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Our Lord now left the neighbourhood of Capernaum, and came into his own country, the district of Nazareth, where he had been, not born indeed, but brought up, and where his kinsfolk after the flesh still lived. Nazareth would be about a day's journey from Capernaum. This was not the first public exercise of his ministry at Nazareth. Of that and its results St. Luke gives us the account (Luk_4:16). It would seem reasonable to suppose that, after the fame which he had now acquired, he should again visit the place where he had been brought up. His sisters were still living there. St. Mark here again uses the historical present ἔρχεται , "he cometh," for which there is better authority than for ἧλθεν . His disciples follow him. Only the chosen three had been with him in the house of Jairus. The presence of the whole body of the disciples would be valuable at Nazareth.
Mar_6:2
As usual, he made the sabbath the special time for his teaching. And many hearing him were astonished. They were astonished at the ability, the sublimity, the holiness of his teaching, as well as at the signs and wonders by which he confirmed it. "Many" hearing him; not all. Some listened with faith; but "the many" (there is some authority for οἱ πολλοὶ )were envious of him. Whence hath this man these things? The expression, "this man," is repeated, according to the best authorities, in the next clause, What is the wisdom that is given (not "unto him," but) unto this man? There is a contemptuous tone about the expression.
Mar_6:3
Is not this the carpenter? St. Matthew (Mat_13:55) says, "the carpenter's son." We infer from this that our Lord actually worked at the trade of a carpenter, and probably continued to do so until he entered upon his public ministry. We may also infer that Joseph was now no longer living, otherwise it would have been natural for his name to have been mentioned here. According to St. Chrysostom, our Lord made ploughs and yokes for oxen. Certain]y, he often drew his similitudes from these things. "No man putting his hand to the plough, and looking back, is fit for the kingdom of God" (Luk_9:62). "Take my yoke upon you, and learn of me "(Mat_11:29). Christ was the son of a carpenter. Yes; but he was also the Son of him who made the world at his will. Yea, he himself made the world. "All things were made by him," the Eternal Word. And he made them for us, that we might judge of the Maker by the greatness of his work. He chose to be the son of a carpenter. If he had chosen to be the sou of an emperor, then men might have ascribed his influence to the circumstances of his birth. But he chose a humble and obscure condition, for this, among other reasons, that it might be acknowledged that it was his divinity that transformed the world. Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? Some have thought that these were literally brethren of our Lord, sons of Joseph and Mary. Others have considered that they were his legal half-brothers, sons of Joseph by a former marriage. This view is held by many of the Greek Fathers, and has something to recommend it. But, on the whole, the most probable opinion is that they were cousins of our Lord—sons of a sister of the Virgin Mary, also called Mary, the wife of Cleophas, Clopas, or Alpheeus. There is evidence that there were four sons of Clopas and Mary, whose names were James, and Joses, and Simon (or Symeon), and Judas. Mary the wife of Clopas is mentioned by St. Matthew (Mat_27:56) as the mother of James the less and of Joses. Jude describes himself (Jud_1:5) as the brother of James; and Simon, or Symeon, is mentioned in Eusebius as the son of Clopas. It must be remembered also that the word ἀδελφός , like the Hebrew word which it expresses, means not only "a brother," but generally "a near kinsman." In the same way the "sisters" would be cousins of our Lord. According to a tradition recorded by Nicephorus (Jas_2:3), the names of these sisters or cousins were Esther and Tamar. And they were offended in him. They took it ill that one brought up amongst them as a carpenter should set himself up as a prophet and a teacher; just as there are those in every age who are apt to take it amiss if they see any one spring from a trade into the doctor's chair. But these Nazarencs knew not that Jesus was the Son of God, who of his great love for man vouchsafed to take a low estate, that he might redeem us, and teach us humility by his example. And thus this humility and love of Christ, which ought to have excited their admiration and respect, was a stumbling-block to them, because they could not receive it, or believe that God was willing thus to humble himself.
Mar_6:4
A prophet is not without honor, save in his own country, etc. One reason for this is that it is almost natural for persons to hold of less account than they ought, those with whom they have been brought up and have lived on familiar terms. Prophets are commonly least regarded, and often most envied, in their own country. However unworthy may be the feeling, the inhabitants of a district, or members of a community, do not like to see one of themselves put above them, more especially a junior over a senior, or a man of humble origin over a man well born. But it should be remembered that God abhors the envious, and will withhold the wonders of his grace from those who grudge his gifts to others. The men of Nazareth, when they saw Christ eating, and drinking, and sleeping, and working at his trade, like others, despised him when he claimed respect and reverence as a Prophet, and especially because his relations according to the flesh were of humble condition; and Joseph more particularly, whom they supposed to be his real father, for they could not imagine or believe that he was born of a virgin, and had God alone for his Father.
Mar_6:5, Mar_6:6
And he could there do no mighty work. This is a remarkable expression. He could do no mighty work there. The words imply want of power—that in some sense or other he was unable to do it. He did indeed perform some miracles. He laid his hands upon a few sick folk, and healed them; but he wrought none of his greater miracles there. Of course, even these less striking miracles ought to have sufficed. in a miracle there must be the suspension of some known law of nature; and one clear instance of such suspension ought to be as conclusive as a hundred. Then it must be remembered that it is not God's method in his dealings with his creatures to force conviction upon them when the ordinary means prove insufficient. For men's actions must be free if they are to be made the test of judgment, and they would not be free if God constrained men to obey his will. The men of Nazareth had sufficient evidence had they not chosen to be blinded, and a greater amount of evidence would only have increased their condemnation. So their unbelief thwarted his purposes of mercy, and he went in and out amongst them like one hampered and disabled, marvelling at their unbelief, or rather marveling because of their unbelief ( διὰ τὴν ἀπιστίαν αὐτῶν ). The condition of mind of these Nazarenes was what caused amazement to the Saviour. At length he turned away from Nazareth, never, so far as we know, to visit it again; for this was their second opportunity, and the second occasion which they deliberately rejected him. What, however, they refused he immediately offered to others. He was not discouraged. He went round about the villages teaching.
Mar_6:7
At Mar_3:7 we had the account of our Lord's selection of the twelve. Here we find the notice of their being first sent forth. Their names have already been recorded. He gave them authority—mark the imperfect ( ἐδίδου )—over unclean spirits. St. Matthew (Mat_10:1) adds, "and to heal all manner of sickness and all manner of disease." But St. Mark here fixes the attention upon the great central object of Christ's mission—to contend against evil in every form, and especially to grapple with Satan in his stronghold in the hearts of men.
Mar_6:8
They should take nothing for their journey, save a staff only. St. Matthew says (Mat_10:10), according to the best authorities ( μηδὲ ῥάβδον ), they were not to take a staff. St. Luke says the same as St. Matthew. The meaning is that they were not to make any special provision for their journey, but to go forth just as they were, depending upon God. Those who bad a staff might use it; those who had not one were not to trouble themselves to procure one. The scrip ( πήρα ) was the wallet for food. They were to take no money in their purse ( μὴ εἰς τὴν ζώνην χαλκόν ); literally, brass in their girdle. St. Mark, writing for Romans, uses this word for money. St. Luke, writing for Greeks, uses the term ( ἀργύριον ) "silver." St. Matthew (Mat_10:9) says, "provide neither gold, nor silver, nor brass."
Mar_6:9
But be shod with sandals. This is quite consistent with what St. Matthew says (Mat_10:9), that they were not to provide themselves with shoes ( μηδὲ ὑποδήματα ). According to St. Matthew, shoes are forbidden directly; according to St. Mark, they are forbidden by implication, where he says that they were to be shod with sandals. Shoes are here forbidden which cover the whole foot, not sandals which only protect the soles of the feet lest they should be injured by the rocky ground. The soil of Judaea was rocky and rough, and the climate hot. The sandals therefore protected the soles of the feet, and yet, being open above, kept the feet more cool, and therefore fit for the journey. It is worthy of our notice that, after our Lord's ascension, we find St. Peter using sandals when the angel, who delivered him out of prison, said to him (Act_12:8), "Gird thyself, and bind on thy sandals."
Mar_6:10
There abide, till ye depart thence. They were not to change their lodgings in any place. This direction was given to them, lest, if they did, they might appear to be fickle and restless; or lest they might hurt the feelings of those with whom they had first lodged. And they were not to stay too long anywhere, lest they should be burdensome to any.
Mar_6:11
Shake off the dust ( τὸν χοῦν ) literally, the soil—that is under your feet. St. Matthew and St. Luke use the word ( κονιορτὸν ) "dust." A very significant action. The dust was shaken off as an evidence of the toil and labour of the apostles in journeying to them. It witnessed that they had entered the city and had delivered message, and that their message had been refused. The very dust, therefore, of the place was a defilement to them. "It shall be more tolerable," etc. This clause is omitted by the best authorities; it was probably copied from St. Matthew.
Mar_6:12
They preached that men should repent. This was their great work, to which the miracles were subordinate.
Mar_6:13
And anointed with oil many that were sick, and healed them. It is hardly possible to separate this from the reference to the use of oil for the sick, in Jas_5:14. Unction was employed extensively in ancient times for medicinal purposes. It is recorded of Herod the Great by Josephus ('Antiq.,' 17:6, 5) that in one of his sicknesses he was "immersed in a bath full of oil," from which he is said to have derived much benefit. The apostles used it, no doubt not only on account of its supposed remedial virtues, but also as an outward and visible sign that the healing was effected by their instrumentality in the name of Christ, and perhaps also because the oil itself was significant of God's mercy, of spiritual comfort and joy'' the oil of gladness." Neither this passage nor that in St. James can properly be adduced to support the ceremony of "extreme unction;" for in both these cases the result was that the sick were restored to health. The so-called sacrament of" extreme unction "is administered immediately before death, when the sick person is in articulo morris.
Mar_6:14
This Herod is called by St. Matthew (Mat_14:1) "the tetrarch;" and so also by St. Luke (Luk_9:7); though it should be noticed that St. Matthew, in the same context, at Verse 9, calls him "king." The word "tetrarch" properly means the sovereign or ruler of the fourth part of a territory. He is known as Herod Anti-pus, son of Herod the Great, who had appointed him "tetrarch" of Galilee and Peraea. Herod Antipas had married the daughter of Arctas, King of Arabia, but deserted her for the sake of Herodias, his brother Philip's wife. John the Baptist is risen from the dead; that is, "is risen in the person of Jesus Christ." St. Luke. (Luk_9:7) says that at first Herod was "much perplexed ( διηπόρει )" "about him. At length, however, as he heard more and more of the fame of Christ's miracles, he came to the conclusion that our Lord was none other than John the Baptist risen again. Such is the opinion of St. Chrysostom, St. Augustine, and others. At that time the views of Pythagoras respecting the transmigration of souls were generally current, and probably influenced the troubled mind of Herod. He had put to death an innocent and holy man; and it is a high testimony to the worth of the Baptist that, under the reproaches of a guilty conscience, Herod should have come to the conclusion that he had risen from the dead, thus probably giving the lie to his own opinions as a Sadducee; and terrified lest the Baptist should now avenge his own murder. "What a great thing," exclaims St. Chrysostom," is virtue! for Herod fears him, even though dead." It should not be forgotten that this is the same Herod who set Jesus at nought and mocked him, when Pilate sent him to him, in the hope of relieving himself of the terrible responsibility of condemning one whom he knew to be innocent.
Mar_6:17
In prison. Josephus ('Antiq.,' 18.5, 2) informs us that this prison was the fort of Machaerus, on the confines of Galilee and Arabia, and that there John was beheaded. Herod's father had built a magnificent palace within that fort; and so he may have been keeping the anniversary of his birthday there,
Mar_6:18, Mar_6:19
For John said unto Herod. The Greek tense ( ἔλεγε ) implies more than the simple expression, "he said;" it implies a repeated warning. We learn from St. Matthew (Mat_14:5) that Herod would have killed John before, but he feared the people. Here St. Mark says that Herodias set herself against him, and desired to kill him; and she could not; for Herod feared John. There is no contradiction between the two evangelists. The case appears to have been this: that at first Herod desired to put John to death, because John had reproved him on account of Herodias. But by degrees John gained an influence over Herod by the force of his character, and by his holy life and teaching.
Mar_6:20
The words in the Authorized Version are, When he heard him, he did many things ( πολλὰ ἐποίει ), and heard him gladly. But according to the best authorities the reading should be ( πολλὰ ἠπόρει ), he was much perplexed. In St. Luke, as stated above, we have ( διηπόρει ), "he was much perplexed." Nor is there any inconsistency in the next clause in St. Mark, if we accept this reading. Herod was not utterly depraved. There was to him a charm, not only in the character, but in the discourses of John the Baptist. But he was an inconsistent man, and was continually the victim of a conflict between the good and the evil within him, in which evil, alas! triumphed. Herodias, on the other hand, had always wished to get rid of John, as the stern and uncompromising reprover of her adultery and incest; and so at length she persuaded Herod to give way. "For," says Bede, "she feared lest Herod should at length repent, and yield to the exhortations of John, and dissolve this unreal marriage, and restore Herodias to her lawful husband.''
Mar_6:22
The words should run thus: And when the daughter of Herodias herself came in καὶ εἰσελθούσης τῆς θυγατρὸς αὐτῆς τῆς Ἡρωδιάδος . The intention of the evangelist is to point out that it was Herodias's own daughter who danced, and not a mere professional dancing-girl. Josephus mentions that dancing-women were admitted to feasts by the Jews; and Xenophon testifies to the same custom amongst the Greeks.
Mar_6:24
And she went out, and said unto her mother, What shall I ask? ( τί αἰτήσομαι )—according to the best authorities ( τί αἰτήσωμαι ), What should I ask?
Mar_6:25
I will that thou forthwith give me in a charger ( ἐπὶ πίνακι ) the head of John the Baptist. John the Baptist seems to have had a presentiment of his speedy end when he said, "He must increase, but must decrease."
Mar_6:26
And the king was exceeding sorry. We cannot suppose that this was a pretended grief. The true reason is doubtless to be found in the relentless animosity of Herodias. Herod must have known well that he could not be bound by his oath in reference to a petition so unreasonable and so iniquitous. Nevertheless he thought that "the words of a king were law." St. Augustine says, "The girl dances; the mother rages. A rash oath is made amidst the excitement and the voluptuous indulgence of the feast; and the savage desires of Herodias are fulfilled." For the sake of his oaths ( διὰ τοὺς ὅρκους ); the plural shows that he repeated the rash promise once and again.
Mar_6:27
He sent forth an executioner ( σπεκουλάτωρα ); literally, a soldier of his guard; one of his body-guard, in constant attendance as messenger or executioner. It is a Roman word from speculari, to watch. St. Jerome relates that when the head of the Baptist was brought, Herodias barbarously thrust the tongue through with a bodkin, as Fulvia is said to have done over and over again, the tongue of Cicero; thus verifying what Cicero had once said while living, that "nothing is more revengeful than a woman." Because they could not bear to hear the truth, therefore they bored through with a bodkin the tongue that had spoken the truth.
Mar_6:29
The taking up of the corpse by the disciples would seem to intimate that it lay uncared for and unburied until the disciples showed their respect for it. Josephus says that after the beheading, the mutilated remains were east out of the prison and left neglected. God's judgments at length found out Herod. For not long after this he was defeated by Aretas in a great battle, and put to an ignominious flight. Herodias herself and Herod were banished by a decree of the Roman Senate to Lyons, where they both perished miserably; and Nicephorus relates that Salome, the daughter of Herodias, died by a remarkable visitation. She fell through some treacherous ice over which she was passing, and fell through it in such a manner that her head was caught while the rest of her body sank into the water, and thus it came to pass that in her efforts to save herself her head was nearly severed by the sharp edges of the broken ice.
Mar_6:30
The narrative, which had been interrupted by this parenthesis relating to John the Baptist, is now taken up again. The apostles. This is the only place where St. Mark calls them apostles. In the parallel passage, St. Luke (Luk_9:10) says that they told him all that they had done. St. Mark adds, with more detail, and whatsoever ( ὅσα ) they had taught. They gave him a full account of their mission.
Mar_6:31
Our Lord cared for his disciples. They required rest after the labour and excitement of their ministry; and it was impossible to find the needful refreshment and repose where they were so thronged by the multitude.
Mar_6:32
And they went away in the boat ( τῷ πλοίῳ ) to a desert place apart—the boat, no doubt, which our Lord had ordered to be always in attendance upon him. We learn from St. Luke (Luk_9:10) that this desert place was near to "a city called Bethsaida." It seems that there were two places called Bethsaida—one in Galilee proper, and the other to the north-east of the Sea of Galilee. It was to the neighborhood of this latter place that our Lord here directs the boat to take him. The other Bethsaida is mentioned lower down at Verse 45. The word Bethsaida means the "fish village."
Mar_6:33
This is very graphic. The Greek in the first part of this verse runs thus, according to the best authorities: Καὶ εἶδον αὐτοὸς ὑπάγοντας καὶ ἐπέγνωσαν αὐτὸν πολλοί : And they—i.e. the people—saw them going, and many knew them. They saw them departing, and observed what direction the boat took, and then hastened thither on foot, and outwent them; and so were ready to meet them again on the opposite shore when they landed. The distance by land from the place where they started would be about twenty miles.
Mar_6:34
Our Lord had gone to this desert place for retirement and rest; but finding the multitude waiting For him, his compassions were stirred, and he began to teach them many things. He was moved with compassion, because they were as sheep not having a shepherd. No animal is more helpless, more stupid, more in need of a shepherd, than the sheep. St. Chrysostom observes that the scribes were not so much pastors as wolves, because, by teaching errors both by word and by example, they perverted the minds of the simple.
Mar_6:35
And when the day was now far spent. The English, like the Greek, is here very idiomatic ( καὶ ἤδη ὥρας πολλῆς γενομένης ). The English is retained in the Revised Version as it came through the Authorized Version from Tyndale. The present participle γενομένης appears in the Sinaitic Manuscript and in the Cambridge Codex. His disciples came unto him, and said. The best reading is ( καὶ ἔλεγον ), and were saying. St. Matthew (Mat_14:16) says, "They need not depart; give ye them to eat." Thus our Lord prepared the way for his miracle, tie detained the multitude till the day was far spent, so that the disciples might be induced to pray him to dismiss them. This would open the way for him to direct the disciples to feed them. And thus the miracle would appear all the more evident in proportion as they found themselves in a strait, and utterly destitute of the needful supplies of food for such a multitude in the desert. St. John's account here is much more full. He tells us (Joh_6:5) that Jesus, addressing Philip, said, "Whence are we to buy bread, that these may eat?" And he adds, "This he said to prove him: for he himself knew what he would do." Our Lord, it would seem, asked Philip rather than the others, because Philip was simple-minded, sincere, and teachable, rather than clever, and so was accustomed to ask things which appeared plain to others. We have an instance of this simplicity of mind in the question which he asks (Joh_14:8), "Lord show us the Father, and it sufficeth us."
Mar_6:37
Two hundred pennyworth of bread. The penny, or "denarius," was the chief Roman silver coin, worth about eight-pence halfpenny. Upon the breaking up of the Roman empire, the states which arose upon its ruins imitated the coinage of the old imperial mints, and in general called their principal silver coin the "denarius." Thus the denarius found its way into this country through the Anglo-Saxons, and it was for a long period the only coin. Hence the introduction of the word into the Authorized Version. Two hundred pennyworth would be of the value of nearly seven pounds. But considering the constant fluctuation in the relation between money and the commodities purchased by money, it is in vain to require what number of loaves the same two hundred denarii would purchase at that time, although it was evidently the representation of a large supply of bread.
Mar_6:38
Five (loaves), and two fishes. St. John tells us (Joh_6:9) that the loaves were of barley, and that the fishes were small ( ὀψάρια ); St. Mark says δύο ἰχθύας . Barley bread was considered an inferior and homely kind of food, very inferior to bread made of wheat flour. The comparative value of the two kinds of bread is given in Rev_6:6. "A measure of wheat for a penny, and three measures of barley for a penny." The psalmist alludes to the greater excellence of wheat flour: "He would have fed them also with the finest wheat flour" (Psa_81:16).
Mar_6:39
All were to sit down by companies ( συμπόσια συμπόσια )—St. Luke (Luk_9:14) says that the companies were about fifty each ( ἀνὰ πεντήκοντα )—upon the green grass. St. John says (Joh_6:10) that "there was much grass in the place." This indicates the time of the year. The grass was growing, and it was green. It would not be green in that district after April. Thus St. Mark's account of the state of the grass at that time (an account evidently repeated from an eye-witness) coincides with the account of St. John, who says that "the Passover, a feast of the Jews, was at hand" (Joh_6:4).
Mar_6:40
And they sat down in ranks ( ἀνέπεσον πρασιαὶ πρασιαὶ ); literally, they reclined. The Greek word πρασια means "a garden plot" or "bed," literally, a bed of leeks. They were disposed symmetrically. Probably the English word "ranks" expresses the meaning as clearly as any could do. This arrangement was probably made, partly that the numbers might be better known, partly that all things might be done in an orderly manner, and that each might have his portion. St. Matthew's account (Mat_14:21) seems to imply that the "men" were separated from the "women and children."
Mar_6:41
All the synoptists give our Lord's acts in the same words. The taking of the food into the hands would seem to have been a formal act before the" blessing," or "giving of thanks," for it. Probably our Lord used the ordinary form of benediction. This is one amongst other instances showing the fitness and propriety of" grace before meat." In considering the miraculous action which followed the benediction, our reason is baffled. It eludes our grasp. It is best simply to behold in this multiplying of the food, both the bread and the fishes, an act of Divine omnipotence; not indeed now, as at the beginning, a creation out of nothing, for here there was the nucleus of the five loaves and the two fishes, but an act of creative development of the food in its best kind; for all the works of God are perfect, He gave ( ἐδίδου ) would be better rendered, he was giving. It was in his hands that the miracle was wrought, and the food continually multiplied.
Mar_6:42, Mar_6:43
They did all eat, and were filled ( ἐχορτάσθησαν ). It might be rendered, were fulfilled, according to the old meaning of "fulfill." It is probable that the women and children were a considerable number; for they would be, if possible, even more eager then the men to see the great Prophet. When all had eaten and were satisfied, they took up broken pieces, twelve basketfuls, and also of the fishes. St. John tells us that this was done by the express command of Christ (Joh_6:12); and the existence of these fragments, far more in quantity than the original supply, was a striking testimony to the reality of the miracle, and that there was enough and more than enough for all. It does not become us to pry too curiously into the method of our Lord's working; but the number of these baskets ( κοφίνους ), namely, twelve, seems to suggest that he first broke the loaves, and in breaking multiplied them, and distributed them into these baskets, one for each apostle, and that the food, as it was distributed by the disciples, was more and more multiplied, as needed, so that at length they brought back to Christ as many basketfuls of fragments as they had first received from him, and much more than the original supply. It is obvious here to remark that by this stupendous miracle our Lord showed himself to be the true Bread of life, by which the spiritual wants of all hungering souls may be supplied. "For," says St. Augustine," he was the Word of God, and all the acts of the Word are themselves words for us. They are not as pictures, merely, to look at and admire; but as letters which we must seek to read and understand."
Mar_6:45
The other side. It would seem, as has already been stated, that there were two Bethsaidas (or "places of fish"—fish-villages)—one to the north-east of the Sea of Galilee, not far from where the Jordan enters it, called Bethsaida Julias; and the other on the western side of the sea itself, near to Capernaum. Again and again our Lord crossed this sea to escape the crowds who followed him about, and now wished "to take him by force and make him a king." He desired for a time to be in retirement, in order that he might pray with the greater earnestness, and freedom from interruption. He also wished to make occasion for the miracle which was to follow, namely, the stilling of the tempest.
Mar_6:46, Mar_6:47
St. Mark is careful, like St. Matthew, to tell us that when the even was come he was alone on the land. Both the evangelists desire to call attention to the fact that, when night came on, the disciples were alone in their boat and Jesus alone on the land. It was nightfall; and St. John informs us that "the sea was rising by reason of a great wind that blew." Then it was that the Lord left his place of prayer on the mountain, and walked upon the sea, that he might succor his disciples now distressed by the storm. It would appear that our Lord had been obliged to use a little pressure to induce his disciples to leave him: "He constrained them ( ἠνάγκασε τοὺς μαθητὰς αὑτοῦ )
Mar_6:46
And when he had sent them away ( ἀποταξάμενος )—more literally, had taken leave of them, that is, the multitude—he departed into a mountain ( εἰς τὸ ὄρος ); literally, into the mountain; that is, the high table-land at the foot of which the multitude had been fed. Towards the north-east of the Sea of Galilee the land rises rapidly from the shore. To pray ( προσεύξασθαι ).This is a very full word, implying the outpouring of the heart to God. Our Lord did this that he might teach us in our prayers to shun the crowd, and to pray in silence and in secret, with collected mind. There is here, too, a special example for the clergy, namely, this: that when they have preached they should go apart and pray that God would make effectual that which they have delivered; that he would himself give the increase where they have planted and watered, and renew their spiritual strength, that they may return again to their labour refreshed by communion with him.
Mar_6:47
And when even was come. It was now advancing onwards into night; the wind was rising and blowing against them. Then it was that the Lord left his place of prayer on the mountain, that he might succor his disciples in their difficulties.
Mar_6:48-50
And he saw them toiling in rowing. The Greek is, according to the best readings καὶ ἰδὼν (not εἶδεν ) αὐτοὺς βασανιξομένους ἐν τῷ ἐλαύνειν . The word βασανιξομένους means more than "toiling;" it means literally, tormented. It is well rendered in the Revised Version by distressed. It was only by painful effort that they could make head against the driving storm blowing upon them from the west, that is, from the Mediterranean Sea. About the fourth watch of the night he cometh unto them, walking on the sea. The Jews formerly divided the night into three watches; but when Judaea became a Roman province they adopted the Roman division. The Romans changed the watches every three hours, lest through too long watches the guards might slumber at their posts. These periods were called "watches." If the night was short, they divided it into three watches; if long, into four. Therefore the fourth watch began at the tenth hour of the night, that is, at three o'clock in the morning, and continued to the twelfth, that is, to six o'clock. It would seem, therefore, that this storm lasted for nine hours. During that time the disciples had rowed about twenty-five or thirty furlongs, that is about three Roman miles—eight furlongs—making a mile. The Sea of Galilee is not more than six miles broad at its widest part. They were therefore now ( ἐν μέσῳ τῆς θαλάσσης ) "in the midst of the sea," as St. Mark expresses it; so that, after rowing for nine hours, they had hardly crossed more than half over the sea. The Sea of Galilee is, speaking roughly, about twelve miles from north to south and six from east to west. It may be asked why our Lord suffered them to be tempest-tossed so long; and the answer is:
1. It was a trial of their faith, so as to urge them to seek more earnestly the help of God.
2. It was a lesson to accustom them to endure bard-ness.
3. It made the stilling of so tedious and dangerous a storm all the more grateful and welcome to them at last.
The Fathers find a fine spiritual meaning in this. Jerome says, "The fourth watch is the last." So, too, St. Augustine, who adds that "he who has watched the ship of his Church will come at length at the fourth watch, at the end of the world, when the night of sin and evil is ended, to judge the quick and the dead." Theophylact says, "He allows his disciples to be tried by dangers, that they may be taught patience, and does not come to them till morning, that they may learn perseverance and faith." Hilary says, "The first watch was the age of the Law, the second of the prophets, the third of the gospel, the fourth of his glorious advent, when he will find her buffeted by the spirit of antichrist and by the storms of the world. And by his reception into the ship and the consequent calm is prefigured the eternal peace of the Church after his second coming" (see Wordsworth's 'New Testament:'St. Mat_14:1-36). He walked on the sea. This he did by his Divine power, which he possessed as God, and which, when he pleased, he could assume as man. Infidelity is at fault here. Paulus the rationalist, revived the ridiculous idea that Christ walking on the sea merely meant Christ walking on the shore, elevated above the sea; but the interpretation was rightly denounced by Lavater as "a laughable insult on logic, hermeneutics, good sense, and honesty." Was it because our Lord simply walked on the shore that the disciples "cried out and were troubled"? Was it merely for this that they were "sore amazed at themselves beyond measure and wondered"? Yet such are the shifts to which unbelief is reduced when it ventures to measure itself against the acts of Omnipotence. He would have passed by them. An expression something like that in St. Luke (Luk_24:28), "He made as though he would go further," although there the Greek in St. Luke is different ( προσεποιεῖτο πορρωτέρω πορεύεσθαι ). Here it is ἤθελε παρελθεῖν : literally, he wished to pass by them; so at least it appeared to the disciples. It has been suggested that our Lord did this that the disciples might more clearly see how the wind was stilled in his presence. They supposed that it was an apparition ( ἔδοξαν ὄτι φάντασμα εἶναι ); literally, a phantom. Why did they suppose this? Partly from the idea that spectres appear in the night and in the darkness to terrify men, and partly because in the darkness they could not so readily recognize that it was Jesus. Then the fact that our Lord" would bare passed by them," flitting past them as though he eared nothing for them and had nothing to do with them, but was going elsewhere; this must have increased their terror. But now came the moment for him to calm their fears. Straightway he talked with them soothingly. Be of good cheer: it is I; be not afraid. Now, Christ did this that he might teach his disciples to conquer fear and temptation, even when they are very great, and that so the deliverance and the consolation might impress them all the more powerfully and sweetly in proportion to their former terror. "'It is I'—I, your Lord and Master, whom you know so well, and of whose goodness and omnipotence you have already had so much experience; I, your Master, who do not come to mock you as a phantom, but to deliver you both from fear and from storm." It will be observed that St. Mark omits all mention of Peter's act of faith "in going down from the boat, and walking upon the waters to come to Jesus," as recorded by St. Matthew (Mat_14:28). Throughout this Gospel, as already noticed, St. Peter is kept in the background.
Mar_6:51, Mar_6:52
The amazement of the disciples was very great. Nor was the impression confined to them alone. St. Matthew (Mat_14:33) tells us that they who were in the boat came and worshipped him. They felt, at least for the 'moment, that they were brought into awful nearness to One whose "way is in the sea," and whose "path is in the great waters," and whose "footsteps are not known." They needed not, however, to have been so amazed, for they had just witnessed his power in the miracle of the loaves; but they understood not ( ἐπὶ τοῖς ἄρτοις ) concerning the loaves, but their heart was ( πεπωρωμένη ) hardened; literally, stupefied and blinded.
Mar_6:53
They came into the land of Gennesaret; literally ( ἐπὶ τὴν γῆν ἦλθον εἰς Γεννησαρέτ ), they came to the land unto Gennesaret. This was the plain on the western side of the sea sometimes called "the lake of Gennesaret." The name Gennesaret (says Cornelius a Lapide) means "a fertile garden." There was a city originally called "Chinnereth" or "Cinneroth," mentioned in Jos_19:25, which probably gave one of its names to this lake.
Mar_6:54-56
Straightaway the people knew him. Some, no doubt, had known him before, he was now the general object of interest and attraction wherever he went. They began to carry about on their beds ( ἐπὶ τοῖς κραββάτοις ) those that were sick, where they heard he was. The original is very expressive ( ὅπου ἤκουον ὅτι ἐκεῖ ἐστι where they heard, He is there. But the best authorities omit ἐκεῖ . Villages, or cities, or fields (Greek, ἀγρούς ); literally, country, where the pursuits of agriculture would be going on. They laid the sick in the streets (Greek, ἐν ταῖς ἀγοραῖς )—literally, market-places; the proper rendering—that they might touch if it were but the border of his garment. The border ( κράσπεδον ) means the" fringe" or "hem;" the garment was the outer robe worn over the tunic. And as many as touched him were made whole ( ὅσοι ἂν ἤψαντο αὐτοῦ ἐσώζοντο ); Μαρκ might mean either "him" or "it," that is, "the border of his garment." But the difference is of little importance; for it was faith in those who touched which brought the healing virtue to the sick, whether they touched the Saviour himself or only his clothes.
I. THE UNREASONABLENESS AND INEXCUSABLENESS OF UNBELIEF IN CHRIST. There were several facts, which took away all excuse from the conduct of the inhabitants of Nazareth.
1. He was well known to them. They had been acquainted with him for many years, and they had seen in him nothing but truth and integrity. His claims, therefore, should have been fairly and candidly considered.
2. He brought with him a great and acknowledged reputation. In the most populous parts of Galilee he had fulfilled a ministry which had excited the deepest interest. His miracles were undeniable and undenied, He was the object of general attention and of widespread faith.
3. He came to Nazareth and taught publicly, thus giving his townsmen an opportunity of judging for themselves of his wisdom and moral authority. They confessed with astonishment the extraordinary character of his teaching. Yet they did not believe. And how many among us, who have even greater opportunity of forming a just judgment concerning Jesus, are found judging falsely, and consequently rejecting the Lord of life and of salvation! They judge against the evidence, and their conclusion-in no way damaging to him—is condemnation to themselves.
II. THE GROUNDS OF UNBELIEF IN CHRIST. It was unreasonable, but not inexplicable or arbitrary.
1. The Nazarenes were prejudiced against Jesus, because of his origin and circumstances. The son of so lowly a mother, the brother of sisters in so obscure a position, how could Jesus be regarded by his worldly townsmen with reverence? A craftsman himself, and one of an humble family, he was little likely to be received at Nazareth as he had been received elsewhere, even in the metropolis itself.
2. The other ground of prejudice was educational deficiency on the part of Jesus. He was the Prophet of Nazareth, and had not been trained in the rabbinical schools of learning. Whence had he his qualifications? What had been the source of his knowledge, the inspiration of his wisdom, the secret of his power? It was all a mystery to them—something at variance with their beliefs, and in contradiction to their prejudices. Very similar are the objections which men still make to Christ. Had he come a king, a conqueror, a philosopher, a scholar, then men might have honored and welcomed him. But he came from God; and to the unspiritual there could be no more serious and fatal ground of offense than this,
III. THE REBUKE OF UNBELIEF. "A prophet is not without honor," etc. There was sadness in Christ's language and tones. Yet what a reproach was hereby conveyed to the unbelieving! They might be offended; there were those who would believe, who would evince gratitude and render honor. When we think how clearly our Lord must have foreseen the stupendous and eternal results of his ministry, we may appreciate the nobility and self-restraint of his attitude and language, and at the same time we may recognize the severity of his rebuke.
IV. THE CONSEQUENCES OF UNBELIEF.
1. The impression upon the Saviour's mind is briefly described: "He marvelled." An expression this, which gives us an insight into his humanity, and which reveals to us the depths of moral obliquity into which the cavillers had fallen.
2. The results to the people of the town were lamentable. The Prophet had come with power to bless, and prepared to heal and help. But he required the co-operation of faith; and, when this was withheld, "he could do no mighty work." A few sick folk were healed, but many forfeited a blessing within their reach.
3. Yet the rejection of Jesus by his fellow-townsmen was the occasion of benefit to others. Finding no congenial soil at Nazareth, Jesus proceeded elsewhere, to labour where labour might be more appreciated. "He went round about the villages teaching." The indifference or contempt of the unspiritual and self-sufficient may be the occasion of enlightenment and consolation to the lowly, the receptive, the needy.
APPLICATION.
1. The coming of Christ to a soul, to a community, is a moral probation, involving the most serious responsibility.
2. It is the most fatal guilt and folly, in considering the claims of Christ, to overlook the wisdom and the grace of his character and ministry, and to regard circumstances at which the superficial and the carnal may take offense.
Mar_6:7-13
I. THE PREPARATION FOR THE MISSION, Wisdom and simplicity are here alike apparent,
1. The twelve were grouped into pairs. This was for the sake of companionship, and to secure that none should be unfriended and unsupported; as well as, in all likelihood, to bring about that one should supply the other's lack.
2. They were sent as pilgrims. Two things only they were to take with them—their sandals and their staves, which were part of their natural equipment as travelers afoot.
3. Yet they were forbidden to provide for their journey. luxuries and superfluities they must not take with them, neither must they provide for their subsistence, but must act upon the expectation that the labourer would be deemed worthy of his hire. In all these respects the instructions given to the twelve were significant of the method in which our Lord desires his people to undertake their spiritual mission to mankind. The work is to be done in fellowship and with mutual sympathy and support; it is to be done in the spirit of those who are in the world but are not of the world, who are not entangled in its snares, and who mind heavenly things.
II. THE NATURE AND PURPOSE OF THE MISSION. like their Lord, the apostles were enjoined to have compassion upon the varied needs of their fellow-men, to address themselves to the supply of both spiritual and temporal wants.
1. They were to summon men to repentance, the indispensable and universal condition of pardon and life to sinful, guilty men. A change of mind and heart alone could prepare men for the blessings of the Messianic kingdom.
2. At the same time they were to confront the power of evil in its most malignant manifestations, and to cast out demons in the name of that stronger One who was binding the spiritual tyrant of mankind.
3. And they were to heal the sick, both as a symbolic act, and as a proof and exercise of true and practical benevolence. All this they did efficiently and successfully, in the authority of their Divine Lord. The nature of this commission is parallel with that given by our Saviour to his whole Church; for he has put his people in charge with the welfare of mankind, both socially and temporally, and also spiritually.
III. THE SPIRIT OF THE MISSION. The directions given by the Master as to the apostles' bearing with regard to those to whom they ministered were worthy of himself. There is a beautiful combination of meekness and dignity in these instructions, very like the Lord who gave them. Wherever received with cordiality, the apostles were directed to abide with their hosts, grateful for kindness and content with their entertainment. Wherever their message was rejected and they were disregarded, the twelve were commanded to "shake off the dust under their feet" for a testimony against the unbelieving and impenitent. The servants of the Lord Jesus cannot too carefully study these counsels, in considering in what spirit they shall fulfill the commission entrusted to them in human society. On the one hand, all selfish desires, all pride and restlessness, must be repressed; on the other hand, the high vocation must be esteemed, the office must be magnified, the authority of the Redeemer must be upheld, and the responsibility of rejecting the gospel must solemnly, and with appropriate dignity, Be cast upon the unbelieving and unspiritual.
PRACTICAL LESSONS.
1. All Christians may be reminded of their position in this world as the representatives and ministers of Christ.
2. All hearers of the gospel may be admonished as to the serious responsibility they incur when a message from heaven is brought before their minds.
Mar_6:14-29
I. THE APPREHENSIONS OF A GUILTY CONSCIENCE. There seems to have been but little in the ministry of Jesus to recall that of John. John did no miracle; the fame of Jesus was largely owing to the miracles by which his ministry was continuously signalized. The power to attract multitudes was the one point obviously in common. But any association was sufficient to revive within Herod's breast the memory of his weakness and his crime, and to reproach him with the destruction of a blameless and heroic, prophetic man. "Thus conscience doth make cowards of us all!"
II. THE RESENTMENT OF THE VICIOUS UNDER REBUKE. Antipas was guilty of a double incest and a double adultery; he married his niece, who was also his brother's wife, that brother being still alive; and drove his own spouse from him by contracting this sinful union. Herodias was probably influenced by ambition in accepting a position so disgraceful. Amidst the silence or the applause of the courtiers, one voice arose to condemn this shameless conduct. It was the voice of the upright and dauntless John, whose rebuke was, "It is not ]awful!" No wonder that the wretched woman set herself against the stern prophet; his presence, his life, must have been to her an incessant reproach. Fain would she have killed him, fearing this influence with the king, and trembling for her own precarious position. There is no hatred so virulent and awful as the hatred of sinners against faithful and righteous rebuke.
III. THE CONFLICT BETWEEN CONSCIENCE AnD PASSION. The unhappy Herod was torn by two conflicting forces. On the one hand, the malice of Herodias urged him to put the fearless John to death, and thus to silence his rebukes; on the other hand, he respected and feared the holy and dauntless prophet, and he was impelled to listen to his words, hearing him eagerly, yet with unsolved perplexity of mind. He kept his prisoner safely, even from the malice of his paramour, whom he would gladly have gratified had not his conscience barred the way.
IV. YOUTH AND BEAUTY THE INSTRUMENT OF VINDICTIVENESS. There is a strange contrast between the frivolous and fascinating performances of youth and loveliness, and the dark designs in the background. Herodias watched and delighted to see the passions of her sensual husband moved at sight of her daughter's charms, to hear the rash promise from those unrighteous lips. Base were the means, and baser still the end. When woman's charms are used not only to provoke lust, but to induce to cruelty, can there be a more awful instance of the misuse of the fair gifts of the Creator? Yet history tells of many a tale like this, though perhaps or none so utterly and so irredeemably mournful.
V. FALSE HONOUR AND WICKED PRIDE PREFERRED TO JUSTICE. Vengeance and malice in Herodias are fitly matched with weakness and unrighteousness i