Mark 6 · WEB
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Mark 6

Rejected in his home town

He went out from there. He came into his own country, and his disciples followed him. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, “Where did this man get these things?” and, “What is the wisdom that is given to this man, that such mighty works come about by his hands? Isn’t this the carpenter, the son of Mary and brother of James, Joses, Judah, and Simon? Aren’t his sisters here with us?” So they were offended at him.

Jesus said to them, “A prophet is not without honor, except in his own country, and among his own relatives, and in his own house.” He could do no mighty work there, except that he laid his hands on a few sick people and healed them. He marveled because of their unbelief. He went around 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

He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. He commanded them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse, but to wear sandals, and not put on two tunics. He said to them, “Wherever you enter into a house, stay there until you depart from there. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!”

They went out and preached that people should repent. They cast out many demons, and anointed many with oil who 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

King Herod heard this, for his name had become known, and he said, “John the Baptizer has risen from the dead, and therefore these powers are at work in him.” But others said, “He is Elijah.” Others said, “He is a prophet, or like one of the prophets.” But Herod, when he heard this, said, “This is John, whom I beheaded. He has risen from the dead.” For Herod himself had sent out and arrested John and bound him in prison for the sake of Herodias, his brother Philip’s wife, for he had married her. For John had said to Herod, “It is not lawful for you to have your brother’s wife.” Herodias set herself against him and desired to kill him, but she couldn’t, for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly.

Then a convenient day came when Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, “Ask me whatever you want, and I will give it to you.” He swore to her, “Whatever you ask of me, I will give you, up to half of my kingdom.”

She went out and said to her mother, “What shall I ask?” She said, “The head of John the Baptizer.”

She came in immediately with haste to the king and requested, “I want you to give me right now the head of John the Baptizer on a platter.”

The king was exceedingly sorry, but for the sake of his oaths and of his dinner guests, he didn’t wish to refuse her. Immediately the king sent out a soldier of his guard and commanded to bring John’s head; and he went and beheaded him in the prison, and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother.

When his disciples heard this, 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

The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. He said to them, “Come away into a deserted place, and rest awhile.” For there were many coming and going, and they had no leisure so much as to eat. They went away in the boat to a deserted place by themselves. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. Jesus came out, saw a great multitude, and he had compassion on them because they were like sheep without a shepherd; and he began to teach them many things. When it was late in the day, his disciples came to him and said, “This place is deserted, and it is late in the day. Send them away, that they may go into the surrounding country and villages and buy themselves bread, for they have nothing to eat.”

But he answered them, “You give them something to eat.” They asked him, “Shall we go and buy two hundred denarii worth of bread and give them something to eat?”

He said to them, “How many loaves do you have? Go see.” When they knew, they said, “Five, and two fish.”

He commanded them that everyone should sit down in groups on the green grass. They sat down in ranks, by hundreds and by fifties. He took the five loaves and the two fish; and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. They all ate and were filled. They took up twelve baskets full of broken pieces and also of the fish. Those who ate the loaves were 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

Immediately he made his disciples get into the boat and go ahead to the other side, to Bethsaida, while he himself sent the multitude away. After he had taken leave of them, he went up the mountain to pray.

When evening had come, the boat was in the middle of the sea, and he was alone on the land. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea; and he would have passed by them, but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; for they all saw him and were troubled. But he immediately spoke with them and said to them, “Cheer up! It is I! Don’t be afraid.” He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; for they hadn’t understood about the loaves, but their hearts were 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

When they had crossed over, they came to land at Gennesaret and moored to the shore. When they had come out of the boat, immediately the people recognized him, and ran around that whole region, and began to bring those who were sick on their mats to where they heard he was. Wherever he entered—into villages, or into cities, or into the country—they laid the sick in the marketplaces and begged him that they might just touch the fringe of his garment; and as many as touched him were made well.

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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