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|New American Bible|
2002 11 11
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He departed from there and came to his native
place, 1 accompanied by his disciples.
2 When the sabbath came he began to teach in the
synagogue, and many who heard him were astonished. They said, "Where did
this man get all this? What kind of wisdom has been given him? What mighty
deeds are wrought by his hands!
Is he not the carpenter, 3
the son of Mary, and the brother of James and Joses and Judas and Simon? And
are not his sisters here with us?" And they took offense at him.
4 Jesus said to them, "A prophet is not
without honor except in his native place and among his own kin and in his own
So he was not able to perform any mighty deed
there, 5 apart from curing a few sick people by laying his
hands on them.
He was amazed at their lack of faith. He went
around to the villages in the vicinity teaching.
He summoned the Twelve 6 and
began to send them out two by two and gave them authority over unclean spirits.
7 He instructed them to take nothing for the
journey but a walking stick - no food, no sack, no money in their belts.
They were, however, to wear sandals but not a
8 He said to them, "Wherever you enter a
house, stay there until you leave from there.
Whatever place does not welcome you or listen
to you, leave there and shake the dust off your feet in testimony against
So they went off and preached repentance.
9 They drove out many demons, and they anointed
with oil many who were sick and cured them.
10 King Herod 11 heard about
it, for his fame had become widespread, and people were saying, "John the Baptist
has been raised from the dead; that is why mighty powers are at work in
Others were saying, "He is Elijah";
still others, "He is a prophet like any of the prophets."
But when Herod learned of it, he said, "It
is John whom I beheaded. He has been raised up."
12 Herod was the one who had John arrested and
bound in prison on account of Herodias, the wife of his brother Philip, whom he
John had said to Herod, "It is not lawful
for you to have your brother's wife."
Herodias 13 harbored a
grudge against him and wanted to kill him but was unable to do so.
Herod feared John, knowing him to be a
righteous and holy man, and kept him in custody. When he heard him speak he was
very much perplexed, yet he liked to listen to him.
She had an opportunity one day when Herod, on
his birthday, gave a banquet for his courtiers, his military officers, and the
leading men of Galilee.
Herodias's own daughter came in and performed a
dance that delighted Herod and his guests. The king said to the girl, "Ask
of me whatever you wish and I will grant it to you."
He even swore (many things) to her, "I
will grant you whatever you ask of me, even to half of my kingdom."
She went out and said to her mother, "What
shall I ask for?" She replied, "The head of John the Baptist."
The girl hurried back to the king's presence
and made her request, "I want you to give me at once on a platter the head
of John the Baptist."
The king was deeply distressed, but because of
his oaths and the guests he did not wish to break his word to her.
So he promptly dispatched an executioner with
orders to bring back his head. He went off and beheaded him in the prison.
He brought in the head on a platter and gave it
to the girl. The girl in turn gave it to her mother.
When his disciples heard about it, they came
and took his body and laid it in a tomb.
The apostles 14 gathered
together with Jesus and reported all they had done and taught.
15 He said to them, "Come away by yourselves
to a deserted place and rest a while." People were coming and going in
great numbers, and they had no opportunity even to eat.
So they went off in the boat by themselves to a
People saw them leaving and many came to know
about it. They hastened there on foot from all the towns and arrived at the
place before them.
When he disembarked and saw the vast crowd, his
heart was moved with pity for them, for they were like sheep without a
shepherd; and he began to teach them many things.
16 By now it was already late and his disciples
approached him and said, "This is a deserted place and it is already very
Dismiss them so that they can go to the
surrounding farms and villages and buy themselves something to eat."
He said to them in reply, "Give them some food
yourselves." But they said to him, "Are we to buy two hundred days'
wages worth of food and give it to them to eat?"
He asked them, "How many loaves do you
have? Go and see." And when they had found out they said, "Five
loaves and two fish."
So he gave orders to have them sit down in
groups on the green grass.
17 The people took their places in rows by
hundreds and by fifties.
Then, taking the five loaves and the two fish
and looking up to heaven, he said the blessing, broke the loaves, and gave them
to (his) disciples to set before the people; he also divided the two fish among
them all. 18
They all ate and were satisfied.
And they picked up twelve wicker baskets full
of fragments and what was left of the fish.
Those who ate (of the loaves) were five
19 Then he made his disciples get into the boat
and precede him to the other side toward Bethsaida, 20 while
he dismissed the crowd.
21 And when he had taken leave of them, he went
off to the mountain to pray.
When it was evening, the boat was far out on
the sea and he was alone on shore.
Then he saw that they were tossed about while
rowing, for the wind was against them. About the fourth watch of the night, he
came toward them walking on the sea. 22 He meant to pass by
But when they saw him walking on the sea, they
thought it was a ghost and cried out.
23 They had all seen him and were terrified. But
at once he spoke with them, "Take courage, it is I, do not be
He got into the boat with them and the wind
died down. They were (completely) astounded.
They had not understood the incident of the
loaves. 24 On the contrary, their hearts were hardened.
After making the crossing, they came to land at
Gennesaret and tied up there.
As they were leaving the boat, people
immediately recognized him.
They scurried about the surrounding country and
began to bring in the sick on mats to wherever they heard he was.
Whatever villages or towns or countryside he
entered, they laid the sick in the marketplaces and begged him that they might
touch only the tassel on his cloak; and as many as touched it were healed.
1  His native place: the Greek
word patris here refers to Nazareth (cf ⇒ Mark 1:9;
⇒ Luke 4:16, ⇒ 23-24)
though it can also mean native land.
2 [2-6] See the note on
⇒ Matthew 13:54-58.
3  Is he not the carpenter?: no
other gospel calls Jesus a carpenter. Some witnesses have "the carpenter's
son," as in ⇒ Matthew 13:55. Son of Mary:
contrary to Jewish custom, which calls a man the son of his father, this
expression may reflect Mark's own faith that God is the Father of Jesus
(⇒ Mark 1:1, ⇒ 11;
⇒ 8:38; ⇒ 13:32;
⇒ 14:36). The brother of James . . . Simon: in Semitic
usage, the terms "brother," "sister" are applied not only
to children of the same parents, but to nephews, nieces, cousins,
half-brothers, and half-sisters; cf ⇒ Genesis
14:16; ⇒ 29:15; ⇒ Lev
10:4. While one cannot suppose that the meaning of a Greek word
should be sought in the first place from Semitic usage, the Septuagint often
translates the Hebrew ah by the Greek word adelphos, "brother," as in
the cited passages, a fact that may argue for a similar breadth of meaning in
some New Testament passages. For instance, there is no doubt that in v 17,
"brother" is used of Philip, who was actually the half-brother of
Herod Antipas. On the other hand, Mark may have understood the terms literally;
see also ⇒ Mark 3:31-32; ⇒ Matthew
12:46; ⇒ 13:55-56;
⇒ Luke 8:19; ⇒ John 7:3,
5. The question of meaning here would not have
arisen but for the faith of the church in Mary's perpetual virginity.
4  A prophet is not without honor
except . . . in his own house: a saying that finds parallels in other
literatures, especially Jewish and Greek, but without reference to a prophet.
Comparing himself to previous Hebrew prophets whom the people rejected, Jesus
intimates his own eventual rejection by the nation especially in view of the
dishonor his own relatives had shown him (⇒ Mark
3:21) and now his townspeople as well.
5  He was not able to perform any
mighty deed there: according to Mark, Jesus' power could not take effect
because of a person's lack of faith.
6 [7-13] The preparation for the
mission of the Twelve is seen in the call (1) of the first disciples to be
fishers of men (⇒ Mark 1:16-20), (2) then of the
Twelve set apart to be with Jesus and to receive authority to preach and expel demons
(⇒ Mark 3:13-19). Now they are given the specific
mission to exercise that authority in word and power as representatives of
Jesus during the time of their formation.
7 [8-9] In Mark the use of a walking
stick (⇒ Mark 6:8) and sandals
(⇒ Mark 6:9) is permitted, but not in
⇒ Matthew 10:10 nor in ⇒ Luke
10:4. Mark does not mention any prohibition to visit pagan territory
and to enter Samaritan towns. These differences indicate a certain adaptation
to conditions in and outside of Palestine and suggest in Mark's account a later
activity in the church. For the rest, Jesus required of his apostles a total
dependence on God for food and shelter; cf ⇒ Mark
6:35-44; ⇒ 8:1-9.
8 [10-11] Remaining in the same house
as a guest (⇒ Mark 6:10) rather than moving to
another offering greater comfort avoided any impression of seeking advantage
for oneself and prevented dishonor to one's host. Shaking the dust off one's
feet served as testimony against those who rejected the call to repentance.
9  Anointed with oil . . . cured
them: a common medicinal remedy, but seen here as a vehicle of divine power for
10 [14-16] The various opinions about
Jesus anticipate the theme of his identity that reaches its climax in
⇒ Mark 8:27-30.
11  King Herod: see the note on
⇒ Matthew 14:1.
12 [17-29] Similarities are to be
noted between Mark's account of the imprisonment and death of John the Baptist
in this pericope, and that of the passion of Jesus (⇒ Mark
15:1-47). Herod and Pilate, each in turn, acknowledges the holiness
of life of one over whom he unjustly exercises the power of condemnation and
death (⇒ Mark 6:26-27; ⇒ 15:9-10,
⇒ 14-15). The hatred of Herodias toward John
parallels that of the Jewish leaders toward Jesus. After the deaths of John and
of Jesus, well-disposed persons request the bodies of the victims of Herod and
of Pilate in turn to give them respectful burial (⇒ Mark
6:29; ⇒ 15:45-46).
13  Herodias: see the note on
⇒ Matthew 14:3.
14  Apostles: here, and in some
manuscripts at ⇒ Mark 3:14, Mark calls apostles
(i.e., those sent forth) the Twelve whom Jesus sends as his emissaries,
empowering them to preach, to expel demons, and to cure the sick
(⇒ Mark 6:13). Only after Pentecost is the title
used in the technical sense.
15 [31-34] The withdrawal of Jesus
with his disciples to a desert place to rest attracts a great number of people
to follow them. Toward this people of the new exodus Jesus is moved with pity;
he satisfies their spiritual hunger by teaching them many things, thus
gradually showing himself the faithful shepherd of a new Israel; cf
⇒ Numbers 27:17; ⇒ Ezekiel
16  See the note on
⇒ Matthew 14:13-21. Compare this section with
⇒ Mark 8:1-9. The various accounts of the
multiplication of loaves and fishes, two each in Mark and in Matthew and one
each in Luke and in John, indicate the wide interest of the early church in
their eucharistic gatherings; see, e.g., ⇒ Mark
6:41; ⇒ 8:6;
⇒ 14:22; and recall also the sign of bread in
Exodus 16; ⇒ Deut 8:3-16; ⇒ Psalm
78:24-25; ⇒ 105:40;
⇒ Wisdom 16:20-21.
17  The people . . . in rows by hundreds
and by fifties: reminiscent of the groupings of Israelites encamped in the
desert (⇒ Exodus 18:21-25) and of the wilderness
tradition of the prophets depicting the transformation of the wasteland into
pastures where the true shepherd feeds his flock (⇒ Ezekiel
34:25-26) and makes his people beneficiaries of messianic grace.
18  On the language of this verse
as eucharistic (cf ⇒ Mark 14:22), see the notes on
⇒ Matthew 14:19, ⇒ 20.
Jesus observed the Jewish table ritual of blessing God before partaking of
19 [45-52] See the note on
⇒ Matthew 14:22-33.
20  To the other side toward
Bethsaida: a village at the northeastern shore of the Sea of Galilee.
21  He went off to the mountain to
pray: see ⇒ Mark 1:35-38. In ⇒ John
6:15 Jesus withdrew to evade any involvement in the false messianic
hopes of the multitude.
22  Walking on the sea: see the
notes on ⇒ Matthew 14:22-33 and on
⇒ John 6:19.
23  It is I, do not be afraid!:
literally, "I am." This may reflect the divine revelatory formula of
⇒ Exodus 3:14; ⇒ Isaiah
41:4, ⇒ 10, ⇒ 14;
⇒ 43:1-3, ⇒ 10,
⇒ 13. Mark implies the hidden identity of Jesus as
Son of God.
24  They had not understood . . .
the loaves: the revelatory character of this sign and that of the walking on
the sea completely escaped the disciples. Their hearts were hardened: in
⇒ Mark 3:5-6 hardness of heart was attributed to
those who did not accept Jesus and plotted his death. Here the same disposition
prevents the disciples from comprehending Jesus' self-revelation through signs;
cf ⇒ Mark 8:17.
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