Verse 2

And when the sabbath day was come,.... For it seems that it was on a weekday, or on one of the common days of the week, that he entered into the city, where he remained without making himself known, till the sabbath day came: and then he began to teach in the synagogue; that is, at Nazareth; where he expounded the law and the prophets, and preached the Gospel: and many hearing him were astonished. The Vulgate Latin adds, "at his doctrine"; and so it is read in Beza's most ancient copy: saying, from whence hath this man these things? This skill of explaining Scripture, this doctrine which he teaches, and these miracles he is said to work? This question they the rather put, because they had known him from the beginning: he had lived long among them, and they knew he had not learnt of men, and therefore wondered how he came by such things as these: and what wisdom is this which is given to him, that even such mighty works are wrought by his hands? which were but the other day employed in servile work, and mechanical operations.

Verse 3

Is not this the carpenter?.... Some copies read, "the carpenter's son", as in Mat 13:55 and so the Arabic and Ethiopic versions; but all the ancient copies, Vulgate Latin, Syriac, and Persic versions, read "the carpenter": such may Christ be reasonably thought to be, since his father was; and which business he might follow, partly through the meanness and poverty of his parents; and partly that he might set an example of industry and diligence; and chiefly to bear that part of the first Adam's curse, which was to eat his bread with the sweat of his brow: nor ought this to have been objected to him by the Jews, with whom it was usual for their greatest doctors and Rabbins to be of some trade or secular employment; so R. Jochanan was a shoemaker (z) R. Isaac was a blacksmith (a), R. Juda was a tailor (b), Abba Saul and R. Jochanan, were undertakers for funerals (c); R. Simeon was a seller of cotton (d), R. Nehemiah was a ditcher (e), R. Jose bar Chelphetha was a skinner (f); and others of them were of other trades, and some exceeding mean: the famous R. Hillell was a hewer of wood, and Carna, a judge in Israel, was a drawer of water (g); and so Maimonides says, "the great wise men of Israel were some of them hewers of wood and drawers of water (h).'' They say, "a man is obliged to learn his son an honest and easy trade (i):'' there are some businesses they except against (k), but this of a carpenter is not one; yea, they say, "if a man does not teach his son a trade, it is all one as if he taught him thievery (l).'' Nor did they think it at all inconsistent with learning; for they have a saying (m), that "beautiful is the learning of the law, along with a trade.'' The Jews ought not to have flouted Christ with this trade of a carpenter, since, according to them, it was necessary that a carpenter, in some cases, should be a regular priest; as in repairing of the temple, especially the holy of holies. So says Maimonides (n); "there was a trap door, or an open place in the floor of the chamber, open to the holy of holies, that workmen might enter thereby into the holy of holies, when there was a necessity of repairing any thing; and since we make mention of workmen, it may be observed here, when there is need of building in the midst of the temple, great care should be taken, , "that the workman, or carpenter, be a right priest".'' Yea, they expressly say, that the Messiah is one of the four carpenters in Zac 1:20. "And the Lord showed me four carpenters"; they ask (o), ""who are the four carpenters?" Says R. Chana bar Bizna, says R. Simeon the saint, Messiah the son of David, Messiah the son of Joseph, and Elijah, and a priest of righteousness.'' This is with some variation elsewhere expressed thus (p), ""and the Lord showed me four carpenters"; and these are they, Elijah, and the king Messiah, and Melchizedek and the anointed for war.'' And one of their commentators (q) on the same text says, "our Rabbins of blessed memory, explain this verse of the days of the Messiah;'' and then cites the above passage out of the Talmud; and another (r) refers unto it; See Gill on Mat 13:55. The inhabitants of Nazareth go on, in order to reproach Jesus, calling him the son of Mary; a poor woman of their town, and perhaps now a widow, since no mention is made of Joseph: the brother of James and Joses, and of Juda and Simon? who were all of them the sons of Alphaeus or Cleophas, who was himself brother, or his wife sister, to Joseph or Mary; so that Christ was the near kinsman of these his sons: and it was usual with the Jews to call such an one a brother, and even indeed a more distant relation. The Vulgate Latin, and Ethiopic versions, instead of Joses, read Joseph: and are not sisters here with us? And they were offended at him: either at the manner he came by his wisdom, with which he delivered such doctrine he did; and by his power, through which he wrought his mighty works, or miracles; they suspecting he came by them in an unlawful way, through familiarity with the devil, which they sometimes charged him with having: or at the meanness of his trade and employment; they could by no means think of him as the Messiah, who made so contemptible a figure, and was brought up in such a low way of life; and the rather, since one of their kings in common, was not be a mechanic, or at least of any mean occupation: of their canons runs thus (s); "they do not appoint to be a king, or an high priest, one that has been a butcher, or a barber, or a bath keeper, or a tanner; not because they were unfit, but because their business was mean, and the people would always despise them.'' Other trades are elsewhere (t) mentioned, from among whom a king, or an high priest, were never taken; as founders, combers, borers of handmills, druggists, weavers, notaries, fullers, a letter of blood, or a surgeon, &c. particularly such as related to women's business. Now, as it was not usual to choose any one to be a king that wrought at a trade, they could not bear that the king Messiah should be of one; and because Jesus was, they were offended at him, and rejected him as the Messiah. Or they were offended at the meanness of his extraction and descent, his father, and mother, and brethren, and sisters, being all persons in low circumstances of life; whereas they expected the Messiah would be born and brought up as a temporal prince, in great grandeur and splendour; See Gill on Mat 13:55, Mat 13:56, Mat 13:57. (z) Pirke Abot, c. 4. sect. 11. T. Bab. Yebamot, fol. 104. 2. Cetubot, fol. 34. 1. & 58. 2. Bava Kama, fol. 71. 1. (a) T. Bab. Avoda Zara, fol. 24. 1. Sanhedrin, fol. 96. 1. Bava Bathra, fol. 170. 1. (b) T. Bab. Bava Bathra, fol. 164. 2. (c) T. Bab. Nidda, fol. 24. 2. (d) T. Bab. Beracot, fol. 28. 2. Megilla, fol. 17. 1. & 18. 2. (e) Caphtor, fol. 75. 2. (f) Ganz Tzemach David, par. 1. fol. 30. 1. (g) Maimon. in Pirke Abot, c. 4. sect. 5. (h) Ib. Hilch. Talmud Tora, c. 1. sect. 9. (i) Misn. Kiddush. c. 4. sect. 14. T. Bab. Kiddush. fol. 82. 1. & Beracot, fol. 63. 1. (k) T. Kiddush. ib. (l) Ib. fol. 30. 2. (m) Pirke Abot, c. 2. sect. 9. (n) In Misn. Middot, c. 4. sect. 5. (o) T. Bab. Succa. (p) Shirhashirim Rabba, fol. 11. 4. (q) R. David Kimchi in Zech. i. 20. (r) R. Sol. Jarchi in ib. (s) Maimon. Hilch. Melachim, c. 1, sect. 6. (t) T. Bab. Kiddushin, fol. 82. 1.

Verse 4

But Jesus said unto them,.... The following proverb; a prophet is not without honour, but in his own country, and among his own kin, and in his own house; the same as in Mat 13:57; See Gill on Mat 13:57. Only the phrase, "among his own kin", is here added: very probably some of those that made these reflections, were some distant relations of Joseph, or Mary; for as Jesus was now in his own country and city, and in his own native place, so among his kindred and relations; who envied his gifts and attainments, and objected to him his rise from that branch of their family, which was the most mean and abject.

Verse 5

And he could there do no mighty work,.... Or miracle; not that Christ had no power in himself to work miracles, though their unbelief and contempt of him were very great; but it was not fit and proper that he should do any there, since such were their prejudices against him: it is an usual way of speaking with the Hebrews, when either it is not "fit" and proper that a thing should be done, or they "will" not do it, to say it cannot be done; see Gen 19:22; and even it is said of God himself, "So that the Lord could no longer bear, because of your evil doings", Jer 44:22. Not but that he could if he would, but he would not; nor was it fit and proper that he should; the same is the sense here: besides, in Mat 13:58 it is said, "he did not many mighty works there"; and so the Arabic version here, "and he did not many mighty works there"; he did not think it proper to do any of any great consequence, nor did he. Wherefore the Jew (u) has no reason to object this to the divinity of Christ, as if there was a want of power in him. Christ is omnipotent, and he has given proof of his almighty power, by the miracles which he has wrought; and though he wrought no mighty work "there", yet he wrought many elsewhere, which sufficiently attest the truth of his proper deity: the emphasis lies upon the word there; though he did not work any considerable miracle in that place, he did in others; which shows, that it was not a defect of power in him, that was the reason of it, but something else; and Matthew gives the reason of it, and says, it was "because of their unbelief": not that their unbelief was an over match for his power; he could have removed that, if he had thought fit, but he did not do it; he, who is the author and finisher of faith, could have took away their unbelief, as the man that brought his dumb child to Christ, concluded he could; and therefore said to him, "Lord, help my unbelief", Mar 9:24. Christ sometimes required of the persons he was about to heal, faith in him, that he could heal them; and so did his apostles, Mat 9:28. Not that faith contributed any thing to the cure, but it was the way and means in which Christ was pleased to communicate his healing virtue: besides, when persons applied to him for healing, and expressed their faith in him, it gave him an opportunity of working a miracle for that purpose; but now these people did not so much as ask such a favour of him, and so gave him no occasion of doing any mighty work; for which reason it may be said, he could not, no opportunity offering: and moreover, seeing they disbelieved him, and rejected him as the Messiah, they were unworthy of having any wrought among them; and it was but just and right, to do none: nay, it was rather an instance of kindness not to do any among them; since had he, and they had remained impenitent and unbelieving, as he knew they would, these would have been aggravations of their condemnation. Save that he laid his hands upon a sick folk, and healed them. There were some few sick people that had faith in him, and came to him, beseeching him to heal them; and accordingly he did lay his hands on them, and cured them, which was a way he sometimes used: and these cures he wrought, to show his power, what he could do, and what benefits they might have enjoyed by him, and to leave them inexcusable. (u) MS. Lusit. N. 83. apud Kidder, Demonstr. of the Messiah, par. 2. p. 59.

Verse 6

And he marvelled because of their unbelief,.... Which was the reason, as Matthew says, Mat 13:58, why he did not many mighty works there, because they continued their prejudices against him, and their unbelief in him, notwithstanding what he did do, which was matter of admiration to him; wherefore he took his leave of them, as an ungrateful and unworthy people; and it is never after observed, that he returned there any more. It was a surprise to Christ, as man, that his country men should not believe in him, but reject him as the Messiah, on account of the above things: since they knew his parentage and education, and mean employ among them, even almost to that time; and yet such were his ministry and miracles, and such were his wisdom and power he was possessed of, that they could not account for; they might at least have concluded, seeing it was clear to them he had not them from men, that he had a mission and commission from God, and was qualified by him for such service and work; though they might have carried their reasonings further, and it was marvellous they should not, and have believed him to be more than a man, to have been a divine person, and the true Messiah; the proofs of Christ's deity and Messiahship are so plain and incontestable, that it is amazing that there should be any, who have read them or heard of them, that should be deists, or continue unbelievers. Such unbelief must be owing to a wretched stupidity, and judicial blindness of mind. And he went round about the villages teaching: he took a circuit throughout all the little towns and villages round about Nazareth, instructing the ignorant country people, in the things concerning the kingdom of God.

Verse 7

And he called unto him the twelve,.... "His twelve disciples", as some copies read; whom he had before called by his grace, and had appointed and ordained them his apostles, but had not yet publicly sent forth; in order to which, he now called them to him, and gave them their commission, qualifications, and instructions: and began to send them forth by two and two: he first sent forth one couple, and then another; the reason of his sending them by pairs, was partly for the sake of company, and that they might be useful and assisting to one another; and partly to show their agreement in doctrine; and that they might be proper and sufficient witnesses of it, whereby it might be established; and the rather, being thus sent by pairs into different parts, their message would be the sooner dispatched, than if they had all went together: and gave them power over unclean spirits; that is, to cast them out; as it is expressed in Mat_. 10:1; see Gill on Mat 10:1; and which is here added in the Syriac and Persic versions. Many things are omitted by this evangelist, which are mentioned by Matthew: he does not give us the names of the twelve apostles; the reason of that indeed may be, because they are related by him in Mar 3:16, and he did not choose to repeat them here: nor does he take any notice of the places where the apostles were to go, and where not; nor of the persons to whom, or not; as not into the way of the Gentiles, nor into any of the cities of the Samaritans, but to the lost sheep of the house of Israel: nor does he say any thing of the subject matter of their ministry or what they had in charge to publish; as that the kingdom of heaven is at hand, or the Gospel dispensation: nor does he observe the several things they were to do in confirmation of their doctrine and mission; as healing the sick, cleansing lepers, raising the dead, and casting out devils: he only relates the directions given them with respect to their journey, in the following verses; the reason of all which seems to be, because he refers not to the same time as Matthew does, to their appointment and ordination; but to the time they were sent out, and proceeded on their journey.

Verse 8

And commanded them that they should take nothing for their journey,.... To accommodate them in it, except those things after directed to: save a staff only; a single one, for staves in the plural number are forbidden; see Gill on Mat 10:10; no scrip, no bread, no money in their purse. Travellers used to put their bread, or any other sort of food into their scrips, and their money in their girdles; but the disciples were not allowed to carry either, because provision was to be made for them wherever they came at free cost, it being what their labour was worthy of; See Gill on Mat 10:9, Mat 10:10.

Verse 9

But be shod with sandals,.... Which were different from shoes, and more fit to travel with, and therefore allowed when shoes were forbidden; See Gill on Mat 10:10, though some think there was no difference between shoes and sandals, and that Christ, in Mat 10:10, does not forbid the taking of shoes, but two pair of shoes; as not two coats, nor two staves, but one of a sort only. And not put on two coats; that is, at a time; an inner and an outward one, or one at one time, and another at another: they were forbid change of raiment; the reasons for it See Gill on Mat 10:10. From all which it appears, that as a minister of the Gospel ought not to be a worldly minded man, that minds earth and earthly things, and seeks to amass wealth and riches to himself, and preaches for filthy lucre's sake; nor to be a sensual and voluptuous man, serving his own belly, and not the Lord Jesus Christ, feeding himself, and not the flock; so neither should he be filled with worldly cares, overwhelmed in worldly business, and entangled with the affairs of this life: he ought to have his mind free from all solicitude and anxious concern, about a subsistence for himself and his, that so he may with greater and more close application attend to his ministry, to preparations for it, and the performance of it; and give up himself entirely to the word and prayer, and not have his mind distracted with other things: upon which account it is highly necessary, that the people to whom he ministers should take care, that a sufficient provision be made for him; that he may live without any anxious care and thought about such things, and his mind be more intent about the work he is called unto: and which is what our Lord chiefly designs by all this, who has ordained that they that preach the Gospel, should be comfortably provided for, and live of it; and which, as it makes for the peace of their minds that minister, it issues in the advantage of those who are ministered to.

Verse 10

And he said unto them,.... He continued giving orders and directions to them, saying, in what place soever you enter into an house, there abide till ye depart from that place: that is, in whatsoever city or town they should come to, the first house they went into, they should continue in, during their stay in that city or town, and not shift from house to house; See Gill on Mat 10:11.

Verse 11

And, whosoever shall not receive you, nor hear you,.... Who would neither take them into their houses, nor hear what they had to say to them: when ye depart thence; from the house or the city, or town, in which it is, shake off the dust under your feet, for a testimony against them; that they had been with them, and attempted to preach the Gospel to them, but they despised and rejected it; wherefore they departed from them as an unworthy people, against whom the dust of their feet would rise as a testimony, in the day of judgment; See Gill on Mat 10:14. Verily, I say unto you, it shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. This clause is omitted in some copies, and so it is in the Vulgate Latin version, and may perhaps be transcribed from Mat_. 10:15; see Gill on Mat 10:15; though it is in most copies, and is read in the Syriac, Arabic, Persic, and Ethiopic versions. It is certain that there will be a day of judgment; it is fixed, God has appointed it, though it is not known by men or angels: this will be universal; all must appear in it before God, the judge of all, Jews and Gentiles; such who have lived in the earlier ages of time, as well as those that will live nearer that day; such who have only had the dim light of nature to guide them, and also who have been favoured with the Gospel revelation: the inhabitants of Sodom and Gomorrha, though they have had the judgments of God upon them in this world, they will not escape the righteous judgment of God hereafter; things are not over with them, there is still a reckoning to be made, an account to pass with them; their full punishment is not yet executed, even though they have been suffering the vengeance of eternal fire; their bodies must be raised, and they must receive for the things which they have done in them, and which they have so dreadfully and unnaturally abused; and yet, as vile sinners as they have been, and as sore a punishment as they are worthy of, their punishment will be milder and more tolerable, than that of the inhabitants of such places, where the Gospel has been preached, and they have despised and rejected it. May the inhabitants of our land, especially of some parts of it, as of London, and others, consider this!

Verse 12

And they went out,.... From that part of the country where they then were, some one way, and some another, two by two, with these instructions, and according to these directions; in order to preach the word, and work miracles, in the several parts where they were sent: and preached that men should repent; both of the evil practices which they were guilty of, and of the bad principles they had imbibed, and change both their sentiments and their conduct: this, they exhorted them to, as John the Baptist, and Christ, had done before, who set out in their ministry the same way; and these, as they did also, preached the Gospel, and the things appertaining to the kingdom of God, and Gospel dispensation, and called upon men to believe them. For faith and repentance went together in Christ's ministry, Mar 1:15, and so they did in the ministry of John, the Baptist, Act 19:4, and in the ministry of the apostles, Act 20:21. When they preached that men should repent, it does not from hence follow, that they have a power to repent of themselves: for such is the condition of men by nature, that they neither see their need of repentance, and their hearts are so hard and obdurate, that they cannot work themselves up to it, or work it in them, and exercise it; this requires the powerful and efficacious grace of God to produce it, and it is a gift of his grace; and if he gives the means, and not the grace of repentance itself, it will never appear: but the apostles preaching that men should repent, shows that they were in such a state as to need it; and how necessary it was for them to have it, seeing without it they must all perish: and such a ministration is proper, to awaken the minds of men to a sense of the need of it, and to direct them to Christ the Saviour, who is exalted to give it, as well as the remission of sins.

Verse 13

And they cast out many devils,.... Which they had power given them to do; and this they did, in confirmation of their mission and doctrine, and for the benefit of miserable creatures, who were possessed by them; and to show their power over the devils, and as a prelude of what they were to be the instruments of, in casting Satan out of the souls of men, both Jews and Gentiles; and especially, in the ejection of him out of the Gentile world: and anointed with oil many that were sick, and healed them. This they were doubtless directed to by Christ, as an outward sign of healing; but not as a medicine; otherwise there would have been no miracle in the cure: though it is certain, the Jews used anointing with oil medicinally in many cases, as the means of healing; but they did not always succeed, as the apostles did: on the day of atonement (w), "it was not lawful to "anoint" part of the body, as the whole body; but if a man was sick, or had ulcers on his head, he might anoint according to his usual way, and no notice was taken of it.'' Again (x), "a man may not anoint with wine, or vinegar, but he may anoint with oil: he that has a pain in his head, or has ulcers upon him, , "he may anoint with oil", but he may not anoint with wine and vinegar: wine of the second tithe, which they mix, is forbidden to anoint with; oil of the second tithe, which they mix, is lawful to anoint with.'' And it is elsewhere said (y), that "R. Meir allowed of the mixing of oil and wine, , "to anoint the sick" on a sabbath; but when he was sick, and we sought to do so to him, he would not suffer us.'' But that oil was used by the apostles as a medicine for the healing of diseases, cannot well be thought; since oil, though it may be useful in some cases, it is not an universal medicine, which is proper to all; nor were the apostles instructed by Christ in the art of physic, but were possessed by him with extraordinary gifts, to cure the disorders of the body, for the confirmation of the Gospel, which they preached; and it is easy to observe, that healing the sick by anointing with oil, is joined with the extraordinary power of casting out devils; and it was the same power by which they performed the one, as the other; see Luk 9:1. Hence it appears, that this passage gives no countenance to the use of such a practice in our days; since these were apostles only, who used it, who were extraordinary persons, and whose office in the church was an extraordinary one, and is now ceased; and healing in this way, was by an extraordinary power bestowed upon them, which has ceased; and therefore the rite, or ceremony of anointing with oil, for such a purpose, should be of course discontinued; however, it cannot be supported by this instance, whatever countenance it may seem to have from Jam 5:14, for it must be owned, there is some difference in the passages: the persons that anointed here were apostles, there the elders of the church; the persons anointed there, were good people, the members of the church, but here any sort of persons, and chiefly, if not altogether unbelievers; the healing of them is ascribed to the prayer of faith in James, but here to the extraordinary power of the apostles, by anointing with oil; though it may be, the healing was equally miraculous in the one, as the other: but be this as it will, nothing can be concluded from hence, in favour of the sacrament of extreme unction, used by the Papists; who administer that to persons, just at the point of death, and that for the remission of their sins, and the saving of their souls; whereas oil was used by the apostles to sick persons, and for the recovery of their bodily health. But since these were extraordinary cures which they performed this way, why did they make use of oil at all, seeing the virtue of healing did not come from that, and they could as well have healed sicknesses without it, as with it? To which it may be replied, that they did not always make use of it; sometimes only words were expressed, sometimes only hands were laid on the sick, and sometimes the sick persons were healed by handkerchiefs and aprons taken from them; which show, that the "healing" virtue was not in the means, nor was it tied to any: moreover, this was only used as an outward sign of healing, and might have some spiritual significancy in it; it might show, that they were sent forth by Christ the anointed one, who is anointed with the oil of gladness above his fellows; it might be symbolical of the grace of the Spirit, which is often compared to oil, which they themselves were possessed of in a large measure, and which is communicated through the ministration of the Gospel; and it might be significative of the Gospel itself, which brings light and joy, health and comfort along with it, to the souls of men, which they were the happy messengers of. (w) T. Bab. Yoma, fol. 77. 2. Maimon. Hikh. Shebitat Ashur, c. 3. sect. 9. (x) T. Hieros. Maaser Sheni, fol. 53. 2. (y) Ib. Betacot, fol. 3. 1. & Sabbat, fol. 14. 3.

Verse 14

And king Herod heard of him,.... "Of Jesus", as the Syriac version supplies it; or "the miracles of Jesus", as the Persic version. This Herod here called a king, as he might be by his courtiers, and the common people, is the same with the Tetrarch in Mat 14:1, for he was only Tetrarch of Galilee. This was Herod Antipater, the son of Herod the Great; the fame of Jesus reached his ears, he being governor of those parts, which were mostly visited by Christ: for his name was spread abroad; by means of his ministry and miracles, and through those of his disciples, whom he had sent two by two into all parts of the country: and he said that John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him; for Herod had some time before put John to death; and hearing of these wonderful things that were done by Christ, his conscience smote him for the murder of John; and such a thought struck into his mind, that he was risen from the dead, and did these miracles: and the more he thought of it, the more strongly he was persuaded of it; and told it to his courtiers with a great deal of assurance, that it was certainly he; See Gill on Mat 14:2.

Verse 15

Others said that it is Elias,.... This was the opinion, either of many of the Jews, who expected that Elias the Tishbite would come in person, before the coming of the Messiah; and thought by the appearance and wonderful works of Jesus, that he was now come: or of Herod's courtiers, who said this to divert him from his notion of John the Baptist, which they might perceive was very distressing to him; though the former seems rather to be the sense: others said, that it is a prophet: or "the prophet", that was to come, whom Moses had spoken of, and the Jews expected; this was the opinion of others of them: or as one of the prophets. The word "or", is left out in some copies; and so it is in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions; and then the sense is, this new prophet lately raised up, is as one of the old prophets, Isaiah, Jeremiah, and others; or one of them had risen up.

Verse 16

But when Herod heard thereof,.... Either of Christ, or rather of the different opinions about him, he said, it is John, whom I have beheaded: the thought stuck close to him, and continued with him; he could not get rid of it, nor persuade himself to the contrary; nor could any of his servants get him off of it, but he affirmed it with the greatest assurance imaginable. These different sentiments of the people concerning Jesus, greatly perplexed the mind of Herod, as appears from Luk 9:7, for it was first given out by others, and not by Herod, that John the Baptist was risen from the dead; which he hearing of, gave him great uneasiness: he thoroughly considered the matter; he called to mind how he had used him, imprisoned him, and put him to death. At first he could not receive it, that since he was beheaded by him, he should be restored to life; but hearing of the miracles that were done by him, his conscience accused him, his fancy worked, and at length he firmly believed it, that he must be risen: and this sentiment, which he himself gave into at last, distressed him above all the rest, because of his concern in his death, fearing he was come to life to take vengeance on him: it might not sit very easy upon his mind, to bear that Elias had appeared the forerunner of the Messiah, the king of the Jews; who himself might be quickly expected, and who, he might fear, would seize upon, and take away that part of the kingdom which he was possessed of: and even to be told, that one of the prophets was risen from the dead, might be shocking to him; imagining that something of considerable moment was to be done, some revolution to be made; that the people would be stirred up by him, to attempt a change of government: but the first of these made the greatest impression on him, and what he could not get off, but fully gave into, as a thing unquestionable. He owns he beheaded John; he was conscious to himself of the sin, and confesses it; he does not lay it to the charge of Herodias and her daughter, though they requested it; the guilt of it lay upon his conscience, and he dreaded this appearance of John, as he fancied. And if he was a Sadducee before, as he has been thought to be, he now changed his mind, and believed a resurrection from the dead. So men may be convinced of sin, and entertain other and better notions of religion, and yet not be converted persons.

Verse 17

For Herod himself had sent forth,.... Some of his guard, a detachment of soldiers, and laid hold upon John; who seized upon him, and took him up: and bound him in prison; in the castle of Machaerus: for Herodias' sake, his brother Philip's wife, for he had married her; whilst his brother was living, and who had had children by her; See Gill on Mat 14:3.

Verse 18

For John had said unto Herod,.... He had been personally with him, and had plainly and freely told him of his sin, and faithfully reproved him for it; alleging what he had done was contrary to the law of God: it is not lawful, for thee to have thy brother's wife: See Gill on Mat 14:4.

Verse 19

Therefore Herodias had a quarrel against him,.... Was angry with him, conceived wrath, and laid up hatred against him, and was an adversary to him; which is the sense of the Oriental versions. She bore him an inward grudge, and lay in wait to take the first opportunity of dispatching him: and would have killed him, but she could not; being hindered by Herod, who as yet would not suffer it; partly through fear of the people, and partly through the respect he had for John.

Verse 20

For Herod feared John,.... Had him in great respect; he had a great veneration for him; which was the reason that Herodias could not as yet accomplish her design against him, and vent her rage upon him. Though some understand this not of his reverence, but of his dread of him: he knew as follows, that he was a man exemplary for justice and holiness, which gained him great esteem among the people; wherefore, though Herod, as well as Herodias, could very willingly have put him to death, yet, as Matthew says, "he feared the multitude", Mat 14:5, who, in general, had an high opinion of John as a prophet, and a holy good man: he feared therefore to take away his life, lest they should rise and rebel against him; nor would he suffer Herodias to do it, for the same reason. Knowing that he was a just man, and an holy; by what he had heard of him, by his own conversation with him, and the observation he had made upon his tenets and conduct. He was a "just", or "righteous" man, in a civil, legal, and evangelical sense: he did that which was just, between man and man; he did to others, as he would be done by himself; he was outwardly righteous before men, he lived soberly and righteously; nor was he chargeable with any notorious breach of the law; his conversation was strictly moral: and he was just or righteous before God, through the righteousness of Christ imputed to him; in whom he believed, and to whom he looked as the Lamb of God, that taketh away the sin of the world: but it was in the former sense, that he was known by Herod to be a just man; who only could pass such a judgment upon him, by his outward conduct and manner of life: and so as he had true principles of internal holiness wrought in him by the Spirit of God, with which he was filled from his mother's womb; he was externally holy in his walk and conversation, which was visible to others, and was taken notice of by this wicked prince: the former of these characters may regard his justice, uprightness, and integrity among men; the latter, his piety and devotion unto God: and the whole agrees with the account the Jewish historian (z) gives of him, that he was "an excellent good man, who stirred up the Jews to the study of virtue, and especially piety and justice.'' These were epithets, which used to be given to men, famous for religion and piety; so we read of Simeon, "the just" (a), and of R. Simeon, "the Holy One" (b): and observed him: or "kept him" in custody, in prison, as the Vulgate Latin, Syriac, and Ethiopic render it; and did not put him to death, but preserved him from the designs of Herodias against him. Or he observed and took notice of what he had heard him say in his ministry; he laid it up, and kept it in his mind, and memory; the remembrance of which kept him in awe, and he durst not, and could not for the present, give heed to the solicitations of Herodias, or suffer her to take away his life: and he also observed his exemplary life and conversation, which was so just and upright, that his conscience would not admit him to give him up to her will and pleasure. And when he heard him, he did many things, and heard him gladly: when he heard John explain the law and the prophets, open the writings of the Old Testament, preach the doctrine of repentance towards God, and faith in the Messiah to come; set forth the evil, danger, and punishment of sin, and exhorted to a holy life and conversation; taught the doctrine of baptism for the remission of sin by Christ, and spoke of the glories and happiness of a future state, and of the nature of the Gospel dispensation, just now ushering in; Herod, like one of the stony ground hearers, received the word with joy, was pleased with it, and in some things outwardly reformed: but the word did not take root in his heart, and therefore what external effects it produced, came to nothing; nor was he able to withstand the lusts and corruptions of his heart. The sense seems to be, that while he was hearing John, his natural affections were moved, and he had a kind of pleasure in the things he delivered; just as the Jews for a season rejoiced in his light, Joh 5:35, his natural conscience dictating to him, that the things which were spoken, were right, and just, and good; and they were delivered in such a solemn and striking manner, as commanded attention and awe; and were things of such a nature and importance, that from a principle of self-love, he could not but wish himself an interest in: and so far they had such an influence upon him, as to engage him to do many things in an external way, which had the appearance of good, at least of moral good: so that it is manifest from hence, that persons may have a natural affection for the ministry of the word, and seem delighted with it for a while; yea, may do a great many good actions, which seem to be such; and yet the word come in word only, and not in power: there may be all this, and yet true grace may not be wrought, and the word not be the engrafted word, which is able to save. In one of Beza's copies, and so in one of Stephens's, and in the Coptic version, instead of "he did many things", it is read, "he hesitated much": he was perplexed and distressed, he did not know what to do with himself; his conscience was uneasy, some things were pleasing to him, and others greatly afflicted him; his mind was distracted, he could not tell what to think, say, or do: however, it had such an effect upon him, that he had some respect for John; a veneration of him; at least, some fear and dread of him, which kept him from taking away his life, or suffering any others to do it. (z) Joseph. Antiqu. l. 18. c. 7. (a) Pirke Abot, c. 1. sect. 9. (b) T. Bab. Succah, fol. 52. 2.

Verse 21

And when a convenient day was come,.... For Herodias; who had long sought and watched for an opportunity of avenging herself on John, and such a time Herod's birthday proved; though some think, that this phrase is the same with , "a good day"; often used by the Jews for a festival, any one of their feast days; there is a tract in their Misna which bears this name; and that such a day was this. But not one of the festivals of the Jews was this, as either their passover, or pentecost, or feast of tabernacles, which Herod had no regard to; but his own birthday, which he kept as a festival, in eating, and drinking, and dancing; and so was a very opportune and seasonable time for Herodias to take the advantage of Herod when in a good humour, amidst his company, and in his cups, to solicit that, which she had often done without success: and so it was now, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee: this birthday, was either the day of his natural, or civil birth; the day when he was born into the world, or of his accession to the throne; See Gill on Mat 14:6, when he made a grand entertainment in the evening for his nobles, and the officers of the army, the captains of thousands, and the principal men, those of the first rank and quality in Galilee, of which he was Tetrarch.

Verse 22

And when the daughter of the said Herodias came in,.... To the hall, where Herod and his guests were, after supper was over; or rather, whilst at it: she is called the daughter of Herodias, and not of Herod; she having had her not by him, but by his brother Philip: her name is thought to be Salome; See Gill on Mat 14:6, and danced and pleased Herod, and them that were with him; at supper, his lords, captains, and principal men in his dominions; See Gill on Mat 14:6. The king said unto the damsel, ask of me whatsoever thou wilt, and I will give it thee; which shows how exceedingly pleased he was; and the more, in that she gave such general pleasure to his whole company.

Verse 23

And he sware unto her,.... He added an oath to what he had before said, the more to confirm it, and to encourage her in her request, and which he repeated in stronger language: whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom; See Gill on Mat 14:7.

Verse 24

And she went forth and said unto her mother,.... The king having made such a promise to her, and annexed his oath to it, she thought proper before she asked any thing of him, to withdraw from the hall and company, and consider with herself, and consult with her mother, who was not at the entertainment; it being not usual in those eastern countries, for women to sit at table, at any grand festival: to whom she reported the offer the king had made, and desired she would be pleased to direct her, what request to make saying, what shall I ask? To which her mother made answer, without taking any further time to think of it, being prepared for it, and determined in her mind, whenever she had an opportunity of asking a favour of the king, what it should be: and she said, the head of John the Baptist. So sweet is revenge, that to have her will on that great and good man, was more to her, than to have half the king's dominions.

Verse 25

And she came in straightway with haste unto the, king,.... Having had her mother's advice, and being hastened by her, she immediately returned to the hall, where the king and his guests were, with much Concern, eagerness, and diligence: and asked, saying, I will that thou give me by and by in a charger, the head of John the Baptist: her petition proceeding upon a promise with an oath, is presented by way of demand; insisting upon it, that in a very little time, "this hour", as the Syriac version renders it, within an hour's time, or less; and "here", as Matthew has it, Mat 14:8, in that very place, and whilst the company was there; that orders should be given to cut off the head of John the Baptist, and that that should be brought, in a large dish, unto her; and this was what she had to ask, and insisted upon the immediate and punctual performance of it; See Gill on Mat 14:8.

Verse 26

And the king was exceeding sorry,.... See Gill on Mat 14:9. yet for his oath's sake, and for their sakes which sat with him; as Matthew adds, "at meat", Mat 14:9; for it seems as if supper was not over, when all this was transacting. He would not reject her; deny her her request, or send her away without granting it which could not be without grieving her, and treating her with contempt, and defrauding her of the promise; all which ideas are expressed by some versions.

Verse 27

And immediately the king sent an executioner,.... See Gill on Mat 14:10. and commanded his head to be brought; ordered him to cut off his head in prison, and bring it away forthwith in a charger to him: and he went and beheaded him in the prison; according to his orders.

Verse 28

And brought his head in a charger,.... In a large dish, to Herod, who gave it to the damsel; the daughter of Herodias, as she had requested: and the damsel gave it to her mother; who had instigated her to it; See Gill on Mat 14:11.

Verse 29

And when his disciples heard of it,.... That is, when the disciples of John heard of this barbarous execution of their master, they came; to the prison in the castle of Machaerus, and took up his corpse; the trunk of his body; for his head was carried away, to glut the revenge of Herodias; and laid it in a tomb; See Gill on Mat 14:12.

Verse 30

And the apostles gathered themselves together,.... The twelve apostles of Christ, whom he had sent out, two by two, into different parts, having gone through them, and finished the embassy, they were sent about, met together in one place, and came in a body together, unto Jesus; their Lord and master, who had sent them, and to whom they were accountable, as all the ministers of the Gospel are: and told him all things, both what they had done, and what they had taught; they gave him an exact and full account of what miracles were wrought by them, what diseases they had cured, and what a number of devils they had cast out; and also what doctrines they had preached, and what success in all they had had: so every Gospel minister must give an account of his ministrations to Christ.

Verse 31

And he said unto them,.... After he had heard their account, was satisfied with it, and approved of what they had said and done: come ye yourselves apart into a desert place, and rest a while: where they might be free from noise and hurry, and take some rest and refreshment, after their wearisome journey, hard labours, and great fatigue in preaching and working miracles; which shows the great compassion, tenderness, and care of Christ, for his disciples: for there were many coming and going, and they had no leisure so much as to eat; the people were continually going to and fro; as soon as one company was gone, who came with their sick and diseased to be healed, or upon one account or another, another came: so that there was no opportunity of private meditation and prayer, nor of spiritual converse together: nor even so much as to eat a meal's meat for the refreshment of nature.

Verse 32

And they departed into a desert place,.... Which belonged to the city of Bethsaida, Luk 9:10, by ship, privately; over some part of the sea of Tiberias, this place lying on a more remote side of it.

Verse 33

And the people saw them departing,.... The multitude that came to and fro, saw Christ and his disciples taking ship, and launching off; for though they were as private as could be, and intended to have gone in a very private manner, yet the people observed them: and many knew him: Jesus; some copies read, "them"; and so do the Syriac and Ethiopic versions; they knew both Christ and his disciples, though they were in the ship, and at some distance: and ran afoot thither out of all cities, and out went them, and came together unto him; they went on foot, as they might from Capernaum, Nazareth, and the parts adjacent, over the bridge at Chammath of Gadara, to this place, that belonged to Bethsaida; whither they perceived they steered, and made such haste, that they got thither before them; and the people that flocked from several cities met together, and came to Jesus, to hear his doctrine, and see his miracles,

Verse 34

And Jesus, when he came out,.... Of the ship, and was got ashore, saw much people; who came partly from the places where he came from, and partly from the cities and towns adjacent: and was moved with compassion towards them; See Gill on Mat 14:14, the reason follows, because they were as sheep, not having a shepherd. Christ observed, that they were hungering and thirsting after the word of righteousness, and had no faithful, spiritual pastors to feed them with knowledge and understanding; for the Scribes and Pharisees were blind guides, and shepherds that could not understand; so that the people were ready to perish for lack of knowledge, not having any spiritual comfort and refreshment under their ministry: hence they followed Christ, wherever he went, with great zeal and fervency, earnestly desiring the bread of life: this moved his compassion, so that though his view in coming to this place was retirement, and that his disciples might have some rest and refreshment, and might solace themselves in private conversation with him, and each other; yet postponing private advantage to public good, instead of reproving them for giving him this fresh trouble, kindly and tenderly received them: and he began to teach them many things; relating to the kingdom of God, the Gospel dispensation, the doctrines and ordinances of it; things relating to their spiritual and eternal welfare, the comfort, and salvation of their immortal souls: and he dwelt long upon these subjects, because he found they were very ignorant, and needed instruction, and were very desirous of it; as well as healed all such of bodily diseases that stood in need thereof; of which Matthew only takes notice, Mat 14:14; as Mark only of doctrine; but Luke mentions both doctrine and miracles of healing, Luk 9:11.

Verse 35

And when the day was now far spent,.... Or "much time was gone", in teaching the people, and healing the sick: his disciples came unto him; nearer to him, as he was preaching, or healing the sick; and said, this is a desert place, and now the time is far passed; See Gill on Mat 14:15.

Verse 36

Send them away,.... Leave off preaching, dismiss the assembly; see Mat 14:15; that they may go into the country round about; or "into the fields"; that is, to the odd houses; which were here and there in the fields; See Gill on Mar 5:14; and into the villages; the little country towns that were near at hand: and buy themselves bread, for they have nothing to eat; they brought no provisions with them, and there were none to be had in that desert place; and it was high time they had some refreshment; for the usual time of dining was past, the first evening was come, the day was on the decline, and was far spent.

Verse 37

He answered and said unto them, give ye them to eat,.... This he said to try their faith, and make way for the following miracle: and they say unto him, shall we go and buy two hundred pennyworth of bread, and give them to eat? This might be just the sum of money they now had in the bag, as Grotius, and others conjecture; and the sense be, shall we lay out the two hundred pence, which is all we have in hand, to buy bread for this multitude? is it proper we should? is it thy will that so it should be? and if we should do so, as Philip suggests, Joh 6:7, it would not be enough to give every one a little: wherefore they say this, as amazed that he should propose such a thing unto them: or the reason of mentioning such a sum, as Dr. Lightfoot observes, might be, because that this was a noted and celebrated sum among the Jews, and frequently mentioned by them. A virgin's dowry, upon marriage, was "two hundred pence" (c); and so was a widow's; and one that was divorced (d), if she insisted on it, and could make good her claim: this was the fine of an adult man, that lay with one under age; and of a male under age, that lay with a female adult (e); and of one man that gave another a slap of the face (f). This sum answered to six pounds and five shillings of our money. (c) Misn. Cetubot, c. 1. sect. 2. & 4. 7. & 5. 1. (d) Ib. c. 2. sect. 1. & 11. 4. (e) Ib. c. 1. sect. 3. (f) Misn. Bava Kama, c. 6. sect. 8.

Verse 38

And he saith unto them, how many loaves have ye?.... This he said, not as ignorant, but as willing to try their faith yet more, and that the after miracle might be more manifest and illustrious: go and see; meaning, either that they should examine their own store, if they had any; or rather go and see what was to be had upon the spot, among the company, for money; and when they knew, they say five loaves and two fishes: when they had made inquiry what provisions there were, and the most that could be got at any rate, they tell him, Andrew, Simon Peter's brother, particularly, that there was a boy among the multitude that had five barley loaves, and two small fishes; and, at the same time, suggests, that they were nothing for so great a company.

Verse 39

And he commanded them to make all sit down,.... Christ ordered his disciples, without any more ado, to cause the whole multitude, men, women, and children, to sit, or lie down, as they used to do at table when about to take a meal: and as they had no table before them, nor beds, or couches to sit, or lie down upon, he directed them to place them by companies upon the green grass; that there might be some order among them, as at a meal; and that their number might be the more easily known; and that all of them might more plainly see the miracle that was to be wrought: and the provision be more orderly distributed to them.

Verse 40

And they sat down in ranks,.... Or "beds": in such form as little beds are placed in a garden, or as rows of vines in a vineyard, in which form the scholars of the wise men sat in their schools: it is said (g), "R. Eliezer ben Azariah expounded before the wise men in the vineyard (i.e. the university) of Jabneh: though was there a vineyard there? but these are the disciples of the wise men, who are made, or placed, , "rows, rows", or "in ranks", as a vineyard.'' By hundreds, and by fifties; that is, an hundred in "each" bed, or row, and fifty in "each" bed, or row, as the word signifies: each distinct bed, or row, had either a hundred, or fifty in it. (g) T. Hieros. Beraeot, fol. 7. 4. Vid. Gloss. in T. Bab. Yebamot, fol. 42. 2.

Verse 41

And when he had taken the five loaves and two fishes,.... Out of the hands of those that brought them into his own: he looked up to heaven, and blessed, and brake the loaves: See Gill on Mat 14:19, and gave them to his disciples to set before them; the multitude, in order to eat of them: and the two fishes divided he among them all; that every one might have a part. The Syriac and Persic versions read, they divided; that is, the apostles.

Verse 42

And they did all eat, and were filled. See Gill on Mat 14:20. . Mark 6:43 mar 6:43 mar 6:43 mar 6:43And they took up twelve baskets full of the fragments,.... Of the broken pieces of bread, after all had eaten, and were satisfied: and of the fishes; what remained of them:, for though there was but one loaf for a thousand persons and more, and two small fishes to be divided among five thousand and more: yet, through the wonderful power of Christ increasing both, as they were distributing and eating, there was enough of both for them all, and such a quantity of each left as filled twelve baskets.

Verse 43

And they that did eat of the loaves,.... And also of the fishes; for they all ate of both; were about five thousand men; the word "about", is omitted in the Vulgate Latin, Syriac, Arabic, Persic and Ethiopic versions, reading five thousand men certain. The Evangelist Matthew adds, "beside children and women", Mat 14:21.

Verse 44

And straightway he constrained his disciples,.... The reasons of this is See Gill on Mat 14:22, to get into the ship; in which they came to this place, and which was waiting for them: and to go to the other side before unto Bethsaida; or rather "to go to the other side over against Bethsaida"; for they were now in a desert belonging to that city, wherefore they were ordered to go, and did go to the other side of the sea of Tiberias, or Galilee, even to Capernaum, as appears from Joh 6:17; while he sent away the people; See Gill on Mat 14:22.

Verse 45

And when he had sent them away,.... Either his disciples, or rather the multitude: he departed into a mountain to pray: after his disciples were gone, and he had dismissed the people, he went from the desert where he had been, up into a mountain; being a retired place, to spend some time in private prayer to God; See Gill on Mat 14:23.

Verse 46

And when even was come,.... The second evening, and it was properly night: the ship was in the midst of the sea; of Galilee, about twenty five or thirty furlongs from the shore; see Joh 6:19; and he alone on the land; upon the mountain. This is observed, partly to show what distress the disciples were in, in the midst of the sea, having a hard gale of wind, and their master not with them; and partly to show that there was no way, humanly speaking, of Christ's getting to the ship, in order to go over; and is an illustration of the following miracle, of walking so many furlongs, as he must, upon the water, in a stormy, blustering night, to get to it.

Verse 47

And he saw them toiling in rowing,.... He saw them either with his bodily eyes from the mountain on which he was; or he perceived in his Spirit, he knew, by virtue of his omniscience as God, what distress his disciples were in; being tossed about with the waves of the sea, and were labouring with all their might and main against the wind: and were vexed and tortured, as the word signifies; they were in the utmost pain and uneasiness of mind, as well as fatigue of body, assisting the men in rowing; for the ship they were in was no other than a vessel managed by oars; and hard work it was to keep it from being overset: for the wind was contrary unto them; it blew from the other side they were making to, full in their face, hard against them; so that it was with great toil and difficulty, that they got any thing forward: and about the fourth watch of the night; or three o'clock in the morning: so that it is very likely, that as the evening when they took to the vessel was sun setting, or about six o'clock, they had been nine hours at sea, and had got but twenty five or thirty furlongs from shore; See Gill on Mat 14:25; he cometh unto them walking upon the sea: being in this distress, Christ came down from the mountain to the sea side; and then, by his divine power, as the mighty God, that treadeth on the waves of the sea, he walked upon the surface of the waters of it; "as on dry land", as the Persic version adds: and would have passed by them; that is, he made as though he would; see Luk 24:28. By the course he steered, by the swiftness of his motion, and his seeming negligence of them, it looked as though he intended to have gone by them, and said nothing to them, though this was far from his real design.

Verse 48

But when they saw him walking on the sea,.... See Gill on Mat 14:26; they supposed it had been a spirit; a phantom, a spectre, an apparition, a nocturnal demon: and cried out; as men affrighted at the sight, and fearing they should be hurt by it, or that it portended some evil to them; See Gill on Mat 14:26.

Verse 49

For they all saw him, and were troubled,.... Had it been only seen by one, it might have been thought a fancy, and the effect of mere imagination; but as every one saw it, it was out of all doubt that so it was, and which gave them the greater concern: and immediately he talked with them; as soon as they saw him, "that very moment", as the Syriac renders it; that so by hearing his voice their fears might be allayed: and saith unto them, be of good cheer, it is I, be not afraid; See Gill on Mat 14:27.

Verse 50

And he went up unto them in the ship,.... That is, after Peter had desired he might be bid to come to him upon the water, and having got leave, made an essay; but the wind being boisterous, and beginning to sink, he cried out for help; when Christ stretched out his hand, and saved him; and then he, together with Peter, went up into the ship to the rest of the disciples, as is related by Matthew, Mat 14:28, though omitted by this evangelist: and the wind ceased; from blowing; it was laid at once, as soon as ever Christ entered the ship: and they were sore amazed in themselves beyond measure, and wondered. The Ethiopic version adds, "at him"; they were astonished, when they found it was Christ, and not a spirit; and they were more amazed at his walking upon the sea; and they marvelled still more abundantly, when they observed that the wind ceased upon his coming into the ship; their amazement was beyond expression, and therefore many words are made use of to signify it by.

Verse 51

For they considered not the miracle of the loaves,.... Which they had seen but the day before; they did not attend to it, nor learn from it, as they might, the wonderful glory of Christ, and the greatness of his power; which was as much an act of omnipotence, as either his walking upon the water, or causing the wind to cease, or more so. For their heart was hardened; or "blinded"; not by sin, or against Christ, much less in a judicial way: but there was a great deal of dulness and stupidity, and want of attention in them. The glory of Christ, which he manifested, and showed forth in his miracles, was not so clearly and fully discerned, attended to, and acknowledged by them, at it might reasonably be thought it would; for notwithstanding these miracles, which they daily saw, they stood in need of divine illuminations, that the darkness of their minds being removed, they might behold the glory of Christ, as the glory of the only begotten of the Father.

Verse 52

And when they had passed over,.... The lake of Gennesaret, or sea of "Galilee", they came into the land of Gennesaret; See Gill on Mat 14:34; to Capernaum, as appears from Joh 6:17 for Capernaum was in the land of Gennesaret; to which agrees what Josephus says, that the land of Gennesaret was watered with a very excellent spring, which the inhabitants of that place called Capernaum (h): and drew to the shore: this is omitted in the Syriac and Persic versions: and the Arabic reads, "and they cast anchors". (h) De Bello Jud. l. 3. c. 35.

Verse 53

And when they were come out of the ship,.... Christ and his disciples, and were ashore, straightway they knew him; that is, the men of that place, as in Mat_. 14:35; see Gill on Mat 14:35; and so the Syriac, Arabic, and Persic versions read here, "the inhabitants of that country", the country of Gennesaret; they knew him, having seen and heard him before.

Verse 54

And ran through that whole region round about,.... That is, the inhabitants of that part of the country where Christ landed, ran many of them themselves, and others sent messengers into all parts of it, on every side: and began to carry about in beds those that were sick; or lame, or so disordered that they could not walk, or bear any other way of being carried: these they brought to him, where they heard he was: in whatsoever part of the country they could learn he was in; for he went about from place to place doing good.

Verse 55

And whithersoever he entered, into villages, or cities, or country,.... Whether in smaller towns, or larger cities, or the fields, where were houses, here and there one: they laid the sick in the streets; or "markets", in any public places: and besought him that they but might touch the border of his garment; if they might not be admitted to touch his person, or he did not choose to lay his hands on them: and as many as touched him; or "it", the border of his garment, as they desired: were made whole; of whatsoever sickness, or disease, they were afflicted with; See Gill on Mat 14:36. Next: Mark Chapter 7

Verse 1

Here, I. Christ makes a visit to his own country, the place not of his birth, but of his education; that was Nazareth; where his relations were. He had been in danger of his life among them (Luk 4:29), and yet he came among them again; so strangely doth he wait to be gracious, and seek the salvation of his enemies. Whither he went, though it was into danger, his disciples followed him (Mar 6:1); for they had left all, to follow him whithersoever he went. II. There he preached in their synagogue, on the sabbath day, Mar 6:2. It seems, there was not such flocking to him there as in other places, so that he had no opportunity of preaching till they came together on the sabbath day; and then he expounded a portion of scripture with great clearness. In religious assemblies, on sabbath days, the word of God is to be preached according to Christ's example. We give glory to God by receiving instruction from him. III. They could not but own that which was very honourable concerning him. 1. That he spoke with great wisdom, and that this wisdom was given to him, for they knew he had no learned education. 2. That he did mighty works, did them with his own hands, for the confirming of the doctrine he taught. They acknowledged the two great proofs of the divine original of his gospel - the divine wisdom that appeared in the contrivance of it, and the divine power that was exerted for the ratifying and recommending of it; and yet, though they could not deny the premises, they would not admit the conclusion. IV. They studied to disparage him, and to raise prejudices in the minds of people against him, notwithstanding. All this wisdom, and all these mighty works, shall be of no account, because he had a home-education, had never travelled, nor been at any university, or bred up at the feet of any of their doctors (Mar 6:3); Is not this the Carpenter? In Matthew, they upbraid him with being the carpenter's son, his supposed father Joseph being of that trade. But, it seems, they could say further, Is not this the Carpenter? our Lord Jesus, it is probable, employing himself in that business with his father, before he entered upon his public ministry, at least, sometimes in journey-work. 1. He would thus humble himself, and make himself of no reputation, as one that had taken upon him the form of a servant, and came to minister. Thus low did our Redeemer stoop, when he came to redeem us out of our low estate. 2. He would thus teach us to abhor idleness, and to find ourselves something to do in this world; and rather to take up with mean and laborious employments, and such as no more is to be got by than a bare livelihood, than indulge ourselves in sloth. Nothing is more pernicious for young people than to get a habit of sauntering. The Jews had a good rule for this - that their young men who were designed for scholars, were yet bred up to some trade, as Paul was a tent-maker, that they might have some business to fill up their time with, and, if need were, to get their bread with. 3. He would thus put an honour upon despised mechanics, and encourage those who eat the labour of their hands, though great men look upon them with contempt. Another thing they upbraided him with, was, the meanness of his relations; "He is the son of Mary; his brethren and sisters are here with us; we know his family and kindred;" and therefore, though they were astonished at his doctrine (Mar 6:2), yet they were offended at his person (Mar 6:3), were prejudiced against him, and looked upon him with contempt; and for that reason would not receive his doctrine, though ever so well recommended. May we think that if they had not known his pedigree, but he had dropped among them from the clouds, without father, without mother, and without descent, they would have entertained him with any more respect? Truly, no; for in Judea, where this was not know, that was made an objection against him (Joh 9:29); As for this fellow, we know not from whence he is. Obstinate unbelief will never want excuses. V. Let us see how Christ bore this contempt. 1. He partly excused it, as a common thing, and what might be expected, though not reasonably or justly (Mar 6:4); A prophet is not despised any where but in his own country. Some exceptions there may be to this rule; doubtless many have got over this prejudice, but ordinarily it holds good, that ministers are seldom so acceptable and successful in their own country as among strangers; familiarity in the younger years breeds a contempt, the advancement of one that was an inferior begets envy, and men will hardly set those among the guides of their souls whose fathers they were ready to set with the dogs of their flock; in such a case therefore it must not be thought hard, it is common treatment, it was Christ's, and wisdom is profitable to direct to other soil. 2. He did some good among them, notwithstanding the slights they put upon him, for he is kind even to the evil and unthankful; He laid his hands upon a few sick folks, and healed them. Note, It is generous, and becoming the followers of Christ, to content themselves with the pleasure and satisfaction of doing good, though they be unjustly denied the praise of it. 3. Yet he could there do no such mighty works, at least not so many, as in other places, because of the unbelief that prevailed among the people, by reason of the prejudices which their leaders instilled into them against Christ, Mar 6:5. It is a strange expression, as if unbelief tied the hands of omnipotence itself; he would have done as many miracles there as he had done elsewhere, but he could not, because people would not make application to him, nor sue for his favours; he could have wrought them, but they forfeited the honour of having them wrought for them. Note, By unbelief and contempt of Christ men stop the current of his favours to them, and put a bar in their own door. 4. He marvelled because of their unbelief, Mar 6:6. We never find Christ wondering but at the faith of the Gentiles that were strangers, as the centurion (Mat 8:10), and the woman of Samaria, and at the unbelief of Jews that were his own countrymen. Note, The unbelief of those that enjoy the means of grace, is a most amazing thing. 5. He went round about the village, teaching. If we cannot do good where we would, we must do it where we can, and be glad if we may have any opportunity, though but in the villages, of serving Christ and souls. Sometimes the gospel of Christ finds better entertainment in the country villages, where there is less wealth, and pomp, and mirth, and subtlety, than in the populous cities.

Verse 7

Here is, I. The commission given to the twelve apostles, to preach and work miracles; it is the same which we had more largely, Mt. 10. Mark doth not name them here, as Matthew doth, because he had named them before, when they were first called into fellowship with him, Mar 3:16-19. Hitherto they had been conversant with Christ, and had set at his feet, had heard his doctrine, and seen his miracles; and now he determines to make some use of them; they had received, that they might give, had learned, that they might teach; and therefore now he began to send them forth. They must not always be studying in the academy, to get knowledge, but they must preach in the country, to do good with the knowledge they have got. Though they were not as yet so well accomplished as they were to be, yet, according to their present ability and capacity, they must be set to work, and make further improvements afterward. Now observe here, 1. That Christ sent them forth by two and two; this Mark takes notice of. They went two and two to a place, that out of the mouth of two witnesses every word might be established; and that they might be company for one another when they were among strangers, and might strengthen the hands, and encourage the hearts, one of another; might help one another if any thing should be amiss, and keep one another in countenance. Every common soldier has his comrade; and it is an approved maxim, Two are better than one. Christ would thus teach his ministers to associate, and both lend and borrow help. 2. That he gave them power over unclean spirits. He commissioned them to attack the devil's kingdom, and empowered them, as a specimen of their breaking his interest in the souls of men by their doctrine, to cast him out of the bodies of those that were possessed. Dr. Lightfoot suggests, that they cured diseases, and cast out devils, by the Spirit, but preached that only which they had learned from the mouth of Christ. 3. That he commanded them not to take provisions along with them, neither victuals nor money, that they might appear, wherever they came, to be poor men, men not of this world, and therefore might with the better grace call people off from it to another world. When afterward he bid them take purse and scrip (Luk 22:36), that did not intimate (as Dr. Lightfoot observes) that his care of them was abated from what it had been; but that they should meet with worse times and worse entertainment than they met with at their first mission. In Matthew and Luke they are forbidden to take staves with them, that is, fighting staves; but here in Mark they are bid to take nothing save a staff only, that is, a walking staff, such as pilgrims carried. They must not put on shoes, but sandals only, which were only the soles of shoes tied under their feet, or like pumps, or slippers; they must go in the readiest plainest dress they could, and must not so much as have two coats; for their stay abroad would be short, they must return before winter, and what they wanted, those they preached to would cheerfully accommodate them with. 4. He directed them, whatever city they came to, to make that house their head-quarters, which happened to be their first quarters (Mar 6:10); "There abide, till ye depart from that place. And since ye know ye come on an errand sufficient to make you welcome, have such charity for your friends that first invited you, as to believe they do not think you burthensome." 5. He pronounces a very heavy doom upon those that rejected the gospel they preached (Mar 6:11); "Whosoever shall not receive you, or will not so much as hear you, depart thence (if one will not, another will), and shake off the dust under your feet, for a testimony against them. Let them know that they have had a fair offer of life and happiness made them, witness that dust; but that, since they have refused it, they cannot expect ever to have another; let them take up with their own dust, for so shall their doom be." That dust, like the dust of Egypt (Exo 9:9), shall turn into a plague to them; and their condemnation in the great day, will be more intolerable than that of Sodom: for the angels were sent to Sodom, and were abused there; yet that would not bring on so great a guilt and so great a ruin as the contempt and abuse of the apostles of Christ, who bring with them the offers of gospel grace. II. The apostles' conduct in pursuance of their commission. Though they were conscious to themselves of great weakness, and expected no secular advantage by it, yet, in obedience to their Master's order, and in dependence upon his strength, they went out as Abraham, not knowing whither they went. Observe here, 1. The doctrine they preached; They preached that men should repent (Mar 6:12); that they should change their minds, and reform their lives, in consideration of the near approach of the kingdom of the Messiah. Note, The great design of the gospel preachers, and the great tendency of gospel preaching, should be, to bring people to repentance, to a new heart and a new way. They did not amuse people with curious speculations, but told them that they must repent of their sins, and turn to God. 2. The miracles they wrought. The power Christ gave them over unclean spirits, was not ineffectual, nor did they receive it in vain, but used it, for they cast out many devils (Mar 6:13); and they anointed with oil many that were sick, and healed them. Some think this oil was used medicinally, according to the custom of the Jews; but I rather think it was used as a sign of miraculous healing, by the appointment of Christ, though not mentioned; and it was afterward used by those elders of the church, to whom by the Spirit was given the gift of healing, Jam 5:14. It is certain here, and therefore probable there, that anointing the sick with oil, is appropriated to that extraordinary power which has long ceased, and therefore that sign must cease with it.

Verse 14

Here is, I. The wild notions that the people had concerning our Lord Jesus, Mar 6:15. His own countrymen could believe nothing great concerning him, because they knew his poor kindred; but others that were not under the power of that prejudice against him, were yet willing to believe any thing rather than the truth - that he was the Son of God, and the true Messias: they said, He is Elias, whom they expected; or, He is a prophet, one of the Old Testament prophets raised to life, and returned to this world; or as one of the prophets, a prophet now newly raised up, equal to those under the Old Testament. II. The opinion of Herod concerning him. He heard of his name and fame, of what he said and what he did; and he said, "It is certainly John Baptist, Mar 6:14. As sure as we are here, It is John, whom I beheaded, Mar 6:16. He is risen from the dead; and though while he was with us he did no miracle, yet, having removed for awhile to another world, he is come again with greater power, and now mighty works do show forth themselves in him." Note, 1. Where there is an idle faith, there is commonly a working fancy. The people said, It is a prophet risen from the dead; Herod said, It is John Baptist risen from the dead. It seems by this, that the rising of a prophet from the dead, to do mighty works, was a thing expected, and was thought neither impossible nor improbable, and it was now readily suspected when it was not true; but afterward, when it was true concerning Christ, and a truth undeniably evidenced, yet then it was obstinately gainsaid and denied. Those who most wilfully disbelieve the truth, are commonly most credulous of errors and fancies. 2. They who fight against the cause of God, will find themselves baffled, even when they think themselves conquerors; they cannot gain their point, for the word of the Lord endures for ever. They who rejoiced when the witnesses were slain, fretted as much, when in three or four days they rose again in their successors, Rev 11:10, Rev 11:11. The impenitent unreformed sinner, that escapeth the sword of Jehu, shall Elisha slay. 3. A guilty conscience needs no accuser or tormentor but itself. Herod charges himself with the murder of John, which perhaps no one else dare charge him with; I beheaded him; and the terror of it made him imagine that Christ was John risen. He feared John while he lived, and now, when he thought he had got clear of him, fears him ten times worse when he is dead. One might as well be haunted with ghosts and furies, as with the horrors of an accusing conscience; those therefore who would keep an undisturbed peace, must keep an undefiled conscience, Act 24:16. 4. There may be the terrors of strong conviction, where there is not the truth of a saving conversion. This Herod, who had this notion concerning Christ, afterward sought to kill him (Luk 13:31), and did set him at nought (Luk 23:11); so that he will not be persuaded, though it be by one risen from the dead; no, not by a John the Baptist risen from the dead. III. A narrative of Herod's putting John Baptist to death, which is brought in upon this occasion, as it was in Matthew. And here we may observe, 1. The great value and veneration which Herod had some time had for John Baptist, which is related only by this evangelist, Mar 6:20. Here we see what a great way a man may go toward grace and glory, and yet come short of both, and perish eternally. (1.) He feared John, knowing that he was a just man, and a holy. It is possible that a man may have a great reverence for good men, and especially for good ministers, yea, and for that in them that is good, and yet himself be a bad man. Observe, [1.] John was a just man, and a holy; to make a complete good man, both justice and holiness are necessary; holiness toward God, and justice toward men. John was mortified to this world, and so was a good friend both to justice and holiness. [2.] Herod knew this, not only by common fame, but by personal acquaintance with him. Those that have but little justice and holiness themselves, may yet discern it with respect in others. And, [3.] He therefore feared him, he honoured him. Holiness and justice command veneration, and many that are not good themselves, have respect for those that are. (2.) He observed him; he sheltered him from the malice of his enemies (so some understand it); or, rather, he had a regard to his exemplary conversation, and took notice of that in him that was praiseworthy, and commended it in the hearing of those about him; he made it appear that he observed what John said and did. (3.) He heard him preach; which was great condescension, considering how mean John's appearance was. To hear Christ himself preach in our streets will be but a poor plea in the great day, Luk 13:26. (4.) He did many of those things which John in his preaching taught him. He was not only a hearer of the word, but in part a doer of the work. Some sins which John in his preaching reproved, he forsook, and some duties he bound himself to; but it will not suffice to do many things, unless we have respect to all the commandments. (5.) He heard him gladly. He did not hear him with terror as Felix heard Paul, but heard him with pleasure. There is a flashy joy, which a hypocrite may have in hearing the word; Ezekiel was to his hearers as a lovely song (Eze 33:32); and the stony ground received the word with joy, Luk 8:13. 2. John's faithfulness to Herod, in telling him of his faults. Herod had married his brother Philip's wife, Mar 6:17. All the country, no doubt, cried shame on him for it, and reproached him for it; but John reproved him, told him plainly, It is not lawful for thee to have thy brother's wife. This was Herod's own iniquity, which he could not leave, when he did many things that John taught him; and therefore John tells him of this particularly. Though he were a king, he would not spare him, any more than Elijah did Ahab, when he said, Hast thou killed and also taken possession? Though John had an interest in him, and he might fear this plain-dealing would destroy his interest, yet he reproved him; for faithful are the wounds of a friend (Pro 27:6); and though there are some swine that will turn again, and rend those that cast pearls before them, yet, ordinarily, he that rebuketh a man (if the person reproved has any thing of the understanding of a man), afterwards shall find more favour than he that flattereth with his tongue, Pro 28:23. Though it was dangerous to offend Herod, and much more to offend Herodias, yet John would run the hazard rather than be wanting in his duty. Note, Those ministers that would be found faithful in the work of God, must not be afraid of the face of man. If we seek to please men, further than is for their spiritual good, we are not the servants of Christ. 3. The malice which Herodias bore to John for this (Mar 6:19); She had a quarrel with him, and would have killed him; but when she could not obtain that, she got him committed to prison, Mar 6:17. Herod respected him, till he touched him in his Herodias. Many that pretend to honour prophesying, are for smooth things only, and love good preaching, if it keep far enough from their beloved sin; but if that be touched, they cannot bear it. No marvel if the world hate those who testify of it that its works are evil. But it is better that sinners persecute ministers now for their faithfulness, than curse them eternally for their unfaithfulness. 4. The plot laid to take off John's head. I am apt to think that Herod was himself in the plot, notwithstanding his pretences to be displeased and surprised, and that the thing was concerted between him and Herodias; for it is said to be when a convenient day was come (Mar 6:21), fit for such a purpose. (1.) There must be a ball at court, upon the king's birthday, and a supper prepared for his lords, high captains, and chief estates of Galilee. (2.) To grace the solemnity, the daughter of Herodias must dance publicly, and Herod must take on him to be wonderfully charmed with her dancing; and if he be, they that sit with him cannot but, in compliment to him, be so too. (3.) The king hereupon must make her an extravagant promise, to give her whatever she would ask, even to the half of the kingdom; and yet, that, if rightly understood, would not have reached the end designed, for John Baptist's head was worth more than his whole kingdom. This promise is bound with an oath, that no room might be left to fly off from it; He sware unto her, Whatsoever thou shalt ask, I will give. I can scarcely think he would have made such an unlimited promise, but that he knew what she would ask. (4.) She, being instructed by Herodias her mother, asked the head of John Baptist; and she must have it brought her in a charger, as a pretty thing for her to play with (Mar 6:24, Mar 6:25); and there must be no delay, no time lost, she must have it by and by. (5.) Herod granted it, and the execution was done immediately while the company were together, which we can scarcely think the king would have done, if he had not determined the matter before. But he takes on him, [1.] To be very backward to it, and that he would not for all the world have done it, if he had not been surprised into such a promise; The king was exceeding sorry, that is, he seemed to be so, he said he was so, he looked as if he had been so; but it was all sham and grimace, he was really pleased that he had found a pretence to get John out of the way. Qui nescit dissimulare, nescit regnare - The man who cannot dissemble, knows not how to reign. And yet he was not without sorrow for it; he could not do it but with great regret and reluctancy; natural conscience will not suffer men to sin easily; the very commission of it is vexatious; what then will the reflection upon it be? [2.] He takes on him to be very sensible of the obligation of his oath; whereas if the damsel had asked but a fourth part of his kingdom, I doubt not but he would have found out a way to evade his oath. The promise was rashly made, and could not bind him to do an unrighteous thing. Sinful oaths must be repented of, and therefore not performed; for repentance is the undoing of what we have done amiss, as far as is in our power. When Theodosius the emperor was urged by a suitor with a promise, he answered, I said it, but did not promise it if it be unjust. If we may suppose that Herod knew nothing of the design when he made that rash promise, it is probable that he was hurried into the doing of it by those about him, only to carry on the humour; for he did it for their sakes who sat with him, whose company he was proud of, and therefore would do any thing to gratify them. Thus do princes make themselves slave to those whose respect they covet, and both value and secure themselves by. None of Herod's subjects stood in more awe of him than he did of his lords, high captains, and chief estates. The king sent an executioner, a soldier of his guard. Bloody tyrants have executioners ready to obey their most cruel and unrighteous decrees. Thus Saul has a Doeg at hand, to fall upon the priests of the Lord, when his own footmen declined it. 5. The effect of this is, (1.) That Herod's wicked court is all in triumph, because this prophet tormented them; the head is made a present of to the damsel, and by her to her mother, Mar 6:28. (2.) That John Baptist's sacred college is all in tears; the disciples of John little thought of this; but, when they heard of it, they came, and took up the neglected corpse, and laid it in a tomb; where Herod, if he had pleased, might have found it, when he frightened himself with the fancy that John Baptist was risen from the dead.

Verse 30

In there verses, we have, I. The return to Christ of the apostles whom he had sent forth (Mar 6:7), to preach, and work miracles. They had dispersed themselves into several quarters of the country for some time, but when they had made good their several appointments, by consent they gathered themselves together, to compare notes, and came to Jesus, the centre of their unity, to give him an account of what they had done pursuant to their commission: as the servant that was sent to invite to the feast, and had received answers from the guests, came, and showed his Lord all those things, so did the apostles here; they told him all things, both what they had done, and what they had taught. Ministers are accountable both for what they do, and for what they teach; and must both watch over their own souls, and watch for the souls of others, as those that must give account, Heb 13:17. Let them not either do any thing, or teach any thing, but what they are willing should be related and repeated to the Lord Jesus. It is a comfort to faithful ministers, when they can appeal to Christ concerning their doctrine and manner of life, both which perhaps have been misrepresented by men; and he gives them leave to be free with him, and to lay open their case before him, to tell him all things, what treatment they have met with, what success, and what disappointment. II. The tender care Christ took for their repose, after the fatigue they had (Mar 6:31); He said unto them, perceiving them to be almost spent, and out of breath, Come ye yourselves apart into a desert place, and rest awhile. It should seem that John's disciples came to Christ with the mournful tidings of their master's death, much about the same time that his own disciples came to him with the report of their negotiation. Note, Christ takes cognizance of the frights of some, and the toils of others, of his disciples, and provides suitable relief for both, rest for those that are tired, and refuge for those that are terrified. With what kindness and compassion doth Christ say to them, Come, and rest! Note, The most active servants of Christ cannot be always upon the stretch of business, but have bodies that require some relaxation, some breathing-time; we shall not be able to serve God without ceasing, day and night, till we come to heaven, where they never rest from praising him, Rev 4:8. And the Lord is for the body, considers its frame, and not only allows it time for rest, but puts it in mind of resting. Come, my people, enter thou into thy chambers. Return to thy rest. And those that work diligently and faithfully, may cheerfully retire to rest. The sleep of the labouring man is sweet. But observe, 1. Christ calls them to come themselves apart; for, if they had any body with them, they would have something to say, or something to do, for their good; if they must rest, they must be alone. 2. He invites them not to some pleasant country-seat, where there were fine buildings and fine gardens, but into a desert place, where the accommodations were very poor, and which was fitted by nature only, and not by art, for quietness and rest. But it was of a piece with all the other circumstances he was in; no wonder that he who had but a ship for his preaching place, had but a desert for his resting place. 3. He calls them only to rest awhile; they must not expect to rest long, only to get breath, and then to go to work again. There is no remaining rest for the people of God till they come to heaven. 4. The reason given for this, is, not so much because they had been in constant work, but because they now were in a constant hurry; so that they had not their work in any order; for there were many coming and going, and they had no leisure so much as to eat. Let but proper time be set, and kept for every thing, and a great deal of work may be done with a great deal of ease; but if people be continually coming and going, and no rule or method be observed, a little work will not be done without a deal of trouble. 5. They withdrew, accordingly, by ship; not crossing the water, but making a coasting voyage to the desert of Bethsaida, Mar 6:32. Going by water was much less toilsome than going by land would have been. They went away privately, that they might be by themselves. The most public persons cannot but wish to be private sometimes. III. The diligence of the people to follow him. It was rude to do so, when he and his disciples were desirous, for such good reason, to retire; and yet they are not blamed for it, nor bid to go back, but bid welcome. Note, A failure in good manners will easily be excused in those who follow Christ, if it be but made up in a fulness of good affections. They followed him of their own accord, without being called upon. Here is no time set, no meeting appointed, no bell tolled; yet they thus fly like a cloud, and as the doves to their windows. They followed him out of the cities, quitted their houses and shops, their callings and affairs, to hear him preach. They followed him afoot, though he was gone by sea, and so, to try them, seemed to put a slight upon them, and to endeavour to shake them off; yet they stuck to him. They ran afoot, and made such haste, that they out-went the disciples, and came together to him with an appetite to the word of God. Nay they followed him, though it was into a desert place, despicable and inconvenient. The presence of Christ will turn a wilderness into a paradise. IV. The entertainment Christ gave them (Mar 6:34); When he saw much people, instead of being moved with displeasure, because they disturbed him when he desired to be private, as many a man, many a good man, would have been, he was moved with compassion toward them, and looked upon them with concern, because they were as sheep having no shepherd, they seemed to be well-inclined, and manageable as sheep, and willing to be taught, but they had no shepherd, none to lead and guide them in the right way, none to feed them with good doctrine: and therefore, in compassion to them, he not only healed their sick, as it is in Matthew, but he taught them many things, and we may be sure that they were all true and good, and fit for them to learn. V. The provision he made for them all; all his hearers he generously made his guests, and treated them at a splendid entertainment: so it might truly be called, because a miraculous one. 1. The disciples moved that they should be sent home. When the day was not far spent, and night drew on, they said, This is a desert place, and much time is now past; send them away to buy bread, Mar 6:35, Mar 6:36. This the disciples suggested to Christ; but we do not find that the multitude themselves did. They did not say, Send us away (though they could not but be hungry), for they esteemed the words of Christ's mouth more than their necessary food, and forgot themselves when they were hearing him; but the disciples thought it would be a kindness to them to dismiss them. Note, Willing minds will do more, and hold out longer, in that which is good, than one would expect from them. 2. Christ ordered that they should all be fed (Mar 6:37); Give ye them to eat. Though their crowding after him and his disciples hindered them from eating (Mar 6:31), yet he would not therefore, to be even with them, send them away fasting, but, to teach us to be kind to those who are rude to us, he ordered provision to be made for them; that bread which Christ and his disciples took with them into the desert, that they might make a quiet meal of it for themselves, he will have them to partake of. Thus was he given to hospitality. They attended on the spiritual food of his word, and then he took care that they should not want corporal food. The way of duty, as it is the way of safety, so it is the way to supply. Let God alone to fill the pools with rain from heaven, and so to make a well even in the valley of Baca, for those that are going Zion-ward, from strength to strength, Psa 84:6, Psa 84:7. Providence, not tempted, but duly trusted, never yet failed any of God's faithful servants, but has refreshed many with seasonable and surprising relief. It has often been seen in the mount of the Lord, Jehovah-jireh, that the Lord will provide for those that wait on him. 3. The disciples objected against it as impracticable; Shall we go, and buy two hundred penny-worth of bread, and give them to eat? Thus, through the weakness of their faith, instead of waiting for directions from Christ, they perplex the cause with projects of their own. It was a question, whether they had two hundred pence with them, whether the country would of a sudden afford so much bread if they had, and whether that would suffice so great a company; but thus Moses objected (Num 11:22), Shall the flocks and the herds be slain for them? Christ would let them see their folly in forecasting for themselves, that they might put the greater value upon his provision for them. 4. Christ effected it, to universal satisfaction. They had brought with them five loaves, for the victualling of their ship, and two fishes perhaps they caught as they came along; and that is the bill of fare. This was but a little for Christ and his disciples, and yet this they must give away, as the widow her two mites, and as the church of Macedonia's deep poverty abounded to the riches of their liberality. We often find Christ entertained at other people's tables, dining with one friend, and supping with another: but here we have him supping a great many at his own charge, which shows that, when others ministered to him of their substance, it was not because he could not supply himself otherwise (if he was hungry, he needed not tell them); but it was a piece of humiliation, that he was pleased to submit to, nor was it agreeable to the intention of miracles, that he should work them for himself. Observe, (1.) The provision was ordinary. Here were no rarities, no varieties, though Christ, if he had pleased, could have furnished his table with them; but thus he would teach us to be content with food convenient for us, and not to be desirous of dainties. If we have for necessity, it is no matter though we have not for delicacy and curiosity. God, in love, gives meat for our hunger; but, in wrath, gives meat for our lusts, Psa 78:18. The promise to them that fear the Lord, is, that verily they shall be fed; he doth not say, They shall be feasted. If Christ and his disciples took up with mean things, surely we may. (2.) The guests were orderly; for they sat down by companies on the green grass (Mar 6:39), they sat down in ranks by hundreds and by fifties (Mar 6:40), that the provision might the more easily and regularly be distributed among them; for God is the God of order, and not of confusion. Thus care was taken that every one should have enough, and none be over-looked, nor any have more than was fitting. (3.) A blessing was craved upon the meat; He looked up to heaven, and blessed. Christ did not call one of his disciples to crave a blessing, but did it himself (Mar 6:41); and by virtue of this blessing the bread strangely multiplied, and so did the fishes, for they did all eat, and were filled, though they were to the number of five thousand, Mar 6:42, Mar 6:44. This miracle was significant, and shows that Christ came into the world, to be the great feeder as well as the great healer; not only to restore, but to preserve and nourish, spiritual life; and in him there is enough for all that come to him, enough to fill the soul, to fill the treasures; none are sent empty away from Christ, but those that come to him full of themselves. (4.) Care was taken of the fragments that remained, with which they filled twelve baskets. Though Christ had bread enough at command, he would hereby teach us, not to make waste of any of God's good creatures; remembering how many there are that do want, and that we know not but we may some time or other want such fragments as we throw away.

Verse 45

This passage of story we had Mat 14:22, etc., only what was there related concerning Peter, is omitted here. Here we have, I. The dispersing of the assembly; Christ constrained his disciples to go before by ship to Bethsaida, intending to follow them, as they supposed, by land. The people were loth to scatter, so that it cost him some time and pains to send them away. For now that they had got a good supper, they were in no haste to leave him. But as long as we are here in this world, we have no continuing city, no not in communion with Christ. The everlasting feast is reserved for the future state. II. Christ departed into a mountain, to pray. Observe, 1. He prayed; though he had so much preaching-work upon his hands, yet he was much in prayer; he prayed often, and prayed long, which is an encouragement to us to depend upon the intercession he is making for us at the right hand of the Father, that continual intercession. 2. He went alone, to pray; though he needed not to retire for the avoiding either of distraction or of ostentation, yet, to set us an example, and to encourage us in our secret addresses to God, he prayed alone, and, for want of a closet, went up into a mountain, to pray. A good man is never less alone than when alone with God. III. The disciples were in distress at sea; The wind was contrary (Mar 6:48), so that they toiled in rowing, and could not get forward. This was a specimen of the hardships they were to expect, when hereafter he should send them abroad to preach the gospel; it would be like sending them to sea at this time with the wind in their teeth: they must expect to toil in rowing, they must work hard to strive against so strong a stream; they must likewise expect to be tossed with waves, to be persecuted by their enemies; and by exposing them now he intended to train them up for such difficulties, that they might learn to endure hardness. The church is often like a ship at sea, tossed with tempests, and not comforted we may have Christ for us, and yet wind and tide against us; but it is a comfort to Christ's disciples in a storm, that their Master is in the heavenly mount, interceding for them. IV. Christ made them a kind visit upon the water. He could have checked the winds, where he was, or have sent an angel to their relief; but he chose to help them in the most endearing manner possible, and therefore came to them himself. 1. He did not come till the fourth watch of the night, not till after three o'clock in the morning; but then he came. Note, If Christ's visits to his people be deferred long, yet at length he will come; and their extremity is his opportunity to appear for them so much the more seasonably. Though the salvation tarry, yet we must wait for it; at the end it shall speak, in the fourth watch of the night, and not lie. 2. He came, walking upon the waters. The sea was now tossed with waves, and yet Christ came, walking upon it; for though the floods lift up their voice, the Lord on high is mightier, Psa 93:3, Psa 93:4. No difficulties can obstruct Christ's gracious appearances for his people, when the set time is come. He will either find, or force, a way through the most tempestuous sea, for their deliverance, Psa 42:7, Psa 42:8, 3. He would have passed by them, that is, he set his face and steered his course, as if he would have gone further, and took no notice of them; this he did, to awaken them to call to him. Note, Providence, when it is acting designedly and directly for the succour of God's people, yet sometimes seems as if it were giving them the go-by, and regarded not their case. They thought that he would, but we may be sure that he would not, have passed by them. 4. They were frightened at the sight of him, supposing him to have been an apparition; They all saw him, and were troubled (Mar 6:50), thinking it had been some daemon, or evil genius, that haunted them, and raised this storm. We often perplex and frighten ourselves with phantasms, the creatures of our own fancy and imagination. 5. He encouraged them, and silenced their fears, by making himself known to them; he talked familiarly with them, saying, Be of good cheer, it is I; be not afraid. Note, (1.) We know not Christ till he is pleased to reveal himself to us. "It is I; I your Master, I your friend, I your Redeemer and Saviour. It is I, that came to a troublesome earth, and now to a tempestuous sea, to look after you." (2.) The knowledge of Christ, as he is in himself, and near to us, is enough to make the disciples of Christ cheerful even in a storm, and no longer fearful. If it be so, why am I thus? If it is Christ that is with thee, be of good cheer, be not afraid. Our fears are soon satisfied, if our mistakes be but rectified, especially our mistakes concerning Christ. See Gen 21:19; Kg2 6:15-17. Christ's presence with us in a stormy day, is enough to make us of good cheer, though clouds and darkness be round about us. He said, It is I. He doth not tell them who he was (there was no occasion), they knew his voice, as the sheep know the voice of their own shepherd, Joh 10:4. How readily doth the spouse say, once and again, It is the voice of my beloved! Sol 2:8; Sol 5:2. He said, egō eimi - I am he; or I am; it is God's name, when he comes to deliver Israel, Exo 3:14. So it is Christ's, now that he comes to deliver his disciples. When Christ said to those that came to apprehend him by force, I am he, they were struck down by it, Joh 18:6. When he saith to those that come to apprehend him by faith, I am he, they are raised up by it, and comforted. 6. He went up to them into the ship, embarked in the same bottom with them, and so made them perfectly easy. Let them but have their Master with them, and all is well. And as soon as he was come into the ship, the wind ceased. In the former storm that they were in, it is said, He arose, and rebuked the winds, and said to the sea, Peace, be still (Mar 4:39); but here we read of no such formal command given, only the wind ceased all of a sudden. note, Our Lord Jesus will be sure to do his own work always effectually, though not always alike solemnly, and with observation. Though we hear not the command given, yet, if thus the wind cease, and we have the comfort of a calm, say, It is because Christ is in the ship, and his decree is gone forth or ever we are aware, Sol 6:12. When we come with Christ to heaven, the wind ceaseth presently; there are no storms in the upper region. 7. They were more surprised and astonished at this miracle than did become them, and there was that at the bottom of their astonishment, which was really culpable; They were sore amazed in themselves, were in a perfect ecstasy; as if it were a new and unaccountable thing, as if Christ had never done the like before, and they had no reason to expect he should do it now; they ought to admire the power of Christ, and to be confirmed hereby in their belief of his being the Son of God: but why all this confusion about it? It was because they considered not the miracle of the loaves; had they given that its due weight, they would not have been so much surprised at this; for his multiplying the bread was as great an instance of his power as his walking on the water. They were strangely stupid and unthinking, and their heart was hardened, or else they would not have thought it a thing incredible that Christ should command a calm. It is for want of a right understanding of Christ's former works, that we are transported at the thought of his present works, as if there never were the like before. V. When they came to the land of Gennesaret, which lay between Bethsaida and Capernaum, the people bid them very welcome; The men of that place presently knew Jesus (Mar 6:54), and knew what mighty works he did wherever he came, what a universal Healer he was; they knew likewise that he used to stay but a little while at a place, and therefore they were concerned to improve the opportunity of this kind visit which he made them; They ran through that whole region round about, with all possible expedition, and began to carry about in beds those that were sick, and not able to go themselves; there was no danger of their getting cold when they hoped to get a cure, Mar 6:55. Let him go where he would, he was crowded with patients - in towns, in the cities, in the villages about the cities; they laid the sick in the streets, to be in his way, and begged leave for them to touch if it were but the border of his garment, as the woman with the bloody issue did, by whom, it should seem, this method of application was first brought in; and as many as touched, were made whole. We do not find that they were desirous to be taught by him, only to be healed. If ministers could not cure people's bodily diseases, what multitudes would attend them! But it is sad to think how much more concerned the most of men are about their bodies than about their souls.

Verse 1

6:1-6 Nazareth’s rejection of Jesus contrasts ironically with the faith displayed by others, and the miracles he couldn’t do contrasts with the power displayed elsewhere.

6:1-2 The people’s amazement at Jesus’ teaching was due to the wisdom of his teaching and his power to heal and cast out demons. • Where did he get: His quiet years in Nazareth had not prepared them to accept him as an authoritative teacher and healer.

Verse 3

6:3-4 The residents of Nazareth thought of Jesus only as a carpenter (literally craftsman). • He’s just a carpenter, the son of Mary: One expects “son of Joseph”; this phrasing probably indicates that Joseph had died by this time. • brother . . . his sisters: See study note on 3:31-35. • They were deeply offended: They thought Jesus was claiming to be someone he could not possibly be.

Verse 5

6:5-6 Faith and healing are frequently connected in Mark (2:5; 5:34, 36; 9:23-24; 10:52). Jesus’ miracles were not performances but the partial realization of God’s Kingdom; entrance to that Kingdom and its benefits require repentance and faith (1:15). • A few sick people were healed, but the unbelief that Jesus encountered in his own village amazed him, a unique occurrence. • This section of Mark (3:7–6:6a) speaks of Jesus’ rejection by his family (3:21, 31-35), the scribes (3:22), and the people of Gerasa (5:17); it ends with rejection by people in his hometown (6:1-6a). Along the way, a few people believed and were healed. This ending is similar to the ending of the previous section (1:14–3:6).

Verse 6

6:6–8:21 Jesus’ mission and the disciples’ misunderstanding are prominent themes in this section.

6:6 This summary of Jesus’ healing and preaching ministry introduces an account concerning the disciples. Jesus’ teaching from village to village probably took place around the Sea of Galilee and perhaps in Capernaum (see 2:1).

Verse 7

6:7-13 Jesus now sent the disciples out to preach and heal. During this mission, Jesus’ memorable teachings were engraved in their minds by retelling, and it prepared them to remember and retell later what Jesus did and taught (Luke 1:2).

6:7 two by two: This practice fulfilled the Old Testament requirement of two witnesses (Num 35:30; Deut 17:6; 19:15; see Matt 18:16) and provided for companionship and mutual help (Acts 13:1-3; 15:22, 39, 40). • giving them authority: Jesus can delegate his authority (see Mark 1:27; 2:10) to others. • The disciples were to cast out evil spirits and to preach and heal (6:12-13; see 6:30).

Verse 8

6:8-9 The instructions for the disciples’ mission were about what they should leave behind (food . . . bag . . . money . . . change of clothes). They were to travel light, counting on Jewish hospitality for food and lodging (cp. Luke 22:35-37).

Verse 10

6:10 They were to stay in the same house and not abuse hospitality by seeking out better offers of food and lodging.

Verse 11

6:11 The shaking of dust from the feet is best interpreted as a symbolic act pronouncing God’s judgment upon those who rejected the apostles’ preaching (cp. Acts 18:6), which was really a rejection of Jesus and of God, who sent him (9:37).

Verse 12

6:12-13 The message to repent is an abbreviation of the fuller message of 1:15.

Verse 14

6:14-29 The account of John the Baptist’s death, sandwiched between the sending out and the return of the disciples, continues the theme of Jesus’ authority and power (see 6:7, 14). John’s fate and the warning given to the disciples in their missionary charge (6:11) also foreshadowed Jesus’ death. The one greater even than John (1:8) would soon be handed over to religious and political leaders and put to death (8:31; 9:31; 10:33).

6:14 soon heard about Jesus: The successful mission in Galilee and Perea of six teams of disciples (6:12-13) spread Jesus’ fame throughout the region. • This must be John the Baptist raised from the dead: Either Herod was thinking that the spirit of John the Baptist had come to rest upon Jesus at his death, as the spirit of Elijah came upon Elisha, or he was saying figuratively in exasperation, “This is John the Baptist all over again!”

Verse 15

6:15 The return of the prophet Elijah had been prophesied in Mal 3:1; 4:5-6 (cp. Mark 9:11-13).

Verse 17

6:17 imprison John: The Jewish historian Josephus (Antiquities 18.5.2) says that John was imprisoned in the fortress of Machaerus in Perea. • Josephus (Antiquities 18.5.1–4) states that Herodias was the wife of Herod Antipas’s half brother, Herod Philip.

Verse 18

6:18 Mark gives the moral-religious reason for the imprisonment and execution of John the Baptist. Josephus refers to the political reason (fear that John’s great popularity might start a revolution; Josephus, Antiquities 18.5.2). Similarly, the religious reasons for Jesus’ condemnation (Mark 14:63-64) became political when he was brought before Pontius Pilate (15:2; Luke 23:2-3). • It is against God’s law: Not only was the relationship adulterous (Lev 20:10), but it violated the further law against marrying a brother’s wife (Lev 18:16; 20:21).

Verse 19

6:19-28 Herodias’s role in the murder of John the Baptist recalls the story of Jezebel (1 Kgs 19:1-2). Herod succumbed to pressure (Mark 6:26-28), which foreshadows the later story of Pontius Pilate, who put Jesus to death against his better judgment (cp. 6:20, 25-28 with 15:6-15).

Verse 22

6:22 his daughter, also named Herodias: According to the first-century Jewish historian Josephus, Herodias’s daughter was also named Salome (Josephus, Antiquities 18.5.4).

Verse 29

6:29 This verse is similar to the description of Jesus’ death and burial (see 15:43-46). Disciples of John existed after his death until at least the AD 200s (see Acts 18:24–19:7).

Verse 30

6:30-44 The disciples’ mission concludes (6:6-13, 30-34), followed by the account of the feeding of the 5,000 (6:35-44; see also Matt 14:13-21; Luke 9:10-17; John 6:1-15). The feeding of the 4,000 is sufficiently different to indicate that these were two separate occasions (see Mark 8:1-10).

6:30 Mark calls Jesus’ disciples apostles here to indicate their new status as those who had been sent out (see study note on 3:14-15) and to avoid possible confusion between them and John the Baptist’s disciples. • The apostles reported the success of what they had done and taught.

Verse 31

6:31-33 Let’s go: Jesus and the disciples probably proceeded northward along the western shore of the Sea of Galilee toward Bethsaida (Luke 9:10), in sight of the crowds along the shore. • so many people: The great crowds demonstrate the success of the apostolic mission and the greatness of Jesus, whom the apostles represented.

Verse 34

6:34 they were like sheep without a shepherd: God’s people need a shepherd (Num 27:16-17; 1 Kgs 22:17; 2 Chr 18:16; see Jer 13:10; Ezek 34:23). Teaching people God’s word is compared to feeding sheep in Jewish literature (e.g., Ezek 34:1-24; 2 Baruch 77:13-15).

Verse 35

6:35-36 The place where Jesus taught was remote,, but it still had farms and villages . . . nearby where the people could buy something to eat.

Verse 37

6:37 Jesus suggests that, just as the disciples were able to cast out demons and heal through his power (6:7, 13, 30), they should be able to feed the crowd. Their reply considered only what they themselves were capable of doing. They did not consider Jesus’ power.

Verse 41

6:41 The words took, blessed, breaking, and giving echo Jesus’ words at the Last Supper (14:22-25). Both events envision the final messianic banquet in which believers will eat and drink with Jesus in the Kingdom of God (14:25; Matt 5:6; 22:1-10; see Rev 2:7; 19:7-9; 22:1-2, 14, 17-19).

Verse 42

6:42-44 This miracle makes Elisha’s great miracle of feeding 100 people with twenty loaves (2 Kgs 4:42-44) seem trivial by comparison. Readers of the Gospel must ask themselves, “Who is this man who does such things?” (Mark 4:41). He is the Messiah, the Son of God (1:1).

Verse 45

6:45-52 This story is a manifestation of Jesus’ glory to the disciples (6:48-50). It is also a rescue story (6:47-48, 51) and a story about the disciples’ lack of understanding (6:51-52).

6:45-46 The disciples proceeded to Bethsaida, the home of Peter and Andrew (John 1:44), while Jesus dismissed the crowd and went apart to pray. Jesus was a man of prayer (Mark 1:35) and urged his disciples to pray (see 14:38).

Verse 48

6:48 It was about three o’clock in the morning (literally about the fourth watch of the night, which began at 3:00 am): This was a Roman designation of time (Jews reckoned only three watches), which supports the view that Mark wrote for Christians in Rome. • Mark does not explain how Jesus saw his disciples’ plight late at night in the middle of the lake (cp. John 6:19), as it is not important to the story. • Jesus came toward them, walking on the water: It appears that Jesus’ purpose was to rescue the disciples from the storm. However, Mark then states that Jesus intended to go past them. Numerous attempts have been made to explain this, but the best explanation is that “to go past them” speaks of a divine manifestation (cp. Exod 33:18–34:6; 1 Kgs 19:11-13): Jesus apparently sought to show his divine glory to the disciples. This understanding is supported by the disciples’ fear, a response often associated with theophany. • Many have tried to rationalize the miracle of Jesus’ walking on the sea, but Mark, Matthew, and John clearly understood this as a miracle, beyond natural explanation. If Jesus is in fact the Son of God, there is no need to find another explanation.

Verse 49

6:49-50 The disciples’ terror is understandable—humans cannot walk on water, so they concluded that they were seeing a ghost. As in many divine manifestations, the Lord gave a word of assurance: Don’t be afraid and Take courage! The reason is, I am here! It was not a ghost but Jesus—their friend, Savior, and Lord. • I am here!: Because Jesus’ walking on the sea and stilling the storm were miraculous, Mark’s original readers would have understood the exclamation I am as a parallel to God’s self-description in the Old Testament (Exod 3:14; Deut 32:39; Isa 41:4; 43:10-13) and thus as a reference to Jesus’ divinity.

Verse 51

6:51 Jesus’ entrance into the boat calmed the storm. • totally amazed: They were reverential and awed at the greatness of Jesus Christ, the Son of God (cp. 2:12; 5:24; Matt 14:33).

Verse 52

6:52 The account ends with a comment about the disciples’ dullness. It was not from lack of opportunity to believe in Jesus—they had witnessed the miracle of the loaves and many other miracles—but because their hearts were too hard, usually a quality of Jesus’ opponents (e.g., 3:5; see also 8:17, 21; 9:32). Later their hearts would be softened, and they would understand (Luke 24:44-49; John 12:16; 13:7).

Verse 53

6:53-56 This summary of Jesus’ ministry in Galilee emphasizes his great popularity and healing ability.

6:53 Gennesaret refers to a fertile plain, 3.5 miles long by 0.5 miles wide (5.6 by 0.8 kilometers), between Tiberias and Capernaum on the northwest coast of the Sea of Galilee. The original journey was to Bethsaida (6:45), so perhaps the winds (6:48) blew the ship off course and they landed at Gennesaret. Alternatively, 6:45 might indicate the direction of the journey (i.e., northeast) and not the actual goal of the voyage.

Verse 56

6:56 The fringe of a garment refers to the tassels worn by Jewish men on their robes (see Num 15:38-39; Deut 22:12). Just touching the fringe of the garment of Jesus the Messiah, the Son of God, brought healing to the sick (see also Mark 3:10; 5:28).