Mark 6
DorrisMark 6:1-6
SECTION SIX
OF MEN, AND MORE
Mark 6:1 to 7:23
- OPINION OF THE
(Matthew 13:54-58; Luke 4:16-31)
1 And he went out from thence;–From Capernaum, where he had raised from the dead the (laughter of Jairus. Not only from the house of Jairus, but from the city of Capernaum. Then ended his stay in Capernaum.
and he cometh into his own country;–Nazareth and its neighborhood. His mother and Joseph lived here before his birth (Luke 1:26-27; Luke 2:4), and Jesus was reared there (Matthew 2:23; Mark 1:9; Luke 2:39; Luke 2:41; Luke 2:51), and was called a “Nazarene” (Matthew 2:23; Mark 1:24). Nazareth is not mentioned in the Old Testament, but occurs first in Matthew (Matthew 2:23). It derives its celebrity from its connection with the history of Christ.
and his disciples follow him.–The twelve (verse 7) and probably many others who went with him from place to place.
2 And when the sabbath was come, he began to teach in the synagogue:–[Synagogues had been built in all the towns of Judea, Samaria, and Galilee, and in the towns of the heathen nations wherever Jews in any number dwelled. The synagogue was the house of meeting. With the building of the synagogue came the weekly meeting, reading the scriptures, and the abandonment of idol worship by the Jews. They met in the synagogues every Sabbath to read the scriptures. Jesus, in traveling around through the country, habitually entered the synagogues on the Sabbath to read the scriptures and teach the people. In these teaching journeys he healed the sick and relieved the suffering, and was praised and glorified of all.
The early ministry of Jesus had a seeming success that the latter did not. This is often true of any cause. Truth commends itself to the hearts of the common people. Often a cause is popular until the opposition has time to organize and strengthen itself, and then difficulties arise, old prejudices are aroused. Then the fairweather friends turn back and walk no more with the truth; only the true and steadfast will stand in such trials.]
and many hearing him were astonished,–Probably the multitude is meant. There was a freshness, an originality in his teachings that compelled their attention and excited their wonder.
saying, Whence hath this man these things?–The designation is contemptuous–“this man” that we all know. The wisdom with which he spake created the inquiry into these things.
and, What is the wisdom that is given unto this man,–[Jesus manifested no miraculous power until the Holy Spirit came upon him as he came up out of the waters of baptism. After he received this Spirit and had been tempted he returned into Galilee, working miracles through the power bestowed upon him, and the fame of this power went abroad throughout Galilee and adjoining countries.]
and what mean such mighty works–There were whispers already circulating that he had learned in some way, since his residence in Nazareth, to use the powers of the Prince of Darkness, and this was the explanation of his miracles.
wrought by his hands?–Which so recently were employed in servile and mechanical work. Let the Lord’s day find you at the Lord’s house, and let it find you ready to teach always the clear revelation of God’s will which must be an astonishment to the worldly.
3 Is not this the carpenter,–Not as indicating that that business is low or unworthy, but as putting him on a level with themselves. Among the Jews there was nothing degrading in a trade. Even the rabbis learned trades. Said they, “He who does not teach his son a trade, is much the same as if he taught him to be a thief.” “A boy with a trade is like a garden well fenced.” Justin Martyr says that Jesus made plows and the like. Matthew has, “Is not this the carpenter’s son?” indicating his reputed sonship to Joseph. Probably both sentences were uttered in the busy whispering which went on in the congregation.
the son of Mary,–His mother was also well known. Joseph, perhaps, now was no longer living, otherwise it would have been natural for his name to have been mentioned here. In his previous visit they spoke of him as “Joseph’s son,” a reference to Joseph as then living, or still remembered. (Luke 4:22.)
and brother of James, and Joses, and Judas, and Simon?–Words should be taken in their first and ordinary meaning, unless there are some reasons for not doing so. These reasons are entirely wanting, and these “brothers” are to be considered the sons of Mary. (Matthew 12:46; Galatians 1:19.) The scriptures allude to Mary as the wife of Joseph and the mother of Jesus, her first born. (Matthew 1:25; Luke 2:7.)
and are not his sisters here with us?–After Jesus was born, Mary became the mother of at least six other children. The fair interpretation of this passage is that these were the sons and daughters of Joseph and Mary. The people in the neighborhood thought so, and spoke of them as such.
and they were offended in him.–That is, the foolish prejudice arising from familiarity, and disinclination to allow their equals to be exalted above themselves, caused them to stumble at his claims, and finally reject them.
4 And Jesus said unto them, A prophet is not without honor, save in his own country,–A proverbial saying, doubtless, and expressing a worldwide truth. It is rarely that a community realizes the greatness of its own sons till they come back with the stamp of greatness from the outer world. Cities contend to be considered the birthplace of men dead, who could scarcely find shelter therein when living. This is a fact in human experience, presenting a general truth, of which the treatment of Jesus in the present instance was an example. A stranger sees the public and spiritual acts of a prophet, and recognizes his heavenly character; but neighbors and acquaintances fix their thoughts upon his earthly relationships, to a partial or total exclusion of his higher excellences, and thus come to a wrong conclusion. Prejudice and rejection are the result.
That our Lord as a prophet should receive such treatment was highly unreasonable and wicked on the part of his former neighbors and acquaintances. His wisdom and miracles should have overcome all prejudice and unbelief.
and among his own kin, and in his own house.–Among his relatives, and in his own family, with whom he was brought up from childhood. His brothers did not believe on him. (John 7:3-5.) This proverb was strikingly illustrated in this instance, when the Son of God himself, with power to work miracles, could prove to be no exception to the general rule as expressed by this saying. Jesus advances this as a general truth. There might be some exceptions to it, but he was not an exception. Everywhere else he had been more honored than at home.
5 And he could there do no mighty work,–A most significant sentence this, as showing even the miracles of Jesus to depend upon the receptivity of the subject. Their prejudices kept them from hearty faith in him; and this seems to have extended to almost the entire community. They did not believe, and they could not be healed. The frequent mention of faith as the medium of healing in the miracles that he wrought prepares us for this as an explanation of failure. It applies as well to the healing of the malady of the soul. It depends upon the sinner as much as upon God.
The teaching that faith is a direct, special, and irresistible gift of God is untrue, because then the Savior would have been without excuse in failing to heal. The needy one exercises faith, and instantly the healing power responds. The reason for not doing mighty works was unbelief.
And he went round about the villages teaching.them.–[They had heard the report of his healing the afflicted in Capernaum, but did not believe it, so asked that he should do the same in Nazareth. Jesus had grown up quietly as a boy among them, with no display of power. They were slow to believe great and wonderful things of him, and demanded the evidence in a spirit that hindered his doing it. Their spirit was one of defiant unbelief like that which demanded, “Let him come down from the cross” if he be the Son of God. He stated the truth that we are slow to believe one reared among us, whom we have known as a common associate, as our companion and equal, can do great things. He had done many works in Capernaum–more than he had in his native city.]
6 And he marvelled because of their unbelief.–He is spoken of here simply in his humanity. To his serene spirit, which lived in an atmosphere of perfect faith, it was a marvel that his countrymen, the chosen people of God, should reject salvation when it came directly to their doors.
And he went round about the villages teaching.–Practically shut out from the city, he would not abandon the district, and therefore went among the little hamlets of which there were so many in Palestine, where no houses are built entirely alone. Not being received in Nazareth, his own city, he pursued the course he required of his disciples, by going to other places. Though rejected in his own city and by his own people, he did not allow this to keep him from going on with his mission. He moved on in his field of operation, from village to village. He now leaves Nazareth forever. A sad thought indeed.
Mark 6:7-13
- FIRST MISSION OF THE TWELVE
(Matthew 9:35; Matthew 10:42; Luke 9:1-6)
7 And he calleth unto him the twelve,–[It was the purpose of Jesus to prepare witnesses to testify of him and his teaching to the world, after he had finished his mission and had ascended to God his Father. To prepare work he called upon them to leave their calling, follow him, be with him daily, and hear his teachings as he repeated them day by day, and see the many wonderful works of love and mercy performed to relieve sufferings of men and women. Before he had finished his course, he chose twelve out of the number that followed with him, who should thus be witnesses of what he taught and did. This choosing was a matter of importance. Preparatory to his choosing, he spent the whole night in prayer to God. (Luke 6:12.) He seems to have thus spent the night as a help to him in the work of selecting these twelve that were to be his witnesses. (Mark 3:15-16.) Their being with him was preliminary, and necessary to fit them to go forth to preach. He gave them power to cast out unclean spirits and to heal diseases, by endowing them with the Holy Spirit, who had power over these evil spirits.
This sending forth, endowed by this Spirit, was to show to the Jews the power that he would bestow on them; for in this work they acted only in the name of the Lord Jesus. It seems to have been a preliminary trial of them during the life of Jesus to gradually school and fit them for the use of these spiritual powers when they would be fully bestowed on and committed to them after the ascension of Jesus.
It was necessary that they should have been with Jesus when John baptized him, and henceforward. (Acts 1:21-22.) To do this, they were imbued with the Spirit of God, by which they were enabled to do these works, and so manifest to the world that God was with them. These chosen now were to be his witnesses to all the world after his death. Of the twelve chosen, Judas by transgression fell away, and Matthias was chosen in his place. We know but little of the lives of the apostles, save Peter, James, and John, before or after their call to the apostleship. This does not signify that they were not ardent workers in preaching Christ to the world.]
and began to send them forth–Jesus had been schooling and training them for the work he now sends them to do. He “began to send.” It seems from this that he did not send them all at once–just as they were prepared.
by two and two;–This arrangement was that they might counsel and encourage each other, and that a combination of traits might be found in two not possessed by one alone. The teacher and exhorter are not commonly combined in the same man. [Having selected these twelve from among those who closely followed him, and so had come to know his teaching well, he sent them forth to preach and turn the people to the Lord. He warned them to go neither to the Gentiles nor to the Samaritans, but to the children of Israel. They are called the lost sheep, because they belonged to the house of Jacob, which had been the chosen fold of God, but now had wandered from God, and were lost. Jesus had confined his labors chiefly to the “lost sheep of the house of Israel:” (Matthew 15:24.) The gospel was first preached to the Jews; afterward to all nations. (Matthew 10:5-6.)]
and he gave them authority over the unclean spirits;–[They were to go through the land of Israel, and as they went preach. (Matthew 10:7.) To preach was to herald or proclaim a message to the people. It differed from teaching, which is instructing in the precepts and principles of the religion of Jesus that grow out of the acceptance of the gospel. These apostles were to preach or proclaim to the people the truth. The kingdom of heaven was at hand. Jesus had come to establish or set up a kingdom; he was preparing for it, and now they are to proclaim it as near at hand, ready to be set up. Therefore they should be ready to accept and enter into that kingdom.
This was a proclamation of the same message that John the Baptist and Jesus had made, and afterwards was given to the seventy. They had received freely the authority over these demons and diseases, that they might heal them, and so they are commanded to use it freely in healing the sick and casting out demons.] Miraculous power was not bestowed upon the apostles and others to make them morally or spiritually better, but to confirm the truth which they preached. Their moral and spiritual condition depended upon their own faith and obedience to God.
8 and he charged them that they should take nothing for their journey,–They were to go as they were, in their ordinary dress, as common travelers, and not in peculiar garb, or with any kind of ostentation, but trusting God for necessary support.
save a staff only; no bread,–Bread is something that the poorer class of travelers in Palestine always carry with them when they can. McGarvey says: “The writer was much amused in Palestine, in seeing one of the servants with a number of loaves of bread (flat, thin, round flour cakes, perhaps a foot in diameter) under his pack saddle, from which he would occasionally obtain a bite. Others had two or three under their clothing like a breastplate.” Staff was a stick used for walking or carrying a budget.
no wallet,–The wallet was a traveling bag, used for carrying provisions–more properly, a shepherd’s bag, used by the shepherd for carrying food when tending his sheep away from home.
no money in their purse;–Without bread, and without money to buy bread, or anything else, they had been accustomed to carrying a purse, from which to buy what was needed (John 13:29), but on this particular mission they were not allowed to do so.
9 but to go shod with sandals:–[In going forth they were not to provide for the expenses of their journey, but were to go depending upon the people among whom they labored to supply their wants. They were to take only what they needed now, and depend upon more being furnished, as needed on the journey. The reason given is that the laborer is worthy of his hire, of his food–rather of his living–both needed food and raiment will be supplied. They were to look to the people among, and for, whom they labored for this support. God in his providence would overrule this, but the people were to supply it.] Matthew says they were to carry no shoes. This harmonizes with Mark, who tells what they were to wear on their feet–sandals. “Sandals” were soles of leather, felt, or wood strapped across the foot with thongs.
and, said he, put not on two coats.–The coat was the undergarment or tunic. Travelers often wore two. They were to have but one. In other words, they were to be clothed as simply as possible. But these directions were only for that time. Subsequently we find they carried a bag, and money, and two coats, etc.
10 And he said unto them, Wheresoever ye enter into a house, there abide till ye depart thence.–[On coming to a town or city, they were to inquire or search out who were worthy. Broadus says: “A man of piety and hospitality, such as would make a fit associate and a willing host”–such as was willing to entertain them–and there they were to abide until they left the city. They were not to move their lodging place. This did not prohibit their laboring with the people where they might be met, or from house to house. The salutation common on entering a house was: “Peace be to this house.” Luke (Luke 10:5) gives the form of salutation. (See also Luke 24:36; 1 Samuel 25:26.) It was a prayer to God for all good to rest upon the household.]
11 And whatsoever place shall not receive you, and they hear you not,–[He now instructs his apostles how to act toward those who reject them and their message. They would be rejected by whole communities as well as by individuals. Thus a Samaritan village (Luke 9:53) and the Gerasenes (Mark 5:17) rejected Jesus. We learn from Matthew that they were to inquire who was worthy in places where they went, but as one’s reputation is not always his true character, they might go into houses where they were not welcome; if so, they were told how to proceed in testifying against them. “It shall be more tolerable for the land of Sodom and Gomorrah.” This solemn warning is teeming with useful suggestions. It shows at a glance the certainty of a general judgment for all nations and people, and it also clearly reveals the truth that men shall be judged according to their opportunities. How the house was to show itself worthy or unworthy is not clear; probably by continuing the hospitality and lending a willing ear to the message they delivered.
If they received kindly the message they came to make known, they would continue to treat them kindly; if they did not, they would withdraw their hospitality. If it is not worthy, withdraw your salutation or prayer of peace.]
as ye go forth thence, shake off the dust that is under your feet for a testimony unto them.–[The shaking off the dust from the feet against the people originated in the practice of the Jews, when they returned from a foreign country, shaking off the dust from their clothes and feet when they returned to their native land. The land in which idols were worshiped was polluted, unholy, while the land of Judah was holy, consecrated to God; so in returning to Israel they shook off the dust of the polluted land, that they bring it not into the land consecrated to the service of God. So when they went into a house or city, and they refused to hear the message delivered, or were guilty of any unworthiness, they were to shake off the dust from their feet as a testimony and declaration to them of their uncleanness and unworthiness before God. They were to be unto them as were the heathen who rejected God and worshiped the idols. Sodom and Gomorrah had been destroyed on account of their wickedness. God had proposed to Abraham that if ten righteous persons were found in Sodom he would spare it. (Gen. 18:38.) They were not found.
God holds men responsible according to their opportunities to know his will. Those to whom these twelve apostles would preach would have more and better opportunities to know and do the truth than had been granted to the men of Sodom. If they refused to hear these, they would show more unwillingness to do the will of God than had Sodom and Gomorrah; so when God comes to judge the world they will stand less chance of justification before him than the people of Sodom would. According to the light we have we will be accountable. Those of us now living have more light than any that have gone before. If we reject his word, we will be held to a severer accountability. (Matthew 11:20-24.)]
12 And they went out, and preached that men should repent.–All men. (Acts 17:20.) The term also includes women for the reason they are included in this free salvation. (Acts 8:12.) Repentance is a thing for man to do, not something he gets. It is a command, not a promise. We obey commands and enjoy promises when received. We are commanded to repent. The command can and must be obeyed. It is something man does for himself and not something God does for him. God now “commandeth men that they should all everywhere repent.” (Acts 17:30.)
13 And they cast out many demons,–The preaching of the apostles was attested not only by miracles, but by many miracles.
and anointed with oil many that were sick,–Not because of natural healing efficacy in the oil, but as a medium of communication, and to help the weak faith of the sick, just as Christ used spittle and clay for the blind man. (John 9:6-12.)
and healed them.–[The apostles, endowed with this new power, “departed, and went throughout the villages, preaching the gospel, and healing everywhere” (Luke 9:6); “and the apostles, when they were returned, declared unto him what things they had done” (Luke 9:10); “and the apostles gather themselves together unto Jesus; and they told him all things, whatsoever they had done, and whatsoever they had taught” (verse 30). The seventy (Luke 10:1-10) were sent out the same way, with the same directions. “The seventy returned with joy, saying, Lord, even the demons are subject unto us in thy name. And he said . . . Nevertheless in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven.” (Luke 10:17-20)]
Mark 6:14-29
- THE OF HEROD AND OTHERS ABOUT JESUS
14 And king Herod–Called by Matthew and Luke “Tetrarch,” a Greek word, meaning “a ruler of the fourth part,” and which became a common title for those who governed any part of a province, subject only to the Roman emperor. This was Herod Antipas, son of Herod the Great. His dominion comprised Galilee, Samaria, and Perea. He first married a daughter of Aretas, king of Arabia Retrea; but later took Herodias, his brother Philip’s wife. Aretas, indignant at the insult offered his daughter, waged war against Herod and defeated him. This defeat, according to Josephus (Ant.
XVIII. 5, 2), was regarded by many as a punishment for the murder of John. In A.D. 39 he was banished to France, whither Herodias followed him. Both died in exile. He was sensual, weak (Matthew 14:9), cunning (Luke 13.:32), unscrupulous (Luke 3:19), and superstitious (verse 20; Luke 9:9).
heard thereof; for his name had become known: and he said, John the Baptizer is risen from the dead,–The guilty conscience of Herod suggested that Jesus was John, whom he had beheaded, now risen from the dead.
and therefore do these powers work in him.–Herod thought because he is risen from the dead, the powers, that is, superhuman or miraculous powers, work or are active in him. John did not work miracles (John 10:41); but now, Herod reasons, the powers are active in John’s person because he was come forth from the dead, having thus acquired new spiritual and miraculous power. His fears may have been excited lest Jesus might become a political rival, or lest his superhuman powers might be directed against him. According to Luke (Luke 9:7) he “was much perplexed” because some said that John was risen.
15 But others said, It is Elijah.–The coming of Elijah had been foretold by the prophet Malachi (Malachi 4:5) and was expected by the Jews. John was indeed the Elijah that was to come.’ (Matthew 1:14.)
And others said, It is a prophet, even as one of the prophets.–There was a diversity of opinions among the people as to who Jesus was. These were not ready to regard him as the prophet Elijah, but as one of the old prophets, though not so great as Elijah. This is the general estimate of the people concerning Jesus. In opinion they were not agreed.
16 But Herod, when he heard thereof, said, John, whom I beheaded,–“I” is emphatic, made so by his feeling of guilt. Here he confesses his guilt.
he is risen.–His conscience would not allow him to abandon the idea that John had risen from the dead. His guilty conscience impelled him to this opinion. The memory of his crime doubtless haunted him so that he could not get away from the idea.
[We have presented in this case a diversity of character. Not the least important of the revelations of the Bible is that of human character. Man should know himself. He knows things only relatively. Without a correct standard no true judgment can be formed. God in his own character gives the true standard by which all character is to be tested.
The delineations of the various characters laid open in the Bible by God, whose knowledge is perfect and judgment just and righteous, are a profitable study to man. In this is presented John, the stern, fearless, and impartial reprover of wrong in the subject and in the king, even though it brought to him imprisonment and death; King Herod, with strong convictions of right, overruled by unlawful attachment to a bad woman and false pride to appear consistent before his courtiers; a wicked and vindictive woman, relentless in cruelty, sacrificing her daughter’s good and making her an accomplice in crime to gratify her resentfulness on account of the reproval of her wrongs, the daughter, with fleshly charms, using them to gratify the mother’s vengeance.]
17 For Herod himself had sent forth and laid hold upon John, and bound him in prison–At Macherus seven miles northeast of the Dead Sea. (Josephus Ant., 18:5, 12.)
for the sake of Herodias.–This states why John was cast into prison, on account of the instigation of the adulterous woman, a fact omitted by Matthew. Herodias was a granddaughter of Herod the Great, daughter of Aristobulus, and niece of Herod Antipas. As Jezebel was the foe of the first Elijah (1 Kings 19:2), so was Herodias of the second.
his brother Philip’s wife; for he had married her.–Not the tetrarch of Iturea (Luke 3:1), but another brother, who lived in private life, having been disinherited by his father , and thus uncle to Herodias, whom he married. But she, preferring royalty, left him, and married Herod Antipas, who, to make way for her, divorced his own wife, daughter of Aretas, king of Arabia, supposed to be the one mentioned by Paul in 2 Corinthians 11:32. Philip was half brother of Herod Antipas. The imprisonment and murder of John had taken place previous to this time. It is here recalled and narrated in connection with the life of Jesus at this time, because Herod insisted that Jesus was John raised from the dead. John had reproved Herod for taking his brother’s wife from him and marrying her.
Herod claimed to be an observer of the Jewish law. As such he came under the teaching of John, who, regardless of his high position and his power, reproved him as he would his humblest subject.
This is not common. Men, preachers, flatter the great and honorable ones of earth to secure their favor. A great source of corruption in the church is the temptation to preachers to palliate and overlook the sins of the great–to flatter them to secure their favor and help. They often persuade themselves that they do good in this, as the favor obtained helps forward the cause of truth. But the approved servants of God pursued a wholly different course. They reproved the rich equally with the poor, and Peter said to Simon, “Thy silver perish with thee.” Every preacher ought to say the same, and make no impression that money can secure immunity from strict obedience to the law or favor of God without consecration.
When he reproved them Herod seems to have resented the reproof not on his own account, but at the instigation of Herodias. For her sake–to gratify her–he imprisoned John.
While he did this much, he refused for the time to go further to please her. But one step in the wrong direction prepares for another.]
18 For John said unto Herod, It is not lawful for thee to have thy brother’s wife.–Here is John’s rebuke and which led to his death. [It was contrary to the law of Moses, as it has been contrary to the law of God at all times, for a man to take the wife of another. Adultery with a married woman has always been a higher crime than lewdness with an unmarried one. To take a brother’s wife or the wife of a near kinsman is worse than to take the wife of another. (Leviticus 18:16; Leviticus 20:21.) John had not only reproved Herod for this sin (Luke 3:19), “but Herod the tetrarch, being reproved by him for Herodias his brother’s wife, and for all the evil things which Herod had done.” Although claiming to obey the law of Moses, he let his interest, his lusts, his ambition, his personal feelings, his wicked associates draw him into the commission of many wrongs. For these John fearlessly reproved him as a sinner.]
19 And Herodias set herself against him, and desired to kill him;–She would kill the physician who only could cure her disease. Doubtless she reasoned that if Herod yielded to John’s advice, she was a lost and ruined woman, dethroned, abandoned, disgraced, with nowhere to go. Either John must die, or her whole life was lost, was the way she viewed the situation.
and she could not;–Could not as yet persuade Herod to give the necessary orders. The reason is given in the next verse. [The reproof for the unlawful marriage was as much against her as against Herod. They were partners in guilt, and John reproved them both. God regards sins alike in men and women. Only as man was the head and the stronger, he holds him to a stricter accountability as the more responsible of the two. Society holds woman the more responsible of the two, especially in all crimes of this character, but God holds man.
Woman is by nature more gentle and kind, more sympathetic to suffering, more emotional than man; yet when aroused she is more bitter, unrelenting, and vindictive. Intensity of emotional feeling is her character. Whichever way it is directed she is more intense than man; hence when aroused and infuriated she is more cruel. Woman is not apt to be lukewarm. She is either hot or cold. When a Christian she is more earnest than man; when wicked, more wicked.
Herodias would have killed John, but could not. Herod restrained her. He imprisoned John for her, but would go no further. But one step in the wrong only makes ready for another.]
20 for Herod feared John, knowing that he was a righteous and holy man,–Here we get a glimpse of the esteem in which Herod held John. He was just, righteous, upright in his relations toward men;and holy, pious and devoted toward God.
and kept him safe.–From the designs of Herodias and her friends. Herod did not wish to slay John. He and his wife were divided on the question and working in opposite directions. The one seeking his life, the other protecting it.
And when he heard him, he was much perplexed;–Perplexed whether to obey his conscience or to continue in his sins. He wanted to please Herodias, but he dare not kill John on account of the people. Herod was afraid of everything except God. John feared God, but no human being.
and he heard him gladly.–[Herod knew he had sinned. He had enough sense of right to know John had done right in reproving him. So as a just man he feared him. Matthew says, “When he would have put him to death, he feared the multitude, because they counted him as a prophet”–which does not contradict Mark, but shows that fear of the multitude coincided with his own sense of right in restraining him from murdering John when he would have done so to please Herodias. Many diverse influences combine often to direct a man’s course. His own and the people’s respect for John made him hear John gladly, and do many things he commanded.
Men are often willing to do many things God commands, but are unwilling to yield up some special sin. Herod could do many things, but could not give up his adulterous marriage at the teaching of John. The dear sin is the test of our love of God.]
21 And when a convenient day was come,–Convenient day for Herodias to execute her malicious designs. Wine, dissipation, licentiousness were all favorable to this.
that Herod on his birthday made a supper to his lords, and the high captains, and the chief men of Galilee;–The first men, the chief men of the land. [A favorable day for Herodias to carry out her purpose of vengeance on John. It was the birthday of Herod. A feast was given to the lords and chief estates–under rulers of the different sections and estates of Galilee–and his high military officers were present.]
22 and when the daughter of Herodias–A daughter by Philip, and her name, according to Josephus, was Salome. Later she was married to her uncle Philip, the tetrarch of Iturea. (Luke 3:1.)
herself came in and danced,–Dancing was usually with the accompaniment of tambourines or bells attached to the fingers, and with songs. “No reputable maiden could ever have done what she did. The dancing girls in the Orient are exceedingly popular as entertainers, but their profession is one the practice of which, it is not too much to say, is ruinous alike to themselves and to the spectators.” (W. Ewing.)
she pleased Herod and them that sat at meat with him; and the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.–The scheme succeeded. [This was no doubt a daughter by her former husband, as she was not Herod’s daughter. She was young, no doubt with bodily charms, and accomplished in the art of pleasing. Herod at the feast, as was usual, drank freely of wine and strong drink, had his animal feelings excited and exhilarated, was flattered and aroused by the honors done him, was thrown off his usual prudence, and made a promise that he afterwards regretted. He rashly told the young woman he would give whatsoever she desired, not thinking the revengeful feeling of the mother would lead her to make the request she did. This was promising much for little. Excited by the dancing of the girl, he made that rash promise.]
23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.–A wild and reckless promise that could have been made only by one who had lost his wits by drunkenness. A drinking man is not a safe business man. Herod was willing to give away half of his kingdom for the sight of an immoral dance. Poor fool! But how many in our day give away the whole kingdom of their souls, with health and hope, prosperity, peace, and goodness–yea, the whole kingdom of heaven–for the paltry price of a glass of wine; the pleasure of the table; the acquisition of a little money! The race of Esau still lives, who sell their birthright for a mess of pottage.
24 And she went out, and said unto her mother, What shall I ask?–Which of all the beautiful things offered her–palaces, jewels, gorgeous apparel–all that a girl’s heart could desire.
And she said, The head of John the Baptizer.–By what argument could she persuade her daughter to ask such a gift instead of riches, palaces, and jewels? [Matthew (14:8) says, “She, being put forward by her mother.” This does not mean instructed before the offer was made, but before she decided what she would ask, she consulted her mother, and at her instigation she asked the head of John the Baptist. What a choice under such an offer! What a throwing away of an opportunity! Wealth, honors, goods to the half of a kingdom and the choice that of a bleeding head severed from the body!
And then to think that such a choice was made at the suggestion of her mother! Most mothers, even the wicked and worldly, would have asked place, position, honor, and riches; but here the bitter revengeful feelings of the mother at John for having rebuked her wrong blinded her to the interests of her daughter, and made her ask for that which could bring no good or pleasure, present or future, to the daughter, but could gratify only her own wicked and spiteful feelings. Wicked, revengeful feelings, cherished and gratified, more completely destroy the happiness and peace of the heart that cherishes them than any other influence. They blind to the true interest of ourselves and families. God warns against cherishing them: “Vengeance belongeth unto me; I will recompense, saith the Lord.” (Romans 12:19.) “Not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for here-unto were ye called, that ye should inherit a blessing.” (1 Peter 3:9.) Christians are called upon to suffer wrong, and return good for evil, that they may be fitted to inherit a blessing from God. Parents often gratify their vindictive feelings, deprive themselves of good, and lead their families to misery.]
25 And she came in straightway with haste unto the king, and asked, saying, I will that thou forthwith give me on a platter the head of John the Baptist.–[It was cruel to desire John’s death. It was more than cruel, coarse, and brutal to desire the bleeding head brought her during the feast in a charger, or on a waiter or tray. What a dish ordered for a feast by the young woman! Woman with her strong, emotional nature and intensity of feeling in the way of right, virtue, and purity, is an angel of love and mercy. Traveling the downward road of impurity, sin, and crime, she is a demon of cruelty and crime.]
26 And the king was exceeding sorry;–He was sorry but not penitent. He was sorry for her that she should make such a choice. He was sorry that he should be called on to have a man beheaded that he knew was a just and holy man, who had only done his duty. Herod respected the man who was just and upright, although he himself let his lust and passion hinder him from so acting. He was sorry to see the just and upright man beheaded. His sense of justice protested; his conscience was not seared. He was not totally depraved. He was led on step by step from one degree of wrong to another. His first wrong step was to have John imprisoned to please his wicked wife.]
but for the sake of his oaths, and of them that sat at meat, he would not reject her.–He granted the request though against his conscience. [Herod imprisoned John. This was unjust and sinful. He did it at the suggestion of the wicked woman. The devil used the woman. He waited and watched his opportunity until the king was aroused with wine, surrounded by his courtieurs and the great ones of earth. He is excited by the dancing of the girl, and makes the rash promise and confirms it with an oath.
The devil sees at once his opportunity–his pride, his show of regard for his oath, the humiliation there would be in drawing back from his oath in the presence of his great ones. He uses the woman again, and the king had John beheaded, and his head brought into the presence of the guests in a charger. How must Herod feel after having been so drawn into what he knew was wrong! The only time we can safely resist wrong is before the first step is taken in that direction. There is another principle involved here that ought to be studied. Herod made a foolish promise.
It became a wicked promise when connected with the request made under it. For the sake of the oath he beheaded John. His pride prompted him to perform the oath when he knew it was wrong. What was his duty after the oath was made and he saw it led to sin? Many young people especially say when an oath is made or a promise given it should be fulfilled. If the making of the oath was wrong, it was a greater sin to perform it.
Two wrongs do not make a right, but doubles the wrong.]
27 And straightway the king sent forth a soldier of his guard, and commanded to bring his head:–It seems the king had the authority to have John beheaded without a trial of justice.
and he went and behaded him in the prison,–[He did this out of false pride–a false principle of honor. Out of regard for a rash promise and an oath to do wrong he became a murderer of a holy and just person. The promise was a sin. The fulfillment made him a cruel murderer.]
28 and brought his head on a platter, and gave it to the damsel; and the damsel gave it to her mother.–[What a present! What a dish! The bleeding head of an upright and holy man of God to grace the birthday feast of a king! How one sinner leads another into sin! How yielding to one sin leads to a greater one! How false principles, false pride, an improper regard for the opinions of others, and of our own wrong promises lead on to deeper crime! How, when we start wrong, influences multiply to lead us on deeper and deeper into wrong!]
29 And when his disciples heard thereof, they came and took up his corpse, and laid it in a tomb.–Where, we do not know. Herodias was in possession of the head. Whether she allowed it to be buried with the body is not known. [It was done in prison. His disciples without heard of it, and “came, and took up the corpse, and buried him; and they went and told Jesus.”]
Mark 6:30-44
- RETURN OF THE , AND
FEEDING OF THE FIVE
(Matthew 14:13-21; Luke 9:10-17; John 6:1-14)
30 And the apostles gather themselves together unto Jesus; –[The death of John the Baptist seems to have been the occasion of their coming together to Jesus. The greater portion, if not all of them, had been disciples of John. They regarded John as sent of God, and only second in importance, as a teacher sent from God, to himself.]
and they told him all things, whatsoever they had done, and whatsoever they had taught.– [The twelve had made a tour among the Jews working miracles and preaching the gospel of the coming kingdom, and now returned to where Jesus was, and told him all things. He sent them out to teach and to work in his name and by his authority. It was proper they should give account of their works to him.]
31 And he saith unto them, Come ye yourselves apart into a desert place, and rest a while.–Our Lord had sought retirement and rest before (Matthew 12:15; Mark 4:35; Luke 5:16); now he seeks it for his disciples, having returned weary from their mission. It is proper for Christians to take brief periods of rest from hard and incessant toil.
For there were many coming and going, and they had no leisure so much as to eat.–[All that was said is not reported. It would make the account too cumbersome. Jesus approved their work and teaching, and no doubt they had been necessarily engaged in travel and labor as he had been. The death of John was a matter of sorrow to him and to them. He wished to be alone with his disciples, that he might have a season of prayerful communion with the Father and with them as a means of giving them spiritual strength and preparing them for labors and sufferings and disappointments yet before them. Jesus loved seasons of private prayer and communion with God.]
32 And they went away in the boat to a desert place apart. –[They were in Capernaum, and then went to Bethsaida. A boat seems to have always been at the service of Jesus. It was probably owned by Peter or some of his disciples, and they held it for his use when needed. They went across the Sea of Galilee to a point that would answer the demands. Those familiar with the country say it was twenty miles by land. They rowed across the sea;the people went around.]
33 And the people saw them going, and many knew them, and they ran together there on foot from all the cities, and outwent them.–They could probably watch the boat Jesus was in the whole way and knew how fast to travel to meet him when he landed. Some of them reached the place before Jesus did. They were attracted by what Jesus had already done.
34 And he came forth and saw a great multitude, and he had compassion on them, because they were as sheep not having a shepherd:–They had no spiritual teacher to guide, warn and instruct them, and hence were exposed to all kinds of spiritual danger and destruction from false teachers.
and he began to teach them many things.–[When he came out of the boat he saw the multitude assembled to meet him. Their condition, without a teacher or guide, caused him to think of them as scattered, wandering sheep without a shepherd. Sheep, when scattered from the flock without a shepherd, seem to be the most aimless and helpless of creatures. Thus these children of Abraham now seem to be to Jesus. Because he pitied their scattered and lost condition he began to teach them many things concerning his mission and the coming kingdom of God.]
35 And when the day was now far spent, his disciples came unto him, and said, The place is desert, and the day is now far spent;–[This people had come hurriedly without preparation, were without food, and as the day waned they became hungry, and the disciples came to him and said, This is a desert place, no food can be obtained, the time for eating has passed. Their intense interest held them all day.]
36 send them away, that they may go into the country and villages round about, and buy themselves somewhat to eat.–[Their suggestion was to dismiss them–we would say that they may scatter among the people living in the country around and in the neighboring villages, and lodge for the night and buy bread, for they have none.]
37 But he answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred shillings’ worth of bread, and give them to eat?–[He told the disciples he could not send them away without food, as they had walked twenty miles in the morning, remained till it is now late. The evening had come, and they have had no food. “Give them to eat”–that is, he told the disciples to furnish the food for them. And they say unto him, “Shall we go and buy two hundred shillings’ worth of bread, and give them to eat?” They estimated it would take this amount to buy bread enough for them to eat, and, although the disciples knew the country, they did not know where to find the food. The quantity of food a given sum of money will buy varies so greatly at different periods of the world, it is needless to speculate as to the amount. It was a large amount. They thought the proposition unreasonable.]
38 And he saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. –All they could find. [He seems to have known there was some food in reach. Then they examine and report they find a lad with five barley loaves and two fishes. (John 6:9.) We have no intimation as to the size of the loaf. They likely intended returning in the afternoon. If not, they would fast. John (John 6:5-6) says Jesus asked Philip, “Whence are we to buy bread, that these may eat? And this he said to prove him.” Philip was of Bethsaida, and knew the country and its resources.]
39 And he commanded them that all should sit down by companies upon the green grass.–Jesus had a clear conception of what he would do, and so he tells the apostles to make the people sit upon the green grass, which seems to be abundant in this place and at this season.
40 And thy sat down in ranks, by hundreds, and by fifties. –[They were separated into companies of fifties and hundreds, and so seated that one could pass between the ranks and wait upon all in order.]
41 And he took the five loaves and the two fishes, and looking up to heaven, he blessed, and brake the loaves; and he gave to the disciples to set before them; and the two fishes divided he among them all.– [He took these in hand, now before him, looked up to heaven, and blessed. He gave thanks for them–bestowed such a divine blessing upon them that they grew as he brake from them, so they did not grow less. John (John 6:9) tells us they were barley loaves–not so palatable or nutritious as those of wheat. Revelation (Revelation 6:6) says: “A measure of wheat for a shilling and three measures of barley for a shilling.” The barley was the food for the poor. But to a multitude hungry as these were the coarsest food is delicious. Jesus took the loaves, and as he brake they grew in his hands.
We cannot conceive of the work. Miracles are above human conception. It was as though something was created of nothing. He broke the loaves and gave to his disciples, and they handed them to the multitudes. The two fishes were divided among the thousands. They also grew as they were divided.
This is a miracle that excited wonder, yet there was no more wisdom or power required to do this than was required to put in operation the provisions of nature by which the multiplied millions of earth are year by year supplied with the food needed. In this latter case wisdom and power are manifested to provide for the necessary wants of all the animal creation. Because it is done through fixed laws, we are unable to say who is the mover and giver of these things. When Christ or an apostle did such works, we could identify such person as speaking by the authority and in the name of the creator and ruler of all’ things.]
42 And they all ate, and were filled.–[All ate of the five loaves and the two little fishes; all were filled; their hunger was satisfied. They were strengthened, and more remained than they had to begin with.]
43 And they took up broken pieces, twelve basketfuls, and also of the fishes.–[The number of baskets were twelve; thus each apostle filled his basket. We have no means of knowing the size of the baskets, but much more was taken after all were satisfied than Jesus took and blessed. John (John 6:12) says, “He [Jesus] saith unto his disciples, Gather up the broken pieces which remain over, that nothing be lost.” The economy of God is seen in the workings of the natural world. The decay of one thing is taken up in the growth of others, and here, although Jesus created this seemingly without labor or loss of time, he was careful that nothing of it should be lost. This is a lesson regarding wastefulness that he intended for his children in the world. The difference between the conditions of the people of poverty and plenty depends more upon their carefulness in saving or their wastefulness than upon any other cause.
Many families, although poor, waste more than would support them if they were saving. They remain poor because they waste. The careful, saving person, as a rule, lives much better than the wasteful and profligate. The wasteful never are able to give to those in need. A painstaking care of the fragments ought to be taught as a Christian virtue.]
44 And they that ate the loaves were five thousand men.–Matthew (Matthew 14:21) adds, “Besides women and children.” Jesus not only gave here an object lesson in economy, but by the amount left he showed that this was a miracle beyond all doubt.
Mark 6:45-52
- JESUS WALKING UPON THE SEA
(Matthew 14:22-33; John 6:15-21)
45 And straightway he constrained his disciples to enter into the boat, and to go before him unto the other side to Bethsaida, while he himself sendeth the multitude away.–The disciples could row some distance away before the great multitude could be dispersed, as the women and children must needs be cared for; and the selection of places at which to lodge that night would require more or less time; so Jesus sent the disciples first on their way. The day was about gone when all had left the grounds.
46 And after he had taken leave of them, he departed into the mountain to pray.–Matthew (Matthew 14:23) says: “He went up into the mountain apart”–that is alone–where he spent most of the night in prayer.
47 And when even was come, the boat was in the midst of the sea, and he alone on the land.–He is now separated from both the disciples and the multitudes. This season of prayer alone with God lasted several hours, for it began in the evening after sunset, and he does not come to his disciples till the fourth watch, or between 3 and 6 o’clock the next morning.
48 And seeing them distressed in rowing, for the wind was contrary unto them,–They, while trying to go in one direction, were hindered by the wind going the opposite direction. about the fourth watch of the night–The ancient Hebrews divided the night, probably the period from sunset to sunrise, into three watches. (Judges 7:19; Lamentations 2:19; Exodus 14:24 1 Samuel 11:11.) The Greeks appear to have had the same division. But after Pompey’s conquest (B.C. 63) the Jews gradually adapted the Roman fashion of four watches. At this season of the year, soon after the vernal equinox (John 6:4),
Note: the “fourth watch” would be from 3 to 6 o’clock.
he cometh unto them, walking on the sea;–Jesus knew his disciples were in distress in the sea. From the mountainside and through the darkness of the night he looked down upon them in their toil and trouble. No doubt his prayer embraced them. When, exhausted and helpless, they needed him, he appeared, “walking on the sea.” When they have done all they could, he does the rest.
and he would have passed by them:–He did this to detract their attention and to reveal themselves to themselves. The disciples were not expecting Jesus to come in that way. This was a new miracle to them.
49 but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out;–They did not recognize it was Jesus but thought it was rather an apparition, and hence to them a sign of disaster or death.
50 for they all saw him, and were troubled.–Disturbed at the scene. This was natural. They had no knowledge of what the object seen was. Matthew (Matthew 14:26) says, “They cried out for fear.” They were frightened.
But he straightway spake with them, and saith unto them, Be of good cheer: it is I; be not afraid.–You are in no danger, I am on the scene and will protect you from all harm. It is not uncommon for Jesus to come to our help in unexpected ways, and we are afraid of his coming though he is bringing blessings in disguise.
51 And he went up unto them into the boat; and the wind ceased: and they were sore amazed in themselves;–Jesus helped Peter back into the ship; and when they entered it, the wind ceased.
52 for they understood not concerning the loaves,–They comprehended not, so as to understand that he who had exercised such power over the loaves and fishes could exercise a similar power over the wind and sea. They did not perceive that all the elements of nature were under his control, those of wind and sea as well as those of loaves and fishes.
but their heart was hardened.–Dull, sluggish, insensible, so as not to recognize sufficiently his divine power and nature, and draw just conclusion from what they had previously seen. Jesus had bidden them cross the sea; and although it was rough and the winds were contrary, they should have considered that they were in the path of duty, and that Jesus never forsakes one so long as he does as Jesus bids him, and that he who could magnify the loaves and increase the fishes until they would feed thousands could walk upon the water and still the tempest, but they did not consider this.
Mark 6:53-56
- CURES IN
53-56 And when they had crossed over, they came to the land unto Gennesaret, and moored to the shore. And when they were come out of the boat, straightway the people knew him, and ran round about that whole region, and began to carry about on their beds those that were sick, where they heard he was. And wheresoever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, 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.–This is a beautiful plain on the western shore of the sea, about four miles long and two or three miles wide. Capernaum was at the northern end of it. As soon as Jesus had landed, as he passed on toward Capernaum, the people from “all that region round about” flocked to him with their variously afflicted ones, and besought him that they might only touch the border of his garment: and as many as touched him were made whole.