qui, à l’origine, se présentait simplement comme le récit d’un fait qui avait beaucoup étonné les disciples. Ils l'ont si peu inventé à l'instar de l'A. T. qu'ils n’y comprennent rien. Le système de Loisy est un peu plus subtil. On peut dire de ce récit - qu'il est « purement symbolique » {1, 939) : « il s’agit d'un départ et d’un retour du Christ, sous lesquels on peut entrevoir le grand départ de la mort, et le grand retour dans la gloire » (1, 941). « Les disciples, après la passion et avant qu'ils eussent foi à la résurrection, étaient dans la situation de la barque immobilisée au milieu des flots; mais Jésus est venu à eux, et c'était bien lui, quoiqu'ils eussent cru d’abord être dupes de leur imagination ou voir un fantôme. Ainsi en est-il pour le grand avènement » etc. (1, 945). On voit que, d’après Loisy, notre récit est en réalité un fragment de la tradition sur les apparitions du Ressuscité, transposé dans la vie de Jésus. I] le dit encore plus nettement de l'épisode de Pierre marchant sur les eaux : « le trait principal de la description, Pierre allant de la barque à Jésus, est pris du récit de la pêche miraculeuse dans le quatrième évangile.… Il est très remarquable que ce débris de la tradition galiléenne touchant les apparitions du Christ ressuscité soit venu échouer en cet endroit de Matthieu »... (1, 943 s.). C'est plus que remarquable, c'est tout à fait invraisemblable. Comment concilier ce fait avec les théories des critiques et de l’auteur sur la composition des évangiles? Comment un fait, assez naturel dans Jean, où Pierre se jette à la nage (Jo. Χχι, 7), est-il plus miraculeux dans Mt.? Et surtout, comment les traditions relatives au Christ ressuscité sont-elles beaucoup plus naturelles que celles qui se réfèrent à son existence avant la mort? Si l'on avait inventé tout ce groupe de traditions, on aurait dû nécessairement attribuer les plus extraordinaires au Christ ressuseité, à l'instar de ce qu’on opinait sur Jean-Baptiste (νι, 14; Mt. xiv, 2). Enfin un pareil symbole n’a pu être l'œuvre que d'un allégoriste de haute envergure ; les traditions populaires ne se forment pas de la sorte. Et en effet ce récit se trouve dans Jean. Ne serait-ce pas pour cela que M. Loisy le déclare purement symbolique? Mais comment expliquer ces purs symboles avant Jean? Posé le dilemme : ou Mc. symboliste au même degré que Jean, ou Jean recueillant des faits traditionnels comme Me., on n'hésitera pas à choisir ce qu’a toujours tenu la tradition exégétique. Notre épisode n'est donc ni un symbole, ni surtout un symbole transposé des apparitions après la résurrection. C’est un élément miraculeux de la tradition apostolique, dont il faut dire, comme des autres, qu'il est l'écho d’un fait miraculeux. Si on le rejette de parti pris, qu'on reconnaisse du moins qu’on n'a pas expliqué sa présence dans cette tradition.
6:54
La coupure à la fin de ce verset ne s'explique que d’après la Vg., qui a ajouté et en construisant la phrase autrement que le grec. — Me. n’a pas dit que :Jésus fût déjà venu en cet endroit, mais il était assez voisin de Capharnaüm pour qu'on ait pu l'y connaître. Ces gens entendent profiter de la bonne occasion.
6:55
Mc. exprime par une sorte de parallélisme, περιτρέχειν (hapax dans le N. T.) et περιφέρειν, le mouvement qui part de Jésus etlui ramène les malades. Il est sous-entendu que Jésus continuait sa marche; c'était un centre en mouvement; sa présence actuelle en un endroit est marquée fortement par le présent ἔστιν, .
6:56
ὅπου ἂν εἰσεπορεύετο (la leçon eav NXT'A est un indice du progrès de ce mot en remplacement de ἄν); l'ind. au lieu de l'optatif, à l'instar des phrases principales de la langue classique pour indiquer une répétition indéterminée (Blass, 212). Il n'y avait pas d'agoras dans les hameaux, si l’on entend par là une place publique, mais le sens est « endroit découvert, cour ». Dans D εν ταις πλατειαις se rapproche du latin ir plateis! On demandait à toucher au moins la houppe de son vêtement, le χράσπεδον que Le. et Mt. avaient mentionné à propos de l’hémorroïsse, et qu'ils avaient peut-être emprunté au passage présent; peut-être était-ce le miracle opéré sur cette femme (v, 27-34) qui avait donné le branle .{ Victor); ceux-ci demandent la permission, et sans doute l'obtiennent; il faut que Jésus consente à se laisser toucher, puisque les malades sont sur des grabats ou des civières. « Toutes les fois qu'ils le touchaient », ἥψαντο, à l'aor. pour indiquer l'action transitoire, « ils étaient guéris », à l'impf., les uns après les autres. Sur la construction ὅσοι ἄν avec l'ind., cf. le début du verset. Tout ce passage où Loisy consent à voir « un souvenir historique » (1, 939), demeure dans une certaine pénombre. Il s’agit d'un temps et d'un itinéraire assez long; il ne pouvait y avoir tant de villages et de villes dans la seule plaine de Gennésar, et le mot χώραν peut s'entendre d’une région plus étendue. Peut-être Mc. a-t-il décrit ici en raccourci ce qui se passa sur le che- .min des rives du lac à Tyr (vu, 24), probablement parce que le début du mouvement eut lieu au moment où Jésus débarqua avec ses disciples. Loisy dit très bien : « On voit encore assez clairement, dans le second Évangile, que le Sauveur n'était pas venu à Gennésar pour y précher, qu'il avait cru pouvoir n'être pas reconnu, que l'affluence de la foule ne le décide pas à s'arrêter, qu'il poursuit son voyage, comme s'il voulait atteindre enfin un endroit où lui-même et ses disciples seront en paix et en sûreté... On peut soupçonner qu'il craignait d'attirer sur lui l'attention d'Hérode, en excitant l'enthousiasme du peuple dans cette région voisine de Tibériade » (1, 947 s.). vit, 1-13. CONTROVERSE SUR LA TRADITION RABBINIQUE (Mt. xv, 1-9).
6:1
… the loaves, where the Johannine account rejoins them (Jn. 6:1-13); Mt. 4:12-14:36; Mk. 1:14-6:56; Lk. 4:14-9:17. Jesus inaugurates the ministry with a preaching at Nazareth (Lk. 4:16-30; some place the event later, following the chronological order of Mk. 6:1-6 which would be the same as Lk. 4:16-30); descending toward the lake, he definitively calls the first four Apostles, chooses Capernaum as the center city of his ministry, and teaches …
6:2
M. awaits the day of separation for about 20 years, during which the full submission of Jesus and his life, which revealed nothing extraordinary in the eyes of men (cf. ibid. 13, 55-57; Mk. 6, 2-3), offer her matter for meditation, for faith and for sweet memories (Lk. 1, 51).
6:3
… A. Clopas would be the father of the four "brethren of the Lord" (cf. Matt. 13:55 and Mark 6:3; Matt. 27:56 and Mark 15:40).
… Mt. 13:55 and Mk. 6:3 name 4 of these brothers: James, Joses (Ἰωσήφ) or Joseph, Judas and Simon.
… Is not this man (Jesus) the son of Mary and the brother of James and of Joseph (Joses) and of Judas and of Simon?" (Mk. 6, 3 ff.). …
It is known from the Gospels that J. practiced, and together with him Jesus, a manual trade: τέκτων, which the Vulgate translates faber (Mt. 13:55; cf. Mk. 6:3). What the specific trade was (faber lignarius, or ferrarius, or murarius?), has been discussed since antiquity, since it cannot be exactly determined from the generic word reported. …
4. Wife of Clopas (John 19:25), mother of James the Less and of Joseph (Matt. 27:55; Mark 15:40-47; Luke 24:10), cousins of the Lord (Mark 6:3 etc.). …
… several modern authors along with J. Freundorfer, can be confirmed by the fact that in Mt. 10:3, instead of Thaddaeus, several codices of the Old Latin (abghq) have Judas zelotes, and by the proximity of this Judas (Thaddaeus) to Simon in Mt. 13:55 and Mk. 6:3 in the list of the "brothers of Jesus" (v.). …
SIMON, Brother of the Lord. - One of the four listed by the Nazarenes (with James, Joseph [Joses] and Jude) as "brothers of Jesus" (v.) in Mt. 13:55 and Mk. 6:3, in the Semitic sense of "cousins."
6:5
… First of all to heal the sick: Mk. 6:5 says in a general way that during his stay at Nazareth, the Lord "paucos infirmos impositis manibus curavit"; also in Lk. 4:40, regarding the various sick people brought to Jesus …
6:7
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… entrusted the continuation and completion of his redemptive mission (Mt. 28:18-20; Jn. 15:16). Thus Jesus called "the twelve" (Mk. 3:14; Mt. 10:1), whom he chose from an unspecified number of disciples (Lk. 6:13). "The twelve" was a fixed designation: Mk. 6:7 (Lk. 9:1); Mt. 10:5; 20:17; 26:14, etc.; Acts 6:2; this is proved above all by 1 Cor. 15:5, where Paul speaks of the appearances of the Risen One to "the twelve".
… of degree between them, not of nature (E. B. Allo, op. cit., p. cxiv f.). The Kingdom of God is already inaugurated (Matt. 11:12-15; 12:28; Luke 16:16; 17:20 f.; 1 Cor. 15:25); it must grow (Matt. 13:31 f.), throughout the whole world (Mark 3:13-19; 6:7-13; 13:9 f.; 16:15 f., 20; Acts 1:8; etc.), pass to the gentiles (Matt. 8:10 ff.; 21:33-46; 22:2-10 etc.); it is identified with the Church, with Peter at its head (Matt. 16:13-20; John …
… evangelization (I Thess. 2:18). The kingdom of S. stands against the Kingdom of God (Mt. 12:26; Mc. 3:24). But S. and his demons recognize the power of Jesus, the Messiah sent by God to destroy the works of S. and his own (Mc. 1:24, 34; 3:11-15, 23-27; 6:7; I Io. 3:8; cf. Act. 16:16-18), to free his disciples from the world of S. and introduce them into the Kingdom of God (Io. 15:19; 17:12, 14). Salvation consists in being liberated …
… generation", seem to testify that now and then the noun by itself is perfectly determined, as happens in Arabic, etc. The definite article has lost its determining value, but can be replaced by a suffix, e.g., latre'sar talmīdaw (Sin) τούς δώδεκα μυθητάς (Mc. 6, 7); this suffix is used normally before a determined genitive (with dē), a determined accusative, a preposition, e.g., 'alēh 'al mēdittā, "against the city". …
6:8
Lk. 8:14). Therefore to the evangelizers of the Kingdom of God he prescribes a very austere manner of life (Mk. 6:8) and absolute poverty.
6:10
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… expressed not only in an announcement, but also in the defeat of the demonic forces in the world, just as on the other hand the simple greeting of peace, given by the "twelve" to those who accept their message, is transformed into a blessing (Mt. 10, 13; Mk. 6, 10; Lk. 9, 4 ff.). …
6:11
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… Barn., 8, 3; cf. Mk. 6, 11 and Lk. 9, 5; Mt. 13, 9 and parallels). …
6:13
… He confers the power to drive them out on his apostles, who at times avail themselves of it with the greatest ease (Mk. 6:13; Lk. 10:17), while at other times they fail to make the more malignant d. obey them, for these are not driven out except by fasting and prayer (Mt. 17:14-20; Mk. 9:15-28; Lk. 9:38-40).
6:14
Antipas (Antipas: contracted form of Antipater, Ἀντίπατρος), Julius Herod
… But at the banquet given to the notables and leaders of Galilee for his birthday, in the fumes of wine, and considering himself bound by the oath made to Salome, he ordered that he be beheaded and the head brought into the banquet hall (Mt. 14:1-12; Mk. 6:14-20).
… Antipas and the people, afterward, believed that G. B. had risen and was working prodigies in the person of Jesus (Lk. 9:7-9; Mk. 6:14-16). The crime of Antipas, according to Flavius Josephus (Antiq. …
… named in the Gospels, but presented as the "girl" (κοράσιον) dancer who, on the occasion of a birthday feast of Herod Antipas (v.), celebrated at Machaerus, obtained from the tetrarch, on her mother's advice, the head of John the Baptist (Mt. 14:1-12; Mk. 6:14-29).
2. Similarities in the order of the sections. - Besides the generic similarities of plan and of common content, many sections follow one another in the same order, especially in Matthew and Luke; even the order of Mt. 14-28 frequently corresponds to that of Mk. 6:14 - 16:8. Certain groups of episodes, not linked to one another by any chronological or logical connection, are found reported in the same order. …
… Antony the title of tetrarch (of Galilee and of Judea respectively) as early as 41 B.C. In the New Testament tetrarch is the ordinary title of Herod Antipas (Mt. 14, 1; Lk. 3, 1. 19; 9, 7; Acts 13, 1), who is however sometimes also called king (Mt. 14, 9; Mk. 6, 14. 22. 25 ff.), certainly according to popular usage; Lk. 3, 1 gives the same title of tetrarch to Herod Philip, son of Herod the Great: in fact both Antipas and Herod Philip had each inherited …
6:17
Antipas (Antipas: contracted form of Antipater, Ἀντίπατρος), Julius Herod
Because of differences in detail with respect to Flavius Josephus (name of the husband of Herodias, Herod-Philip [Mk. 6:17], age of Salome, motive for the killing) and because of the similarity of the account in Esth. 5:6, M. Dibelius (Die urchristliche Überlieferung von Johannes dem Täufer, in Forschungen …
But H. was watching for an opportunity to take revenge: since Antipas during a banquet for his birthday had promised Salome whatever she wished as a reward for her dances, the girl, on her mother's advice, asked for the head of John, who was immediately beheaded (Mk. 6:17-29; Mt. 24:3-12): this happened in the fortress of Machaerus. …
… 13:11-22), and of Absalom with David's concubines (ibid. 16:21-22), etc. St. John the Baptist was imprisoned for having reproached Herod Antipas, who had, against the law, taken as wife the wife of his brother Philip while the latter was still living (Mk. 6:17-18).
… The castle received a fierce blow in the siege by Lucilius Bassus in 57 A.D. What made M. famous is the beheading of St. John the Baptist (v.), which took place there by order of Herod Antipas, master of the fortress, at the prompting of Herodias (Mt. 14, 1-12; Mk. 6, 17-29; Lk. 9, 7-9). The place is clearly mentioned by Fl. Josephus (Antiq. …
… He is called only F. in Mk. 6:17, whereas Flavius Josephus (Antiq. …
6:19
Antipas (Antipas: contracted form of Antipater, Ἀντίπατρος), Julius Herod
… On the other hand, he revered him and listened to him willingly, although his discourses embarrassed him (Mk. 6:19 ff.). …
6:20
… 7:1-14). The good, the blessed are characterized by the virtuous life; purity, mercy, humility, simplicity, fidelity, constancy (Mk. 5:2-12); their life is like the anxious search for a transcendent «treasure», the Kingdom of God and his righteousness (Mk. 6:20 and 33); a law of life that is summed up, in Jesus' thought, in a constant will to love, to embrace all that is love of God and neighbor (Mk. 25:37-40), and whose quality and intensity …
6:30
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
The obligation to give an account of the apostolic work (Mk. 6, 30; Lk. 9, 10; 10, 17) is now fixed for the second coming of Christ (I Cor. 4, 4; Phil. 1, 6, 10 ff.). …
6:32
MULTIPLICATION OF THE LOAVES. - The representation of the miracle of the m. of the loaves and fishes narrated by the four Evangelists (Mt. 14:13-21; Mk. 6:32-44; Lk. 9:10-17; Jn. 6:1-13) was represented very early in primitive Christian funerary art.
6:34
… protection (cf. Nathan's apologue II Sam. 12, 3-4), the lamb requires as its correlative the shepherd (cf. Dante, Par. IX, 131 ff.; X, 94; XXIX, 106). The Messiah will be a shepherd solicitous for men, a flock without a guide (cf. Mt. 9, 36; Mc. 6, 34; I Pt. 2, 25; Num. 27, 17), he will be the Good Shepherd (Io. 10, 2-16; cf. Lc. 15, 4-6; Mt. 12, 12; 18, 11 ff.) who entrusts his lambs to Peter (Io. 21, 15; τὰ ἀρνία μου).
6:41
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
This custom was adopted by Jesus, who as head of a new spiritual family broke bread before the crowd he fed in the miracle of the multiplication (Mt. 14, 19; 15, 36; Mk. 6, 41; 8, 6; Lk. 9, 16; Jn. 6, 11). On the eve of his death he repeated the rite in the institution of the Eucharist (Mt. 26, 26; Mk. 14, 22; Lk. 22, 19; I Cor. 11, 24), which St. Paul calls …
6:45
Bethsaida (Aramaic: "House of the Fisherman")
… At the end of the 16th century it began to be held that the Gospels speak of two B.: an eastern one (Lk. 9:10, and Mk. 8:22) to be identified with the Iulias of Fl. Josephus, and a western one (Mk. 6:45 and in all the other passages) which had to be located in the plain of Gennesaret, perhaps in the inlet that the lake forms at Hán Minjah and at Tábjah. …
… If he makes additions to Mark, he does not take all of Mark, of whom he omits entire passages that do not answer his purpose (e.g., Mk. 6:45-8:26).
6:48
Jesus walking on the waves (Mk. 6, 48-51). Others were performed to free the possessed, very numerous in those times (Mt. 8, 16; 8, 28-34; 17, 14-18, etc.). …
6:52
1. In particular the heart (καρδία) is the center of every sensitive, intellectual and moral life: man believes, doubts, speaks, argues with or in the heart (for example Mk. 2, 6-8; 6, 52; 8, 17; Lk. 24, 25; Rom. 10, 8-16).
6:53
In the "land of Genesar" (Mt. 14:34) or "of Genesareth" (Mk. 6:53) Jesus landed with his disciples after the first multiplication of the loaves; but it remains uncertain whether in the Gospel, rather than the plain of G., what is meant is not a village …
6:56
… crowds to draw near to Jesus just enough to barely touch his garments; or in the press of the first Christians to succeed in touching the garments or the shadows of the Apostles in order to feel uplifted in spirit and often healed in body (Mk. 5:28; 6:56; Acts 5:15; 19:11).
… Among the crowds drawn to the divine Master there were those who sought to touch his garments to obtain healing (Mk 5:28; 6:56); the first faithful did the same with the garments of the Apostles (Acts 5:15; 19:11). Still in the apostolic age we learn that the faithful of Ephesus brought to the sick the handkerchiefs …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.