Mark 6 · KJV
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Mark 6

Rejected in his home town

And he went out from thence, and came into his own country; and his disciples follow him. And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. And he marvelled because of their unbelief. And he went round about the villages, teaching.

Jesus teaches in the synagogue of his home town. The people who knew him growing up are astonished but take offence: he is only the local carpenter, whose family they know. Jesus remarks that a prophet is honoured except at home, and he can do few miracles there.

What does this mean?

'Carpenter' translates tektōn, a builder or craftsman who might work in wood or stone. 'Offended' means scandalised, unable to accept him. 'Kin' means relatives.

Historical context

People were normally identified by their father, so 'son of Mary' is unusual; interpreters differ on whether it implies anything. Christians understand Jesus' 'brothers' and 'sisters' differently: as later children of Mary and Joseph, as Joseph's children by an earlier marriage (an ancient view common in Eastern Orthodoxy), or as close relatives such as cousins (the traditional Roman Catholic view).

Why does it matter?

Mark says plainly that Jesus 'could do no mighty work there' and 'marvelled' at their unbelief; Matthew's version reads that he 'did not many mighty works' there, and calls him 'the carpenter's son'. The rejection at home anticipates the larger rejection in Jerusalem.

Editorial notes, not scripture.

Jesus sends out the Twelve

And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: But be shod with sandals; and not put on two coats. And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. And they went out, and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them.

Jesus sends the Twelve out in pairs with authority over unclean spirits, telling them to travel light and rely on hospitality. They preach repentance, drive out demons and heal the sick, anointing them with oil.

What does this mean?

A 'scrip' (KJV) is a traveller's bag; 'purse' is literally 'belt', where coins were carried. 'Coats' (KJV) are tunics, the basic garment worn under a cloak. Shaking dust off the feet was a symbolic act of breaking off responsibility for a place that refused them.

Historical context

Travelling in pairs gave safety and, under Jewish law, two witnesses. Olive oil was widely used as medicine, and early Christians anointed the sick (James 5:14). Sodom and Gomorrah were proverbial wicked cities destroyed in Genesis 19.

Why does it matter?

The disciples now do what Jesus has been doing. Mark allows them a staff and sandals; Matthew 10:10 forbids both, and Luke 9:3 the staff. Mark frames this mission around the account of John the Baptist's death (6:14–29), a 'sandwich' many readers see as a reminder of the cost of such work.

Editorial notes, not scripture.

The death of John the Baptist

And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him. Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias’ sake, his brother Philip’s wife: for he had married her. For John had said unto Herod, It is not lawful for thee to have thy brother’s wife. Therefore Herodias had a quarrel against him, and would have killed him; but she could not: For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.

As Jesus' fame spreads, Herod fears that John the Baptist has risen from the dead. Mark then tells how Herod had imprisoned John for condemning his marriage to Herodias, and how at Herod's birthday banquet her daughter danced, Herod rashly swore to give her anything, and at her mother's prompting she asked for John's head.

What does this mean?

'Elias' (KJV) is the Greek form of Elijah. A 'charger' (KJV) is a large platter. 'By and by' (KJV) means at once. 'Observed him' (KJV) means protected him.

Historical context

This Herod is Herod Antipas, ruler of Galilee and Perea from 4 BCE to 39 CE; his title was tetrarch, not king. He married Herodias after she left his half-brother, whom Mark calls Philip; Josephus names her first husband as Herod. Leviticus 18:16 forbade marrying a brother's wife. Josephus says Antipas executed John at the fortress of Machaerus, fearing his influence might lead to revolt.

Why does it matter?

This is the only story in Mark not directly about Jesus. John's fate foreshadows his: each is put to death by a ruler who hesitates but gives way to pressure, and each is laid in a tomb.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Mark's account is much fuller than Matthew's. Mark calls Herod 'king' throughout and says Herodias wanted John dead, while Herod protected him and heard him gladly; in Matthew, Herod wants to kill John but fears the crowds. Only Mark has the oath of 'half of my kingdom', the guest list and the girl asking her mother.

Feeding five thousand

And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat. And they departed into a desert place by ship privately. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. And he commanded them to make all sit down by companies upon the green grass. And they sat down in ranks, by hundreds, and by fifties. And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. And they did all eat, and were filled. And they took up twelve baskets full of the fragments, and of the fishes. And they that did eat of the loaves were about five thousand men.

The apostles return and Jesus takes them by boat to a remote place to rest, but crowds get there first. Moved with compassion, Jesus teaches them; when evening comes, he takes five loaves and two fish, blesses and breaks them, and the disciples hand out food to five thousand men, gathering twelve baskets of leftovers.

What does this mean?

'Apostles' means 'those sent out', fitting their return from their mission. 'Pennyworth' (KJV) translates denarius, a silver coin roughly equal to a labourer's daily wage, so two hundred denarii was a large sum. A 'desert place' is a remote, uninhabited area.

Historical context

Bread and dried or salted fish were staple foods around the lake. The actions — taking, blessing, breaking and giving — follow the Jewish custom of the host blessing God over bread at the start of a meal.

Why does it matter?

'Sheep not having a shepherd' echoes scripture's language for a leaderless people (Numbers 27:17; Ezekiel 34), and feeding in the wilderness recalls God giving manna to Israel. The same four verbs reappear at the Last Supper (14:22), a link many interpreters see as deliberate. 'Green grass' suggests springtime.

Editorial notes, not scripture.

Told in all four Gospels

How Mark tells it

Mark links the feeding to the apostles' return and need for rest. Only Mark explains Jesus' compassion by the crowd being 'as sheep not having a shepherd'. Mark says he taught them (Matthew: healed; Luke: both). Mark alone mentions 'green' grass, groups 'by hundreds and by fifties' and leftover fish. John adds Philip, Andrew and the boy with the loaves.

Jesus walks on the water

And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. And when he had sent them away, he departed into a mountain to pray. And when even was come, the ship was in the midst of the sea, and he alone on the land. And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. For they considered not the miracle of the loaves: for their heart was hardened.

Jesus sends the disciples across the lake and goes up a mountain to pray. In the night, seeing them straining at the oars against the wind, he comes to them walking on the water. Taking him for a ghost, they cry out; he reassures them and gets into the boat, and the wind stops.

What does this mean?

The 'fourth watch' was the last quarter of the night in Roman reckoning, roughly 3 to 6 a.m. 'Spirit' (KJV) here means a ghost. 'It is I' is literally 'I am', which some interpreters connect with God's self-naming in Exodus 3:14. 'Constrained' (KJV) means made them; 'sore amazed' means utterly astonished.

Historical context

Bethsaida was a fishing town at the north end of the lake, in the territory of Herod Philip, another son of Herod the Great.

Why does it matter?

Many interpreters link Jesus' intending to 'pass by' them with God 'passing by' Moses and Elijah to reveal himself (Exodus 33:19–22; 1 Kings 19:11). The scene ends not in understanding but with hardened hearts, part of Mark's growing picture of the disciples' failure to grasp what they have seen.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Mark alone says that Jesus saw the disciples straining at the oars and 'would have passed by them'. Mark has no account of Peter walking on the water. Where Matthew ends with the disciples worshipping Jesus as Son of God, Mark ends with their astonishment, explaining that they had not understood about the loaves because their hearts were hardened.

Healing at Gennesaret

And when they had passed over, they came into the land of Gennesaret, and drew to the shore. And when they were come out of the ship, straightway they knew him, And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.

Landing at Gennesaret, Jesus is recognised at once. People bring the sick to wherever he is, laying them in the marketplaces and begging to touch even the edge of his cloak; all who touch it are healed.

What does this mean?

The 'border' or 'fringe' of the garment probably means the tassels Jewish men wore on the corners of the outer garment, as commanded in Numbers 15:38–39. 'Beds' (KJV) means mats or stretchers.

Historical context

Gennesaret was a fertile plain on the north-west shore of the lake, near Capernaum. The disciples had set out for Bethsaida (6:45), on the north-east side; Mark does not explain the change of landing place.

Why does it matter?

This summary shows the crowds' eagerness, in contrast to the disciples' confusion in the boat. It recalls the woman who was healed by touching Jesus' clothes (5:27–29).

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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