Mark 6

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 13 2 8 0 0 CHAPTER VI) Outline of Chapter 6) Theme: The Work Which Thou Gavest Him To Do) 6:1 6a The Rejection of Jesus at Nazareth) 6:6b 13 The Charge to The Twelve) 6:14 29 Herod s Wicked Birthday Party) and) John the Baptist s Gruesome Death) 6:30 44 The Feeding of the Five Thousand) 6:45 52 Walking on the Water) 6:53 56 Healings in Gennesaret) ) 6:1 6a The Rejection of Jesus at Nazareth) 1 1 2 8 0 “tw://bible.?id=40.13.53-40.13.58|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.13.53-40.13.58|AUTODETECT|” Matt. 13:53 58) 1 1 -1 9 0 “tw://bible.?id=42.4.16-42.4.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.16-42.4.30|AUTODETECT|” Luke 4:16 30) 1 1 -1 9 0 0 ��226��) 1 2 2 8 0 0 6 1 He left that place and came to his hometown; and his disciples followed��224�� him. 2 And when the sabbath came he began to teach in the synagogue. Many listeners were astonished and said, Where did this man get these things, and what sort of wisdom is it that has been given to him, so that even miracles��225�� are done by his hands? 3 Isn t this the carpenter, the son of Mary, and brother of James and Joses and Jude and Simon? And aren t his sisters here with us? And they took offense at him. 4 So Jesus said to them, A prophet is not without honor except in his hometown, among his relatives, and in his own family. 5 And he was unable to do any miracle there, except that he laid his hands on a few sick people. 6 And he was amazed because of their unbelief.) ) 1 1 2 8 0 “tw://bible.?id=40.9.18|AUTODETECT|” With the exception of the incidents reported in 5:17 and 5:40, all through chapter 5 faith triumphed; namely, in the case of the cured demoniac, who testified (verse 19, 20), the woman who touched Christ s garment (28, 34), and Jairus, who took to heart Christ s admonition, Fear not, only believe 7 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” Matt. 9:18) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 But if chapter 5 can be called The Faith Chapter, chapter 6 deserves the title The No Faith Chapter. Nazareth lacks faith. So does Herod, many mission objects, and even to a certain extent The Twelve. See verses 6, 11, 16, 52. Nevertheless faith triumphs in the end (verses 53 56).) The mourners (5:40) had laughed down (the Greek idiom), and the people of Nazareth look down on Jesus (6:3). Undaunted, he intensifies his efforts in the interest of the good news.

Not only does he himself go around among the villages teaching, but he even sends his disciples on a tour of their own. Result? The king hears about Jesus. Did Nazareth criticize? Herod cringes, believing that Jesus is John the Baptist come back to life. It was he, this very Herod Antipas, who had ordered John s execution.

The gruesome story of this decapitation is told in 6:14 29.) The Twelve return and excitedly report to their Master. He lovingly bids them, Come away by yourselves to a lonely place and rest a while (6:30). For the results and further happenings see 6:32 56.) 1 1 2 8 0 “tw://bible.?id=41.6.6-41.6.13|AUTODETECT|” That Matthew should devote an entire chapter to The Charge to The Twelve (ch. 10), summarized in ) 7 1 -1 9 0 “tw://bible.?id=41.6.6-41.6.13|AUTODETECT|” Mark 6:6b 13) 1 1 -1 9 0 “tw://bible.?id=42.9.1-42.9.6|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.9.1-42.9.6|AUTODETECT|” Luke 9:1 6) 1 1 -1 9 0 0 , was to be expected, for Matthew specializes in Christ s discourses. There is no agreement on the question why Luke departs from what was probably the historical sequence, and in his Gospel places the account of the rejection at Nazareth in the forefront of his coverage of the Great Galilean Ministry, while Matthew and Mark give a much later place to it. Some have suggested two rejections at Nazareth.��227�� For the rest, see commentaries on Luke.) 1 2 2 8 0 0 Reasons for accepting the theory that in all three cases the reference is to the same incident:) a. The general outline of the story is the same in all three: On a sabbath Jesus enters his hometown. He teaches in the synagogue. Result: astonishment, adverse criticism, rejection.) 1 1 2 8 0 “tw://bible.?id=40.13.57|AUTODETECT|” b. Essentially the same dominical saying occurs in all three accounts 7 1 -1 9 0 “tw://bible.?id=40.13.57|AUTODETECT|” Matt. 13:57) 1 1 -1 9 0 “tw://bible.?id=41.6.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.4|AUTODETECT|” Mark 6:4) 1 1 -1 9 0 “tw://bible.?id=42.4.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.24|AUTODETECT|” Luke 4:24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 c. The historical background creates no difficulty, since even according to Luke s account (see 4:23) Christ s rejection at Nazareth did not occur at the beginning of Christ s Galilean Ministry but much later.) 1 1 2 8 0 “tw://bible.?id=40.13.53|AUTODETECT|” The identification is made easier by the fact that, aside from what is implied in 4:23, there are no time references attached to Luke s account. It is clear from ) 7 1 -1 9 0 “tw://bible.?id=40.13.53|AUTODETECT|” Matt. 13:53) 1 1 -1 9 0 “tw://bible.?id=40.13.54|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.54|AUTODETECT|” 54) 1 1 -1 9 0 0 that the visit to Nazareth occurred sometime after Jesus spoke his kingdom parables, although how long afterward is nowhere indicated. Did this visit and rejection take place late a.d. 28? This possibility must be granted.) 1 1 2 8 0 “tw://bible.?id=41.6.1-41.6.6|AUTODETECT|” As to ) 7 1 -1 9 0 “tw://bible.?id=41.6.1-41.6.6|AUTODETECT|” Mark 6:1 6) 1 1 -1 9 0 0 a and its parallels in Matthew and Luke, details recorded by Mark but not by Matthew and Luke are: a. Jesus disciples accompany him to Nazareth; b. Jesus was amazed because of the people s unbelief; and c. because of this lack of faith in him he could not perform any miracle there; exception: he placed his hands on and healed a few sick people.) 1 2 2 8 0 0 As to Matthew, except for the already indicated details, his account just about coincides with that of Mark.) Luke, in his far richer coverage 15 verses compared to 6 for Matthew and 5� for Mark , supplies the text and gist of Christ s sermon. In addition to telling us how it was received Luke gives us a much fuller account (than do Matthew and Mark) of the manner in which Jesus answered his critics and of their resulting hostile reaction.) 1 1 2 8 0 “tw://bible.?id=42.4.16|AUTODETECT|” 6:1. He left that place and came to his hometown; and his disciples followed him. Sometime we do not know how long after leaving Capernaum Jesus entered his hometown, that is, the place where he had been brought up. Basically the word used in the original and here translated hometown means fatherland, but here the definition the place where he had been brought up is clearly correct, as ) 7 1 -1 9 0 “tw://bible.?id=42.4.16|AUTODETECT|” Luke 4:16) 1 1 -1 9 0 “tw://bible.?id=41.6.4|AUTODETECT|” proves. See also ) 7 1 -1 9 0 “tw://bible.?id=41.6.4|AUTODETECT|” Mark 6:4) 1 1 -1 9 0 “tw://bible.?id=40.13.54|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.54|AUTODETECT|” Matt. 13:54) 1 1 -1 9 0 “tw://bible.?id=40.13.57|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.57|AUTODETECT|” 57) 1 1 -1 9 0 “tw://bible.?id=42.4.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.23|AUTODETECT|” Luke 4:23) 1 1 -1 9 0 “tw://bible.?id=42.4.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.4.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=43.4.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.44|AUTODETECT|” John 4:44) 1 1 -1 9 0 “tw://bible.?id=58.11.14|AUTODETECT|” . Cf. ) 7 1 -1 9 0 “tw://bible.?id=58.11.14|AUTODETECT|” Heb. 11:14) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.2.5|AUTODETECT|” Even though Jesus was born in Bethlehem 7 1 -1 9 0 “tw://bible.?id=40.2.5|AUTODETECT|” Matt. 2:5) 1 1 -1 9 0 “tw://bible.?id=40.2.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.2.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=42.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.4|AUTODETECT|” Luke 2:4) 1 1 -1 9 0 “tw://bible.?id=42.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.2.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=43.1.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.45|AUTODETECT|” John 1:45) 1 1 -1 9 0 “tw://bible.?id=43.7.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.42|AUTODETECT|” 7:42) 1 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=33.5.2|AUTODETECT|” Mic. 5:2) 1 1 -1 9 0 “tw://bible.?id=40.4.13|AUTODETECT|” ), and during a large part of his public ministry had his headquarters in Capernaum 7 1 -1 9 0 “tw://bible.?id=40.4.13|AUTODETECT|” Matt. 4:13) 1 1 -1 9 0 “tw://bible.?id=40.2.23|AUTODETECT|” ), he was and remained Jesus of Nazareth 7 1 -1 9 0 “tw://bible.?id=40.2.23|AUTODETECT|” Matt. 2:23) 1 1 -1 9 0 “tw://bible.?id=40.21.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.11|AUTODETECT|” 21:11) 1 1 -1 9 0 “tw://bible.?id=40.26.71|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.71|AUTODETECT|” 26:71) 1 1 -1 9 0 “tw://bible.?id=41.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.24|AUTODETECT|” Mark 1:24) 1 1 -1 9 0 “tw://bible.?id=41.10.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.47|AUTODETECT|” 10:47) 1 1 -1 9 0 “tw://bible.?id=41.14.67|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.67|AUTODETECT|” 14:67) 1 1 -1 9 0 “tw://bible.?id=41.16.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.6|AUTODETECT|” 16:6) 1 1 -1 9 0 “tw://bible.?id=42.18.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.37|AUTODETECT|” Luke 18:37) 1 1 -1 9 0 0 , etc.).) 1 1 2 8 0 0 It may be of some importance to note that The Twelve are with their Master again; contrast 5:37. There are those who interpret this to mean that the visit to Nazareth was not of a private nature. They could be right.) 1 1 2 8 0 “tw://bible.?id=42.4.17|AUTODETECT|” However that may be, Mark continues: 2. And when the sabbath came he began to teach in the synagogue. Many listeners were astonished and said, Where did this man get these things, and what sort of wisdom is it that has been given to him, so that even miracles are done by his hands? See what has been said about the synagogue in connection with 1:39, the special section on this subject. See also on 1:21 ff.; and on 3:1. From ) 7 1 -1 9 0 “tw://bible.?id=42.4.17|AUTODETECT|” Luke 4:17) 1 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” f. we learn that by the synagogue s attendant the scroll of Isaiah had been handed to Jesus. As his text he selected ) 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 “tw://bible.?id=23.61.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.61.2|AUTODETECT|” 2) 1 1 -1 9 0 0 a; or else this portion of Isaiah was the haphtarah (lesson from the Prophets) for that particular sabbath. As Luke relates, Isaiah predicts that in the age to come the Spirit would rest upon God s Anointed One, who would proclaim good tidings to the poor, release to the captives, recovery of sight to the blind, liberty to the oppressed, the acceptable year of the Lord. ) 1 3 2 8 0 0 At this point, so that evangelist continues, Jesus rolled up the scroll, gave it back to the attendant, and while all eyes were fixed on him, said, Today, in your very hearing, this passage of Scripture has been fulfilled. He was affirming that by means of himself and his ministry Isaiah s bright promise was being realized.) As Mark agrees, the first reaction on the part of the audience was favorable. Jesus had spoken with such inner conviction, freshness, authority, and graciousness that his old acquaintances were struck with astonishment.) However, this favorable reaction did not last. Enthusiasm began to be replaced by adverse criticism. Surely, the words were wonderful, but coming from him & from him? How was that possible?

Where did this man & one might even translate this fellow & get these things? The man and the things the speaker and the things he spoke seemed to them to be utterly incongruous, to clash. Surely an ordinary, unschooled individual, such as they knew (?) Jesus to be, had no business revealing this kind of ��228�� wisdom!) 1 1 2 8 0 “tw://bible.?id=41.1.21-41.1.34|AUTODETECT|” Then also, what about the miracles or works of power reportedly performed by his hands, that is, through him as the agent? The people of Nazareth could not very well deny the facts. The distance between Nazareth and Capernaum was only about twenty miles, and this audience knew that in and around that city many works of power for that is what the word here used for miracles means had been performed by their townsman Jesus. See ) 7 1 -1 9 0 “tw://bible.?id=41.1.21-41.1.34|AUTODETECT|” Mark 1:21 34) 1 1 -1 9 0 “tw://bible.?id=41.1.40-41.1.45|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.40-41.1.45|AUTODETECT|” 40 45) 1 1 -1 9 0 “tw://bible.?id=41.2.1-41.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.2.1-41.2.12|AUTODETECT|” 2:1 12) 1 1 -1 9 0 “tw://bible.?id=41.3.1-41.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.1-41.3.6|AUTODETECT|” 3:1 6) 1 1 -1 9 0 “tw://bible.?id=41.5.21-41.5.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.21-41.5.43|AUTODETECT|” 5:21 43) 1 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” . But what was the source of all this? Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” Matt. 11:28) 1 1 -1 9 0 0 . That the source of both the words and the works might be God did not seem to occur to them.) 1 1 2 8 0 “tw://bible.?id=42.4.23|AUTODETECT|” Besides, if in Capernaum he did all this and they did not reject the reports , then why does he not do something similar here in Nazareth? Let him start his performance! See ) 7 1 -1 9 0 “tw://bible.?id=42.4.23|AUTODETECT|” Luke 4:23) 1 1 -1 9 0 0 . Did he not owe this to his own hometown? The evangelist Mark places special stress on a. the source of Jesus teaching, and b. the nature of the wisdom that even enables him to perform miracles.) 1 1 2 8 0 “tw://bible.*?id=40.13.55|AUTODETECT|” The derogatory reaction continues in verse 3. Isn t this the carpenter, the son of Mary, and brother of James and Joses and Jude and Simon? And aren t his sisters here with us? Jesus, the carpenter! Writing sometime between a.d. 155 and 161, Justin Martyr, in his Dialogue with Trypho LXXXVIII, speaking about Jesus says, He was in the habit of working as a carpenter when among men, making plows and yokes. The word for carpenter, used in the original is tektMn, related to English technician.

The cognate verb means to bear, give birth to, bring forth. The tektMn, accordingly, is basically any skilled workman, anyone who brings forth, makes or creates an object. One might say, any craftsman or builder, whether the materials he uses consist of wood, stone, metal, or anything else. In the present case we shall assume that worker in wood, carpenter (see the quotation from Justin Martyr) is correct. It is worthy of note that here in Mark, Jesus himself is called the carpenter, whereas in ) 7 1 -1 9 0 “tw://bible.*?id=40.13.55|AUTODETECT|”

Matt. 13:55) 1 1 -1 9 0 0

he is called the son of the carpenter. This cannot rightfully be called a discrepancy, since he may well have been called both. In times ancient and even comparatively recent a son would often, as to chosen occupation, follow in the footsteps of his father.) 1 1 2 8 0 0

What the detractors wanted to say was on this order: What does a mere carpenter know about oratory and particularly about prophetic interpretation and fulfilment? Is he not the son of Mary? Joseph is not even mentioned, probably because by this time he had died.) 1 1 2 8 0 “tw://bible.*?id=40.13.55|AUTODETECT|”

The brothers of Jesus are also mentioned. There was first of all James 7 1 -1 9 0 “tw://bible.*?id=40.13.55|AUTODETECT|”

Matt. 13:55) 1 1 -1 9 0 “tw://bible.*?id=44.12.17|AUTODETECT|”

), a man who after his conversion was to become prominent in the early church, especially in Jerusalem 7 1 -1 9 0 “tw://bible.*?id=44.12.17|AUTODETECT|”

Acts 12:17) 1 1 -1 9 0 “tw://bible.*?id=44.15.13-44.15.29|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.15.13-44.15.29|AUTODETECT|”

15:13 29) 1 1 -1 9 0 “tw://bible.*?id=44.21.18|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.21.18|AUTODETECT|”

21:18) 1 1 -1 9 0 “tw://bible.*?id=46.15.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.15.7|AUTODETECT|”

I Cor. 15:7) 1 1 -1 9 0 “tw://bible.*?id=48.1.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.1.19|AUTODETECT|”

Gal. 1:19) 1 1 -1 9 0 “tw://bible.*?id=48.2.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.2.9|AUTODETECT|”

2:9) 1 1 -1 9 0 “tw://bible.*?id=48.2.12|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=48.2.12|AUTODETECT|”

12) 1 1 -1 9 0 “tw://bible.*?id=59.1.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=59.1.1|AUTODETECT|”

James 1:1) 1 1 -1 9 0 “tw://bible.*?id=65.1.0|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=65.1.0|AUTODETECT|”

Jude 1) 1 1 -1 9 0 “tw://bible.*?id=40.13.55|AUTODETECT|”

). About Joses, mentioned next 7 1 -1 9 0 “tw://bible.*?id=40.13.55|AUTODETECT|”

Matt. 13:55) 1 1 -1 9 0 “tw://bible.*?id=41.15.40|AUTODETECT|”

), not to be confused with the Joses of ) 7 1 -1 9 0 “tw://bible.*?id=41.15.40|AUTODETECT|”

Mark 15:40) 1 1 -1 9 0 “tw://bible.*?id=41.15.47|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=41.15.47|AUTODETECT|”

47) 1 1 -1 9 0 “tw://bible.*?id=40.13.55|AUTODETECT|”

, nothing further is known. Then there was Jude 7 1 -1 9 0 “tw://bible.*?id=40.13.55|AUTODETECT|”

Matt. 13:55) 1 1 -1 9 0 “tw://bible.*?id=65.1.0|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=65.1.0|AUTODETECT|”

Jude 1) 1 1 -1 9 0 “tw://bible.*?id=40.13.55|AUTODETECT|”

); last of all Simon 7 1 -1 9 0 “tw://bible.*?id=40.13.55|AUTODETECT|”

Matt. 13:55) 1 1 -1 9 0 0

), as unknown to us as is Joses. These were the uterine brothers of Jesus; see above, on 3:31. As to the sisters, they are never mentioned by name. Presumably they were married and still living with their husbands in Nazareth.) 1 1 2 8 0 “tw://bible.*?id=43.4.44|AUTODETECT|”

Familiarity brought contempt, that is, the very fact that the people of Nazareth were so well acquainted with Jesus family, having known them for so long a time, caused them to look down upon him. Who did this carpenter think he was anyway? And they took offense at him, that is, they allowed themselves to become ensnared��229�� into the sin of being repelled by him. 4. So Jesus said to them, A prophet is not without honor except in his hometown, among his relatives, and in his own family. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=43.4.44|AUTODETECT|”

John 4:44) 1 1 -1 9 0 “tw://bible.*?id=41.6.4|AUTODETECT|”

, where substantially the same proverbial saying is found, with this exception that in that passage, according to its context, the word used in the original, namely patris, refers to the homeland or fatherland, i.e., Galilee, whereas here in ) 7 1 -1 9 0 “tw://bible.*?id=41.6.4|AUTODETECT|”

Mark 6:4) 1 1 -1 9 0 “tw://bible.*?id=40.13.57|AUTODETECT|”

7 1 -1 9 0 “tw://bible.*?id=40.13.57|AUTODETECT|”

Matt. 13:57) 1 1 -1 9 0 “tw://bible.*?id=42.4.16|AUTODETECT|”

) it refers to the hometown, as is clear from its setting and from ) 7 1 -1 9 0 “tw://bible.*?id=42.4.16|AUTODETECT|”

Luke 4:16) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

Other translations, such as that a prophet is always honored except, etc., or never fails to be honored except, etc., or is without honor only in, etc., are not precise. Jesus did not say that a prophet is respected everywhere except in his hometown, among his relatives, and in his family. What he did say was to the effect that wherever it might be that a prophet would be honored, certainly not in his hometown, etc.) 1 1 2 8 0 “tw://bible.*?id=43.7.5|AUTODETECT|”

As to this reference to his family, it should be interpreted in the light of such other passages as ) 7 1 -1 9 0 “tw://bible.*?id=43.7.5|AUTODETECT|”

John 7:5) 1 1 -1 9 0 “tw://bible.*?id=44.1.14|AUTODETECT|”

and ) 7 1 -1 9 0 “tw://bible.*?id=44.1.14|AUTODETECT|”

Acts 1:14) 1 1 -1 9 0 0

. It will then be seen that in the case of Christ s brothers unbelief was by God s grace subsequently changed to faith.) 1 1 2 8 0 “tw://bible.*?id=5.18.15|AUTODETECT|”

Before leaving this passage it should be pointed out that Jesus here definitely implies that he is indeed a prophet, with the right to be honored as such 7 1 -1 9 0 “tw://bible.*?id=5.18.15|AUTODETECT|”

Deut. 18:15) 1 1 -1 9 0 “tw://bible.*?id=5.18.18|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=5.18.18|AUTODETECT|”

18) 1 1 -1 9 0 “tw://bible.*?id=40.21.11|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.21.11|AUTODETECT|”

Matt. 21:11) 1 1 -1 9 0 “tw://bible.*?id=42.24.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.24.19|AUTODETECT|”

Luke 24:19) 1 1 -1 9 0 “tw://bible.*?id=43.9.17|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.9.17|AUTODETECT|”

John 9:17) 1 1 -1 9 0 “tw://bible.*?id=44.3.22|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.3.22|AUTODETECT|”

Acts 3:22) 1 1 -1 9 0 “tw://bible.*?id=44.7.37|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.7.37|AUTODETECT|”

7:37) 1 1 -1 9 0 0

).) 1 1 2 8 0 0

The result of the rejection at Nazareth was: 5. And he was unable to do any miracle there, except that he laid his hands on a few sick people. Because the people of Nazareth rejected Jesus and were in that respect even worse than the Gerasenes (5:17), for the Nazarenes had received more light, greater privileges they did not flock to him to be healed or to bring their sick. So these many grossly rebellious unbelievers were not healed. For them Jesus did not perform any miracle. He did, however, lay his hands on a few sick people. For the expression sick people see on verse 13. These presumably came up to him, or with their consent were brought to him. It is implied that these few were healed.) 1 1 2 8 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

Now even these few may have been moved by considerations below the level of genuine faith, sometimes called saving faith, perhaps better described as faith which, by the grace of God, leads to salvation, the genuine faith to which reference is made in ) 7 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

John 3:16) 1 1 -1 9 0 “tw://bible.*?id=45.5.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.5.1|AUTODETECT|”

Rom. 5:1) 1 1 -1 9 0 “tw://bible.*?id=49.2.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=49.2.8|AUTODETECT|”

Eph. 2:8) 1 1 -1 9 0 “tw://bible.*?id=42.17.17|AUTODETECT|”

, etc. On the basis of Scripture, theologians speak of historical faith, temporal faith, miraculous faith, as well as of genuine faith that leads to salvation.��230�� In the present case it may well have been merely faith in Jesus as a miracle worker, hence miraculous faith, that caused the few to come to Jesus to be healed. Even then Jesus was not in the habit of refusing to heal. See ) 7 1 -1 9 0 “tw://bible.*?id=42.17.17|AUTODETECT|”

Luke 17:17) 1 1 -1 9 0 “tw://bible.*?id=66.3.4|AUTODETECT|”

b. On the other hand, if these few were true believers a possibility that must not be entirely ruled out , then the situation in Nazareth would remind one of that which at a later time existed in the church of Sardis. See ) 7 1 -1 9 0 “tw://bible.*?id=66.3.4|AUTODETECT|”

Rev. 3:4) 1 1 -1 9 0 “tw://bible.*?id=23.1.9|AUTODETECT|”

. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=23.1.9|AUTODETECT|”

Isa. 1:9) 1 1 -1 9 0 “tw://bible.*?id=24.31.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=24.31.7|AUTODETECT|”

Jer. 31:7) 1 1 -1 9 0 “tw://bible.*?id=29.2.32|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=29.2.32|AUTODETECT|”

Joel 2:32) 1 1 -1 9 0 “tw://bible.*?id=42.12.32|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.12.32|AUTODETECT|”

Luke 12:32) 1 1 -1 9 0 “tw://bible.*?id=45.9.27|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.9.27|AUTODETECT|”

Rom. 9:27) 1 1 -1 9 0 “tw://bible.*?id=45.11.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.11.5|AUTODETECT|”

11:5) 1 1 -1 9 0 0

. The remnant doctrine runs as a golden thread through Scripture. But whatever the situation may have been with respect to these few, the Nazareth audience as a whole turned its back upon Jesus. By and large the sick remained unhealed, the sinners unpardoned.) 1 1 2 8 0 “tw://bible.*?id=40.13.58|AUTODETECT|”

However, the form of expression in Mark differs somewhat from that in Matthew. ) 7 1 -1 9 0 “tw://bible.*?id=40.13.58|AUTODETECT|”

Matt. 13:58) 1 1 -1 9 0 “tw://bible.*?id=40.24.37|AUTODETECT|”

reads, And because of their unbelief he did not do many miracles there. Mark has, He was unable to do any miracle there. Probable solution: he could not perform these miracles because, under these circumstances of unbelief and opposition, he did not want to do them. Instead of asserting his almighty power to suppress the people s rebellious stand, he respected their own responsibility for their attitudes and actions. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.24.37|AUTODETECT|”

Matt. 24:37) 1 1 -1 9 0 “tw://bible.*?id=42.22.22|AUTODETECT|”

. See also ) 7 1 -1 9 0 “tw://bible.*?id=42.22.22|AUTODETECT|”

Luke 22:22) 1 1 -1 9 0 “tw://bible.*?id=44.2.23|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.2.23|AUTODETECT|”

Acts 2:23) 1 1 -1 9 0 0

.) 1 1 2 8 0 “tw://bible.*?id=42.4.28|AUTODETECT|”

In the soul of Jesus the hostile attitude of the people, an attitude that led to hostile action 7 1 -1 9 0 “tw://bible.*?id=42.4.28|AUTODETECT|”

Luke 4:28) 1 1 -1 9 0 “tw://bible.*?id=42.4.29|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.4.29|AUTODETECT|”

29) 1 1 -1 9 0 “tw://bible.*?id=40.8.10|AUTODETECT|”

) and was rooted in lack of faith, gave rise to the condition described in verse 6a. And he was amazed��231�� because of their unbelief. Although in the original the verb to be amazed or to marvel occurs thirty times in the four Gospels, in only three instances ) 7 1 -1 9 0 “tw://bible.*?id=40.8.10|AUTODETECT|”

Matt. 8:10) 1 1 -1 9 0 “tw://bible.*?id=42.7.9|AUTODETECT|”

7 1 -1 9 0 “tw://bible.*?id=42.7.9|AUTODETECT|”

Luke 7:9) 1 1 -1 9 0 “tw://bible.*?id=41.6.6|AUTODETECT|”

); ) 7 1 -1 9 0 “tw://bible.*?id=41.6.6|AUTODETECT|”

Mark 6:6) 1 1 -1 9 0 0

, representing two separate events, is it used with reference to Jesus. In the one instance he is amazed or astonished at the remarkable faith of a centurion of Gentile origin. In that man s case faith could hardly have been expected, for he was far less privileged than were the Jews. Here in Nazareth, on the contrary, Jesus is amazed about the people s lack of faith. Here faith could have been expected, for Nazareth was a town in Galilee, the very Galilee which had become so highly privileged because of the ministry of Jesus.) 1 1 2 8 0 “tw://bible.*?id=40.11.20-40.11.24|AUTODETECT|”

But rather than dwell in detail on the psychology of Jesus human soul, a subject that is too difficult for the human mind to grasp, the attention should be centered on the fact that the passage under study clearly reveals man s responsibility for his attitudes and actions, a responsibility that is his according to the light he has received 7 1 -1 9 0 “tw://bible.*?id=40.11.20-40.11.24|AUTODETECT|”

Matt. 11:20 24) 1 1 -1 9 0 “tw://bible.*?id=42.12.47|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.12.47|AUTODETECT|”

Luke 12:47) 1 1 -1 9 0 “tw://bible.*?id=42.12.48|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.12.48|AUTODETECT|”

48) 1 1 -1 9 0 “tw://bible.*?id=45.2.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.2.12|AUTODETECT|”

Rom. 2:12) 1 1 -1 9 0 0

).) 1 2 2 8 0 0

) 6:6b 13 The Charge to The Twelve) 1 1 2 8 0 “tw://bible.*?id=40.10.1|AUTODETECT|”

Cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.10.1|AUTODETECT|”

Matt. 10:1) 1 1 -1 9 0 “tw://bible.*?id=40.10.5|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.10.5|AUTODETECT|”

5) 1 1 -1 9 0 “tw://bible.*?id=40.10.9-40.10.14|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.10.9-40.10.14|AUTODETECT|”

9 14) 1 1 -1 9 0 “tw://bible.*?id=42.9.1-42.9.6|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.9.1-42.9.6|AUTODETECT|”

Luke 9:1 6) 1 3 2 8 0 0

And he was going around among the villages, teaching. 7 He called to himself the twelve, began to send them out two by two, and was giving them authority over the unclean spirits. 8 He instructed them to take nothing for the road��232�� except a staff, no bread, no traveler s bag, no money in their belt; 9 but to wear sandals, and not to put on two tunics. 10 And he said to them, Wherever you enter a house, remain there until you leave [that town]. 11 And if any place will not welcome you or listen to you, when you leave shake the dust from the soles of your feet, as a testimony to them.) 12 So they went out and preached that men should be converted; 13 and they were casting out many demons and were anointing with oil many sick people and healing them.) ) 1 1 2 8 0 “tw://bible.*?id=40.9.35-40.10.4|AUTODETECT|”

6b, 7. And he was going around among the villages, teaching. He called to himself the twelve, began to send them out two by two, and was giving them authority over the unclean spirits. Jesus appointed The Twelve after finishing a teaching tour among the Galilean villages. Teaching tour and appointment of these twelve men are combined also in ) 7 1 -1 9 0 “tw://bible.*?id=40.9.35-40.10.4|AUTODETECT|”

Matt. 9:35 10:4) 1 1 -1 9 0 “tw://bible.*?id=42.6.12|AUTODETECT|”

. The appointment as such probably occurred just previous to the preaching of the Sermon on the Mount. See ) 7 1 -1 9 0 “tw://bible.*?id=42.6.12|AUTODETECT|”

Luke 6:12) 1 1 -1 9 0 “tw://bible.*?id=42.6.13|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.6.13|AUTODETECT|”

13) 1 1 -1 9 0 “tw://bible.*?id=42.6.17|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.6.17|AUTODETECT|”

17) 1 1 -1 9 0 “tw://bible.*?id=42.6.20|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.6.20|AUTODETECT|”

20) 1 1 -1 9 0 0

. And now (perhaps somewhat later during the same summer, namely of the year a.d. 28?) the Master sends out these men on a mission assignment.) 1 1 2 8 0 “tw://bible.*?id=40.10.5|AUTODETECT|”

Note, He began to send them out. One interpretation of this began is that this assignment is of a preliminary nature, the mission to Israel, to be followed by the charge to preach the gospel to the whole world. ) 7 1 -1 9 0 “tw://bible.*?id=40.10.5|AUTODETECT|”

Matt. 10:5) 1 1 -1 9 0 “tw://bible.*?id=40.10.6|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.10.6|AUTODETECT|”

6) 1 1 -1 9 0 “tw://bible.*?id=41.16.16|AUTODETECT|”

, contrasted with 18:19 7 1 -1 9 0 “tw://bible.*?id=41.16.16|AUTODETECT|”

Mark 16:16) 1 1 -1 9 0 “tw://bible.*?id=42.24.47|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.24.47|AUTODETECT|”

Luke 24:47) 1 1 -1 9 0 0

) might lend some support to this view.��233��) 1 1 2 8 0 “tw://bible.*?id=66.21.12|AUTODETECT|”

However that may be, one fact is clear: these men were to be Christ s official ambassadors or apostles, men clothed with authority to represent their Sender. That exactly twelve men, no more and no less, receive this assignment must mean that the Lord designated them to be the nucleus of the new Israel, for the Israel of the old dispensation had been represented by the twelve patriarchs. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=66.21.12|AUTODETECT|”

Rev. 21:12) 1 1 -1 9 0 “tw://bible.*?id=66.21.14|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=66.21.14|AUTODETECT|”

14) 1 1 -1 9 0 0

.) 1 1 2 8 0 “tw://bible.*?id=21.4.9|AUTODETECT|”

Mark he alone relates that the men were sent out two by two. ��234�� This two by two arrangement may well be what Matthew has in mind in 10:2 4. See N.T.C. on that passage. When the question is asked, Why two by two? practical considerations such as a. to help and encourage each other 7 1 -1 9 0 “tw://bible.*?id=21.4.9|AUTODETECT|”

Eccles. 4:9) 1 1 -1 9 0 “tw://bible.*?id=4.35.30|AUTODETECT|”

) and b. to be valid witnesses 7 1 -1 9 0 “tw://bible.*?id=4.35.30|AUTODETECT|”

Num. 35:30) 1 1 -1 9 0 “tw://bible.*?id=5.19.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=5.19.15|AUTODETECT|”

Deut. 19:15) 1 1 -1 9 0 “tw://bible.*?id=40.18.16|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.18.16|AUTODETECT|”

Matt. 18:16) 1 1 -1 9 0 “tw://bible.*?id=43.8.17|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.8.17|AUTODETECT|”

John 8:17) 1 1 -1 9 0 “tw://bible.*?id=47.13.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.13.1|AUTODETECT|”

II Cor. 13:1) 1 1 -1 9 0 “tw://bible.*?id=54.5.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=54.5.19|AUTODETECT|”

I Tim. 5:19) 1 1 -1 9 0 “tw://bible.*?id=58.10.28|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=58.10.28|AUTODETECT|”

Heb. 10:28) 1 1 -1 9 0 “tw://bible.*?id=44.3.1|AUTODETECT|”

) occur to the mind immediately. At a later time we notice that Peter and John bring their united testimony 7 1 -1 9 0 “tw://bible.*?id=44.3.1|AUTODETECT|”

Acts 3:1) 1 1 -1 9 0 “tw://bible.*?id=44.3.4|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=44.3.4|AUTODETECT|”

4) 1 1 -1 9 0 “tw://bible.*?id=44.3.13|AUTODETECT|”

:1, ) 7 1 -1 9 0 “tw://bible.*?id=44.3.13|AUTODETECT|”

13) 1 1 -1 9 0 “tw://bible.*?id=44.3.19|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=44.3.19|AUTODETECT|”

19) 1 1 -1 9 0 “tw://bible.*?id=44.13.1-44.13.3|AUTODETECT|”

); that Barnabas and Saul are sent out together on their missionary journey 7 1 -1 9 0 “tw://bible.*?id=44.13.1-44.13.3|AUTODETECT|”

Acts 13:1 3) 1 1 -1 9 0 0

); and that afterward Paul and Silas are together commended by the brothers to the grace of God (15:40). And let us not forget Barnabas and Mark! (15:39).) 1 1 2 8 0 “tw://bible.*?id=40.10.1|AUTODETECT|”

To The Twelve was given authority over the unclean spirits; that is, Jesus imparted to them the right and the power to expel these demons from the hearts and lives of men. Cf. verse 13a; ) 7 1 -1 9 0 “tw://bible.*?id=40.10.1|AUTODETECT|”

Matt. 10:1) 1 1 -1 9 0 0

. For more on demon possession and expulsion see above, on 1:23; also N.T.C. on Matthew, pp. 436, 437.) 1 1 2 8 0 “tw://bible.*?id=41.6.7|AUTODETECT|”

Although in the summarized charge recorded in ) 7 1 -1 9 0 “tw://bible.*?id=41.6.7|AUTODETECT|”

Mark 6:7) 1 1 -1 9 0 0

nothing is said about preaching nor about healing the sick, these two functions must have been included in the charge. The order to preach is implied in verse 11 and verse 30 ; the mandate to heal the sick is implied in verse 13b. Just why these two other matters preaching and healing are not specifically mentioned in the charge we simply do not know. Some answer this question by affirming that the greater gift (authority to expel demons) implies the lesser (preaching and healing the sick), an answer that impresses me as being, for more than one reason, less than satisfactory. See on verses 12, 13. For the phrase unclean spirits see on 5:2.) 1 1 2 8 0 “tw://bible.*?id=40.6.19-40.6.34|AUTODETECT|”

8, 9. He instructed them to take nothing for the road except a staff, no bread, no traveler s bag, no money in their belt; but to wear sandals, and not to put on two tunics.��235�� Only that which is absolutely necessary must be taken along on the trip. Why? Because God will provide. The disciples, and now also apostles, must place their trust entirely in him. No doubt that is the basic answer. See ) 7 1 -1 9 0 “tw://bible.*?id=40.6.19-40.6.34|AUTODETECT|”

Matt. 6:19 34) 1 1 -1 9 0 “tw://bible.*?id=41.8.19-41.8.21|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.8.19-41.8.21|AUTODETECT|”

Mark 8:19 21) 1 1 -1 9 0 “tw://bible.*?id=42.22.35|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.22.35|AUTODETECT|”

Luke 22:35) 1 1 -1 9 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

. To this may be added ) 7 1 -1 9 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

Matt. 10:10) 1 1 -1 9 0 “tw://bible.*?id=5.25.4|AUTODETECT|”

b, The worker is entitled to his support, meaning: upon those who hear the gospel rests the obligation to provide for those who bring it. This also is in line with the teaching of the Old Testament and the New: ) 7 1 -1 9 0 “tw://bible.*?id=5.25.4|AUTODETECT|”

Deut. 25:4) 1 1 -1 9 0 “tw://bible.*?id=46.9.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.9.7|AUTODETECT|”

I Cor. 9:7) 1 1 -1 9 0 “tw://bible.*?id=46.9.14|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.9.14|AUTODETECT|”

14) 1 1 -1 9 0 “tw://bible.*?id=52.2.9|AUTODETECT|”

; and see N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=52.2.9|AUTODETECT|”

I Thess. 2:9) 1 1 -1 9 0 “tw://bible.*?id=54.5.18|AUTODETECT|”

and on ) 7 1 -1 9 0 “tw://bible.*?id=54.5.18|AUTODETECT|”

I Tim. 5:18) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

The list of things to be taken along, or (mostly) not to be taken along, consists of the following items, in the order as mentioned here in verses 8 and 9:) 1 1 2 8 0 “tw://bible.*?id=19.23.4|AUTODETECT|”

Staff.��236�� In non-biblical Greek it refers at times to a magic wand. Other meanings are: fishing rod, rodlike streak of light from the sun, etc. In ) 7 1 -1 9 0 “tw://bible.*?id=19.23.4|AUTODETECT|”

Ps. 23:4) 1 1 -1 9 0 “tw://bible.*?id=33.7.14|AUTODETECT|”

(LXX 22:4) the word refers to the shepherd s rod. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=33.7.14|AUTODETECT|”

Mic. 7:14) 1 1 -1 9 0 “tw://bible.*?id=46.4.21|AUTODETECT|”

. In the New Testament the rod is at times an instrument of punishment 7 1 -1 9 0 “tw://bible.*?id=46.4.21|AUTODETECT|”

I Cor. 4:21) 1 1 -1 9 0 “tw://bible.*?id=66.2.27|AUTODETECT|”

), a meaning which easily connects with the rod of iron of ) 7 1 -1 9 0 “tw://bible.*?id=66.2.27|AUTODETECT|”

Rev. 2:27) 1 1 -1 9 0 “tw://bible.*?id=66.12.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.12.5|AUTODETECT|”

12:5) 1 1 -1 9 0 “tw://bible.*?id=66.19.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.19.15|AUTODETECT|”

19:15) 1 1 -1 9 0 “tw://bible.*?id=58.1.8|AUTODETECT|”

. Then there is also the ruler s scepter 7 1 -1 9 0 “tw://bible.*?id=58.1.8|AUTODETECT|”

Heb. 1:8) 1 1 -1 9 0 “tw://bible.*?id=58.11.21|AUTODETECT|”

); the rod that gives support so that one can lean on it 7 1 -1 9 0 “tw://bible.*?id=58.11.21|AUTODETECT|”

Heb. 11:21) 1 1 -1 9 0 “tw://bible.*?id=58.9.4|AUTODETECT|”

); and Aaron s rod that budded 7 1 -1 9 0 “tw://bible.*?id=58.9.4|AUTODETECT|”

Heb. 9:4) 1 1 -1 9 0 “tw://bible.*?id=41.6.8|AUTODETECT|”

). But here in ) 7 1 -1 9 0 “tw://bible.*?id=41.6.8|AUTODETECT|”

Mark 6:8) 1 1 -1 9 0 0

and its parallels it is the traveler s staff that is meant.) 1 1 2 8 0 “tw://bible.*?id=42.9.3|AUTODETECT|”

Bread. Here and in ) 7 1 -1 9 0 “tw://bible.*?id=42.9.3|AUTODETECT|”

Luke 9:3) 1 1 -1 9 0 0

the word is used generically.) 1 1 2 8 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

Traveler s bag. This was a kind of knapsack, a bag for the road or for traveling. It is a bag that, before leaving, a person would fill with supplies which he thinks he might need while traveling. Because of the context, which seems to form a kind of climax: Do not take along any bread, nor even a bag to carry it in, in fact not even money to purchase it, the idea that the reference is to a beggar s collecting bag (A. Deissmann, op. cit., p. 109) lacks probability. Besides, as ) 7 1 -1 9 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

Matt. 10:10) 1 1 -1 9 0 0

b clearly indicates, Jesus does not look upon the apostles as being beggars!) 1 1 2 8 0 “tw://bible.*?id=46.13.1|AUTODETECT|”

Money. The word used in the original has the basic meaning copper, brass, bronze. In the second place it may refer to anything made from any of these metals. See ) 7 1 -1 9 0 “tw://bible.*?id=46.13.1|AUTODETECT|”

I Cor. 13:1) 1 1 -1 9 0 “tw://bible.*?id=41.6.8|AUTODETECT|”

. Accordingly it may also refer to coins, small change; thus probably here in ) 7 1 -1 9 0 “tw://bible.*?id=41.6.8|AUTODETECT|”

Mark 6:8) 1 1 -1 9 0 “tw://bible.*?id=41.12.41|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=41.12.41|AUTODETECT|”

12:41) 1 1 -1 9 0 0

. Note the expression no money in their belt. By winding or wrapping a belt, of whatever material, around the body a few times its folds would serve admirably as pockets for money or other valuables. Even today those who go abroad will often carry money or traveler s checks, etc., in a belt for security reasons.) 1 1 2 8 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

Sandal; here plural sandals. In ) 7 1 -1 9 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

Matt. 10:10) 1 1 -1 9 0 “tw://bible.*?id=40.3.11|AUTODETECT|”

a synonym, with little if any difference in meaning, is used. See also ) 7 1 -1 9 0 “tw://bible.*?id=40.3.11|AUTODETECT|”

Matt. 3:11) 1 1 -1 9 0 “tw://bible.*?id=41.1.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.1.7|AUTODETECT|”

Mark 1:7) 1 1 -1 9 0 “tw://bible.*?id=42.3.16|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.3.16|AUTODETECT|”

Luke 3:16) 1 1 -1 9 0 “tw://bible.*?id=42.10.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.10.4|AUTODETECT|”

10:4) 1 1 -1 9 0 “tw://bible.*?id=42.15.22|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.15.22|AUTODETECT|”

15:22) 1 1 -1 9 0 “tw://bible.*?id=42.22.35|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.22.35|AUTODETECT|”

22:35) 1 1 -1 9 0 “tw://bible.*?id=44.13.25|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.13.25|AUTODETECT|”

Acts 13:25) 1 1 -1 9 0 0

. Sandals consisted of flat soles, made sometimes of wood, often of leather, or even of matted grass. By means of straps the sandal was kept from falling off the foot.) 1 1 2 8 0 “tw://bible.*?id=40.5.40|AUTODETECT|”

Tunic; here plural two tunics. This was an undershirt worn next to the skin. It reached almost to the feet and was equipped with arm-holes 7 1 -1 9 0 “tw://bible.*?id=40.5.40|AUTODETECT|”

Matt. 5:40) 1 1 -1 9 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

10:10) 1 1 -1 9 0 “tw://bible.*?id=42.3.11|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.3.11|AUTODETECT|”

Luke 3:11) 1 1 -1 9 0 “tw://bible.*?id=42.3.6|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.3.6|AUTODETECT|”

6) 1 1 -1 9 0 “tw://bible.*?id=42.9.3|AUTODETECT|”

:29; ) 7 1 -1 9 0 “tw://bible.*?id=42.9.3|AUTODETECT|”

9:3) 1 1 -1 9 0 “tw://bible.*?id=41.14.63|AUTODETECT|”

). In ) 7 1 -1 9 0 “tw://bible.*?id=41.14.63|AUTODETECT|”

Mark 14:63) 1 1 -1 9 0 0

the plural refers to clothes in general.) 1 2 2 8 0 0

So far we experience no great difficulty. But, as the following summary indicates, there seems to be a discrepancy or conflict with respect to two items: the staff and the sandals.) Must the following be taken along on the journey?) 1 1 2 8 0 “tw://bible.*?id=40.10.9|AUTODETECT|”

Item ) 7 1 -1 9 0 “tw://bible.*?id=40.10.9|AUTODETECT|”

Matt. 10:9) 1 1 -1 9 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

10) 1 1 -1 9 0 “tw://bible.*?id=41.6.8|AUTODETECT|”

) 7 1 -1 9 0 “tw://bible.*?id=41.6.8|AUTODETECT|”

Mark 6:8) 1 1 -1 9 0 “tw://bible.*?id=41.6.9|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=41.6.9|AUTODETECT|”

9) 1 1 -1 9 0 “tw://bible.*?id=42.9.3|AUTODETECT|”

) 7 1 -1 9 0 “tw://bible.*?id=42.9.3|AUTODETECT|”

Luke 9:3) 1 1 -1 9 0 0

) 1 8 2 8 0 0

staff No Yes No ) bread No No ) traveler s bag No No No ) money No No No ) sandals No Yes ) two tunics No No No ) ) ) 1 1 2 8 0 “tw://bible.*?id=42.10.4|AUTODETECT|”

It would seem then as if according to Mark, Jesus wanted the disciples to take along a staff; according to Matthew and Luke he told them not to take it along. According to Mark, the Master wanted them to wear sandals, but according to Matthew 7 1 -1 9 0 “tw://bible.*?id=42.10.4|AUTODETECT|”

Luke 10:4) 1 1 -1 9 0 0

in the Mission of the Seventy or Seventy-two), he prohibited this.) 1 4 2 8 0 0

No universally satisfying solution has been offered.) Those writers who frequently refer to variant and at times conflicting sources from which, as they see it, the Gospel writers have derived their material, accept discrepancies or contradictions.��237��) Others and there are several conveniently skip the entire problem.) Calvin s solution in connection with the staff is that Matthew and Luke refer to a rod that could become burdensome; hence, must be left home; while Mark, though using the same word, is thinking of a walking stick to support and relieve the traveler. The reformer does not show, however, why in two parallel accounts the identical word would have these two different meanings.) 1 1 2 8 0 “tw://bible.*?id=40.10.9|AUTODETECT|”

The solution as this interpreter sees it, is probably found in ) 7 1 -1 9 0 “tw://bible.*?id=40.10.9|AUTODETECT|”

Matt. 10:9) 1 1 -1 9 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.10.10|AUTODETECT|”

10) 1 1 -1 9 0 0

Don t supply yourselves with gold or silver or copper (money) to put into your belts, nor with a traveler s bag, two tunics or sandals or a staff. What Matthew probably means is, Do not take along an extra pair of sandals. This seems all the more probable in view of the fact that in his Gospel the reference to sandals follows immediately upon the injunction against taking along two tunics. Therefore the warning against taking along extras probably carries over to the next item sandals, and to the next a staff. If this is correct, what Jesus is saying also here in Mark is: an extra tunic, extra pair of sandals, and an extra staff must not be taken along.��238�� The staff you have in your hand must be the only staff you take along; the sandals you wear must be the only ones you have with you.) 1 1 2 8 0 “tw://bible.*?id=40.10.11|AUTODETECT|”

10. And he said to them, Wherever you enter a house, remain there until you leave [that town]. How the disciples must decide in which home to stay is answered in ) 7 1 -1 9 0 “tw://bible.*?id=40.10.11|AUTODETECT|” Matt. 10:11) 1 1 -1 9 0 0 . It was the duty of the hearers to extend hospitality. All the more so when the travelers enrich the people with the pearl of great price. And the visitors themselves must show a co-operative spirit. They must not be so fastidious that whenever some small detail is not to their liking in one home, they immediately leave and enter another where the facilities seem to be more desirable and the food more palatable. The spread of the gospel has the priority over personal likes and dislikes. Hence the missionaries not only traveling but probably also lodging two by two? must remain in the home that was kind enough to extend hospitality to them. A very practical lesson!) 1 1 2 8 0 0
11. And if any place will not welcome you or listen to you, when you leave shake the dust from��239�� the soles of your feet,��240�� as a testimony to them.) 1 1 2 8 0 “tw://bible.?id=44.13.50|AUTODETECT|” After traveling through heathen territory Jews had the custom of shaking the dust off their sandals and clothes before re-entering the Holy Land.��241�� They were afraid that otherwise in their own country levitically clean objects might be rendered unclean. What Jesus is here saying, therefore, is that any place whatever, be it a house, village, city, hamlet, that refuses to accept the gospel must be considered unclean, as if it were pagan soil. Therefore such a center of unbelief must be treated similarly. Paul and Barnabas did exactly that when a persecution was organized against them in the Jewish district of Antioch in Pisidia 7 1 -1 9 0 “tw://bible.?id=44.13.50|AUTODETECT|” Acts 13:50) 1 1 -1 9 0 “tw://bible.?id=44.13.51|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.51|AUTODETECT|”

51. 1 1 -1 9 0 “tw://bible.?id=40.10.15|AUTODETECT|” ). A colossal responsibility, a heavy load of guilt, rests on such a place. See ) 7 1 -1 9 0 “tw://bible.?id=40.10.15|AUTODETECT|” Matt. 10:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.*?id=66.16.9|AUTODETECT|” In the wording of Christ s instruction there are a few variations. These suffice to show that even though the Gospel-writers in all probability used written as well as oral sources, they remained authors or composers, were never merely copyists. Thus in the original Matthew (10:14) and Luke (9:5) use one word for dust, Mark (6:11). another,��242�� but in either case dust is the proper English translation. So also Matthew mentions that house or that city, Mark any place, Luke that city, but there is no basic difference. Matthew in this connection says nothing about a testimony, but see 10:15. Mark has (shake the dust from the soles of your feet) as a testimony to them ; Luke: as a testimony against them.

But properly interpreted, the meaning is the same. In either case the symbolical action, in obedience to the command of Christ, is a public declaration of the divine displeasure that rests on a place that has refused the gospel. The testimony addressed to them is therefore also a testimony against them & that they might repent. Cf. ) 7 1 -1 9 0 “tw://bible.?id=66.16.9|AUTODETECT|” Rev. 16:9) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 It is a revelation of God s marked disapproval, for the spreaders of the good tidings are his ambassadors. They are bringing his word. So, by rejecting them, these wicked people are rejecting God; or, if one prefers, Christ.) 12, 13. So they went out and preached that men should be converted; and they were casting out many demons and were anointing with oil many sick people and healing them. Note the following:) 1 1 2 8 0 “tw://bible.?id=55.4.2|AUTODETECT|” a. They went out and preached. They heralded. Preaching, if it is true to the original meaning of the term, is the earnest proclamation of news initiated by God. It is not the abstract speculation on views excogitated by man. See also 1:4, 7, 14, 38, 45; and N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=55.4.2|AUTODETECT|” II Tim. 4:2) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 b. They preached that men should be converted. For the meaning of the important verb used in the original see on 1:15. Repentance, to be sure, is indicated, but the word has a far richer meaning.) c. For they preached the original uses one tense; for they were casting out and were anointing another.��243�� This may well indicate that the main task of these disciples was preaching. But from time to time, in connection with the preaching and as a divinely approved and ordered (see verse 7) confirmation of the truthfulness of their message and the genuine character of their calling, these men performed miracles of healing.��244��) d.

They were casting out many demons. One might say that they were very successful in this activity. That the disciples were not always successful in expelling these unclean spirits is clear from 9:18. Apart from power granted to them by God they were powerless. That also shows why prayer was of primary significance, a lesson which these men needed to learn. See on verse 7 for demon-possession and expulsion.) e.

They were anointing with oil.& ) 1 1 2 8 0 “tw://bible.*?id=2.25.6|AUTODETECT|”

In Biblical times oil of one kind or another (often olive oil) was used for many different purposes: as a cosmetic 7 1 -1 9 0 “tw://bible.*?id=2.25.6|AUTODETECT|”

Exod. 25:6) 1 1 -1 9 0 “tw://bible.*?id=8.3.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=8.3.3|AUTODETECT|”

Ruth 3:3) 1 1 -1 9 0 “tw://bible.*?id=42.7.46|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.7.46|AUTODETECT|”

Luke 7:46) 1 1 -1 9 0 “tw://bible.*?id=4.11.8|AUTODETECT|”

); as food, instead of butter 7 1 -1 9 0 “tw://bible.*?id=4.11.8|AUTODETECT|”

Num. 11:8) 1 1 -1 9 0 “tw://bible.*?id=5.7.13|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=5.7.13|AUTODETECT|”

Deut. 7:13) 1 1 -1 9 0 “tw://bible.*?id=20.21.17|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=20.21.17|AUTODETECT|”

Prov. 21:17) 1 1 -1 9 0 “tw://bible.*?id=2.25.6|AUTODETECT|”

); as an illuminent 7 1 -1 9 0 “tw://bible.*?id=2.25.6|AUTODETECT|”

Exod. 25:6) 1 1 -1 9 0 “tw://bible.*?id=2.27.20|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=2.27.20|AUTODETECT|”

27:20) 1 1 -1 9 0 “tw://bible.*?id=40.25.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.25.3|AUTODETECT|”

Matt. 25:3) 1 1 -1 9 0 “tw://bible.*?id=40.25.4|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.25.4|AUTODETECT|”

4) 1 1 -1 9 0 “tw://bible.*?id=40.25.8|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.25.8|AUTODETECT|”

8) 1 1 -1 9 0 “tw://bible.*?id=3.2.1|AUTODETECT|”

); as a symbol of divine grace and power in consecrating a person for office 7 1 -1 9 0 “tw://bible.*?id=3.2.1|AUTODETECT|”

Lev. 2:1) 1 1 -1 9 0 “tw://bible.*?id=4.4.9|AUTODETECT|”

ff.; ) 7 1 -1 9 0 “tw://bible.*?id=4.4.9|AUTODETECT|”

Num. 4:9) 1 1 -1 9 0 “tw://bible.*?id=19.89.20|AUTODETECT|”

ff.; ) 7 1 -1 9 0 “tw://bible.*?id=19.89.20|AUTODETECT|”

Ps. 89:20) 1 1 -1 9 0 “tw://bible.*?id=26.45.14|AUTODETECT|”

); in connection with offerings 7 1 -1 9 0 “tw://bible.*?id=26.45.14|AUTODETECT|”

Ezek. 45:14) 1 1 -1 9 0 “tw://bible.*?id=26.45.24|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=26.45.24|AUTODETECT|”

24) 1 1 -1 9 0 “tw://bible.*?id=26.46.4-26.46.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=26.46.4-26.46.7|AUTODETECT|”

46:4 7) 1 1 -1 9 0 “tw://bible.*?id=26.46.11|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=26.46.11|AUTODETECT|”

11) 1 1 -1 9 0 “tw://bible.*?id=26.46.14|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=26.46.14|AUTODETECT|”

14) 1 1 -1 9 0 “tw://bible.*?id=26.46.15|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=26.46.15|AUTODETECT|”

15) 1 1 -1 9 0 “tw://bible.*?id=41.14.3-41.14.8|AUTODETECT|”

); and in connection with burial 7 1 -1 9 0 “tw://bible.*?id=41.14.3-41.14.8|AUTODETECT|”

Mark 14:3 8) 1 1 -1 9 0 “tw://bible.*?id=43.12.3-43.12.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.12.3-43.12.8|AUTODETECT|”

John 12:3 8) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=42.10.34|AUTODETECT|”

That oil was also used as a physical remedy appears from ) 7 1 -1 9 0 “tw://bible.*?id=42.10.34|AUTODETECT|”

Luke 10:34) 1 1 -1 9 0 0

the good Samaritan poured oil and wine on the wounds of the man who had fallen into the hands of bandits.��245�� It is a fact that in the ancient world oil was used extensively as a remedy. Did not Galen, the great Greek doctor, say, Oil is the best of all remedies for healing diseased bodies ?) 1 1 2 8 0 “tw://bible.?id=41.6.13|AUTODETECT|” The question, then, is, As mentioned here in ) 7 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” Mark 6:13) 1 1 -1 9 0 0 , did the disciples use oil as a medicine? The answer, as this interpreter sees it, is probably not. It was in all probability a symbol of the presence, grace, and power of the Holy Spirit.) 1 1 2 8 0 “tw://bible.?id=38.4.1-38.4.6|AUTODETECT|” That oil did at times serve as a symbol of the invigorating presence and power of the Spirit is very clear from ) 7 1 -1 9 0 “tw://bible.?id=38.4.1-38.4.6|AUTODETECT|” Zech. 4:1 6) 1 1 -1 9 0 “tw://bible.?id=40.25.2-40.25.4|AUTODETECT|” . ) 7 1 -1 9 0 “tw://bible.?id=40.25.2-40.25.4|AUTODETECT|” Matt. 25:2 4) 1 1 -1 9 0 “tw://bible.?id=2.25.37|AUTODETECT|” also deserves consideration in this connection. In the light of ) 7 1 -1 9 0 “tw://bible.?id=2.25.37|AUTODETECT|” Exod. 25:37) 1 1 -1 9 0 “tw://bible.?id=38.4.1-38.4.6|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=38.4.1-38.4.6|AUTODETECT|” Zech. 4:1 6) 1 1 -1 9 0 “tw://bible.?id=23.11.2|AUTODETECT|” examine also ) 7 1 -1 9 0 “tw://bible.?id=23.11.2|AUTODETECT|” Isa. 11:2) 1 1 -1 9 0 “tw://bible.?id=66.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.4|AUTODETECT|” Rev. 1:4) 1 1 -1 9 0 “tw://bible.?id=66.1.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.1.12|AUTODETECT|”

12. 1 1 -1 9 0 0 . Now if that is true, then anointing the sick with oil meant, Look to God for healing, not to us. It meant, His Spirit is able to heal both body and soul. ) 1 6 2 8 0 0 Other commentators have shed valuable light on this use of oil, as follows:) Oil is a biblical symbol of the Holy Spirit s presence, and thus the very anointing is an acted parable of divine healing. ��246��) Oil must here be viewed as a visible sign of spiritual energies and grace imparted to them [the apostles]. ��247��) The healings were always miraculous and instantaneous olive oil never works in that way. ��248��) Anointing was a frequent specific & in ordinary medical treatment, and this would suggest its use in the symbolism of supernatural healing. ��249��) Jesus en sy dissipels het siekes genees deur die aanraking en die krag van die Woord en nie deur die aanwending van olie nie ( Jesus and his disciples healed the sick through the touch and the power of the Word, and not through the application of oil. ��250��) 1 1 2 8 0 “tw://bible.?id=59.5.14|AUTODETECT|” The very fact that a. in the public mind oil was already connected with healing, and b. as has been shown, was a symbol of the presence and power of the Holy Spirit, made its use understandable, especially during the very early period of gospel proclamation. Hence, we find it mentioned here in what was probably the earliest Gospel, and in ) 7 1 -1 9 0 “tw://bible.?id=59.5.14|AUTODETECT|” James 5:14) 1 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” (for whatever reason) in what may well have been the earliest of the canonical epistles. As time went on, and spiritual knowledge increased, oil is no longer mentioned. It was apparently no longer deemed necessary for instruction. The Roman Catholic sacrament of extreme unction is not even suggested here, for that rite is administered in the expectation of impending death, whereas the anointing mentioned here in ) 7 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” Mark 6:13) 1 1 -1 9 0 0 occurs in a context of giving a person a new lease on life.) 1 1 2 8 0 “tw://bible.?id=40.14.14|AUTODETECT|” Many sick people were healed. The word used in the original is found also in ) 7 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” Matt. 14:14) 1 1 -1 9 0 “tw://bible.?id=41.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.5|AUTODETECT|” Mark 6:5) 1 1 -1 9 0 “tw://bible.?id=41.16.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.18|AUTODETECT|” 16:18) 1 1 -1 9 0 “tw://bible.?id=46.11.30|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=46.11.30|AUTODETECT|” I Cor. 11:30) 1 1 -1 9 0 0 . It looks at sick people from the aspect of their powerlessness. They are weak, feeble, but Jesus, through his Spirit can make them strong.) 1 4 2 8 0 0 ) 6:14 29 Herod s Wicked Birthday Party) and) John the Baptist s Gruesome Death) 1 1 2 8 0 “tw://bible.?id=40.14.1-40.14.12|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.14.1-40.14.12|AUTODETECT|” Matt. 14:1 12) 1 1 -1 9 0 “tw://bible.?id=42.9.7-42.9.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.7-42.9.9|AUTODETECT|” Luke 9:7 9) 1 6 2 8 0 0 14 Now King Herod heard (about this), for his [Jesus ] name had become well-known; and some people��251�� were saying, John the Baptist is risen from the dead; that s why these miraculous powers are at work in him. 15 But others were saying, He is Elijah, and still others, He is a prophet, like one of the prophets (of long ago). 16 But when Herod heard (this) he said, The man whom I beheaded, namely John, he is risen. ) 17 For, by order of Herod, John had been arrested, bound, and put in prison, on account of Herodias, his brother Philip s wife, because he [Herod Antipas] had married her. 18 For John kept telling Herod, It isn t right for you to have your brother s wife. 19 So Herodias had it in for��252�� him and wanted to kill him but could not; 20 for Herod was afraid of John, knowing him to be a righteous and holy man, and he kept him safe. And when he listened to him he was greatly perplexed;��253�� still, he used to enjoy listening to him.) 21 But an opportunity arrived when Herod on his birthday gave a dinner for his high civil officials and military commanders and the chief men of Galilee. 22 And when the daughter of Herodias herself came in and danced, she fascinated Herod and his dinner guests. So the king said to the girl, Ask me for anything you wish, and I ll give it to you. 23 He promised her on oath, Whatever you ask I ll give you, up to half of my kingdom. 24 And she went out and said to her mother, What shall I ask for? She answered. The head of John the Baptist. 25 She rushed right back to the king and made this request, I want you to give me right now on a platter the head of John the Baptist. 26 And although the king was deeply grieved, yet because of his oaths and his dinner guests he did not want to refuse her. 27 So at once the king ordered an executioner to bring his [John s] head. He went and beheaded John in the prison, 28 brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. 29 Now when his [John s] disciples heard about it they came and took away his body and laid it in a tomb.) ) 14, 15.

Now King Herod heard (about this), for his [Jesus ] name had become well-known; and some people were saying, John the Baptist is risen from the dead; that s why these miraculous powers are at work in him. But others were saying, He is Elijah, and still others, He is a prophet, like one of the prophets (of long ago).) Without any temporal reference this story is introduced; that is, we are not informed as to just how long after the events previously related news concerning the miraculous powers at work in Jesus reached Herod. Nevertheless, we can infer from the words John the Baptist is risen from the dead that we have now reached a time that extends beyond John s execution, which, in turn, probably occurred months after the beginning of his imprisonment. It is not improbable that the murder of Christ s herald took place in or near the beginning of the year a.d. 29.��254��) 1 1 2 8 0 “tw://bible.?id=40.2.1-40.2.19|AUTODETECT|” The Herod to which reference is made here, and everywhere in the Gospels except in ) 7 1 -1 9 0 “tw://bible.?id=40.2.1-40.2.19|AUTODETECT|” Matt. 2:1 19) 1 1 -1 9 0 “tw://bible.?id=42.1.5|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.1.5|AUTODETECT|” Luke 1:5) 1 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” , where his father Herod the Great is meant, had at the latter s death been appointed tetrarch over Galilee and Perea. He continued in that position from a.d. 4 to 39. He was a son of Herod the Great by Malthace the Samaritan. Though in the Gospels 7 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” Acts 4:27) 1 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 0 ) he is simply called Herod, elsewhere (see, for example, Josephus, Jewish War I.562) his name is frequently given as Antipas. He may therefore be called Herod Antipas. ) 1 5 2 8 0 0 Mark writes, Now King Herod heard.& The title King is here used in a loose, very general or popular sense, for technically this man was not a king and was never going to become one. See on verse 28.) What was it that Herod heard? We are tempted to answer: He heard about Christ s charge to The Twelve and the manner in which they carried it out, for that was the theme of the immediately preceding section. Nevertheless, as the context indicates, the reference is broader and centers in Jesus himself, as is clear from the fact that Mark continues for his [Jesus ] name had become well-known. ) It is not strange that when at Christ s word even hopelessly sick people were suddenly and completely healed, even lepers cleansed, storms hushed, demons expelled, and a dead child brought back to life, as the preceding sections of Mark s Gospel have indicated, the name and fame of the One who accomplished all this had become well-known. What is somewhat strange is that it took so long for the news to reach the ears of Herod. A possible explanation would be that the palace where he was now staying probably Machaerus, on the eastern shore of the Dead Sea was too far removed from Capernaum for the news to have reached him earlier.) The king heard about the miraculous powers ��255�� of Jesus.

The reports that reached him were threefold:) a. Some people��256�� were convinced that Jesus was John the Baptist restored to life. This may seem somewhat odd, since Scripture nowhere ascribes any miracles to the Baptist. But it is probable that by this group John was held in such high esteem that the ability to perform miracles was attributed to him.) 1 1 2 8 0 “tw://bible.?id=23.40.3|AUTODETECT|” b. Another group said, He is Elijah. Had not Elijah s return, as Messiah s forerunner, been predicted by Malachi (4:5)? Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.40.3|AUTODETECT|” Isa. 40:3) 1 1 -1 9 0 “tw://bible.?id=41.1.1-41.1.3|AUTODETECT|” ; and see above, on ) 7 1 -1 9 0 “tw://bible.?id=41.1.1-41.1.3|AUTODETECT|” Mark 1:1 3) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 c. The third group, not wishing to be very definite, was convinced nevertheless that Jesus was one of the great Old Testament prophets.) See also on 8:28.) 1 1 2 8 0 “tw://bible.?id=42.9.7-42.9.9|AUTODETECT|” The king perhaps after some hesitation, to which ) 7 1 -1 9 0 “tw://bible.?id=42.9.7-42.9.9|AUTODETECT|” Luke 9:7 9) 1 1 -1 9 0 0 may refer accepted the first of these three opinions, as is clear from the words of verse 16. But when Herod heard (this) he said, The man whom I beheaded, namely John, he is risen. That was the answer of his morbid, feverish imagination, influenced by a guilty conscience. As Matthew shows, it was what he told his servants.) 1 4 2 8 0 0 Mark realizes that this statement made by Herod namely, The man whom I beheaded & he is risen, requires explanation and amplification. He therefore at this point proceeds to tell the story of the Baptist s imprisonment and execution: 17, 18. For, by order of Herod, John had been arrested, bound, and put in prison, on account of Herodias, his brother Philip s wife, because he [Herod Antipas] had married her. For John kept telling Herod, It isn t right for you to have your brother s wife.) Before entering into the details of this narrative a preliminary remark with reference to Mark s contribution may well be in order. We admire Luke s brevity and Matthew s reserve. In fact, Luke (9:7 9) presents what may have been a stage in the historical setting.

Briefly he touches upon the ruler s admission , mental confusion , and aspiration . Matthew (14:3 12) furnishes what may be called a rather complete summary with emphasis, over against Luke, on the word complete; and over against Mark, on the word summary of the events leading up to the Baptist s death. For the more detailed story we must turn to Mark (6:17 29). Here alone is plainly stated what in Matthew is only implied, that Herod had married Herodias, his brother Philip s wife. Here alone the wrath of Herodias against the Baptist, who denounced this incestuous and adulterous relationship in courageous, unmistakable terms, is reported . In the entire New Testament is there even one other passage that portrays more vividly the storm raging in a ruler s conscience?

See verses 19b, 20. And as to the denouement of the narrative, compare Mark s five direct quotations (in verses 22b 25) with Matthew s one (14:8). To be sure, each Gospel has a beauty of its own. All are fully inspired. It would be rash to praise one Gospel above another. Matthew s reserve is as consonant with that evangelist s aim as is Mark s love for vivid detail, reflecting undoubtedly the preaching of an eye-witness, effervescent Peter.

But God be praised for having given to the church, in his wisdom, not only Matthew, Luke, and John, but also the man who as a story-teller is unsurpassed among the four, namely, John Mark!) For, by orders of Herod, John had been arrested.& One might also say, For, Herod had ordered or caused John to be arrested,��257�� bound, and put in prison. ) All this happened on account of Herodias. Who was this Herodias? She was the daughter of Aristobulus, who was a son of Herod the Great by Mariamne I. She had married her half-uncle (her father s half-brother) Herod Philip, son of Herod the Great by Mariamne II. To this Herod Philip she bore a daughter, who in 6:22 is referred to simply as the daughter of Herodias, but who by Josephus is called Salome (Antiquities XVIII.136).) 1 1 2 8 0 “tw://bible.?id=3.18.16|AUTODETECT|” Now Herod Antipas, on a visit to Herod Philip, became infatuated with Herodias. The two illicit lovers agreed to separate from their present marriage partners Herodias from Herod Philip; Herod Antipas from the daughter of Aretas, king of the Nabatean Arabs and to marry each other. This was done. When John the Baptist heard about this he rebuked Herod Antipas. He kept telling Herod, It isn t right for you to have your brother s wife. There was good reason for the rebuke, for such a marriage was incestuous 7 1 -1 9 0 “tw://bible.?id=3.18.16|AUTODETECT|” Lev. 18:16) 1 1 -1 9 0 “tw://bible.?id=3.20.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.20.21|AUTODETECT|” 20:21) 1 1 -1 9 0 “tw://bible.?id=45.7.2|AUTODETECT|” ). Was it not also adulterous 7 1 -1 9 0 “tw://bible.?id=45.7.2|AUTODETECT|” Rom. 7:2) 1 1 -1 9 0 “tw://bible.?id=45.7.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.7.3|AUTODETECT|” 3) 1 1 -1 9 0 0 )?) 1 18 2 8 0 0 Of course, Herodias knew very well that whenever John rebuked the tetrarch he was also, by implication, denouncing her. So to satisfy her, Herod had John arrested, bound, and put in prison.) But Herodias was not satisfied with John s imprisonment. She craved nothing less than John s assassination. Even in his imprisonment the Baptist could be and was probably summoned to appear before her husband again and again. She probably feared that Herod might come under John s spell, and who knows what might happen if those words, It isn t right for you to have your brother s wife continued to be dinned into the adulterer s ear!) Her yearning to get her spouse to do away with John did not meet with immediate success however: 19, 20. So Herodias had it in for��258�� him and wanted to kill him but could not; for Herod was afraid of John, knowing him to be a righteous and holy man, and he kept him safe.

And when he listened to him he was greatly perplexed;��259�� still he used to enjoy listening to him.) Various elements enter into the mental state of Herod, as here described:) a. Desire to keep peace with Herodias. It was for her sake that he had put John in chains and had shut him up in a terrible, deep, and hot dungeon that formed part of the castle-palace at Machaerus.) b. Awe in the presence of John. Herod knew that John was not just innocent of any crime but an outstandingly excellent person, being righteous, that is, an object of God s approval, and holy, that is, a man of upright conduct, separated and consecrated to God and his service.) c. Gladness whenever he listened to John.

One might say, The ruler admired his accuser. Was this admiration due, perhaps, to the very fact that, in sharp contrast with the flatterers usually found in the company of rulers, here was one man who dared to speak his real mind? Was it John s manly eloquence that caused the tetrarch to hear him gladly? Was that why he kept John safe,��260�� so that Herodias could not harm him?) d. Sense of guilt. Herod knew very well that he had sinned by putting away his own wife, by stealing his brother s wife and marrying her, by keeping her as his wife, and by causing the accuser, John the Baptist, to be arrested, bound, and imprisoned.

To summarize, the man knew that he was repressing the voice of his conscience. The result of all this:) e. Perplexity. He was greatly perplexed, terribly disturbed. In his very interesting and instructive book, Souls in the Making, New York, 1930, p. 114, the author, John G. Mackenzie, states, The worst forms of functional mental disorder arise from a repressed conscience. ) David, also perplexed and having similarly committed gross sins including adultery, not only relates his experience while in this state of horrible guilt feelings, but also shows the true solution:) While I kept guilty silence) My strength was spent with grief,) Thy hand was heavy on me,) My soul found no relief;) But when I owned my trespass,) My sin hid not from thee,) When I confessed transgression,) Then thou forgavest me.) 1 1 2 8 0 “tw://bible.?id=19.32.0|AUTODETECT|” From ) 7 1 -1 9 0 “tw://bible.?id=19.32.0|AUTODETECT|” Psalms 32) 1 1 -1 9 0 0 , Stanza 2, No. 55 in the) 1 3 2 8 0 0 Psalter Hymnal (Centennial Edition)) of the Christian Reformed Church,) Grand Rapids, 1959.) 1 1 2 8 0 “tw://bible.?id=20.28.13|AUTODETECT|” But Herod Antipas refused to follow David s example of humble confession. Instead he became hardened, with the result that he did not prosper 7 1 -1 9 0 “tw://bible.?id=20.28.13|AUTODETECT|” Prov. 28:13) 1 1 -1 9 0 “tw://bible.?id=42.9.9|AUTODETECT|” ). The very fact that even after he, the murderer, heard about Jesus, he did not repent, shows how far he had wandered away from the path of righteousness and truth. In fact, he never chose to walk on that path. Dark forebodings clouded his mind when, with respect to the rumors concerning Jesus he exclaimed, The man whom I beheaded, namely John, he is risen. When at last Herod s desire to see Jesus 7 1 -1 9 0 “tw://bible.?id=42.9.9|AUTODETECT|” Luke 9:9) 1 1 -1 9 0 0 b) was fulfilled, he mocked the Silent Sufferer (23:8 12). For what happened to Herod afterward see on verse 28.) 1 3 2 8 0 0 So far that is, as pictured in verses 17 20 Herodias had failed to persuade Herod to destroy the Baptist. But at last what she must have considered her lucky day arrived: 21 23. But an opportunity arrived when Herod on his birthday gave a dinner for his high civil officials and military commanders and the chief men of Galilee. And when the daughter of Herodias herself came in and danced, she fascinated Herod and his dinner guests. So the king said to the girl, Ask me for anything you wish, and I ll give it to you. He promised her on oath, Whatever you ask I ll give you, up to half of my kingdom.��261��) Herod s birthday was opportune or suitable because it was exactly right for the purpose Herodias had in mind, namely, to settle her score with John the Baptist and to make sure that she would not be cast off.

This was her golden opportunity. ) The dinner served on this day of celebration was, of course, of a festive nature; hence, one might call it a banquet. According to Mark, three kinds of guests were invited: a. the high civil officials, more literally grandees or magnates; b. the chiliarchs, thus literally; according to the basic meaning each was a commander of a thousand men, but the more general sense of military tribunes or commanders must probably be accepted; and c. the chief men of Galilee, probably those socially prominent friends of Herod who did not hold any civil or military position.) 1 1 2 8 0 “tw://bible.?id=17.1.10|AUTODETECT|” If what happened at this banquet was similar to what is described in ) 7 1 -1 9 0 “tw://bible.?id=17.1.10|AUTODETECT|” Esther 1:10) 1 1 -1 9 0 “tw://bible.?id=17.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=17.1.11|AUTODETECT|” 11) 1 1 -1 9 0 0 , Salome entered and danced when the king was merry with wine, therefore toward the end of the banquet.) 1 2 2 8 0 0 We can well imagine the erotic and suggestive manner in which the probably half-naked girl danced. And her step-father was a typical Herod, as his very marriage if it can be called that with Herodias proves. The guests whom he had invited must have been men of the same class. It is not surprising that both king and guests were enchanted. They looked on with voluptuous delight.) The dance over, on impulse Herod tells the girl, Ask for anything you wish, and I ll give it to you. When she hesitates, he quickly repeats his promise, this time under oath, Whatever you ask I ll give you, up to half of my kingdom. ) 1 1 2 8 0 “tw://bible.?id=17.5.3|AUTODETECT|” It is probably not advisable to interpret this up to half of my kingdom too literally. It is true that the tetrarch was not really a king at all, hence had no kingdom which he could give away. But the phrase cf. ) 7 1 -1 9 0 “tw://bible.?id=17.5.3|AUTODETECT|” Esther 5:3) 1 1 -1 9 0 “tw://bible.?id=17.7.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=17.7.2|AUTODETECT|” 7:2) 1 1 -1 9 0 0 must probably be understood proverbially. It was a kind of hyperbole, so that what Herod really meant was something like, I ll give you whatever you ask, no matter how much it costs me. ) 1 3 2 8 0 0 24, 25. And she went out and said to her mother, What shall I ask for? She answered, The head of John the Baptist. She rushed right back to the king and made this request, I want you to give me right now on a platter the head of John the Baptist.) The plot unfolds as if Herodias herself had not only planned every detail but was even pulling all the wires. Her fondest hopes as to what just might happen if her daughter would dance were fully realized.) Of course, the girl s mother did not dine with men. But she quickly hears what had transpired. Salome s report to her mother ends with the question, What shall I ask for? ��262�� Bluntly her mother replies, The head of John the Baptist. ) 1 1 2 8 0 “tw://bible.?id=40.14.8|AUTODETECT|” Without a moment s hesitation the daughter with animated step returns to the generous, profligate promiser, and surpasses even her mother in unabashed and imaginative impudence. She blurts out, I want you to give me right now��263�� on a platter��264�� the head of John the Baptist. She wants it right here 7 1 -1 9 0 “tw://bible.?id=40.14.8|AUTODETECT|” Matt. 14:8) 1 1 -1 9 0 “tw://bible.?id=41.6.25|AUTODETECT|” ) and right now 7 1 -1 9 0 “tw://bible.?id=41.6.25|AUTODETECT|” Mark 6:25) 1 1 -1 9 0 0 ). That is the daughter s wish. It is also the mother s wish. Mother and daughter are a perfect match & in cruelty! Right here and now the murder must be committed, because there must be no chance for John to escape, no chance either for the king to escape from the snare in which he has entangled himself.) 1 3 2 8 0 0 26 28. And although the king was deeply grieved, yet because of his oaths and his dinner guests he did not want to refuse her. So at once the king ordered an executioner to bring his [John s] head. He went and beheaded John in the prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.) The king was distressed, says Matthew (14:9); sorely distressed or deeply grieved says Mark. In answer to the question, What were the reasons for his emotional pangs? the following items deserve consideration:) a. He had always admired John, and felt uneasy about killing him. Conscience (see verse 20) told him that murdering John, who was not only innocent but righteous and holy, was terribly wrong.��265��) 1 1 2 8 0 “tw://bible.?id=40.14.5|AUTODETECT|” b. He was aware of the fact that the people in general held John to be a prophet. Therefore he must have asked himself, What will the people think of me if I grant Salome s ardent wish? See ) 7 1 -1 9 0 “tw://bible.?id=40.14.5|AUTODETECT|” Matt. 14:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 c. He must also have realized that his wife had tricked him into this difficult situation and that she, after all, was now getting her way.) 1 1 2 8 0 “tw://bible.?id=3.5.4-3.5.6|AUTODETECT|” It can be argued that the way out of his predicament would have been for him to say to Salome, I promised to favor you with a gift; I did not promise to commit a crime. Or else, I promised you, not your mother, a gift. Best of all would have been the way of escape pointed out in ) 7 1 -1 9 0 “tw://bible.?id=3.5.4-3.5.6|AUTODETECT|” Lev. 5:4 6) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=1.39.9|AUTODETECT|” But Herod s stubborn pride, his dread of losing face before his cronies, the dinner guests who had heard his promise backed up by oaths, kept him from saying. How can I do this great wickedness, and sin against God 7 1 -1 9 0 “tw://bible.?id=1.39.9|AUTODETECT|” Gen. 39:9) 1 1 -1 9 0 0 ). False pride won the victory over all other considerations, including even the voice of conscience. So he ordered one of his guards, an executioner,��266�� to bring in John s head. Since the prison in which John was kept was in all probability part of the palace at Machaerus (so also Josephus, Antiquities XVIII.119), the executioner did not have far to go. He beheaded John and, as requested, on a plate delivered John s head to the girl, who handed it to her mother.) 1 7 2 8 0 0 As to the results of Herod s wicked deeds here recorded (rejecting his own wife, marrying Herodias, and murdering John), note the following:) a. The increased displeasure of many of the Jews.) b. The wrath of Areta, the father of Herod s rejected wife.) Aretas bitterly resented what Herod had done to his daughter. He therefore waged war against him and in the ensuing battle the entire army of Herod was destroyed (Josephus, Antiquities XVIII.114, 116, 119, for points a and b).) c. Banishment.) Herod Antipas later allowed himself to be persuaded by Herodias to go to Rome in order to be elevated to the rank of king, the same rank that had been granted to her brother Herod Agrippa I. However, when the latter informed Emperor Caligula about the aspirant s plotting against the very ruler whose special favor he was now seeking, the result for the conspirator was perpetual exile to Lyons in Gaul.) The story of John the Baptist is concluded as follows:) 1 1 2 8 0 “tw://bible.?id=40.11.1-40.11.3|AUTODETECT|” 29. Now when his [John s] disciples heard about it they came and look away his body and laid it in a tomb. For John s disciples see on 2:18; also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.11.1-40.11.3|AUTODETECT|” Matt. 11:1 3) 1 1 -1 9 0 “tw://bible.?id=43.3.25|AUTODETECT|” , and on ) 7 1 -1 9 0 “tw://bible.?id=43.3.25|AUTODETECT|” John 3:25) 1 1 -1 9 0 “tw://bible.?id=43.3.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.26|AUTODETECT|” 26) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.11.2|AUTODETECT|” From ) 7 1 -1 9 0 “tw://bible.?id=40.11.2|AUTODETECT|” Matt. 11:2) 1 1 -1 9 0 0 ff. we learn that these men had been allowed to visit their teacher in prison. It is not surprising, therefore, that they were also allowed to provide an honorable burial for his decapitated body.) 1 1 2 8 0 “tw://bible.?id=43.1.35|AUTODETECT|” What happened to the disciples of John? From ) 7 1 -1 9 0 “tw://bible.?id=43.1.35|AUTODETECT|” John 1:35) 1 1 -1 9 0 “tw://bible.?id=43.1.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=43.3.22-43.3.30|AUTODETECT|” it is clear that previously some of Christ s earliest disciples had been disciples of John. Many other disciples of the Baptist must have followed their example. They, too, had become followers of Jesus, which was exactly what John, while still alive, wanted them to do 7 1 -1 9 0 “tw://bible.?id=43.3.22-43.3.30|AUTODETECT|” John 3:22 30) 1 1 -1 9 0 “tw://bible.?id=40.14.12|AUTODETECT|” ). From ) 7 1 -1 9 0 “tw://bible.?id=40.14.12|AUTODETECT|” Matt. 14:12) 1 1 -1 9 0 “tw://bible.?id=44.18.24|AUTODETECT|” the conclusion can be drawn that now also, in connection with John s death and burial, his disciples were on friendly terms with Jesus; in fact, believed in him. Though it is true that more than twenty years later, in Ephesus hence, far away from Palestine , there were certain followers of Jesus, including even Apollos, who knew only the baptism of John 7 1 -1 9 0 “tw://bible.?id=44.18.24|AUTODETECT|” Acts 18:24) 1 1 -1 9 0 “tw://bible.?id=44.18.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.18.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=44.19.1-44.19.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.1-44.19.5|AUTODETECT|” 19:1 5) 1 1 -1 9 0 0 ), and had not heard about the outpouring of the Holy Spirit, it is also a fact that when these men received further instruction they were immediately ready to receive Christian baptism.) 1 1 2 8 0 “tw://bible.?id=40.11.11-40.11.13|AUTODETECT|” There can be no doubt about the fact, therefore, that John was, as had been predicted concerning him, a true way-preparer for Christ 7 1 -1 9 0 “tw://bible.?id=40.11.11-40.11.13|AUTODETECT|” Matt. 11:11 13) 1 1 -1 9 0 “tw://bible.?id=40.17.10-40.17.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.17.10-40.17.13|AUTODETECT|” 17:10 13) 1 1 -1 9 0 “tw://bible.?id=41.1.1-41.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.1-41.1.3|AUTODETECT|” Mark 1:1 3) 1 1 -1 9 0 “tw://bible.?id=41.1.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=41.9.11-41.9.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.11-41.9.13|AUTODETECT|” 9:11 13) 1 1 -1 9 0 “tw://bible.?id=43.1.29-43.1.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.29-43.1.34|AUTODETECT|” John 1:29 34) 1 1 -1 9 0 “tw://bible.?id=44.19.4|AUTODETECT|” ). Even Paul, in ) 7 1 -1 9 0 “tw://bible.?id=44.19.4|AUTODETECT|” Acts 19:4) 1 1 -1 9 0 0 , implies as much.) 1 3 2 8 0 0 For John the Baptist and the Qumran movement see N.T.C. on Matthew, p. 506.) ) 6:30 44 The Feeding of the Five Thousand) 1 1 2 8 0 “tw://bible.?id=40.14.13-40.14.21|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.14.13-40.14.21|AUTODETECT|” Matt. 14:13 21) 1 1 -1 9 0 “tw://bible.?id=42.9.10-42.9.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.10-42.9.17|AUTODETECT|” Luke 9:10 17) 1 1 -1 9 0 “tw://bible.?id=43.6.1-43.6.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.1-43.6.14|AUTODETECT|” John 6:1 14) 1 6 2 8 0 0 30 And the apostles gathered around Jesus and reported to him all that they had done and taught. 31 He said to them, Come away by yourselves to a lonely place and rest a while. For they did not even have a chance to eat, so many people were coming and going. 32 So by themselves they went away in the boat��267�� to a lonely place.) 33 Now many saw them leaving and recognized them. They ran there on foot from all the towns and outwent them.��268�� 34 And, having come out, he [Jesus] saw a great multitude, and his heart went out to them,��269�� because they were like sheep without a shepherd; and he began to teach them many things. 35 And since the day was already drawing to a close,��270�� his disciples came up to him and said, This is a lonely place, and since the day is already drawing to a close, 36 send the people away that they may go to the farms and villages round about��271�� and buy themselves something to eat. 37 But he answered, You give them to eat. They said to him, Shall we go and buy bread for two hundred denarii, and give it to them to eat? 38 Then he asked them, How many bread-cakes do you have? Go and see. When they knew they said, Five, and two fishes. 39 Then he ordered them all to sit down company by company upon the green grass. 40 They reclined group by group, in hundreds and in fifties. 41 He took the five bread-cakes and the two fishes, and looking up to heaven gave thanks and broke the bread-cakes and kept giving them to his disciples to set before the people, and he divided the two fishes among them all. 42 They all ate and were filled. 43 And they picked up twelve baskets full of broken pieces and of the fishes. 44 And there were five thousand men who ate the bread-cakes.) ) All four evangelists report this event.

The similarities and differences are summarized in the chart on pages 244 246.) 1. Setting indicated) 30. And the apostles gathered around Jesus and reported to him all that they had done and taught.) 1 1 2 8 0 “tw://bible.?id=40.10.40|AUTODETECT|” Having accomplished their mission tour (verses 7 13), The Twelve are gathered around Jesus. Here and probably also in 3:14 Mark calls these men apostles. They must be regarded as men through whom Jesus Christ himself is accomplishing his work on earth. They are his official ambassadors, having been commissioned by him to carry out certain specific tasks: preaching, healing, and casting out demons. He who rejects them rejects Christ himself 7 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” Matt. 10:40) 1 1 -1 9 0 “tw://bible.?id=42.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.16|AUTODETECT|” Luke 10:16) 1 1 -1 9 0 “tw://bible.?id=43.13.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.20|AUTODETECT|” John 13:20) 1 1 -1 9 0 0 ). It is in their capacity as apostles that they have been at work on the tour that is now ended. Therefore the term apostles, also in 3:14, is very appropriate.) 1 22 2 8 0 0 The Feeding of the Five Thousand) Matthew) 14:13 21 Mark) 6:30 44 Luke) 9:10 17 John) 6:1 14 ) 1. Setting indicated Jesus hears the report of John s death. Jesus hears the report of The Twelve, returned from their mission tour. Similar to Mark After these things. ) 2. Rest needed He withdraws [implied: with his disciples] to a lonely place. He invites The Twelve to accompany him to a lonely place, for rest.

They are seen, leaving by boat. Jesus takes his disciples to Bethsaida. Jesus [implied: with his disciples] goes to the other side of the Sea of Tiberias. ) 3. Rest curtailed Crowds follow on foot from the towns. Crowds rush around the top of the lake in order to be with Jesus. Similar to Matthew Jesus, already arrived, from a hill sees the crowd approaching.

Passover is near. ) 4. Compassion shown Jesus, already arrived, comes out of his seclusion, is moved with compassion, and heals the sick. He, the tender Shepherd, having come out, takes pity on the people, the sheep, and teaches them. Jesus welcomes the people, speaks to them about the kingdom of God, and heals their sick. Not in John ) 5. Hunger anticipated Day drawing to a close, the people need nourishment.

The disciples want Jesus to dismiss the people, so that they may buy food. Similar to Matthew Similar to Matthew and Mark Jesus engages in conversation with Philip and Andrew about feeding the people. The lad with five barley-cakes and two fishes. ) 6. Orders issued:) ) a. to the disciples:) ) b. to the people Jesus to disciples: You give them to eat. They: All we have here is five bread-cakes and two fishes. Jesus to disciples: Bring them here to me.

He then orders the people to sit down on the grass. Similar to Matthew. Main additions: a. Question of the disciples, Shall we buy bread-cakes for two hundred denarii? b. Jesus orders the people to sit down company by company. c. They recline, group by group, in hundreds and in fifties.

Similar to Matthew and Mark. Slight variations: a. Disciples to Jesus, We have no more than five bread-cakes and two fishes, unless we are to go and buy food for all these people. Luke adds: people to sit down For there were about five thousand men. b. Jesus to disciples, Make them sit down in companies about fifty each. Jesus said, Make the people sit down.

Now there was plenty grass in that place. So the men sat down, in number about five thousand. ) 7. Miracle performed Jesus takes the five bread-cakes and the two fishes, gives thanks, breaks the bread-cakes, and gives them to the disciples, who distribute them among the people. All eat and are filled. Similar to Matthew. Mark adds, and he divided the two fishes among them all.

Similar to Matthew. Similar to Matthew and Mark, except for the fact that the disciples are not mentioned as the distributers. ) 8. Leftovers collected Twelve baskets of broken pieces are collected. There were five thousand men, not counting women and children. Similar to Matthew. Exceptions: a.

In addition to the pieces of bread, Mark also mentions the (pieces of) fish that were collected. b. He omits any mention of women and children. Luke is brief: And they pick up what was left over, twelve baskets of broken pieces. Jesus orders his disciples to pick up the broken pieces that were left, so that nothing be wasted. Result: twelve baskets full. People s reaction: a.

This is really the prophet who is to come into the world. b. They want to take Jesus by force to make him king. He retires to the hill. ) ) ) The report which these men brought back to Jesus must have been exciting: they reported to him everything, whatever they had done and whatever they had taught, thus literally.) Much had been happening during the last few months: John had been cruelly murdered. His decapitated body had been buried. Jesus had been informed about this. Herod had become greatly disturbed when he heard about Christ s miracles.

All kinds of rumors had been doing the rounds as to the identity of Jesus. The king had accepted one of them as his own belief, causing him to say, The man whom I beheaded, namely John, he is risen. The disciples-apostles had been sent on their mission tour and had now returned.) 1 1 2 8 0 “tw://bible.?id=43.6.4|AUTODETECT|” All of this had taken time. It is not strange, therefore, that the miracle of the feeding of the five thousand, described here in 6:30 44 especially in verses 35 44 took place when Passover, probably April of the year a.d. 29, was already approaching, as is clear from ) 7 1 -1 9 0 “tw://bible.?id=43.6.4|AUTODETECT|” John 6:4) 1 1 -1 9 0 0 . The Great Galilean Ministry, probably extending from about December of a.d. 27 to about April of a.d. 29, was drawing to its close.) 1 3 2 8 0 0 2. Rest needed) 31, 32. He said to them, Come away by yourselves to a lonely place and rest a while. For they did not even have a chance to eat, so many people were coming and going. So by themselves they went away in the boat to a lonely place.) Working without resting, being busy without ever taking a vacation, performing all the often arduous duties pertaining to ministerial or missionary activity and not making a retreat for relaxation, calm discussion, prayer and meditation, will never do. Even Jesus, because of his human nature and the great burden which he had taken upon himself, needed periods of withdrawal (1:35). And because he was also thoroughly acquainted with the needs of his disciples he invited them to come away with him to a lonely place, a secluded spot, where they would be able to rest up. ��272��) 1 1 2 8 0 “tw://bible.?id=42.9.10|AUTODETECT|” What made the need even more urgent was the fact that a boisterous and demanding crowd, with people constantly coming and going, was making even eating impossible. Result: By themselves, that is, Jesus, The Twelve, but no one else, they take off for a quiet place in the vicinity of Bethsaida Julias. See ) 7 1 -1 9 0 “tw://bible.?id=42.9.10|AUTODETECT|” Luke 9:10) 1 1 -1 9 0 “tw://bible.?id=40.14.13|AUTODETECT|” and N.T.C. on John, Vol. I, pp. 216, 217. They cross over to the northeast side of the sea in a boat. Was this the boat mentioned in 3:9; 4:1; 5:2? Or is this a case where the Greek article should not be translated, so that by boat, instead of in the boat would be the proper rendering? The parallel passage ) 7 1 -1 9 0 “tw://bible.?id=40.14.13|AUTODETECT|” Matt. 14:13) 1 1 -1 9 0 0 would seem to favor the latter view. But either view is possible, and excellent translations can be quoted on either side.) 1 1 2 8 0 0 3. Rest curtailed) 1 1 2 8 0 “tw://bible.?id=43.6.23|AUTODETECT|” 33. Now many saw them leaving and recognized them. They ran there on foot from all the towns and outwent them. Many people from the Capernaum region not only saw the boat but also recognized the occupants. They draw the correct conclusion that Jesus was leaving them. That was not at all what they wanted. What to do in this situation? Follow him in other boats, those that are mentioned in 4:36; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.6.23|AUTODETECT|” John 6:23) 1 1 -1 9 0 “tw://bible.?id=43.6.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ? For some reason at this particular moment those other boats were not immediately available. So, rather than wait until they were available, these people, in their anxiety to be with Jesus, started to run around the northern shore of the lake. For them the entire distance averaged about ten miles. The straight distance by boat was in the neighborhood of four miles. Who first reached the landing place just southeast of the point where the Jordan River, coming from the north, flows into the Sea of Galilee? The little company (Jesus and The Twelve) or the crowd?) 1 3 2 8 0 0 According to most translations the crowd was the first to arrive. With slight variations as to wording, verse 33b is rendered as follows: They ran on foot from all the towns and got there ahead of them [i.e., ahead of Jesus and The Twelve]. ) By no means all translators and commentators are satisfied with this translation. Facts deserving consideration are the following:) a. Though the reading on which most translators base their rendering��273�� is probably correct, there is some degree of doubt.) 1 1 2 8 0 “tw://bible.?id=41.6.33|AUTODETECT|” b. Even when this reading is accepted, as it should probably be, ) 7 1 -1 9 0 “tw://bible.?id=41.6.33|AUTODETECT|” Mark 6:33) 1 1 -1 9 0 “tw://bible.?id=40.26.39|AUTODETECT|” would be the only New Testament passage in which the verb in question means arrived first (or: earlier). Other passages in which the same verb occurs but with variant meanings are ) 7 1 -1 9 0 “tw://bible.?id=40.26.39|AUTODETECT|” Matt. 26:39) 1 1 -1 9 0 “tw://bible.?id=41.14.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.35|AUTODETECT|” Mark 14:35) 1 1 -1 9 0 “tw://bible.?id=42.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.17|AUTODETECT|” Luke 1:17) 1 1 -1 9 0 “tw://bible.?id=42.22.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.47|AUTODETECT|” 22:47) 1 1 -1 9 0 “tw://bible.?id=44.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.10|AUTODETECT|” Acts 12:10) 1 1 -1 9 0 “tw://bible.?id=44.12.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.12.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=44.20.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.5|AUTODETECT|” 20:5) 1 1 -1 9 0 “tw://bible.?id=44.20.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.20.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=47.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.5|AUTODETECT|” II Cor. 9:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.14.21|AUTODETECT|” c. With starting-point and landing area the same for both, and that which connects the two being a straight line of approximately four miles for the boat, but an arc of about ten miles for the pedestrians, the boat would ordinarily land first. This holds especially in the present case because of certain additional handicaps for those who traveled by foot: (1) they had to cross the Jordan and the difficult adjacent terrain; and (2) there were also women and children 7 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” Matt. 14:21) 1 1 -1 9 0 0 ). Of course, the boatsmen may have had to cope with unfavorable weather conditions, but the text does not say this.) 1 1 2 8 0 “tw://bible.?id=43.20.4|AUTODETECT|” d. If Mark had intended to say that the crowd arrived first, would he not have used clearer language to express this thought? See, for example, ) 7 1 -1 9 0 “tw://bible.?id=43.20.4|AUTODETECT|” John 20:4) 1 1 -1 9 0 0 , But that other disciple started to run ahead, faster than Peter, and arrived & first. ) 1 1 2 8 0 “tw://bible.?id=41.6.33|AUTODETECT|” e. If the translation and got there ahead of them or and arrived first is adopted, it is hard to see how the conclusion can be avoided that ) 7 1 -1 9 0 “tw://bible.?id=41.6.33|AUTODETECT|” Mark 6:33) 1 1 -1 9 0 “tw://bible.?id=40.14.13|AUTODETECT|” contradicts ) 7 1 -1 9 0 “tw://bible.?id=40.14.13|AUTODETECT|” Matt. 14:13) 1 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=42.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.11|AUTODETECT|” Luke 9:11) 1 1 -1 9 0 “tw://bible.?id=43.6.3|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=43.6.3|AUTODETECT|” John 6:3) 1 1 -1 9 0 “tw://bible.?id=43.6.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.5|AUTODETECT|” 5) 1 1 -1 9 0 0 . Matthew, Luke, and John all picture Jesus as disembarking before the arrival of the great multitude. They follow. He gets there first, goes up the hill, is in seclusion with his disciples for a little while, and then sees a crowd gathering on the shore and goes out to meet them.) 1 4 2 8 0 0 It is therefore not surprising that other translations have been suggested: and (the pedestrians) outwent them (A.R.V.), got ahead of them (Goodspeed). So rendered there is no problem. What Mark is saying must receive full justice. It is also very understandable. Because of their eagerness to be with Jesus, the people start to run toward their destination��274�� so fast that for a while they are actually surpassing the boat in speed, may even have gotten ahead of the boat. But this does not necessarily mean that the crowd got there ahead of Jesus and The Twelve.) The fact that deserves special attention is this: the rest and relaxation which the Master and his disciples were seeking is to a large extent denied them.

Not entirely, for Jesus and The Twelve seem to have been together for a little while, but this breathing-spell is considerably curtailed.) How does Jesus react to this interruption of his rest? The answer is found in:) 4. Compassion shown) 1 1 2 8 0 “tw://bible.?id=40.9.31|AUTODETECT|” 34. And having come out, he [Jesus] saw a great multitude, and his heart went out to them, because they were like sheep without a shepherd; and he began to teach them many things. Those who in verse 33 have adopted the rendering and got there ahead of them must be given credit for consistency when they now translate verse 34 thus, And disembarking, or And getting out of the boat. The participle used in the original��275�� is derived from a verb which basically means to go out or to come forth. It is used in a wide variety of contexts: going out of a house 7 1 -1 9 0 “tw://bible.?id=40.9.31|AUTODETECT|” Matt. 9:31) 1 1 -1 9 0 “tw://bible.?id=43.11.31|AUTODETECT|” f.; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.11.31|AUTODETECT|” John 11:31) 1 1 -1 9 0 “tw://bible.?id=41.5.8|AUTODETECT|” ), synagogue (12:14), king s presence (18:28), highpriests s palace (26:75), person 7 1 -1 9 0 “tw://bible.?id=41.5.8|AUTODETECT|” Mark 5:8) 1 1 -1 9 0 “tw://bible.?id=43.11.44|AUTODETECT|” ), tomb 7 1 -1 9 0 “tw://bible.?id=43.11.44|AUTODETECT|” John 11:44) 1 1 -1 9 0 “tw://bible.?id=41.5.2|AUTODETECT|” ), to mention only a few. In ) 7 1 -1 9 0 “tw://bible.?id=41.5.2|AUTODETECT|” Mark 5:2) 1 1 -1 9 0 0 and 6:54 it is used in connection with stepping out of a boat, disembarking. However, in those passages the boat is distinctly mentioned in the same clause. The present situation is different: neither in all of verse 34 nor even in the preceding verse is there mention of a boat. Reference to a boat is found, however, in verse 32. This may give some support to those who in verse 34 favor the rendering And getting out of the boat. ) 1 1 2 8 0 “tw://bible.?id=40.14.14|AUTODETECT|” A safer method to arrive at the right interpretation of having come out as here used would be to discover what the same verb means in the parallel passage, ) 7 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” Matt. 14:14) 1 1 -1 9 0 “tw://bible.?id=43.6.3-43.6.5|AUTODETECT|” . There, as the immediate context shows, it means that Jesus came forth from his place of seclusion on the slope of a hill.��276�� Another passage that sheds light is ) 7 1 -1 9 0 “tw://bible.?id=43.6.3-43.6.5|AUTODETECT|” John 6:3 5) 1 1 -1 9 0 0 , Jesus went up into the hill and there he was sitting with his disciples.& So when he lifted up his eyes and observed that a vast crowd was coming toward him, he.& ) 1 2 2 8 0 0 It is clear, therefore, that it was from this quiet retreat that Jesus came forth when he saw that the large multitude that had arrived on the shore was starting to move toward him. He came forth to do what? To scold these people? To say to them, We came here for rest, relaxation, and refreshment; so please go home, for we are tired; see us some other time ? On the contrary, he went forth to welcome them, for his heart went out to them. See what is said about this expression in 1:41.��277��) In his mind he probes their sorrows.

He understands them. On his heart he takes their burdens. He loves them. With his will he removes their affliction. He heals them. With him sympathy is not just a feeling.

It is a tender feeling transformed into helpful action. It is, as far as possible, an identification. It is not just an emotion but a deed; better still; a whole series of deeds. He teaches them, heals them, feeds them.) 1 1 2 8 0 “tw://bible.?id=11.22.17|AUTODETECT|” He sees these people as sheep without a shepherd. To understand what this means one should first read ) 7 1 -1 9 0 “tw://bible.?id=11.22.17|AUTODETECT|” I Kings 22:17) 1 1 -1 9 0 “tw://bible.?id=19.23.0|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=19.23.0|AUTODETECT|” Ps. 23) 1 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” Matt. 9:36) 1 1 -1 9 0 “tw://bible.?id=43.10.0|AUTODETECT|” ; then ) 7 1 -1 9 0 “tw://bible.?id=43.10.0|AUTODETECT|” John 10) 1 1 -1 9 0 0 . See also N.T.C. on Matthew, pp. 439, 440; and on John, Vol. II, pp. 97 132.) 1 1 2 8 0 0 No animal is as dependent as is a sheep. Without someone to guide it, it wanders, is lost, becomes food for wolves, etc. Without someone to graze it, it starves. Jesus knows that the people are like that: their leaders fail to give them reliable guidance. They do not supply their souls with nourishing food. The minds of the would-be guides are too occupied with legalistic niceties about sabbath restrictions, fasts, phylacteries, tassels, etc., to be concerned about souls.) 1 1 2 8 0 “tw://bible.?id=42.9.11|AUTODETECT|” So Jesus began to teach them many things. Words of life and beauty issued from his lips, as he told them about the marvelous kingdom of God 7 1 -1 9 0 “tw://bible.?id=42.9.11|AUTODETECT|” Luke 9:11) 1 1 -1 9 0 “tw://bible.?id=40.6.24-40.6.34|AUTODETECT|” ), a kingdom in which childlike trust in God s sovereign care brings peace 7 1 -1 9 0 “tw://bible.?id=40.6.24-40.6.34|AUTODETECT|” Matt. 6:24 34) 1 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” ), love is law (6:43 48), and truth is on the throne 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 “tw://bible.?id=43.18.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.37|AUTODETECT|” 18:37) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 5. Hunger anticipated) 35, 36. And since the day was already drawing to a close, his disciples came up to him and said, This is a lonely place, and since the day is already drawing to a close, send the people away that they may go to the farms and villages round about and buy themselves something to eat.) 1 1 2 8 0 “tw://bible.?id=40.14.14|AUTODETECT|” Jesus not only healed the sick 7 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” Matt. 14:14) 1 1 -1 9 0 “tw://bible.?id=43.6.5-43.6.9|AUTODETECT|” ) but also spent some time in teaching the people. All this activity must have taken a considerable amount of time. Almost at once after Jesus from the place where he was had stepped out toward the people, he had asked Philip, testing him, How are we to buy bread-cakes that these people may eat? Philip had answered, Bread-cakes for two hundred denarii would not be sufficient for them so that each might get a little something. So Philip had struggled with this problem, Andrew also. All the time Jesus knew exactly what he was going to do 7 1 -1 9 0 “tw://bible.?id=43.6.5-43.6.9|AUTODETECT|” John 6:5 9) 1 1 -1 9 0 0 ). But the disciples were at a loss what to do, and this in spite of all the miracles they had already witnessed. And now, though the sun had not yet set, it was already late in the day; that is, the day was already drawing to a close.��278�� By means of his miracles and teachings the Lord so captivated the vast crowds that even now they were not leaving. If they were to depart they must be sent away. So the disciples remind their Teacher of the loneliness of the place and the lateness of the hour.) 1 4 2 8 0 0 This is a lonely place, they say. In other words, this is not a city, containing all kinds of places within easy reach where food may be bought; it is a desolate region. To go to any of the surrounding villages in search of food will take time. Besides, The day is already drawing to a close. Accordingly, they advise Jesus to send the people away right now in order that they may still try to go to the surrounding farms and villages to buy food for themselves.) 6. Orders issued) Christ s answer was striking: 37a. But he answered, You give them to eat.) What did Jesus mean by saying, You give them to eat ? It may be impossible to give a fully satisfactory answer to this question. A few things can be pointed out however:) 1 1 2 8 0 “tw://bible.?id=40.15.23|AUTODETECT|” a. Jesus means that these men must not be so quick to shake off responsibility. They were often ready to do this very thing, and to say, Send the people away (here in verse 36); Send her [the Syrophoenician woman] away 7 1 -1 9 0 “tw://bible.?id=40.15.23|AUTODETECT|” Matt. 15:23) 1 1 -1 9 0 “tw://bible.?id=41.10.13|AUTODETECT|” ). They even rebuked those who brought little children to Jesus that he might touch them 7 1 -1 9 0 “tw://bible.?id=41.10.13|AUTODETECT|” Mark 10:13) 1 1 -1 9 0 “tw://bible.?id=42.9.49|AUTODETECT|” ). See also ) 7 1 -1 9 0 “tw://bible.?id=42.9.49|AUTODETECT|” Luke 9:49) 1 1 -1 9 0 “tw://bible.?id=42.9.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.50|AUTODETECT|” 50) 1 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” . Don t bother the Master and don t bother us, was too often their slogan. In the light of this evidence it is safe to say that Jesus wants to remind these men of the fact that simply trying to get rid of people in need is not the solution. It is certainly not God s way of doing things 7 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” Matt. 5:43 48) 1 1 -1 9 0 “tw://bible.?id=40.11.25-40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.25-40.11.30|AUTODETECT|” 11:25 30) 1 1 -1 9 0 “tw://bible.?id=42.6.27-42.6.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.27-42.6.38|AUTODETECT|” Luke 6:27 38) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.7.7|AUTODETECT|” b. He wants them to ask, seek, and knock 7 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” Matt. 7:7) 1 1 -1 9 0 “tw://bible.?id=40.7.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=43.2.1-43.2.11|AUTODETECT|” ); in other words, to claim God s promise for themselves, and to go to him who is able to supply every need. He who, when there was a shortage, supplied wine 7 1 -1 9 0 “tw://bible.?id=43.2.1-43.2.11|AUTODETECT|” John 2:1 11) 1 1 -1 9 0 0 ), can he not also supply bread?) 1 1 2 8 0 “tw://bible.?id=43.6.35|AUTODETECT|” c. In view of the fact that bread, as the term is used in this account (see verses 38, 41), while referring to be sure to that which supplies a physical need, is also symbolical of Jesus as the Bread of Life 7 1 -1 9 0 “tw://bible.?id=43.6.35|AUTODETECT|” John 6:35) 1 1 -1 9 0 “tw://bible.?id=43.6.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.48|AUTODETECT|” 48) 1 1 -1 9 0 0 ), is he not also telling these fishers of men that they must be the means in God s hand to supply the spiritual needs of the people?) 1 1 2 8 0 “tw://bible.?id=43.6.7|AUTODETECT|” Continued: 37b. They said to him, Shall we go and buy bread for two hundred denarii, and give it to them to eat? According to ) 7 1 -1 9 0 “tw://bible.?id=43.6.7|AUTODETECT|” John 6:7) 1 1 -1 9 0 0 it was Philip, one of The Twelve, to whom this idea first occurred. However, having considered it and having even mentioned it to his fellow-disciples, he also immediately dismissed it from his mind as being impracticable. This is clear from the fact that he said to Jesus, Bread-cakes for two hundred denarii would not be sufficient for them so that each might get a little something. As a group, however, the men do not wish to drop the idea altogether. So they ask Jesus, Shall we go and buy bread for two hundred denarii & ? ) 1 1 2 8 0 “tw://bible.?id=40.20.2|AUTODETECT|” The silver denarius was, perhaps, the most used Roman coin in New Testament times. Literally the name denarius means containing ten. It was called thus in relation to the as, a bronze coin having the value of 1/10 denarius. However, when it is said, as is done in many commentaries, that the denarius is equal to 16 or 17 or even 20 American cents, and that the disciples, in mentioning two hundred denarii, were therefore thinking of a total amount of $32, $34, or $40, this is misleading. The value of the dollar and of the humble penny is constantly fluctuating. It is therefore better to point out, on the basis of Scripture 7 1 -1 9 0 “tw://bible.?id=40.20.2|AUTODETECT|” Matt. 20:2) 1 1 -1 9 0 “tw://bible.?id=40.20.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.20.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=40.20.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.20.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ), that a denarius represented the wages paid to a laborer for one day s work; hence two hundred denarii means the amount of remuneration which one man receives for two hundred days work. The disciples then are asking��279�� Jesus whether they should so late in the day go out and try to buy the huge quantity of bread that would be necessary for this vast multitude. Granted even that they would be able to obtain it and to lug it with them to feed all these hungry mouths, did they even have in their possession that large sum of money? But how else can they satisfy the Master s order. You give them to eat ?) 1 1 2 8 0 0 Jesus does not at this moment chide them for their lack of faith, nor does he answer their specific question. 38. The he asked them, How many bread-cakes do you have? Go and see. When they knew they said, Five, and two fishes. The disciples answer was one not of faith but of near-despair. This appears especially from the phrasing of the reply in Matthew s Gospel, We do not have (anything) here except five bread-cakes [or: rolls] and two fishes. Clearly these men had not caught the meaning of the exhortation, You give them to eat. ) 7 1 2 8 0 “tw://bible.?id=43.6.8|AUTODETECT|” John 6:8) 1 1 -1 9 0 “tw://bible.?id=43.6.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.9|AUTODETECT|” 9) 1 1 -1 9 0 0 supplies further details: One of the disciples, Andrew, the brother of Simon Peter, said to Jesus, There is a young lad here who has five barley-cakes and two fishes, but what are these for so many? ) 1 1 2 8 0 “tw://bible.?id=41.6.39|AUTODETECT|” The Lord is going to strengthen their faith by means of an unforgettable miracle. In preparation for this he now addresses the multitude: 39, 40. Then he ordered them all to sit down company by company upon the green grass. They reclined group by group, in hundreds and in fifties. Jesus ordered all the people to recline against the grass-covered hillside company by company ; literally, symposium symposium. ��280�� A symposium, as the very word implies, was originally a drinking together, or drinking party. Cf. potion.

The word developed into a secondary meaning: party of any kind. Often, but not necessarily, such a party was characterized by eating and drinking together, music, and song. We still have our symposiums at which speakers express their views on various aspects of a subject agreed on beforehand. The anthology of such views may itself also be called a symposium. However, in ) 7 1 -1 9 0 “tw://bible.?id=41.6.39|AUTODETECT|” Mark 6:39) 1 1 -1 9 0 0 the meaning is simply party, company; hence here company by company. ) 1 2 2 8 0 0 The command was easy to obey, since about this time of the year the slopes of the hill must have been covered with grass. Mark states that the people reclined group by group, or possibly even garden-bed by garden-bed, if the basic meaning of the phrase used in the original��281�� still shines through, which is by no means certain.) However that may be, there was this strikingly colorful arrangement of people dressed in their bright garments, reclining under the blue vault of heaven, upon the green grass, with the Sea of Galilee nearby.) 1 1 2 8 0 “tw://bible.?id=40.14.21|AUTODETECT|” Does group by group in hundreds and in fifties or: in groups of a hundred and of fifty mean in a hundred rows of fifty each? If so, this would be in harmony with verse 44 And there were five thousand men in both cases (verses 40 and 44) women and children 7 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” Matt. 14:21) 1 1 -1 9 0 0 ) being left uncounted. Or is the meaning that some groups consisted of a hundred people, some of fifty? Either way the grouping was very practical. It made distribution of bread and fish, and also counting, easier.) 1 1 2 8 0 0 7. Miracle performed) 1 1 2 8 0 “tw://bible.?id=19.25.15|AUTODETECT|” 41, 42. He took the five break-cakes and the two fishes, and looking up to heaven gave thanks and broke the bread-cakes and kept giving them to his disciples to set before the people, and he divided the two fishes among them all. Jesus took the five bread-cakes and the two fishes. He looked up to heaven. For this lifting heavenward of the eyes in prayer see also ) 7 1 -1 9 0 “tw://bible.?id=19.25.15|AUTODETECT|” Ps. 25:15) 1 1 -1 9 0 “tw://bible.?id=19.121.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.121.1|AUTODETECT|” 121:1) 1 1 -1 9 0 “tw://bible.?id=19.123.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.123.1|AUTODETECT|” 123:1) 1 1 -1 9 0 “tw://bible.?id=19.123.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.123.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=19.141.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.141.8|AUTODETECT|” 141:8) 1 1 -1 9 0 “tw://bible.?id=19.145.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.145.15|AUTODETECT|” 145:15) 1 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” John 11:41) 1 1 -1 9 0 “tw://bible.?id=43.17.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.1|AUTODETECT|” 17:1) 1 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” I Tim. 2:8) 1 1 -1 9 0 0 .��282��) 1 1 2 8 0 “tw://bible.?id=40.14.19|AUTODETECT|” Looking up to heaven Jesus blessed, thus literally. The same verb is also found in the Synoptic parallels 7 1 -1 9 0 “tw://bible.?id=40.14.19|AUTODETECT|” Matt. 14:19) 1 1 -1 9 0 “tw://bible.?id=42.9.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.16|AUTODETECT|” Luke 9:16) 1 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” ). John, on the other hand, has having given thanks (6:11). Solution: blessed in this instance means gave thanks, and can be thus translated. When a person blesses or praises God is he not giving thanks to him?��283�� It was the custom of the Jews to thank God before starting a meal. However, since it is abundantly clear from the Gospels that our Lord never spoke as the scribes, that is, that his words were always characterized by freshness and originality 7 1 -1 9 0 “tw://bible.*?id=40.7.29|AUTODETECT|” Matt. 7:29) 1 1 -1 9 0 0 ), we may well believe that this was true also on the present occasion.) 1 4 2 8 0 0 Then from the bread-cakes Jesus began to break off fragments of edible size. He kept giving��284�� these to his disciples who carried them (in baskets collected here and there from the crowd?) to the people. With the fishes the procedure was somewhat similar. Mark says, He & divided the two fishes among them all. ) The striking beauty of the account is heightened by the fact that only a few simple words are used to relate the miracle of the multiplication of the fragments. One might even say that the miracle is implied rather than expressed. They all ate and were filled.

Exactly when was the bread and the fish multiplied? Under his hands ? Probably, but even this is not stated. All we really know is that there was plenty of bread and fish in fact, plenty and to spare for everybody. At some point of time between the breaking or dividing and the reception of the fragments by the people the miracle must have occurred. All ate and were filled, that is, had all they wanted, were fully satisfied. ��285��) 8.

Leftovers collected) 43, 44. And they picked up twelve baskets full of broken pieces and of the fishes. And there were five thousand men who ate the bread-cakes. Pollution is irresponsible: what cannot be eaten must not be scattered about. Littering is sinful; wastefulness condemnable. What cannot be eaten must be collected.

According to Mark this applies not only to bread but also to fish.) 1 1 2 8 0 “tw://bible.?id=40.14.21|AUTODETECT|” So great was the miracle that Mark s statement to the effect that the five rolls and two fishes were more than sufficient for five thousand men is putting it mildly, for he does not even mention women and children 7 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” Matt. 14:21) 1 1 -1 9 0 0 ); yet these also enjoyed the bounties which Jesus had so miraculously and abundantly provided.) 1 1 2 8 0 “tw://bible.?id=41.8.19-41.8.21|AUTODETECT|” Here as elsewhere Jesus reveals himself as the perfect Savior, the One who provides for both body and soul 7 1 -1 9 0 “tw://bible.?id=41.8.19-41.8.21|AUTODETECT|” Mark 8:19 21) 1 1 -1 9 0 “tw://bible.?id=43.6.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.35|AUTODETECT|” John 6:35) 1 1 -1 9 0 “tw://bible.?id=43.6.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.48|AUTODETECT|” 48) 1 1 -1 9 0 “tw://bible.?id=11.17.16|AUTODETECT|” ). He is the One foreshadowed in the Old Testament 7 1 -1 9 0 “tw://bible.?id=11.17.16|AUTODETECT|” I Kings 17:16) 1 1 -1 9 0 “tw://bible.?id=12.4.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.4.43|AUTODETECT|” II Kings 4:43) 1 1 -1 9 0 “tw://bible.?id=12.4.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.4.44|AUTODETECT|” 44) 1 1 -1 9 0 “tw://bible.?id=43.6.14|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=43.6.14|AUTODETECT|” John 6:14) 1 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=5.18.15-5.18.18|AUTODETECT|” Deut. 18:15 18) 1 1 -1 9 0 “tw://bible.?id=43.6.32|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=43.6.32|AUTODETECT|” John 6:32) 1 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” ). The tragedy was that the masses had accepted an earthly, erroneous, materialistic view of the Deliverer, as is clear from ) 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.6.34|AUTODETECT|” A detailed study of the crowds often surrounding Jesus and of his attitude toward them sheds light on the depth of his love and tender mercy. See ) 7 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” Mark 6:34) 1 1 -1 9 0 “tw://bible.?id=41.8.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.2|AUTODETECT|” 8:2) 1 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” Matt. 9:36) 1 1 -1 9 0 “tw://bible.?id=41.5.17|AUTODETECT|” ; etc. But though it can be granted that the Lord experienced periods of popularity, and that in the Gospels it is not the hostility of the multitudes but that of the leaders which is emphasized, nevertheless it must not be supposed that the relation between Jesus and his audiences was always smooth and friendly. At times people would ask him to depart 7 1 -1 9 0 “tw://bible.?id=41.5.17|AUTODETECT|” Mark 5:17) 1 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” ) or were offended in him (6:3). At times they deserted him 7 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” John 6:66) 1 1 -1 9 0 “tw://bible.?id=43.6.26|AUTODETECT|” ). Moved by selfish considerations 7 1 -1 9 0 “tw://bible.?id=43.6.26|AUTODETECT|” John 6:26) 1 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” ), they generally misunderstood him and his true mission 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 “tw://bible.?id=41.15.11-41.15.14|AUTODETECT|” ). At last they allowed themselves to be persuaded by their leaders to demand his death by crucifixion 7 1 -1 9 0 “tw://bible.?id=41.15.11-41.15.14|AUTODETECT|” Mark 15:11 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.23.37-40.23.39|AUTODETECT|” Over against all this stands the fact that Jesus never employed his miracle-working power to destroy or even to hurt the people but always to help them. He fed the hungry, healed the sick, had compassion on and taught the misled, and sought the lost. In fact, even when he felt constrained to pronounce Jerusalem s fall, he did so with a heavy heart 7 1 -1 9 0 “tw://bible.?id=40.23.37-40.23.39|AUTODETECT|” Matt. 23:37 39) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” It should be no surprise, therefore, that for those who permit such spontaneous, deep, unselfish love to go unrequited punishment is in store. In speaking about Christ s deep and tender love this other side, for which the Gospels supply abundant evidence Mark 7:1 13; 8:15, 31; 9:19, 31; 10:33, 34; 11:12 18, 20, 21; 12:1 12; 13:2; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” Matt. 7:24 27) 1 1 -1 9 0 “tw://bible.?id=40.11.20-40.11.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.20-40.11.24|AUTODETECT|” 11:20 24) 1 1 -1 9 0 “tw://bible.?id=40.21.12-40.21.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.12-40.21.16|AUTODETECT|” 21:12 16) 1 1 -1 9 0 “tw://bible.?id=40.21.23-40.22.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.23-40.22.14|AUTODETECT|” 21:23 22:14) 1 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=40.25.41-40.25.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.41-40.25.46|AUTODETECT|” 25:41 46) 1 1 -1 9 0 “tw://bible.?id=66.6.16|AUTODETECT|” ; etc. must not be overlooked. For those who turn their backs upon the love of the Shepherd there is the wrath of the Lamb 7 1 -1 9 0 “tw://bible.?id=66.6.16|AUTODETECT|” Rev. 6:16) 1 1 -1 9 0 0 )!) 1 2 2 8 0 0 ) 6:45 52 Walking on the Water) 1 1 2 8 0 “tw://bible.?id=40.14.22-40.14.33|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.14.22-40.14.33|AUTODETECT|” Matt. 14:22 33) 1 1 -1 9 0 “tw://bible.?id=43.6.15-43.6.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.15-43.6.21|AUTODETECT|” John 6:15 21) 1 5 2 8 0 0 45 Then immediately he made his disciples get into the boat and go ahead (of him) to the other side, to Bethsaida, while he was dismissing the crowd. 46 And after taking leave of them he departed into the hill to pray. 47 When evening fell, the boat was in the middle of the sea, and he alone on land. 48 And seeing them straining at the oars, for the wind was against them, about the fourth watch of the night he came to them, walking on the sea. He was about to pass them by. 49 Now when they saw him walking on the sea, they thought that he was a ghost, and they screamed; 50 for they all saw him and were terrified. But at once he spoke with them and said to them, Take courage, it is I; do not be afraid. 51 Then he climbed into the boat to them; the wind fell, and they were greatly astonished, 52 for they had not grasped the significance of (the incident of) the bread-cakes. In fact, their hearts were hardened.) ) When we compare Mark s account with that of Matthew (14:22 33), what at once strikes us is how much the two overlap. In both accounts Jesus orders his disciples to get into the boat and cross over to the other side. Alone he goes up into the hill to pray.

On the sea the progress of the rowers is being curtailed by a ferocious head-wind. In the fourth watch of the night Jesus comes toward them. He is walking the waves. Failing to recognize him and taking him to be a ghost, the terrified men scream aloud. At once Jesus addresses them in the comforting words: Take courage, it is I; do not be afraid. He climbs into the boat and the wind ceases.

The disciples are filled with a feeling of astonishment (Mark) and worship (Matthew).) The story is not found in Luke but occurs also in John (6:15 21). Though that evangelist tells it in his own way, in all essential details the three accounts (Matthew, Mark, John) coincide. Nevertheless, each, without ever coming into conflict with the others, makes his own contribution.) Matthew most vividly pictures the storm. He is also the only one who narrates the story of Peter s venture upon the waters. He states that at the conclusion of the entire incident the disciples confessed Jesus to be God s Son (14:33).) 1 1 2 8 0 “tw://bible.?id=41.6.45|AUTODETECT|” John mentions the reason or one of the reasons why Jesus withdrew into the hill. That reason was the attempt by the people to take him by force and make him king (6:15). He states that the disciples were heading for Capernaum (6:17). Broadly interpreted this is not in conflict with ) 7 1 -1 9 0 “tw://bible.?id=41.6.45|AUTODETECT|” Mark 6:45) 1 1 -1 9 0 “tw://bible.?id=41.6.53|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.6.53|AUTODETECT|” 53) 1 1 -1 9 0 0 . It is also John who tells us that it was after having proceeded twenty-five or thirty stadia that someone who later on revealed himself to be Jesus appeared to the rowers. When they knew who he was they were willing to receive him into the boat, which then immediately landed. How it must be explained that neither Mark nor John duplicate Matthew s story with reference to Peter (14:28 31) cannot be determined, though there have been many conjectures.) 1 7 2 8 0 0 Mark makes his own contribution. It was to Bethsaida and Gennesaret that Jesus sent his disciples. The boat was in the midst of the sea when the storm struck. Jesus saw the disciples straining at the oars, and was about to walk by them. He spoke with them. The miracle left the disciples greatly astonished.

Reason: their hearts being hardened, they had not grasped the full significance of the miracle of the multiplication of the rolls.) 1. The disciples without Jesus) 45. Then immediately he made his disciples get into the boat and go ahead (of him) to the other side, to Bethsaida, while he was dismissing the crowd.) Jesus dismissed the crowd. While��286�� he is doing this he orders his disciples by boat to go ahead of him to the western side of the sea.) Why did Jesus dismiss the crowd? The answer may be as follows at least the following items deserve careful consideration :) a. It was getting late, and many of the people were far from home.) b.

The people were not eager to leave Jesus of their own accord.) 1 1 2 8 0 “tw://bible.?id=43.6.15|AUTODETECT|” c. They wanted to take Jesus by force to make him king 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” ), which was exactly what he did not want 7 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” John 18:36) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 d. Jesus desired to have time for private communion with his Father in heaven.) 1 1 2 8 0 “tw://bible.?id=44.1.6|AUTODETECT|” As to the question why Jesus dismissed his disciples, the need for private communion (point d) would also explain this. Besides, in connection with point c., Jesus knew that even his own disciples were not free from erroneous Messianic expectations 7 1 -1 9 0 “tw://bible.?id=44.1.6|AUTODETECT|” Acts 1:6) 1 1 -1 9 0 0 ). We may assume that he was therefore also aware of the fact that it was best for them not to be influenced by the clamor of the multitude.) 1 1 2 8 0 “tw://bible.?id=41.6.53|AUTODETECT|” The Bethsaida to which Mark here refers was clearly on the western side of the sea, as was the plain of Gennesaret south of Capernaum 7 1 -1 9 0 “tw://bible.?id=41.6.53|AUTODETECT|” Mark 6:53) 1 1 -1 9 0 “tw://bible.?id=43.6.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.17|AUTODETECT|” John 6:17) 1 1 -1 9 0 0 ). For more on the two Bethsaidas see N.T.C. on John, Vol. I, pp. 216, 217, 225.) 1 1 2 8 0 0 46. And after taking leave of them he departed into the hill to pray.) 1 1 2 8 0 “tw://bible.?id=41.6.46|AUTODETECT|” A very delightful and instructive book is that by R. E. Speer, The Principles of Jesus Applied to Some Questions of Today, New York, Chicago, Toronto, 1902. In this volume the writer points out that the purpose of Christ s coming to earth was, in part, to displace legalism by the spirit of a true life, to supplant prescription by principle (p. 10). Now prayer belongs to the very essence of this true life. So in a passage that certainly also elucidates ) 7 1 -1 9 0 “tw://bible.?id=41.6.46|AUTODETECT|” Mark 6:46) 1 1 -1 9 0 “tw://bible.?id=42.22.32|AUTODETECT|” Speer points out that prayer was Christ s very breath, namely, unselfish prayer 7 1 -1 9 0 “tw://bible.?id=42.22.32|AUTODETECT|” Luke 22:32) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” ), forgiving prayer 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 “tw://bible.?id=42.22.44|AUTODETECT|” ), earnest prayer 7 1 -1 9 0 “tw://bible.?id=42.22.44|AUTODETECT|” Luke 22:44) 1 1 -1 9 0 “tw://bible.?id=40.11.26|AUTODETECT|” ), submissive prayer 7 1 -1 9 0 “tw://bible.?id=40.11.26|AUTODETECT|” Matt. 11:26) 1 1 -1 9 0 “tw://bible.?id=40.26.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.39|AUTODETECT|” 26:39) 1 1 -1 9 0 “tw://bible.?id=40.26.54|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.54|AUTODETECT|” 54) 1 1 -1 9 0 0 ) (p. 20).) 1 1 2 8 0 “tw://bible.?id=43.17.0|AUTODETECT|” The picture of Jesus on the hill praying, as was his custom 7 1 -1 9 0 “tw://bible.?id=43.17.0|AUTODETECT|” John 17) 1 1 -1 9 0 0 ) for himself and also for others, including his disciples, must not be separated from that of the disciples on the stormy sea:) 1 1 2 8 0 0 47. When evening fell, the boat was in the middle of the sea, and he alone on land.) 1 1 2 8 0 “tw://bible.?id=42.9.10|AUTODETECT|” In the middle of the sea! John s Gospel informs us that the boat had proceeded twenty-five to thirty stadia, hence about three or four miles, a stadium being about 1/8 of a mile. Now if the distance between Bethsaida Julias 7 1 -1 9 0 “tw://bible.?id=42.9.10|AUTODETECT|” Luke 9:10) 1 1 -1 9 0 “tw://bible.?id=41.6.45|AUTODETECT|” ), the point from which the disciples began their return voyage, to Bethsaida of Galilee 7 1 -1 9 0 “tw://bible.?id=41.6.45|AUTODETECT|” Mark 6:45) 1 1 -1 9 0 “tw://bible.?id=43.12.21|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.12.21|AUTODETECT|” John 12:21) 1 1 -1 9 0 0 ), where they landed, was about five miles, as seems probable, then these men were now indeed in the middle of the sea. ) 1 4 2 8 0 0 Then, evening having arrived, a storm arose. John states, And the sea was getting rough, as a strong wind was blowing. Matthew adds, The boat was & battered by the waves, for the wind was from the opposite direction. Mark in verse 48 presupposes rather than describes the storm. But he, as well as the others, stresses the time of the day evening, hence darkness , the place the middle of the sea , and the absence of Jesus: he alone on land ; however, on land engaged in prayer (verse 46).) Put together these two scenes: a. Christ s prayer including intercession, and b. the disciples dangerous (humanly speaking) position!

Result: their situation was actually not dangerous at all, for on yonder hill Christ s prayer must have included the petition that their lives might be spared so that they would be able to fulfil their mission. Does not this combined picture have many comforting applications for every time of trouble and distress; yes, for every crisis ? And has there ever been a period in the history of the church when there was no crisis?) 2. The disciples with the unknown Jesus) 48. And seeing them straining at the oars, for the wind was against them, about the fourth watch of the night he came to them, walking on the sea.) 7 1 2 8 0 “tw://bible.*?id=40.14.24|AUTODETECT|” Matt. 14:24) 1 1 -1 9 0 0 states that the boat was being tortured or battered or harassed by the waves. Mark here uses the same participle in connection with the disciples. Jesus saw them as they were being harassed in rowing, were straining at the oars. Both Mark (6:48) and John (6:19) refer to this rowing activity.��287��) 1 2 2 8 0 0 It was then that Jesus, in fulfilment of his promise (implied in verse 45) came to them. The time was about the fourth watch of the night (cf. 13:35). That watch covered the period from 3 to 6 o clock A.M. Note the word about. It may have been 3 o clock, a little earlier or even somewhat later.) In spite of the fact that it is dark, Jesus sees his disciples laboring with great difficulty to drive their vessel forward. In spite of the fact that water is at least is considered to be by its very nature unfit to be walked on, he walks on it.

In spite of tempestuous billows and buffeting head-winds he, without deviation, continues step by step to walk toward this boat. No, not all the way up to the boat but rather toward a place near or alongside of it; for Mark writes, He was about to pass them by. Some have interpreted this to mean that it was the Master s intention to meet his disciples not now but a little later, after they had landed. But in view of the words He came to them a different interpretation is probably preferable; namely, he arrived to a place near the boat and then was about to continue onward past the boat, so as graciously to afford them an opportunity to invite him to come aboard. Without that glad welcome on their part he would have passed them by.) 1 1 2 8 0 “tw://bible.?id=50.2.12|AUTODETECT|” This is an important point. Divine disposition of events by no means rules out human action. Election is not inconsistent with exertion. See ) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 1 1 -1 9 0 “tw://bible.?id=43.6.21|AUTODETECT|” . Besides, does not this interpretation of the thought of Jesus I shall give them an opportunity to welcome me aboard; and if they do not do this I shall pass them by find support in ) 7 1 -1 9 0 “tw://bible.?id=43.6.21|AUTODETECT|” John 6:21) 1 1 -1 9 0 “tw://bible.?id=42.24.28|AUTODETECT|” ? For a somewhat similar action on the part of Jesus see ) 7 1 -1 9 0 “tw://bible.?id=42.24.28|AUTODETECT|” Luke 24:28) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.5.32|AUTODETECT|” The amazing manner in which the attributes of our Lord are here displayed merits special study. There is first his knowledge. The preceding context see verses 46, 47 leaves the impression that it was while Jesus was still on land that he through or in spite of the darkness saw these disciples! For more about the close connection between Christ s human and his divine nature, between his knowledge and his omniscience, see above, on ) 7 1 -1 9 0 “tw://bible.?id=41.5.32|AUTODETECT|” Mark 5:32) 1 1 -1 9 0 “tw://bible.?id=40.17.27|AUTODETECT|” ; also Introduction III. And study such passages as ) 7 1 -1 9 0 “tw://bible.?id=40.17.27|AUTODETECT|” Matt. 17:27) 1 1 -1 9 0 “tw://bible.?id=40.21.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.19|AUTODETECT|” 21:19) 1 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” 24:36) 1 1 -1 9 0 “tw://bible.?id=41.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.2.8|AUTODETECT|” Mark 2:8) 1 1 -1 9 0 “tw://bible.?id=41.5.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.30|AUTODETECT|” 5:30) 1 1 -1 9 0 “tw://bible.?id=41.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.13|AUTODETECT|” 11:13) 1 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” John 1:47) 1 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” 48) 1 1 -1 9 0 “tw://bible.?id=43.2.23-43.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.23-43.2.25|AUTODETECT|” 2:23 25) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=18.9.8|AUTODETECT|” Next, consider his power. Mark has already related several events in connection with which this power was displayed in a most remarkable manner (1:25 27, 31 34, 39 42; 2:8 12; 3:5, 10, 11; 4:39; 5:9 13, 34, 41, 42). Now here in 6:48 the One who was able to still the waves (4:39) shows that he is even able to make them a path for his feet. See ) 7 1 -1 9 0 “tw://bible.?id=18.9.8|AUTODETECT|” Job 9:8) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 Attempts have been made to escape this conclusion and to change walking on the sea to walking by (or along) the sea. In the present context, however, this will not do. If the exactly similar expression in the preceding verse (6:47) means that Jesus alone was on land, verse 48 must mean that he actually walked on the sea. ) It would not be correct, in taking note of the Master s knowledge and of his power, to forget his love, as here revealed. That these men in distress were by no means perfect is shown in verses 49 (they were superstitious) and 52 (in a sense their hearts were hardened). Nevertheless, so tender is his compassion, so paternal his affection, that no darkness, tempest, or billows can keep him away from those who are very, very dear to his heart. When they need him he wants to be with them.��288��) 49, 50a.

Now when they saw him walking on the sea, they thought that he was a ghost, and they screamed; for they all saw him and were terrified.) With the boat heading southwest, the rowers must have been facing northeast. By the little light there was coming perhaps from the pre-Passover moon intermittently peeping from between the dark clouds they see, probably not far away from them, what looked like a man coming toward them from the direction of Bethsaida Julias. Of course, the mysterious form could not really be a man, for human beings cannot walk on water! Of this the boat s occupants are sure. They do not realize how wrong they are. So, thoroughly frightened, they thought that what they saw was a ghost.��289��) 1 1 2 8 0 “tw://bible.?id=41.6.14|AUTODETECT|” By no means is it true that Herod Antipas was the only superstitious person mentioned in the New Testament 7 1 -1 9 0 “tw://bible.?id=41.6.14|AUTODETECT|” Mark 6:14) 1 1 -1 9 0 “tw://bible.?id=44.13.15|AUTODETECT|” ). The disciples, too, were still being influenced by deeply rooted irrational beliefs. Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.13.15|AUTODETECT|” Acts 13:15) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Even today there are people, including church members, who consult media in order to find out what the stock market is going to do; and who, on Friday the thirteenth, when a black cat has just crossed their path, would shrink back in horror from walking under a ladder on their way to room No. 13 assuming that there is even such a room! , and there spill a generous amount of salt! They refuse all the more emphatically to do this if their horoscope marks the day as being unlucky for them.) How small was the faith of The Twelve! They were looking at their Lord and Savior but thought that what they saw was an infernal, haunting specter, a phantasm or ghost. Let everyone make his own application!) 1 1 2 8 0 “tw://bible.?id=40.14.26|AUTODETECT|” So they screamed . All were scared to death, to use a colloquial expression. Mark reports that they all saw him and were shaken, were terrified. Among the entire group there was not one disciple, no not even Peter, who being himself courageous was able to impart courage to his companions. See also the parallel passage ) 7 1 -1 9 0 “tw://bible.?id=40.14.26|AUTODETECT|” Matt. 14:26) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.2.3|AUTODETECT|” The verb used in the original to indicate this condition of panic and alarm��290�� is very descriptive. In ) 7 1 -1 9 0 “tw://bible.?id=40.2.3|AUTODETECT|” Matt. 2:3) 1 1 -1 9 0 “tw://bible.?id=26.32.2|AUTODETECT|” it is used to describe Herod the Great s horror when he heard about the birth of a king of the Jews. In the active voice it means to shake, stir up, trouble, agitate, as when Egypt s king is said to resemble a monster that troubles the waters with his feet, polluting them 7 1 -1 9 0 “tw://bible.?id=26.32.2|AUTODETECT|” Ezek. 32:2) 1 1 -1 9 0 “tw://bible.?id=41.6.50|AUTODETECT|” ). Figuratively it refers, in the active, to upsetting heart and mind throwing them into confusion and alarm; in the passive to being thus terrified or frightened.��291�� Here in ) 7 1 -1 9 0 “tw://bible.?id=41.6.50|AUTODETECT|” Mark 6:50) 1 1 -1 9 0 “tw://bible.?id=40.14.26|AUTODETECT|” a and ) 7 1 -1 9 0 “tw://bible.?id=40.14.26|AUTODETECT|” Matt. 14:26) 1 1 -1 9 0 0 the picture is one of violently shaken men who during the darkness and the storm utter a loud and frantic cry because of their fear that a malevolent specter is catching up with them, intent on doing them harm.) 1 3 2 8 0 0 What should be done about such fears? Somewhat later, during the memorable night of the institution of the Supper, Jesus, addressing his disciples in the Upper Room, gave the answer. Using the same verb be troubled he said in lines that have a rhythmic flow, a soothing and consoling tenderness:) Let not your hearts any longer be troubled.) Continue to trust in God, also in me continue to trust ) 1 1 2 8 0 “tw://bible.?id=43.14.1|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=43.14.1|AUTODETECT|” John 14:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 3. The disciples with Jesus, whom they now recognize because he speaks with them) 1 1 2 8 0 “tw://bible.?id=41.6.50|AUTODETECT|” 50b. But at once he spoke with them and said to them, Take courage, it is I; do not be afraid [or: stop being afraid]. The response of Jesus is immediate. In a friendly and affectionate manner he begins to speak with them. He says exactly what was needed to abolish their alarm borne of superstition. As far as the record shows, in the New Testament, with a single exception, the only one who says Take courage or Be of good cheer (A.V.) is Jesus. In addition to ) 7 1 -1 9 0 “tw://bible.?id=41.6.50|AUTODETECT|” Mark 6:50) 1 1 -1 9 0 “tw://bible.?id=40.9.2|AUTODETECT|” see also 10:49 (the one exception)��292��; ) 7 1 -1 9 0 “tw://bible.?id=40.9.2|AUTODETECT|” Matt. 9:2) 1 1 -1 9 0 “tw://bible.?id=40.9.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=40.14.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.27|AUTODETECT|” 14:27) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” Acts 23:11) 1 1 -1 9 0 0 . It is I, says Jesus; hence, it is the very Master who has chosen you to be his disciples, has been guiding you step by step, and has already given you so many proofs of his power and love. Jesus therefore adds, Do not be afraid. The disciples must stop being alarmed; rather, they should take courage and be filled with joy.) 1 1 2 8 0 “tw://bible.?id=2.3.1-2.3.12|AUTODETECT|” When Jesus spoke the words, Take courage, it is I; do not be afraid, he must have momentarily shocked his disciples. But the immediate shock became a tremendously glad surprise. For other glad surprises see Gen. 13:14 18; 15:1 ff.; 17:1 21; 18:1 8; 22:10b 19; 26:23 25; 28:10 22; 45:1 ff.; ) 7 1 -1 9 0 “tw://bible.?id=2.3.1-2.3.12|AUTODETECT|” Exod. 3:1 12) 1 1 -1 9 0 “tw://bible.?id=2.14.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.14.15|AUTODETECT|” 14:15) 1 1 -1 9 0 “tw://bible.?id=2.33.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.33.14|AUTODETECT|” 33:14) 1 1 -1 9 0 “tw://bible.?id=2.34.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.34.6|AUTODETECT|” 34:6) 1 1 -1 9 0 “tw://bible.?id=2.34.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.34.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=2.40.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.40.34|AUTODETECT|” 40:34) 1 1 -1 9 0 “tw://bible.?id=2.40.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.40.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=6.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.5.13|AUTODETECT|” Josh. 5:13) 1 1 -1 9 0 “tw://bible.?id=6.10.12-6.10.14|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=6.10.12-6.10.14|AUTODETECT|” 10:12 14) 1 1 -1 9 0 “tw://bible.?id=11.18.38-11.18.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.18.38-11.18.40|AUTODETECT|” I Kings 18:38 40) 1 1 -1 9 0 “tw://bible.?id=23.37.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.37.36|AUTODETECT|” Isa. 37:36) 1 1 -1 9 0 “tw://bible.?id=24.39.16-24.39.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.39.16-24.39.18|AUTODETECT|” Jer. 39:16 18) 1 1 -1 9 0 “tw://bible.?id=40.28.1-40.28.10|AUTODETECT|” (cf. 38:7 13); ) 7 1 -1 9 0 “tw://bible.?id=40.28.1-40.28.10|AUTODETECT|” Matt. 28:1 10) 1 1 -1 9 0 “tw://bible.?id=41.16.1-41.16.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.1-41.16.8|AUTODETECT|” Mark 16:1 8) 1 1 -1 9 0 “tw://bible.?id=42.24.30-42.24.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.30-42.24.32|AUTODETECT|” Luke 24:30 32) 1 1 -1 9 0 “tw://bible.?id=43.20.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.0|AUTODETECT|” John 20) 1 1 -1 9 0 “tw://bible.?id=43.21.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.0|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=44.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.1|AUTODETECT|” Acts 2:1) 1 1 -1 9 0 “tw://bible.?id=44.4.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.31|AUTODETECT|” 4:31) 1 1 -1 9 0 “tw://bible.?id=44.12.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.7|AUTODETECT|” 12:7) 1 1 -1 9 0 “tw://bible.?id=46.2.9|AUTODETECT|” ff. And see especially ) 7 1 -1 9 0 “tw://bible.?id=46.2.9|AUTODETECT|” I Cor. 2:9) 1 1 -1 9 0 “tw://bible.?id=11.10.6|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=11.10.6|AUTODETECT|” I Kings 10:6) 1 1 -1 9 0 “tw://bible.?id=11.10.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.10.7|AUTODETECT|” 7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.14.28-40.14.31|AUTODETECT|” 51. Then he climbed into the boat to them; the wind fell, and they were greatly astonished. The Peter episode 7 1 -1 9 0 “tw://bible.?id=40.14.28-40.14.31|AUTODETECT|” Matt. 14:28 31) 1 1 -1 9 0 0 ) probably took place about this time. As Jesus now climbed into the boat to be with his disciples his cheering presence banished the last remnant of their earlier superstitious panic. And when the storm in their hearts abated, so did the literal storm: the wind fell, as had happened also on a previous occasion (4:39).) 1 1 2 8 0 0 Result: the disciples were greatly astonished. What had been the reason for their hysterical alarm a moment ago, and what was the reason for their bewildered amazement now? Answer: 52. for they had not grasped the significance of (the incident of) the bread-cakes. If they had fully understood the significance of the miraculous feeding (6:35 44), they would have known that it implied Christ s power to bend the material universe including not only the product of the soil (bread) but also the billows of the sea and the currents of the air to his wishes. The trouble was with their hearts: In fact, their hearts were hardened.) 1 1 2 8 0 “tw://bible.?id=40.12.34|AUTODETECT|” In Scripture the heart is the fulcrum of feeling and faith as well as the mainspring of words and actions 7 1 -1 9 0 “tw://bible.?id=40.12.34|AUTODETECT|” Matt. 12:34) 1 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” 15:19) 1 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” 22:37) 1 1 -1 9 0 “tw://bible.?id=43.14.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.1|AUTODETECT|” John 14:1) 1 1 -1 9 0 “tw://bible.?id=45.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.10|AUTODETECT|” Rom. 10:10) 1 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” Eph. 1:18) 1 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” ). It is the root of man s intellectual, emotional, and volitional life, the core and center of man s being, his inmost self. Out of it are the issues of life 7 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” Prov. 4:23) 1 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” ). Man looks on the outward appearance, but Jehovah looks on the heart 7 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” I Sam. 16:7) 1 1 -1 9 0 “tw://bible.?id=40.14.33|AUTODETECT|” ). When Mark says that the hearts of these disciples were hardened, this probably means that the obtuseness of The Twelve, their inability to draw the necessary conclusions from the miracles of Jesus, was the result of sinful neglect to ponder and meditate on these marvelous works and on the nature of the One who performed them. Amazement, so that in their exhilaration these disciples would even ascribe deity to their Master, as happened even at the present occasion 7 1 -1 9 0 “tw://bible.?id=40.14.33|AUTODETECT|” Matt. 14:33) 1 1 -1 9 0 0 ), did not prevent them from falling into a kind of spiritual torpor or sluggishness; that is, they failed to ask themselves what could be expected of such a divine Being. Again and again they needed to be aroused out of their spiritual drowsiness. On the other hand, this hardness of heart must not be confused with the callousness and imperviousness of the scribes and Pharisees. That attitude was the result of unbelief and hatred. The disciples, on the contrary (Judas excepted), were men of faith & little faith.) 1 1 2 8 0 “tw://bible.?id=40.6.26-40.6.30|AUTODETECT|” The fact that faith should be sufficiently wide awake to derive legitimate conclusions from firmly established premises is the lesson which Scripture teaches 7 1 -1 9 0 “tw://bible.?id=40.6.26-40.6.30|AUTODETECT|” Matt. 6:26 30) 1 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” Luke 11:13) 1 1 -1 9 0 “tw://bible.?id=45.8.31|AUTODETECT|” .) 7 1 -1 9 0 “tw://bible.?id=45.8.31|AUTODETECT|” Rom. 8:31) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” 32) 1 1 -1 9 0 0 ), but which is not always taken to heart.) 1 2 2 8 0 0 ) 6:53 56 Healings in Gennesaret) 1 1 2 8 0 “tw://bible.?id=40.14.34-40.14.36|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.14.34-40.14.36|AUTODETECT|” Matt. 14:34 36) 1 2 2 8 0 0 53 Having crossed over they landed at Gennesaret and anchored (there). 54 And as soon as they got out of the boat the people recognized him [Jesus], 55 ran about the entire region, and on their pallets began to bring those that were ill to any place where they would hear that he was. 56 And wherever he would enter, into villages, towns or countryside, they would lay the sick in the market-places and would beg him to allow them to touch merely the tassel��293�� of his garment; and as many as touched him��294�� were healed.) ) 1 1 2 8 0 “tw://bible.?id=43.6.17|AUTODETECT|” 53. Having crossed over they landed at Gennesaret and anchored (there). On the basis of ) 7 1 -1 9 0 “tw://bible.?id=43.6.17|AUTODETECT|” John 6:17) 1 1 -1 9 0 “tw://bible.?id=41.6.45|AUTODETECT|” some interpreters believe that the wind had prevented the vessel from landing at Capernaum or even at Bethsaida 7 1 -1 9 0 “tw://bible.?id=41.6.45|AUTODETECT|” Mark 6:45) 1 1 -1 9 0 “tw://bible.?id=42.5.1|AUTODETECT|” ) and compelled it to find anchorage a little farther to the south. This, however, is not certain. Gennesaret is the name of a densely populated and fertile plain south of Capernaum. It measures about 3 miles in length along the Sea of Galilee 7 1 -1 9 0 “tw://bible.?id=42.5.1|AUTODETECT|” Luke 5:1) 1 1 -1 9 0 0 ), and 1� miles in width away from the shore. According to Josephus (Jewish War III.516 521) its natural beauty and fertility were most remarkable. Says he, There is not a plant that is rejected by its fertile soil, that is, which that soil refuses to produce. According to that author the plain produced walnuts, palms, figs, olives, and grapes. Such a high reputation did the fruits of Gennesaret have among the rabbis that they were not allowed in Jerusalem during the festivals lest a person might be tempted to come merely for their enjoyment. It was here that the little company decided to cast anchor.��295��) 1 1 2 8 0 “tw://bible.?id=43.6.17|AUTODETECT|” From that landing place Jesus is going to proceed to nearby Capernaum 7 1 -1 9 0 “tw://bible.?id=43.6.17|AUTODETECT|” John 6:17) 1 1 -1 9 0 “tw://bible.?id=43.6.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=43.6.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.25|AUTODETECT|” 25) 1 1 -1 9 0 0 ), but not before he has blessed the people of this region by his gracious presence, as shown in the following verses: 54, 55. And as soon as they got out of the boat the people recognized him [Jesus], ran about the entire region, and on their pallets began to bring those that were ill to any place where they would hear that he was. It is clear that in verses 54 56 Mark is far more vivid and detailed than Matthew in 14:35, 36. When Jesus steps ashore he is immediately recognized. By this time he has become widely known as the Healer. There had been very striking individual healings (1:23 31, 40 45; 2:1 12; 3:1 5; ch. 5) and also mass healings (1:32 34; 3:7 12).

It is not surprising therefore that the news of his arrival quickly spread. People ran to spread the good tidings. Result: from everywhere in the surroundings the sick were brought to Jesus.) 1 3 2 8 0 0 They were brought on pallets, probably thin straw-filled mattresses (see on 2:4). To whatever place he was reported to be, the sick of every description were carried.��296�� They were carried from wherever they were to wherever he happened to be.) 56. And wherever he would enter, into villages, towns or countryside, they would lay the sick in the market-place and would beg him to allow them to touch merely the tassel of his garment; and as many as touched him were healed.��297��) What a rich ministry this was! There may have been teaching, but if so, nothing is said about it. Healing is emphasized. It took place in villages, towns, and countryside (cf. 5:14; 6:6).

Often those who had dear ones that were ill would lay them in market-places, expecting these to be the spots to which Jesus would come. The word market-place may, however, also refer to a square or open space in a village that was too small to have a real market-place.) 1 1 2 8 0 “tw://bible.?id=40.9.20|AUTODETECT|” Such faith did these people have in the healing power and sympathy of the Savior that as in the case of the woman described in 5:27 30, but see especially ) 7 1 -1 9 0 “tw://bible.?id=40.9.20|AUTODETECT|” Matt. 9:20) 1 1 -1 9 0 “tw://bible.?id=40.9.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=41.1.41|AUTODETECT|” they were convinced that if the sick would be permitted to touch merely the tassel (fringe or edge) of the Master s robe, healing would immediately result. Mark does not even take the trouble to inform us whether such permission was given. In the case of Jesus he very correctly takes this for granted! As many as touched him (or: it, but the meaning remains the same) were instantly and completely healed. The Gospels teach us that Jesus healed people by touching them, or by allowing them to touch him. More on this above, in connection with ) 7 1 -1 9 0 “tw://bible.?id=41.1.41|AUTODETECT|” Mark 1:41) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 In hymnology this work of our Lord in the plain of Gennesaret has not been passed by unnoticed. See the lines in E. H. Plumptre s beautiful hymn Thine Arm, O Lord, in Days of Old :) And now, O Lord, be near to bless,) Almighty as of yore,) In crowded streets, by restless couch,) As by Gennesaret s shore.) Summary of Chapter 6) On a sabbath Jesus teaches in the synagogue of his hometown Nazareth. The audience is astonished about his wisdom. After further reflection, however, the people cannot understand how these words of wisdom can proceed from the lips of one who grew up among themselves as the carpenter.

They know his brothers intimately, can even mention them by name. His sisters are still living among them. What, then, is the source of these words? Also, how is it possible for him to perform the miracles that have been ascribed to him, and some of which people in the audience may even have witnessed? A Nazareth carpenter speaking words of wisdom and performing miracles? Impossible!

They are offended in him. Says Jesus, A prophet is not without honor except in his hometown, among his relatives, and in his family. In such a hostile environment only a few people can be healed (1 6a).) Among ordinary mortals it frequently happens that those who are rejected concede defeat and give up their endeavor. Not so Jesus. On the contrary, he intensifies his evangelical efforts. He carries on a personal campaign, going around the villages teaching, and sends his disciples on a mission tour.

In addition to teaching, many miracles healings, demon-expulsions are performed (6b 13). The result is twofold.) First, the ruler, Herod Antipas, hears about Jesus. His conscience is aroused. He says, The man whom I beheaded, namely John, he is risen. In this connection Mark tells the story of Herod s wicked birthday party and the Baptist s gruesome death (14 29).) Secondly, the disciples, returned from their mission tour, are in need of rest. Perhaps John s murder has also had a disquieting effect on them.

Jesus himself feels the need of communion with his Father. So he addresses his disciples as follows, Come away by yourselves to a lonely or quiet place and rest a while. By boat they start out for Bethsaida Julias. When the Galileans see their departure they hurry on foot around the upper part of the lake in order to be with Jesus. When he surveys this great multitude his heart goes out to them because they are like sheep without a shepherd. So, from his place of seclusion he goes forth to meet them and begins to teach them many things.

When evening arrives, instead of dismissing the hungry crowd, he performs the miracle of making five bread-cakes and two fishes do for five thousand men. Twelve baskets full of left-overs are collected after everyone has had plenty to eat. Should not this have convinced The Twelve that he who exercises control over the ingredients from which bread is made is also able to cause the ingredients of a storm air currents and billows to obey his will (30 44)?) Yet, what happens? Having for good reasons dismissed the multitude, and having ordered the disciples to go back to the opposite side of the sea, Jesus, still ashore, departs into the hill to pray. When from the land he sees The Twelve straining at the oars while facing a strong head-wind, he walks toward them on the sea. Imagining that they are looking at a ghost they start to scream.

He quiets them by saying, Take courage, it is I; do not be afraid (or: stop being afraid). He would have passed them by but they welcome him aboard. When he climbs into the boat the wind ceases. Profound astonishment takes possession of The Twelve. If their hearts had been more fully inclined to ponder the implications of the miraculous multiplication of the bread-cakes, they would not have been: first, so terrified; and later, so surprised and astonished (45 52).) When Jesus and The Twelve land in the fertile plain of Gennesaret, those who recognize the Master begin to spread the news all around. So the sick are brought to him wherever he happens to be.

All who touch, be it merely the tassel or the fringe of his garment, are completely and immediately restored to health (53 56).) 1 1 2 8 0 “tw://bible.?id=41.6.6-41.6.13|AUTODETECT|” 226 With the exception of section 2, devoted to The Charge to The Twelve 7 1 -1 9 0 “tw://bible.?id=41.6.6-41.6.13|AUTODETECT|” Mark 6:6b 13) 1 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” Matt. 10:1) 1 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=40.10.9-40.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.9-40.10.14|AUTODETECT|” 9 14) 1 1 -1 9 0 “tw://bible.?id=41.6.0|AUTODETECT|” ), ) 7 1 -1 9 0 “tw://bible.?id=41.6.0|AUTODETECT|” Mark 6) 1 1 -1 9 0 “tw://bible.?id=40.13.53-40.14.36|AUTODETECT|” is paralleled, with retention of the same sequence, in ) 7 1 -1 9 0 “tw://bible.?id=40.13.53-40.14.36|AUTODETECT|” Matt. 13:53 14:36) 1 1 -1 9 0 “tw://bible.?id=41.6.0|AUTODETECT|” . Sections 2, 3, and 4 of ) 7 1 -1 9 0 “tw://bible.?id=41.6.0|AUTODETECT|” Mark 6) 1 1 -1 9 0 “tw://bible.?id=42.4.16-42.4.30|AUTODETECT|” are similarly paralleled in ) 7 1 -1 9 0 “tw://bible.?id=42.4.16-42.4.30|AUTODETECT|” Luke 4:16 30) 1 1 -1 9 0 0 . Sections 5 and 6 Walking on the Water, Healings in Gennesaret are not found in Luke.) 1 13 2 8 0 0 224 Or: accompanied) 225 Or: works of power; so also in verse 5 (there sing.: work of power, miracle).) 227 Robertson, Word Pictures I, p. 305; contrary: A B. Bruce, op. cit., p. 377.) 228 Greek ��� = �����.) 229 For the word here used in the original see on 4:17, footnote 147.) N.T.C. W. Hendriksen, New Testament Commentary) 230 See L. Berkhof, Systematic Theology, Grand Rapids, 1949, p. 501 ff.) 231 Or: was marvelling, imperfect tense. For the verb see on 5:20, footnote 199.) 232 Or: for the journey.) 233 We cannot be sure of this, however.

This could be an instance of the pleonastic use of ���. See L.N.T. (A. and G.), p. 113. Also Vincent Taylor, op. cit., p. 48, and above, on 1:45.) 234 Though the construction ��� ��� has been considered a Hebraism, not only does it also occur in Aeschylus and Sophocles, but the modern Greek New Testament, London, 1943, has retained it. This repetition of the cardinal number may therefore be considered an illustration of a coincidence between the vernacular phraseology of different languages. On this point see A. Deissmann, Light from the Ancient East, English translation New York, 1927, pp. 122, 123.) 235 As to the grammatical construction of verses 8, 9, note that the non-final 5�� of verse 8 ( He instructed them that they should take nothing ; hence, He instructed them to take nothing ) is in verse 9 (according to the best text) changed to the accusative construction, with ���������� implied: ��p (����������) Q������������ �������� = but (to travel) shod with sandals, which can be simplified to but to wear sandals.

See Gram.N.T., p. 441. This feature should not be considered strange, since heterogeneous grammatical construction of this and similar character can be found in many languages other than the Greek of the New Testament. Daily conversation supplies many examples.) 236 The six words used in the original are: ������, ����, ����, ������, ���������, �����.) 1 1 2 8 0 “tw://bible.?id=41.6.8|AUTODETECT|” 237 Thus, for example, M. H. Bolkesteyn, Vincent Taylor, F. C. Grant, H. A. W. Meyer (emphatically), in their respective comments on ) 7 1 -1 9 0 “tw://bible.?id=41.6.8|AUTODETECT|” Mark 6:8) 1 1 -1 9 0 “tw://bible.?id=41.6.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.6.9|AUTODETECT|” 9) 1 1 -1 9 0 0 . See Bibliography for titles of books.) 1 3 2 8 0 0 238) Along this line also S. Greijdanus, Het Heilig Evangelie naar de Beschrijving van Lucas (Kommentaar op het Nieuwe Testament), Amsterdam, 1940, p. 403; Lenski, op. cit., p. 152.) Those who scoff at this attempt at a solution, and constantly refer to conflicting source-material some of these sources await discovery! , as if this were a cure-all for the solution of New Testament problems, fail to realize that they are confronted with difficulties of their own. For example, if, as some maintain, Matthew has the original saying, and if, as they contend, this means that Jesus instructed the disciples to travel barefooted, but Mark, writing for westerners, allowed sandals, to suit his readers, then the following puzzles remain:) 1 1 2 8 0 “tw://bible.?id=40.10.14|AUTODETECT|” a. Shaking the dust off one s feet 7 1 -1 9 0 “tw://bible.?id=40.10.14|AUTODETECT|” Matt. 10:14) 1 1 -1 9 0 “tw://bible.?id=41.6.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.11|AUTODETECT|” Mark 6:11) 1 1 -1 9 0 “tw://bible.?id=42.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.5|AUTODETECT|” Luke 9:5) 1 1 -1 9 0 0 , with slight variation in the wording) would have to mean one thing in Matthew and Luke, another in Mark.) 1 2 2 8 0 0 b. Why, according to Matthew, as interpreted by them, Jesus would have sent the disciples on their way barefooted, adding to the difficulty of their task, is not explained.) c. Not explained either is how it was that the early church allowed the (supposed) discrepancy to remain.) 1 1 2 8 0 “tw://bible.?id=2.3.5|AUTODETECT|” d. Besides, in Scripture barefootedness is associated with totally different ideas 7 1 -1 9 0 “tw://bible.?id=2.3.5|AUTODETECT|” Exod. 3:5) 1 1 -1 9 0 “tw://bible.?id=10.15.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.15.30|AUTODETECT|” II Sam. 15:30) 1 1 -1 9 0 “tw://bible.?id=23.20.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.20.2|AUTODETECT|” Isa. 20:2) 1 1 -1 9 0 “tw://bible.?id=26.24.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.24.17|AUTODETECT|” Ezek. 24:17) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 239 Literally Matthew and Mark speak of shaking out, Luke, of shaking off. The difference is minor.) 240 Literally: from below your feet. ) 241 S.BK. I, p. 571.) 1 1 2 8 0 “tw://bible.?id=42.10.11|AUTODETECT|” 242 Respectively ��������� (from ����� and D�����; hence, that which is stirred up from the ground; e.g., by storming cavalry, cf. ) 7 1 -1 9 0 “tw://bible.?id=42.10.11|AUTODETECT|” Luke 10:11) 1 1 -1 9 0 “tw://bible.?id=44.13.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.51|AUTODETECT|” Acts 13:51) 1 1 -1 9 0 “tw://bible.?id=44.22.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.23|AUTODETECT|” 22:23) 1 1 -1 9 0 “tw://bible.?id=66.18.19|AUTODETECT|” ); and ���� the top soil that sticks to the soles; in ) 7 1 -1 9 0 “tw://bible.?id=66.18.19|AUTODETECT|” Rev. 18:19) 1 1 -1 9 0 0 the dust which grief-stricken individuals throw on their heads.) 1 2 2 8 0 0 243 Note the aor. �������, and cf. with the imperfects �������� and $������.) 244 Cf. H. B. Swete, op. cit., p. 119.) 1 1 2 8 0 “tw://bible.?id=59.5.14|AUTODETECT|” 245 For ) 7 1 -1 9 0 “tw://bible.?id=59.5.14|AUTODETECT|” James 5:14) 1 1 -1 9 0 0 see commentaries on that book.) 1 13 2 8 0 0 246 R. A. Cole, op. cit., p. 109) 247 J. A. C. Van Leeuwen, op. cit., p. 75.) 248 R.

C. H. Lenski, op. cit., p. 155.) 249 E. P. Gould, The Gospel according to St. Mark (The International Critical Commentary), New York 1970, p. 108.) 250 E.

P. Groenewald, op. cit., p. 140.) 251 There is considerable textual support for the reading he [Herod] was saying. ) 252 Or: bore a grudge against.) 253 According to another reading: he did many things.) 254 For a discussion of the tentative dates during which the various events of Christ s ministry occurred see N.T.C. on the Gospel according to John, Vol. I, pp. 36, 188, 189; also the author s Bible Survey, pp. 59 62.) 255 Here the pl. of ������� (cf. dynamite) has a slightly different meaning than the word has in verses 2 and 5. There the reference is to the miracle (or: miracles) itself (themselves); here in verse 14 the meaning is miraculous powers or the power to perform miracles. ) 256 Though the reading He [Herod] was saying has considerable support, the continuation but others & & and still others & favors the plural text (����� instead of �����) for verse 14 as well as (twice) for verse 15.) 257) It is not necessary, with most translations, to retain the word sent ; for example, For Herod having sent arrested John.& Or: For this very Herod having sent forth and arrested John.& ) 1 1 2 8 0 “tw://bible.*?id=40.2.16|AUTODETECT|”

First, �P��� here may probably be considered pleonastic, merely resumptive (see verse 16), used in Greek where we frequently would not use it. And as to sent, in the original, verbs of sending, when used in connection with other verbs, often indicate that by direction of one person an act is performed by another. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.2.16|AUTODETECT|”

Matt. 2:16) 1 1 -1 9 0 “tw://bible.*?id=40.14.10|AUTODETECT|”

, Herod, having sent killed the boy-babies = Herod had the boy-babies killed. ) 7 1 -1 9 0 “tw://bible.*?id=40.14.10|AUTODETECT|”

Matt. 14:10) 1 1 -1 9 0 0

, Having sent he beheaded John = He had John beheaded. See also L.N.T. (A. and G.), p. 98.) 1 2 2 8 0 0

258 The Greek idiom ������ �P�� resembles the English had it in for him. ) 259 Though both ����p ����� and ����p ����� have wide textual support, I favor �����, which is more closely in line with the context. The king was clearly in a quandary: his conscience pulling him one way; his wife the other way. The psychology of the situation would therefore favor ����� over �����. See Vincent Taylor, op. cit., pp. 313, 314.) 1 1 2 8 0 “tw://bible.*?id=40.9.17|AUTODETECT|”

260 Note the word ���������. It is the perfective of �����, to keep. The compound form can mean to preserve, as in ) 7 1 -1 9 0 “tw://bible.*?id=40.9.17|AUTODETECT|”

Matt. 9:17) 1 1 -1 9 0 “tw://bible.*?id=42.2.19|AUTODETECT|”

both are preserved. In ) 7 1 -1 9 0 “tw://bible.*?id=42.2.19|AUTODETECT|” Luke 2:19) 1 1 -1 9 0 0 the meaning is to treasure up in the memory .) 1 3 2 8 0 0

261. Note the following:) a. The original has two gen. absolutes: the first temporal: ��������� !����� �P������, an opportune day having arrived ; the second circumstantial: �0��������� ��� ������x� �P��� ��� )�������� ��v @����������, the daughter of Herodias herself having come in and danced. ) 1 1 2 8 0 “tw://bible.?id=40.22.2|AUTODETECT|” b. The plural ���� ��������� �P��� means on the day of his birthday festivities ; hence, on his birthday. The idiomatic plural may be due to the many items on the program of such a day. Cf. N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.22.2|AUTODETECT|” Matt. 22:2) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 c. As to �P��� or �P��� in verse 22, if without qualification one accepts the rule that of two readings, both of which have substantial support, the hardest one must be accepted, �P��� must be adopted. The girl, according to this, is the daughter of Herod Antipas. Her name is Herodias. But, as many commentaries have pointed out, this is contrary to the context. With most translators and commentators I therefore contrary to Grk.N.T. (A-B-M-W) adopt the �P��� text.) 1 1 2 8 0 “tw://bible.?id=59.4.2|AUTODETECT|” 262 There are those for example, Lenski, op. cit., p. 162 who press the distinction between a. the king s encouraging command: aor. active imper. �4����� in verse 22; note also the aor. active subjunctive in verse 23: �0�����; and b. the girl s question: aor. middle subjunctive �� �0������� in verse 24, which is then rendered, What shall I ask for myself? Though this distinction may be valid, this is by no means certain; see ) 7 1 -1 9 0 “tw://bible.?id=59.4.2|AUTODETECT|” James 4:2) 1 1 -1 9 0 “tw://bible.?id=59.4.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.4.3|AUTODETECT|”
262. 1 1 -1 9 0 0 where the same verb is used in both voices, but with little if any difference in meaning. ������� here and in 15:43 is third per. s. aor. middle indic. of this verb �0���.) 1 1 2 8 0 0 263 ������ = ������ �. e���, in this selfsame hour (or: moment), that is, as quickly as possible.) 1 1 2 8 0 “tw://bible.?id=40.14.8|AUTODETECT|” 264 on a platter also in ) 7 1 -1 9 0 “tw://bible.?id=40.14.8|AUTODETECT|” Matt. 14:8) 1 1 -1 9 0 “tw://bible.?id=41.6.25|AUTODETECT|” . The noun ����� can also be translated plate or dish ; cf. pine-board. In modern Greek ����� means a board or table. The rendering of ) 7 1 -1 9 0 “tw://bible.?id=41.6.25|AUTODETECT|” Mark 6:25) 1 1 -1 9 0 0 b found in the A.V. I will that thou give me by and by in a charger the head of John the Baptist was undoubtedly excellent in its day, but fails to convey any clear meaning today.) 1 1 2 8 0 0
263. 1 1 2 8 0 “tw://bible.?id=40.14.5|AUTODETECT|” Calvin addresses himself to the problem of the apparent contradiction between ) 7 1 -1 9 0 “tw://bible.?id=40.14.5|AUTODETECT|” Matt. 14:5) 1 1 -1 9 0 “tw://bible.?id=41.6.19|AUTODETECT|” , And although he wanted to kill him, he was afraid of the people & and ) 7 1 -1 9 0 “tw://bible.?id=41.6.19|AUTODETECT|” Mark 6:19) 1 1 -1 9 0 “tw://bible.?id=41.6.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.6.20|AUTODETECT|”
264. 1 1 -1 9 0 0 , So Herodias had it in for him and wanted to kill him but could not; for Herod was afraid of John, knowing him to be a righteous and holy man, and kept him safe. ) 1 7 2 8 0 0 He states the problem as follows: The former passage says that Herod was desirous to commit this shocking murder, but was restrained by his fear of the people; while the latter charges Herodias alone with this cruelty. His solution: Although from the very start Herodias wanted John murdered, Herod was prevented by conscience that is, by his religious scruples from practicing such atrocious cruelty against a prophet of God. Afterward, however, he shook off this fear of God, as a result of the incessant urging by Herodias. But still later he was withheld by a new restraint, because he dreaded on his own account a popular commotion. See J. Calvin, Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke (tr. of Commentarius in Harmoniam Evangelicam, Opera Omnia), Grand Rapids, 1949 ff., Vol.

II, pp. 222, 223. From here on this commentary will be referred to as Calvin, Harmony.) 266 The original uses a Latin loanword: speculator, (cf. speculor: to look out, spy), basically a spy or scout, but sometimes see Seneca, On Benefits III. 25 an executioner. As to ��������� (verse 27) see on verse 17, footnote 257.) 267 Or: by boat.) 268 Or: outstripped them, outran them; or: got ahead of them.) 269 Or: and he had compassion on them.) 270 Or: since it was already late in the day. So also in 35b.) 271 Or: to the surrounding countryside and villages.) 1 1 2 8 0 “tw://bible.?id=40.11.28|AUTODETECT|” 272 ���������� sec. per. pl., aor. middle imperative of ������. Cf. somewhat similar meaning of this verb in ) 7 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” Matt. 11:28) 1 1 -1 9 0 “tw://bible.?id=40.26.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.45|AUTODETECT|” 26:45) 1 1 -1 9 0 “tw://bible.?id=41.14.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.41|AUTODETECT|” Mark 14:41) 1 1 -1 9 0 “tw://bible.?id=42.12.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.19|AUTODETECT|” Luke 12:19) 1 1 -1 9 0 “tw://bible.?id=46.16.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.18|AUTODETECT|” I Cor. 16:18) 1 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|” II Cor. 7:13) 1 1 -1 9 0 “tw://bible.?id=57.1.7|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=57.1.7|AUTODETECT|” Philem. 7) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 273 ��v �������� �P����.) A.R.V. American Standard Revised Version) 274 ��� = thither, i.e., there in the sense of to (or: toward) that place. The word modifies; ����������; not ��������, as in several translations.) 275 ������ nom. sing. masc. aor. participle of ��������.) 276 So also F. J. A. Hort and B.

F. Westcott, The New Testament in the Original Greek, Cambridge and London, 1882, p. 99; cf. Lenski, op. cit., p. 166.) 277 Here, in 6:34, the form is �����������, third per. sing. aor. indic. pass. of �������������. See also N.T.C. on Philippians, p. 58, footnote 39.) 278 Literally (gen. absolute) much day-time already gone. The words are repeated in verse 35b.) 279 Note ��������� a deliberative aor. active subjunctive: Shall we buy? Also the subjunctive ������� would be more usual than a change to the indicative future �������, although the external evidence is rather evenly divided, and there is a close affinity between the subjunctive and the future indicative.

Note also �������� ���������, genitive of price.) 280 This kind of construction (distribution expressed by repetition), though not necessarily a Semitism, corresponds to Semitic usage. See also on verse 7 above: two by two. ) 281 ������v �������.) 282 The subject Prayer Postures is treated in some detail in N.T.C. on I and II Timothy and Titus, pp. 103, 104.) 283 In the present tense, first per. sing. indic. the two verbs are �P����� and �P��������.) 1 1 2 8 0 “tw://bible.?id=42.9.16|AUTODETECT|” 284 Imperfect tense ����� here and also in ) 7 1 -1 9 0 “tw://bible.?id=42.9.16|AUTODETECT|” Luke 9:16) 1 1 -1 9 0 “tw://bible.?id=40.14.19|AUTODETECT|” . Contrast ) 7 1 -1 9 0 “tw://bible.?id=40.14.19|AUTODETECT|” Matt. 14:19) 1 1 -1 9 0 0 gave. ) 1 1 2 8 0 “tw://bible.?id=66.19.21|AUTODETECT|” 285 ����������� third per. pl. aor. passive of �������. Though this verb was used at first with respect to the feeding and fattening of animals (of which meaning there is an echo in the clause: all the birds gorged themselves with their flesh, ) 7 1 -1 9 0 “tw://bible.?id=66.19.21|AUTODETECT|” Rev. 19:21) 1 1 -1 9 0 “tw://bible.?id=40.14.20|AUTODETECT|” ), and was applied to men chiefly by the Comic poets, it gradually lost its deprecatory sense and is here used simply as a synonym for to have plenty, to be (come) fully satisfied. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.14.20|AUTODETECT|” Matt. 14:20) 1 1 -1 9 0 “tw://bible.?id=40.15.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.33|AUTODETECT|” 15:33) 1 1 -1 9 0 “tw://bible.?id=40.15.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=41.7.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.27|AUTODETECT|” Mark 7:27) 1 1 -1 9 0 “tw://bible.?id=41.8.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.4|AUTODETECT|” 8:4) 1 1 -1 9 0 “tw://bible.?id=41.8.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.8.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=42.6.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.21|AUTODETECT|” Luke 6:21) 1 1 -1 9 0 “tw://bible.?id=42.9.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.17|AUTODETECT|” 9:17) 1 1 -1 9 0 “tw://bible.?id=42.15.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.16|AUTODETECT|” 15:16) 1 1 -1 9 0 “tw://bible.?id=42.16.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.21|AUTODETECT|” 16:21) 1 1 -1 9 0 “tw://bible.?id=43.6.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.26|AUTODETECT|” John 6:26) 1 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” Phil. 4:12) 1 1 -1 9 0 “tw://bible.?id=59.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.16|AUTODETECT|” James 2:16) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 286 Note �� followed by present indic. = while . See E. D. Burton, Syntax of the Moods and Tenses in New Testament Greek, Chicago, 1900, pp. 126 128, especially paragraphs 321, 325, and 328. But this rule is flexible, see footnote 723.) 287 Contrast Lenski, op. cit., p. 172.) 288) 1 1 2 8 0 “tw://bible.?id=42.8.28|AUTODETECT|” The word �������������� 7 1 -1 9 0 “tw://bible.?id=42.8.28|AUTODETECT|” Luke 8:28) 1 1 -1 9 0 “tw://bible.?id=40.14.24|AUTODETECT|” ) is present passive participle acc. pl. (after 0���) of ��������. See the related form in ) 7 1 -1 9 0 “tw://bible.?id=40.14.24|AUTODETECT|” Matt. 14:24) 1 1 -1 9 0 “tw://bible.?id=61.2.8|AUTODETECT|” (present passive participle nom. sing.). Matthew also uses this verb with reference to the centurion s boy who was fearfully tortured (8:6); and cf. Do you come to torture us before the appointed time? (8:29). Similarly the word is used in connection with Lot, who was distressed or vexed by the lawless deeds of his wicked neighbors 7 1 -1 9 0 “tw://bible.?id=61.2.8|AUTODETECT|” II Peter 2:8) 1 1 -1 9 0 “tw://bible.?id=66.9.5|AUTODETECT|” ); to which can be added the instances of its use in ) 7 1 -1 9 0 “tw://bible.?id=66.9.5|AUTODETECT|” Rev. 9:5) 1 1 -1 9 0 “tw://bible.?id=66.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.10|AUTODETECT|” 11:10) 1 1 -1 9 0 “tw://bible.?id=66.12.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.2|AUTODETECT|” 12:2) 1 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” 14:10) 1 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” 20:10) 1 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” . Jesus came to heal those that were distressed by torments 7 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” Matt. 4:24) 1 1 -1 9 0 “tw://bible.?id=42.16.23|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.16.23|AUTODETECT|” Luke 16:23) 1 1 -1 9 0 “tw://bible.?id=42.16.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.16.28|AUTODETECT|” 28) 1 1 -1 9 0 0 ). The noun ������� indicates a. basically, a touchstone to test gold and other metals; b. the instrument of torture by which slaves were tested, i.e., forced to reveal the truth; and c. torment or acute pain.) 1 1 2 8 0 “tw://bible.?id=41.6.48|AUTODETECT|” Jesus saw the disciples straining at the oars, literally: tortured � �� ��������. The pres. act. infinitive is here used as a verbal noun: in the (act of) rowing. The verb ����� reminds one of the related English term elastic. An elastic has driving force: it springs back. By the elastic force of the bent bow the string when released expels or drives away the arrow. Thus rowers by means of plying the oars drive a boat; they row 7 1 -1 9 0 “tw://bible.?id=41.6.48|AUTODETECT|” Mark 6:48) 1 1 -1 9 0 “tw://bible.?id=43.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.19|AUTODETECT|” John 6:19) 1 1 -1 9 0 “tw://bible.?id=59.3.4|AUTODETECT|” ). The wind drives ships 7 1 -1 9 0 “tw://bible.?id=59.3.4|AUTODETECT|” James 3:4) 1 1 -1 9 0 “tw://bible.?id=61.2.17|AUTODETECT|” ) or clouds 7 1 -1 9 0 “tw://bible.?id=61.2.17|AUTODETECT|” II Peter 2:17) 1 1 -1 9 0 “tw://bible.?id=42.8.29|AUTODETECT|” ). Demons drove a demoniac into the wilderness 7 1 -1 9 0 “tw://bible.?id=42.8.29|AUTODETECT|” Luke 8:29) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 289 Note that here, by way of exception, it is Matthew who uses direct discourse, It s a ghost, while Mark expresses himself in indirect discourse. See Introduction IV, footnote 5 g.) 290 ���������� third per. pl. aor. indic. passive of �������.) 1 1 2 8 0 “tw://bible.?id=40.2.3|AUTODETECT|” 291 In Mark the verb occurs in this passage only. In addition to ) 7 1 -1 9 0 “tw://bible.?id=40.2.3|AUTODETECT|” Matt. 2:3) 1 1 -1 9 0 “tw://bible.?id=40.14.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.26|AUTODETECT|” 14:26) 1 1 -1 9 0 “tw://bible.?id=42.1.12|AUTODETECT|” it is also found in ) 7 1 -1 9 0 “tw://bible.?id=42.1.12|AUTODETECT|” Luke 1:12) 1 1 -1 9 0 “tw://bible.?id=42.24.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.38|AUTODETECT|” 24:38) 1 1 -1 9 0 “tw://bible.?id=44.15.24|AUTODETECT|” ; several times in John (11:33; 12:27; 13:21; 14:1, 27); in ) 7 1 -1 9 0 “tw://bible.?id=44.15.24|AUTODETECT|” Acts 15:24) 1 1 -1 9 0 “tw://bible.?id=44.17.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.8|AUTODETECT|” 17:8) 1 1 -1 9 0 “tw://bible.?id=44.17.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.17.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=48.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.7|AUTODETECT|” Gal. 1:7) 1 1 -1 9 0 “tw://bible.?id=48.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.10|AUTODETECT|” 5:10) 1 1 -1 9 0 “tw://bible.?id=60.3.14|AUTODETECT|” ; and in ) 7 1 -1 9 0 “tw://bible.?id=60.3.14|AUTODETECT|” I Peter 3:14) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 A.V. Authorized Version (King James)) 1 1 2 8 0 “tw://bible.?id=44.27.22|AUTODETECT|” 292 And even this does not necessarily have to be viewed as an exception, for it is the friends reaction to Christ s command that the blind man be called. It is almost as if Jesus by the mouth of these friends were saying to the blind man, Be of good cheer. Paul s words in ) 7 1 -1 9 0 “tw://bible.?id=44.27.22|AUTODETECT|” Acts 27:22) 1 1 -1 9 0 “tw://bible.?id=44.27.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.27.25|AUTODETECT|” 25) 1 1 -1 9 0 0 approach those repeatedly spoken by the Lord; but a. in the original the apostle uses a different verb; and b. he echoes, though wholeheartedly, the words of heaven spoken by an angel.) 1 10 2 8 0 0 293 Or: fringe.) 294 Or: it.) 295 Note �������������� third per. pl. aor. indic. passive of ����������; C���� = anchorage or roadstead. It was a place where sea and land met; cf. horizon where sky and sea or land appear to meet.) 296 Note ��z� ����� ������: those who had it bad = those that were ill; cf. 1:32, 34; 2:17; E��� $�����, iterative imperfect: where they would hear ; E�� ����: that he is, where we would say that he was. After secondary tenses the Greek generally retains the tense of the direct discourse. See Gram.N.T., p. 1029.) 297) Note the following mostly grammatical items:) a. E��� � �����������: in the New Testament in such clauses the optative is replaced by the indicative with �. See E.

D. Burton, op. cit., pp. 124, 125, par. 315.) b. The verbs indicating entering, laying, begging, and being healed are all in the imperfect, iterative. The rendering might be: would enter & would lay (or: would place) & would beg & would be healed. However, it is not always necessary or advisable to render each expression in this manner. E.g., would be healed might then be erroneously interpreted to mean were going to be healed.

The intention of the author is that they were definitely healed on the spot. Hence in this instance the translation as many as touched him were healed is probably best, especially since though E��� � �0���������� is indefinite, E��� � %�����(aor.) is definite. In each particular case the momentary touch was followed by healing, and these healings happened again and again.) c. �� means if only or merely. ) d. Verbs of touching take the gen.; hence ���������.)