Augustine of Hippo — Commentary on Scripture

And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

He comes to the house, and finds the customary funeral rites already underway, and he says to them, “Why do you make a tumult and weep? The child is not dead, but sleeping.” He spoke the truth. She was in a certain sense asleep—asleep, that is, in respect of him, by whom she could be awakened. So awakening her, he restored her alive to her parents.

Mark 6:3 · 2 passages

Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.

(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.

Those heretics were called Antidicomarites who denied the virginity of Mary to the point that they claim that after the birth of Christ she had intercourse with her husband.

Mark 6:8-9

And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:

(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 show, 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 M…

(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 show, 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.

Mark 6:9

But be shod with sandals; and not put on two coats.

What is forbidden is neither the carrying nor the possessing of two coats, but more distinctly the wearing of two coats at the same time. The words say: “and not put on two coats.” What counsel is conveyed to them by this? They ought to walk not in duplicity, but in simplicity.

Mark 6:16

But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.

(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.

Mark 6:22

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.

A girl dances, a mother rages, there is rash swearing in the midst of the luxurious feast, and an impious fulfillment of what was sworn.

Mark 6:30

And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.

(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.

Mark 6:37-40

He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?

(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.

Mark 6:48 · 2 passages

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, and would have passed by them.

When he walked upon the waters, he seems poised to pass by them. For in what way could they have understood this, were it not that he was really proceeding in a different direction from them, as if minded to pass those persons by like strangers, who were so far from recognizing him that they took him to be a ghost? Who, however, is so obtuse as not to perceive that this bears some spiritual significance? At the same time, too, he came to the help of the men in their agitation and outcry, and said to them, "Be of good cheer, it is I; be not afraid." What is the explanation, therefore, of his wish to bypass those persons whom nevertheless he was prepared to encourage when they were in despair? His intent in passing by them was to serve the purpose of eliciting those outcries in response to which he would then come to bring relief.

(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.

(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?

Mark 6:51

And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.

But why was he crucified? Because the wood of his lowliness was necessary for you. For you had swollen with pride and had been cast forth far from your homeland. The way has been washed out by the waves of this world, and there is no way to cross over to the homeland unless you are carried by the wood. Ungrateful man, do you ridicule him who has come to you that you may return? He himself became the way, and this through the sea. For this reason he walked on the sea: that he might show you that there is a way upon the sea. But you, who cannot in any way yourself walk on the sea, let yourselves be carried by the ship, be carried by the wood!

Mark 7:19

Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?

(Lib. oct. Quaes. 73) For some things are joined to others in such a way as both to change and be changed, just as food, losing its former appearance, is both itself turned into our body, and we too are changed, and our strength is refreshed by it.b Further, a most subtle liquid, after the food has been prepared and digested in our veins, and other arteries, by some hidden channels, called from a Greek word, pores, passes through us, and goes into the draught.

Mark 7:24-27

And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.

(de Con. Evan. 2, 49) It appears however that some question about a discrepancy may be raised, because it is said that the Lord was in the house when the woman came to her, asking about her daughter. When, however, Matthew says that His disciples had suggested to Him, Send her away, for she crieth after us, (Matt. 15:23) he appears to imply nothing less than that the woman uttered supplicating cries after the Lord, as He walked. How then do we infer that she was in the house, except by gathering it from Mark, who says that she came in to Jesus, after having before said that He was in the house? But Matthew in that he says, He answered her not a word, gave us to understand that He went out, during that silence, from the house; thus too the other events are connected together, so that they now in no way disagree. It continues; But he said unto her, Let the children be first filled.

Mark 7:28

And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.

Some people, intent on severe disciplinary precepts, admonish us to rebuke the restless and not to give what is holy to dogs, to consider a despiser of the church as a heathen, to cut off from the unified structure of the body the member who causes scandal. These may so disturb the peace of the church that they try prematurely to separate out the wheat from the chaff before the proper time, and blinded by this pretext, they themselves then become separated from the unity of Christ.

Mark 7:36

And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;

(ap. Aug. non occ. sed ap. Bed. ubi sup.) If however He, as one Who knew the present and the future wills of men, knew that they would proclaim Him the more in proportion as He forbade them, why did He give them this command? If it were not that He wished to prove to men who are idle, how much more joyfully, with how much greater obedience, they whom He commands to proclaim Him should preach, when they who were forbidden could not hold their peace.

Mark 8:6

And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people.

In expounding holy Scriptures, I am, so to speak, now breaking bread for you. If you hunger to receive it, your heart will sing out with the fullness of praise. And if you are thus made rich in your banquet, why would you then be niggardly in good works and deeds of mercy? What I am distributing to you is not my own. What you feast upon, I also feast upon.

Mark 8:8

So they did eat, and were filled: and they took up of the broken meat that was left seven baskets.

Are you hungry? You too have been given these baskets. For those fragments were not lost. For you, too, belong to the whole church, and they are surely for your benefit.

Mark 8:10 · 2 passages

And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.

Now in Matthew we read that He entered into the parts of Magdala. But we cannot doubt that it is the same place under another name; for several manuscripts even of St. Mark have only Magdala.

After his account of the miracle of the seven loaves, Mark subjoins the same transition as is given us in Matthew, only with this difference: Matthew’s expression for the locality is not Dalmanutha, as is read in certain codices, but Magedan. There is no reason, however, for questioning the fact that it is the same place that is intended under both names. For most codices, even of Mark’s Gospel, give no other reading than that of Magedan.