Bible Commentaries
Mark 6

Verses 1-6

Mar 6:1-6

Commentary On Mark 6:1-6

J.W. McGarvey

Opinion of the Nazarenes, Mark 6:1-6. (Matthew 13:54-58; Luke 4:16-31)

1. went out from thence.—That is, from Capernaum, where the ruler’s daughter had been healed. (See note on Mark 5:21.) That he went "into his own country" from Capernaum, shows that this visit to Nazareth is different from the one mentioned by Luke; for the latter occurred immediately after his departure from Judea into Galilee, and before he took up his abode in Capernaum. (See Luke 4:14-16; Luke 4:31.)

3, 4. the brother of James.—We are here especially confronted with the question whether the four young men, James, Joses, Juda, and Simon, called his brothers, were actual brothers of Jesus and sons of Mary, and whether the young women called his "sisters" were actually his sisters. The question has importance chiefly on account of its bearing on the doctrine of the perpetual virginity of Mary; and this doctrine is of no consequence at all except as it constitutes one of the pillars to support the idolatrous homage paid to Mary by the Roman Catholics. The conclusive Scripture evidence on the subject (and there is no other evidence worthy of attention), as it appears to my mind, is as follows:

1. It is stated that when the angel of the Lord commanded Joseph to take to himself Mary his wife, he "did as the angel of the Lord had bidden him, and took unto him his wife; and knew her not till she had brought forth a son." (Matthew 1:20; Matthew 1:24-25.) Here the exceptional fact of abstinence from sexual intercourse between the husband and the wife is mentioned, and the duration of it is expressly limited by the rime preceding the birth of Jesus. It is moat clearly implied that after this event it did not continue, and no adequate reason could have appeared to Joseph’s mind why it should, especially as the holy angel had actually bidden him to become a husband to Mary, and to make her his wife.

2. While the terms brother and sister were sometimes used in Hebrew style for more remote relationships, it is unquestionably true that their ordinary significance among Jewish writers was the same as with us. When, therefore, these terms occur, they must be understood in their ordinary sense until proof to the contrary is discovered. On him who denies their literal sense in this case falls the burden of proof.

3. The persons in question are invariably mentioned in connection with Mary, when mentioned in connection with any woman at all. It was "his mother and his brothers" who had come to him when he made the remarkable speech beginning, "Who is my mother, and who are my brothers?" (Matthew 12:46-48; Mark 3:32-33.) In the passage before us the Nazarenes are represented as decrying Jesus because he was the son of Mary, and the brother of these four men and of these sisters whom they knew. And again, when both Mary and these brothers are mentioned the last time in the New Testament, they are mentioned together; for, after naming the apostles in the first chapter of Acts, Luke adds, "These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with his brothers." (Acts 1:14.)

These evidences appear sufficient to settle the question beyond all doubt or cavil; but some objections have been urged against their conclusiveness, and two of these we will consider briefly:

1. There was a Mary who was "mother of James and Joses" (Matthew 27:56), who is supposed to have been the wife of Alpheus, because he was the father of James and Judas (Luke 6:15-16); and who was, according to a doubtful interpretation of John 19:25, a sister of the Virgin Mary. Now, if this supposition is correct, Jesus had three cousins with the same names as three of the men who are called his brothers, viz., James, Joses, and Juda or Judas. But the supposition has no proof in its favor whatever, and it depends on the highly improbable assumption that the two Marys were sisters. And even if it is correct, it proves nothing in point, for the two sisters might each have had three sons with the same names, and this is the more likely to have been the case if their own names were the same. Indeed, all three of the names, James, Joses, and Judas, were very common in Jewish families.

But a second, and fatal objection to this supposition is the fact, that the James and the Judas who were sons of Alpheus were apostles (Luke 6:15-16), whereas the persons called "the brothers of the Lord" were unbelievers after the call of the apostles (John 7:5), and they are uniformly mentioned in the later history as distinct from the apostles. (See Acts 1:14, where "his brothers" are mentioned after the names of all the apostles; and 1 Corinthians 9:5, where Paul asks the question, "Have we not power to lead about a sister, a wife, as well as the other apostles, and as the brethren of the Lord, and Cephas?")

Finally, as is well remarked by the writer on this question in Smith’s Dictionary (Art. Brother), "It is quite unaccountable that these ’brethren of the Lord,’ if they were only his cousins, should be always mentioned in conjunction with the Virgin Mary, and never with their own mother Mary, who was both alive and in constant attendance on our Lord."

2. Another supposition has been, that these brothers were sons of Joseph by a former marriage, and really the stepbrothers of Jesus. But this supposition has not a shadow of support in the Scripture narrative, and bears the evident mark of having been invented to save the doctrine of Mary’s perpetual virginity.

We conclude that there is no reason for a serious doubt that Mary was the mother of four sons besides Jesus, and of not less than two daughters.

For other reflections on the incident recorded in these verses, see the notes on Matthew 13:54-57.

5. no mighty work.—Matthew says, "not many mighty works;" and Mark, "no mighty work, save that he laid his hands upon a few sick folk and healed them." They agree that a few were healed, and Matthew gives the reason why the number was so small—"because of their unbelief." The statement that "he could do there no mighty work," etc., does not mean that it was physically impossible; for the same power which healed a few could have healed more; but he could not do more because it was improper. When he had wrought a number of miracles without shaking the unbelief of the people, others would have had even less effect, and would have been worse than useless; to work them, therefore, would have been an improper expenditure of time and power.

6. he marveled.—Matthew says that Jesus marveled at the great faith of the centurion, and now we see that he marvels at the utter unbelief of the Nazarenes. (Comp. note on Matthew 8:10.) The faith which astonished him was that of a Gentile stranger, and the unbelief was that of his own Jewish friends and former neighbors. Neither event was in itself more astonishing than the contrast between them. We may remark in passing that if the faith of the centurion and the unbelief of the Nazarenes had been the result of an eternal decree, Jesus could not have been astonished at either.

Verses 7-13

Mar 6:7-13

Commentary On Mark 6:7-13

J.W. McGarvey

First Mission of the Twelve, Mark 6:7-13. (Matthew 9:35 to Matthew 10:42; Leviticus 9:1-6)

7. the twelve.—The twelve are mentioned in this familiar style because Mark had previously given their names and an account of their selection. (Mark 3:13-19.)

two by two.—Mark alone mentions the fact that the twelve were Bent out two by two; but Luke mentions the same circumstance in regard to the seventy.

over unclean spirits.—In his extreme brevity, Mark mentions here only one of the miraculous powers imparted to the twelve, but he mentions below, at Mark 6:13, the fact of their healing the sick.

8-11.—On the directions given in these verses, see the notes on Matthew 10:9-15.

12. went out and preached.—Omitting the long speech of instruction and prophecy which Jesus at this time addressed to the twelve (Matthew 10:16-42), Mark states what Matthew omits—the manner in which they executed their commission. They "preached that men should repent." This single duty, enforced by the solemn fact that the kingdom of heaven was at hand (Matthew 10:7), constituted the substance of their earnest and simple appeal to their Jewish brethren.

13. anointed with oil.—The anointing of the sick with oil was not expected to contribute to the cure; for, apart from its inadequacy as a remedy, it could not, in the nature of the case, contribute to a miraculous cure. But the Jews were in the habit of anointing their hair and their faces every day, and especially when they went out among their fellows. This anointing was omitted when they were sick, and when they fasted. (See 2 Samuel 12:20; Matthew 6:16-17.) When an apostle stood over a sick man to heal him by a touch and a word, he was about to send him out of his sick chamber; and just before the word was spoken the oil was applied. It meant no more than that the sick man was from that moment to be confined to his chamber no longer. (Comp. James 5:14.) This practice is the breadth of the heavens apart from the Romish practice of extreme unction, which is a pretended imitation of it. This was the anointing of a man who was about to be cured; that, of a man who was given up to die: this was preparatory to going forth once more into the enjoyments of life; that, to the passage of the departing soul through the fires of purgatory. A fair specimen, this, of the manner in which the Scriptures are wrested by the Mother of harlots.

Verses 14-29

Mar 6:14-29

Commentary On Mark 6:14-29

J.W. McGarvey

Opinions of Herod and Others, Mark 6:14-29. (Matthew 14:1-12; Luke 9:7-9)

14. And king Herod heard.—For an account of Herod and the cause of his opinion, see the note on Matthew 14:1-2.

15. Others said.—Mark here introduces the opinions which are mentioned by Matthew as part of the conversation at Cæsarea Philippi. (Matthew 16:14.) They occur in a natural connection in each place.

17, 18. laid hold upon John.—See notes on Matthew 14:3-4.

19, 20. Herod feared John.— Mark’s account is more creditable to Herod than Matthew’s, stating more fully the views and motives by which he was actuated. It seems from this account, that after John administered the rebuke concerning the adultery in which Herod and Herodias were living, the latter "would have killed him, but she could not." Herod, still fearing John, regarding him as a just and holy man, and actually observing many things which John taught, refused to gratify his wife’s clamor for revenge. The statement of Matthew that Herod "would have put him to death," but "he feared the multitude" (Matthew 14:5), must be referred to the later period of the imprisonment, when the importunities of Herodias had begun to prevail with him; and they introduce an additional restraining influence which affected him all the time, the tear of the multitude. Many a hardened sinner maintains, like Herod, a reverence for men of God, and vet, like him, they go on to perdition.

21. a convenient day.—A day convenient for the malicious purpose of Herodias. It is not necessary to infer with Alford, that Herodias anticipated the day, and planned the procedure, though this is possible. It is far more probable that she merely found the day convenient as its events transpired, and had sufficient quickness of wit to take advantage of the opportunities which it afforded.

made a supper.—Mark is more specific than Matthew in regard to the character of the entertainment and the company who were present. "Lords, high captains, and chief estates," are expressions taken by our translators from the heraldry of Great Britain, and would have sounded strange in the ears of Herod and the Galileans. Mr. Green’s rendering, "his nobles and commanders, and the chief men of Galilee," is much better.

22-29.—On the remainder of the paragraph, see the notes on Matthew 14:8-12.

Verses 30-44

Mar 6:30-44

Commentary On Mark 6:30-44

J.W. McGarvey

Return of the Apostles, and Rush of the People, Mark 6:30-34. (Matthew 14:13-14; Luke 9:10-11; John 6:1-4)

30. and told him all.—All that they had done and taught on the first tour which they had made under their commission.

31, 32. and rest awhile.—They needed rest, and the pressure of the crowd, so great that "they had no leisure so much as to eat," made it impossible to rest where they were; hence the retirement "into a desert place."

33, 34. as sheep having no shepherd.—The people were intensely excited. John had been a shepherd to them for a short time, but he had now been cruelly murdered. This event, together with the recent widespread labors of the apostles, and the vague expectations connected with Jesus, conspired to turn all eyes toward him, but he was not to be the kind of shepherd they desired. As they rushed out from every city to the desert place to which his boat was sailing, and "outwent" the ship, they might well be compared to a flock of sheep without a shepherd.

began to teach.—Healing and teaching filled up the day until late in the afternoon, and the manner in which these labors are treated by the four evangelists, illustrates the striking variety of their methods as historians. Matthew says that Jesus "healed their sick," but he says nothing of teaching (Matthew 14:14); Mark says, "he began to teach them many things," but he says nothing of the healing; Luke mentions both (Luke 9:11); while John says nothing of either (John 6:3-5).

Feeding the Five Thousand, Mark 6:35-44. (Matthew 14:15-21; Luke 9:12-17; John 6:5-14)

37. two hundred pennyworth.—Mark and John are the only writers who mention the remark about the quantity of bread which would be needed to feed the multitude. We learn from John that Jesus first suggested the thought of buying bread by asking Philip, "Whence shall we buy bread that these may eat?" Combining the questions and answers as given by the two historians, the entire conversation which followed was this: Some of the company answered, "This is a desert place, and the time is now far spent; send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat." He answered, "Give ye them to eat." They said, "Shall we go and buy two hundred pennyworth of bread, and give them to eat?" Philip answered (John 6:7), "Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little." Jesus says, "How many loaves have ye? Go and see." Andrew, after a search, answers, "There is a lad here who has five barley loaves, and two small fishes: but what are they among so many?" Jesus said, "Make the men sit down." (John 6:8-10.)

The coin incorrectly represented by "penny" is the Roman denarius, worth fifteen cents.

39. on the green grass.—They were in a "desert place" (Mark 6:32; Mark 6:35), yet they sat down on the green grass. This shows that the places called deserts in Judea were the grazing lands at some distance from the cities.

40. sat down in ranks.—The distribution of the people in companies of fifty and one hundred was for the purpose of convenience in waiting on them and counting them.

On the other details of this paragraph, see the notes on Matthew 14:15-21, and the parallels in Luke and John.

Verses 45-52

Mar 6:45-52

Commentary On Mark 6:45-52

J.W. McGarvey

Walking on the Water, Mark 6:45-52. (Matthew 14:22-33; John 6:15-21)

48. and would have passed by.—Here is one of Mark’s graphic touches by which he adds vividness to the description. It pictures Jesus as walking in a direction which would have missed the vessel—a circumstance which made his appearance the more mysterious to the disciples.

52. for their heart was hardened.—They lacked that impressibility by which, having seen former miracles, they would have been prepared for those that came after. But for this, they would have so considered the miracle of the loaves as not to be amazed at the walking on the water.

For other remarks on this miracle, see the notes on the parallel in Matthew, and for other details not supplied by either of these writers, see the parallel in John.

Verses 53-56

Mar 6:53-56

Commentary On Mark 6:53-56

J.W. McGarvey

Cures in Gennesaret, Mark 6:53-56. (Matthew 14:34-36)

53-56.—A few graphic touches render Mark’s account of this visit to the land of Gennesaret more lively than Matthew’s, but the matter of the two accounts is substantially the same, and the comments thought necessary have already been made under the parallel in Matthew.

Questions by E.M. Zerr For Mark Six

1. What country is meant in first verse ?

2. Who followed Jesus?

3. Where did he teach ?

4. On what day ?

5. Why were the people astonished?

6. State the occupation of Jesus.

7. How many brothers did he have?

8. Were there any girls in the family?

9. Where is a prophet honored?

10. What did this hinder him from doing?

11. Why did he marvel?

12. What did he go teaching?

13. Whom did he call unto him?

14. How did he send them out?

15. State the power he gave them.

16. To what were provisions restricted?

17. Was there to be‘house to house canvas?

18. When was dust to be used in protest?

19. Compare the chances with Sodom and Gomorrha.

20. What did they preach?

21. Tell of the works they performed.

22. Who heard of Jesus?

23. Of whom was he king?

24. What person did he think of?

25. Whom did others say he was?

26. What had Herod done to John?

27. How think this could be him?

28. What had he first done to John?

29. For whose sake had he done this?

30. What had John to do with her ?

31. Why did she not have him killed?

32. Why did Herod fear ?

33. What celebration came to pass?

34. Tell who were present.

35. What girl helped in the celebration?

36. How did she inflame Herod?

37. Tell what reward he offered her.

38. What was to be the limit?

39. State her request.

40. Was this her personal choice?

41. State the motive of her mother.

42. Why did not the king refuse her?

43. What was done immediately?

44. Tell what the disciples did.

45. State the report they made to Jesus.

46. Where did he take them?

47. State the purpose for this seclusion.

48. Did it succeed ?

49. What moved the compassion of Jesus ?

50. How did he first favor them?

51. What did he then do for them?

52. State the supplies they had.

53. And the number of the people.

54. What indicates they had sufficient?

55. Unto what city did Jesus propose their going

56. Who were to precede?

57. Dismissing the people what did Jesus do?

58. What happened to the disciples?

59. Tell what startled them.

60. At what time of the night?

61. What did they think of Jesus?

62. Repeat his words of cheer?

63. What next astonished them?

64. Describe the greeting on landing.

65. Tell what he did for the people.

Mark Chapter Six

By Ralph L. Starling

Jesus now returns to His own country,

Teaching in the Synagogue as was His custom.

His teaching and knowledge mad them all wonder,

“Is he not the son of the carpenter, Mary His mother?”

Jesus said, “a prophet is without honor among his own kin.

And in his own country, not likely to win.”

With this observation He was so right.

He did some more works but they were slight.

“Those who receive you abide with them.

Those who don’t, shake off the dust and leave them.”

They went out and preached that men should repent

And healed the sick wherever they went.

Herod, hearing these reports was very upset.

At his party he asked the entertainer her request.

He mother said, “John the Baptist’s head on a charger.”

Herod was most displeased, but honored his bargain.

The apostles reported the work they had done.

He said, “Rest, and join me in the desert alone.”

Many ran after them trying to catch up with them

And many overtook them and found them.

Jesus described them as “people without a shepherd.”

With this analogy He taught them His word.

The multitude was there without any food.

Jesus fed them with 2 fish and 5 loaves.

He told His disciples to leave on the ship.

As they rowed, a storm developed real quick.

Jesus saw them and walked out on the sear.

He joined them on the ship and the storm ceased.

When they made their way and came to land,

People were already there with sick on hand.

They believed they had only to touch His garment’ fold.

And as many as touched Him they were made whole.

The Pharisees were also there asking for a sign.

“Here they are after me again, wanting a sign!”

Sighing deeply, their request He denied.

So, he departed and went to the other side.