Bible Commentaries
Mark 6

Verses 1-17

35-37 Compare Luk_8:49-50 .

38-43 Compare Mat_9:23-36 ; Luk_8:51-56 .

1-4 Compare Mat_13:53-57 ; Luk_4:16-30 .

1 On a former occasion ( Luk_4:16 ) He had gone to Nazareth to speak, and found His old neighbors and friends actually hostile to Him, so that they sought to push Him over the precipice near which the city was built. At that time He simply walked away through the midst of them. Now He returns. They have doubtless heard of His fame and marvel at His wisdom. Yet such is the perversity of human nature that they could not bring themselves to believe that their townsman and relatlve could possibly be the Elect of God. It is even so with others who seek to speak the word of God. Spiritual values are at an enormous discount among familiars.

3 See Joh_6:42 ; Gal_1:19 .

3 There is a delightful contrast between our Lord, the Servant of the Circumcision ( Rom_15:8 )

and Paul, His minister for the nations ( Rom_15:16 ). Christ was a carpenter, Who built permanent habitations on earth, since the Circumcision, to whom He ministered, will have their eonian dwellings on the earth. Paul was a tent maker, for those to whom he was sent have no allotment down here, but are merely camping, waiting for their eonian dwelling in the heavens. In fullest harmony with this is the fact that we do not know Christ according to the flesh. We are not related to Him by physical ties (as the Circumcision were) nor do we enter any but a purely spiritual association, not on earth, but in the heavens. How fitting, then, that we should make His acquaintance, not on earth, in humiliation, but in the heavens, whither we shall go to meet Him. God has wisely planned that all of these physical details shall be counterparts of spiritual truths. Even Paul's own career changed from an itinerant ministry, to an epistolary, spiritual one.

4 See Joh_4:44 .

5-6 Compare Mat_13:58 .

7-13 Compare Mat_10:5-15 ; Luk_9:1-6 .

8 See Luk_22:35 .

8 The wisdom of these instructions is not apparent to us of the West. They were going to their fellow countrymen in the neighboring villages, and it would be much the best way to get to their hearts and gain their confidence to throw themselves wholly on their hospitality. It was a point of honor to entertain wayfarers. The villagers would gladly provide them all with bread, they were not to collect anything by begging, and even small sums of money would be refused for such hospitality as they would receive. An extra pair of sandals would only be a burden, and, as they slept in the same tunic which they wore during the day, one would suffice. Their main equipment was the lack of encumbrances which we regard as necessities.

10 Indeed so hospitable were the villagers, that each one wanted the privilege of entertaining a guest, and so much time would be wasted in useless entertainment, as each new host would insist on some special token of hospitality. So the Lord limited them to a single home in each village. Later, our Lord asked them if they had wanted anything, and they answered, "Nothing" ( Luk_22:35 ).

11 See Act_13:51 ; Act_18:6 .

13 See Jam_5:14 .

14 Compare Mat_14:1-2 ; Luk_9:7-9 .

14 John the baptist did not perform miracles or wonders. He came in the spirit and power of Elijah. Now, if he was empowered to perform mighty deeds such as Elijah did, Herod might well be afraid. In that case fifty men might be sent to behead him and lose their lives in the attempt. It was well for Herod that John did no mighty deeds, since the baptist had not been slow to denounce him for his sins, and would not have hesitated to judge him accordingly. It seems that John himself was disappointed in the outcome of his work, especially that he should be imprisoned by the man whom he had denounced. He was an intermediate between the sternness of the prophet and the grace of Christ.

15 Compare Mat_16:14 .

15 Even the disciples did not distinguish His gracious spirit from Elijah's stern and destructive ministry. No wonder some thought Him the greatest prophet of their history.

17 Compare Mat_14:3-5 ; Luk_3:19-20 .

Verses 18-42

18 It was contrary to the plainest precepts of the law to marry the wife of a brother ( Lev_18:16 ; Lev_20:21 ). This Herod was usually surnamed Antipas , being the son of Herod the great and a Samaritan woman named Malthace. First he married a daughter of Aretas, king of Arabia,

but he repudiated her, which brought on a war with Aretas. His marriage to Herodias, the wife of his half-brother Philip, and granddaughter of Herod the Great, brought on him the denunciation of the baptist. This woman caused his ruin, for she induced him to go to Rome to obtain the title of king, for he was only called king by courtesy, being the tetrarch of Galilee and Perea. Instead of receiving added honors he lost his office and was banished by the emperor Caligula to Gaul, where he probably died.

21 Compare Mat_14:6-9 . See Gen_40:20 .

23 See Est_5:3-6 ; Est_7:2 .

21 This is a royal scene. The tetrarch and the government of Galilee are present. It is doubtless inserted here to provide a contrast to the rightful King Who had been gathering His aides about Himself, and Who was proclaiming the kingdom of God. Herod demeans himself to such an extent as to have his own daughter dance before them. Such entertainment was usually provided by low class girls, for a self-respecting woman was not supposed to be seen in a company of men. The dancing consisted largely in a series of postures and attitudes which were often indecent. And, because this pleased the coarse taste of his guests, he promised the half of his kingdom! That kingdom could not have been worth much! Nor was the king worth any more. Instead of ruling his realm in righteousness, he himself was ruled by his passions and his pride. On account of his bombastic boast, he is afraid to do what is right. What a coward! What a contrast to that uncrowned King Who walks about his realm, unspotted, unafraid! He provides no entertainment but the truth. He attracts by His holiness. Instead of sacrificing a righteous man on the altar of His folly, He becomes the great Sacrifice for sinners.

23 This was only a vain-glorious boast. He could not dispose of the least part of his kingdom,

for he was a vassal of Rome.

27-29 Compare Mat_14:10-12 .

30 Compare Luk_9:10 .

30 As Mark is especially concerned with service, it is in keeping with its character to give some details that particularly pertain to the servants' work. They acknowledged their Lord, as all good servants should, by giving Him a full account of their actions. He, as a reward for their labors, suggests retirement and rest. He and they would leave the multitude, and seek seclusion and refreshment in the wilderness. It is most significant to follow this thought, and see that, when they came to the private place, there were about five thousand men there, and, instead of finding leisure to eat, they feed this vast throng, and, rather than rest themselves, the people repose on the grass and the disciples wait on them. The Lord found rest and refreshment in serving others. Typically, this takes us to the time when the labors of the apostles will be over, and when they, as good shepherds, not only rule over the tribes of Israel, but lead them to verdant oases and to waters of rest. So great is His compassion that He will not refuse to serve until they are satisfied. In that day there will be scant dependence on human provision and foresight. The blessing of God will displace the arduous efforts of men. The very orderliness of the scene suggests the presence of a government which functions perfectly. The numbers used recall to mind the thousand years of His millennial reign, for there was one cake for each thousand men. But, more than all, we must note that the miracle is no strain on His beneficence. His resources are not exhausted by the effort. The fragments which remain fill twelve panniers, incredibly more than the five cakes with which He began. So the millennial blessings are by no means the limit of God's power. They are but the prelude to greater glories in the succeeding eon, which will culminate in the consummation at its end, which will be the final demonstration of God's power and man's impotence. During the eons man toils to provide his own necessities but sinks into defeat and death. And it is in death alone that God can act unembarrassed by the aid of His creatures, and unhindered in the activities of His heart.

31-39 Compare Mat_14:13-21 ; Luk_9:10-17 ; Joh_6:1-13 .

Verses 43-56

43 To fully appreciate the import of this sign, it must be compared with a similar one which occurred some time later. The cumulative contrast cannot be fully seen in an inaccurate version, but is readily observed when it is noted that the numbers are confirmed by the kinds of "baskets" and that the twelve large panniers which were left after feeding five thousand with five cakes were packed ( Joh_6:13 ) while the seven smaller hampers left after feeding the four thousand with seven cakes, were simply full. And yet, after seeing both of these signs, the disciples worry because they forgot to get bread! It is almost impossible for us to believe that God can do most when man's aid is least.

45-51 Compare Mat_14:22-33 ; Joh_6:14-21 .

45 There is a new setting of the scenes. The separation from the disciples and ascent into a mountain for intercession with God pictures His ascension and priestly mediacy for Israel during their apostasy. Their torment in rowing corresponds to the fearful affliction of the time of the end, such as has not yet occurred, neither will occur again. The contrary wind gives us the cause of their torment, the terrible, yet unseen spiritual powers which will seek to destroy them, by stirring up the nations against them. His walking on the sea symbolizes His control of the turbulent upheavals of mankind. When He comes to them the wind dies down. When He comes to Israel the spiritual powers are seized and Satan is bound. It is blessed to see, in this miracle, a proof of His power over the wind and the waves. It is wonderful to see Him walk on the water. But is it not more marvelous to see in all this a sign of His far greater power over the rebellious hordes of the unseen world and the surging masses of mankind? When He comes again, then He will indeed speak peace to the trembling hearts of His terrified disciples. Such scenes as this will give confidence to His saints in that awful time of trouble which is impending over the earth today. The powers of evil may swoop down upon them. They may stir the nations into still greater hatred of the Jew. Yet those of them who know Him will wait for Him to arise and calm His creatures.

53-56 Compare Mat_14:34-36 .

53 The lake of Galilee was so named from its western shore, but it was also called Tiberias, for the city of that name, and Gennesaret, from the region on its northwestern strand. Josephus is eloquent in his praises of the natural advantages of this part of Galilee. Though far below sea level, the climate seems to have been most equable. All sorts of fruits flourished in its fertile soil. It was abundantly watered from copious springs and streamlets. Does not this suggest that this is another prophetic preview of the kingdom, in which the whole earth will produce abundantly of all good things ? He has come down from above and rescued His own from the wind and the sea, just as He will save Israel from the clutches of Satan and the nations. Now the time of blessing is due. Hence we find Him in fertile and flourishing

Gennesaret, carrying wealth and blessing wherever He goes. Happy, indeed, was that land, for He Who had stilled the fears of His people, now lays His healing hand on their afflictions, a prophecy of the day when the Sun of righteousness shall rise with healing in His wings ( Mal_4:2 ). The merest contact with His robe brings salvation. Touching the tassel entitles all to participate in His finished righteousness.

1-13 Compare Mat_15:1-9 .

1 It was the custom to eat with the fingers. No forks or spoons were used in conveying food to the mouth. Yet the Pharisees were not worried about cleanliness or table manners, but about conformity to tradition. Instead of cleansing the inside of the hands which touched the food, they rinsed the outside, clenching their fists when they washed. Going to market involved contact with others, which they deemed contaminating, here they would not eat until they had been sprinkled. The baptizing of cups and ewers and copper vessels and couches, was not for cleanliness, but ceremonial purity, and the most perfunctory application of water in almost any way was deemed highly devout. The word baptism is really Greek, and differs from sprinkling or washing or bathing only in the fact that it was ceremonial rather than practical. Its cleansing was spiritual, not physical.