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Catena Aurea by St. Thomas Aguinas

Mark CHAP. 6

6:1–6

1. And he went out from thence, and came into his own country; and his disciples follow him.

2. 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?

3. 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.

4. But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.

5. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.

6. And he marvelled because of their unbelief.

THEOPHYLACT. 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.

BEDE. (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?

AUGUSTINE. (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.

BEDE. (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. 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.

BEDE. (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.

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: Ezekiel 2:2-5

The Prophet’s mission
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[2] And when he spoke to me, the Spirit entered into me and set me upon my feet; and I heard him speaking to me. [3] And he said to me, "Son of man, I send you to the people of Israel, to a nation of rebels, who have rebelled against me; they and their fathers have transgressed against me to this very day. [4] The people also are impudent and stubborn: I send you to them; and you shall say to them, 'Thus says the Lord God.' [5] And whether they ear or refuse to hear (for they are a rebellious house) they will know that there has been a prophet among them.

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Commentary:

2:1-3:3. The vision by the river Chebar is all about the grandeur and glory of God, who is sovereign over all things; whereas the account given of the call of Ezekiel tells us about the prophet and about the people of Israel, for whom the message is meant. The prophet is described as a son of man, whom the Spirit moves, a prophet among the people; and they are a rebellious people. The account takes the form of an address by the Lord containing a command to pass his word on to the people (2: 1-7) and a symbolic action in which Ezekiel eats the scroll given to him by God (2:8-3:3).

2:1. “Son of man”: this title is used repeatedly in these opening chapters. It occurs later on, too, more than ninety times; but it has special significance here, which is the first time it is used. Because Ezekiel is living in exile in a foreign and therefore unclean country, he cannot be given grand titles. He is an ordinary mortal, one creature among many, on an infinitely lower level than the Lord; one more among his people, like them an exile, a person brought low, but also someone who has hope in his heart. St Gregory the Great explains the title like this: “He is brought up often into heaven and his soul rejoices at great and beautiful mysteries which remain invisible to us. But it is fitting that he be called "son of man" while he contemplates those hidden wonders, so that he will not forget who he is or glory in the splendour that has been revealed to him” (Homiliae in Ezechielem prophetam, 1, 12, 22).

2:2. “The Spirit set me upon my feet”. In the vision of God’s glory, the word “spirit” has three meanings. It is a natural thing -- a stormy wind, breath, spirit (1:4; cf. 13:11). From this comes the second meaning: "spirit" is an inner, superhuman strength which guides the actions of living creatures and cherubim, deciding when they should move and where they should go (cf. 1:12, 20, 21).

But in the account of the call of Ezekiel, “spirit” has a third meaning: it is life-force, reminiscent of the “breath of life” that God breathed into man at the moment of creation (cf. Gen 2:7); this meaning will be seen more clearly in the vision of the bones brought back to life (cf. 37:5, 6, 8, 10). As a life-force, every time that the spirit affects Ezekiel, it is to ‘‘set him on his feet’’ (cf. 2:1; 3:20), to “lift him up’’ (cf. 3:12, 14, 24), so that he is better able to hear the word of God and to see what is happening in the temple of Jerusalem cf. 8:3; 11:1; 43:5) or in Babylon (cf. 11:24). It is therefore an inner energy that transforms the prophet and helps him to hear or see things that he could not if left on his own, for he is a mere “son of man”.

2:3. Israel is a “nation of rebels” or, as it is put a little further on in the text, a “rebellious house” (2:8). The book defines the people of Israel in this negative way (cf. 2:5, 6, 8; 3:9) because it sums up the sinful history of their forebears and their own hostility towards God. Their rebelliousness involves arrogance towards God, rejection of his commandments, and refusal to listen to what he says. It makes them stubborn: one can even see it in their faces. Time and again Ezekiel tells them that their sin is grave, for they have freely chosen to adopt this attitude. They “will not listen to you”, the Lord says to Ezekiel, “for they are not willing to listen to me” (3:7). Precisely because sin requires a free act of the will, the prophet puts special emphasis on personal responsibility. Each individual will be punished for his or her sins, not for those of their forebears (cf. 18:1 32). Because the people are so rebellious, God wants the prophet to he especially docile: “Do not be rebellious” (2:8). The Lord asks him to listen carefully to the word of God and to accept it joyfully. The gesture of eating the scroll shows what docility requires. Even though the scroll contains “words of lamentation and mourning and woe” (2:10), the prophet will find it “sweet as honey” when he does what he is told.

2:4. “Thus says the Lord God”: this makes it clear that the prophet is not speaking on his own behalf. It is usually termed a “messenger formula” (words a messenger uses to preface his message), and occurs often in other prophetical books, particularly Isaiah and Jeremiah. However, in Ezekiel, where it appears almost 130 times, the name of God is reinforced (“Lord God”), to signal the infinite majesty of the Lord who speaks with full authority. The people’s stubbornness in rejecting God’s word is an act of rebellion, and the docility shown by the prophet is an almost obligatory act of submission. Ezekiel never resists the voice of the Lord, never raises any personal objection or difficulty unlike Isaiah and Jeremiah. On the contrary, knowing that he is passing on a divine message, not inventing one of his own, he must do this bravely, and never flag, even if the people refuse to listen (cf. 2:6-7; 3:11). “True prophets are those who say the words that God has spoken to them; the prophet of God is the one who delivers the words of God to men who cannot or do not deserve to understand God himself” (St Augustine, Quaestiones in Heptateuchum, 2, 17).

2:5. “They will know that there has been a prophet among them”: a formal confirmation that Ezekiel is indeed a prophet. At a time when there was no king (for he was the prisoner of Nebuchadnezzar) and no temple (for it had been profaned and destroyed) and no social or religious institutions among the Jews, prophets acquired increased status. The prophet was God’s only representative among the people; he was the only one with authority to demand that they listen to his message.