Down to Earth But Heavenly Minded

What does Mark Chapter 6 mean?

After ramping up the scope of His miracles by calming a storm, exorcising a legion of demons, healing a woman without intent, and raising a dead girl (Mark 4:35—5:43), Jesus takes the Twelve to His hometown of Nazareth. Jesus sees several different reactions to His ministry. The Gentile people of the Decapolis are afraid and beg Him to leave (Mark 5:17). His family are ashamed and beg Him to come home (Mark 3:21, 31–32). The Pharisees from Jerusalem and the Herodians are jealous and arrogant, and plot to destroy Him (Mark 3:6). But many people beg for His healing touch, crowding Him to the point that He has to worry about His own safety (Mark 4:1).

Nazareth greets Jesus with dismissive cynicism. Neighbors and family members He has known His whole life recognize the wisdom of His teaching, but reject the home-grown boy who teaches. These reactions embody the adage of “familiarity breeds contempt.” Ironically, the attitude of those closest to Jesus seems to agree with the assumption of Nathanael (John 1:46) that “nothing good comes from Nazareth.” Jesus has just left a woman so filled with faith that she was healed simply by touching His cloak. Now, the people who should know Him best have so little faith He can do little to help them. Christ’s intent for using miracles is to perform them as a response to faith: when there is no faith, miracles would contradict His purpose (Mark 6:1–6).

On the heels of this rejection, Jesus commissions the Twelve to begin their own ministries in His name. He sends them off with the command to rely on those they teach for support, and gives them authority to heal, exorcise demons, and even raise the dead (Matthew 10:8). These efforts will prove successful, but not without consequences (Mark 6:7–13).

Mark underscores that times of victory will make the Twelve vulnerable to great danger. He recounts the death of John the Baptist who had condemned Herod Antipas’ marriage, thereby earning the wrath of Antipas’ wife, Herodias. While Antipas moves to protect John, Herodias waits for an opportunity to strike. Her daughter earns the favor of Antipas, and in a foolish moment, Antipas promises her a favor. Herodias coaches her daughter to ask for John’s head, and Antipas must deliver (Mark 6:14–29).

Back in the present time, the Twelve return exhausted and hungry but filled with stories of success. Jesus plans a retreat, and they board the boat, intending to find a secluded place to rest. Here, the Twelve fall victim to their own success. The people recognize them as well as Jesus and follow so quickly that some reach their destination before the boat lands. Feeling compassion for the “sheep without a shepherd,” Jesus spends the day teaching and healing. At night, when the Twelve wish to dismiss the crowd to find food, Jesus challenges them to provide the food themselves. Despite their recent experiences performing miracles, the Twelve are stymied, and it is Jesus who must use a boy’s lunch to feed thousands (Mark 6:30–44).

After dinner, the people are even more convinced that Jesus is the promised Messiah, come to rescue them from the clutches of Rome (John 6:14–15). Although the Twelve concur, they are still too confused by Jesus’ behavior to act. Jesus hurries them back to Capernaum while He quiets the nationalistic fervor. With the crowd dispersed, He retreats to a mountain to pray. Whether by moonlight or the breaking dawn, Jesus notices that despite rowing all night, the wind has allowed the Twelve to travel only three or four miles. He walks across the water to them, intending to reassure them by revealing His glorious presence, but their ignorance drives them to fear. Perhaps resolving they need comfort more than epiphanies, He joins them in the boat, and they arrive in Gennesaret, south of Capernaum (Mark 6:45–52).

In Gennesaret, things are back to normal—or, at least, to the familiar pattern of Jesus’ earthly ministry. The sick and injured mob Jesus as He and the Twelve travel the countryside. Faith in Jesus’ ability to heal has grown, however, and many are healed merely by touching the fringe on His cloak (Mark 6:53–56).

Chapter Context
Even as the Twelve are given opportunity to wield some of Jesus’ power and authority, they still struggle to understand. They misinterpret who He is, what He has come to do, and how much He will ask of them. They fear Jesus’ display of deity, but seem to dismiss the murderous rejection of His hometown and the death of John the Baptist. It’s easy to have faith in a prophet who seems poised to rescue Israel from foreign rule. It is still beyond them to understand that He is actually God.

Verse by Verse

Verse 1. He went away from there and came to his hometown, and his disciples followed him.

Although Jesus was born in Bethlehem (Luke 2:4–7) and spent some time in Egypt (Matthew 2:13–15), Joseph and Mary were from Nazareth, which is where Jesus grew up (Luke 2:39–40). In the first story of His adult life, we meet Jesus in Judea, east of Jerusalem, at the Jordan River (Mark 1:9). Shortly after, Jesus comes to Capernaum, on the northwest shore of the Sea of Galilee, and apparently makes His home base at the house of Andrew and Peter (Mark 1:29). He does many miracles of healing and demon exorcisms in Capernaum and uses the town as a setting-off point for preaching tours in Galilee (Mark 1:39; Mark 5:1–20; 6:30–34).

Here we see Jesus returning to Nazareth (Luke 4:16) in central Galilee, about twenty-five miles from Capernaum. When Mark talks about Jesus’ primary disciples, he typically refers to them as “the Twelve.” So, by using the term “disciples,” he may mean an extended group of followers. This might include those who asked for clarification on the parable of the sower (Mark 4:10) and whom Jesus called His family (Mark 3:31–35). If these disciples are the same, they would remember Jesus’ mother and brothers coming to take Jesus back home in fear for His sanity (Mark 3:21).

Nazareth itself was small. Archaeologists estimate only a few hundred people lived in the town at the time, primarily Jews. It is not even specifically mentioned in the Old Testament, although the general area is.

Context Summary
Mark 6:1–6 somewhat fulfills the wishes of Jesus’ family that He come home (Mark 3:21). Unfortunately, this homecoming does not go well. The Nazarenes’ welcome is closer to that of Jesus’ family’s than to the mobs that flock to be healed in the rest of Galilee. The Nazarenes recognize the truth of Jesus’ preaching, but reject Him, especially after He claims to be the long-awaited Messiah. Jesus can do few miracles there, because their lack of faith conflicts with His intent to provide miracles only for the faithful. Jesus’ hometown population is so irate with Him that they try to throw Him off a cliff (Luke 4:29). These events are also found in Matthew 13:53–58. Luke 4:16–30 records an extended version.

Verse 2. And on the Sabbath he began to teach in the synagogue, and many who heard him were astonished, saying, “Where did this man get these things? What is the wisdom given to him? How are such mighty works done by his hands?

Jesus begins His public teaching ministry in the synagogue in Capernaum (Mark 1:21). Once the people discover He can provide miraculous healing, the synagogue quickly becomes too small, and He has to move into the open (Mark 3:7; 4:1). In Nazareth, Jesus is able to preach in the synagogue again. There, instead of the religious Pharisees and the political Herodians (Mark 3:1–6), He faces a new roadblock: the familial townspeople. These people know Him, and they are shocked by what seems to them a sudden change.

Questions regarding Jesus’ teaching are evolving. The Capernaum synagogue starts by probing the nature of Jesus’ miracles and teaching (Mark 1:27). The Pharisees ask why Jesus is able to do such things (Mark 2:7). The disciples begin to understand that Jesus is someone different, but they can’t identify who He could be (Mark 4:41). The people of Jesus’ home town think they know exactly who He is but can’t understand how He could have received such power. To their credit, they don’t immediately assume Jesus was possessed by Beelzebub (Mark 3:22).

In keeping with Mark’s tendency to value action over speech, He doesn’t record what Jesus is teaching. However, Luke does (Luke 4:18–27). Jesus claims the prophecy of Isaiah 61:1–2, asserting He is filled with the Holy Spirit and can bless and rescue the poor, captives, blind, and oppressed. This is a sacred description that Jews believe will identify the Jewish Messiah. Jesus is saying that He is the Messiah they have been waiting for. The people of Nazareth can’t accept it. To a modern audience, this would be like a seemingly-ordinary childhood friend coming home years later and insisting he’s the richest and smartest man alive.

Verse 3. Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him.

This statement is worded slightly differently than the equivalent in Matthew’s narrative. Mark says, “Is not this the carpenter, the son of Mary…” while Matthew 13:55 says, “Is not this the carpenter’s son? Is not his mother called Mary?” The differences, though minor, have raised a few points of debate.

One issue which arises here actually relates to Jesus’ appearance: was Jesus “attractive” or not? Some teachers say Jesus couldn’t have been a carpenter because Isaiah 53:2b says, “…he had no form or majesty that we should look at him, and no beauty that we should desire him.” “Carpenter” is from the Greek root word tekton and can mean someone who is skilled in wood, metal, or stone. A carpenter might craft bowls or furniture or build stone sheds. In other words, a carpenter would have been strong and physically in shape, which we might consider attractive. So, these teachers claim, this verse must mean that Jesus was the son of a carpenter, not a carpenter, Himself.

Besides being somewhat shallow, this claim doesn’t take into account cultural differences. Jesus would have been strong, but while the Jews valued hard work, they didn’t necessarily think that someone who performed hard labor was attractive. Attractiveness depended more on money than muscles, and a rich man with servants to do his bidding would be softer and weaker. Although we today might find “beauty” in a strong craftsman, Jesus’ culture would have found “no form or majesty that we should look at him.” There is no reason Isaiah 53:2b couldn’t describe someone physically strong who worked with his hands.

Second, some argue over the difference between calling Jesus “the son of a carpenter and Mary” versus “a carpenter, the son of Mary.” The idea that calling Jesus “the son of Mary” has particular significance is an old one. The most popular theory is that identifying a grown man by his mother, rather than his father, was an ancient-era way of calling him illegitimate. Catholicism, on the other hand, uses the phrase to support their belief that Jesus is Mary’s only son. This would imply the brothers and sisters mentioned are from Joseph’s first, late wife. Most likely, however, it is just a progression. Jesus is identified by His job—culturally, passed from His father (Matthew 13:55)—and His mother, His brothers, and His sisters. The terms used merely show that He and His family are well known to the people of Nazareth.

We know two of Jesus’ brothers. James—not the brother of John, son of Zebedee—becomes the leader of the church in Jerusalem and the author of the book of James. Judas—not Judas Iscariot—learns to believe in Jesus, as well, and writes the book of Jude.

At this time, however, Jesus’ brothers are not inclined to defend Him. “Offense” comes from the Greek root word skandalizo. It means a stumbling block that causes someone to sin or to distrust another. Jesus expounds on this theme in Matthew. There, He calls Himself a capstone on God’s plan of salvation that the religious leaders stumble on, making it impossible for them to receive Him (Matthew 21:42–26). Luke explains that the people of Nazareth aren’t just doubtful; they try to push Jesus off a cliff (Luke 4:28–30).

Verse 4. And Jesus said to them, “A prophet is not without honor, except in his hometown and among his relatives and in his own household.”

This is the first time Jesus is described as a prophet in Mark. “Prophet” comes from the Greek root word profetes and refers to someone who receives revelations from God for others. In the Old Testament, prophets gave messages to kings and nations. The messages would either lead people to salvation or explain why God was about to punish them.

The quote about a prophet being disrespected in his hometown is originally attributed to a Greek proverb regarding their philosophers. Sadly, it is true for Jewish prophets, as well. Evil Queen Jezebel killed several prophets (1 Kings 18:4) and tried to kill Elijah (1 Kings 19:1–2). Jeremiah was thrown into a cistern (Jeremiah 38:6).

Today, the claimed title of “prophet” has taken an unbiblical turn. Some “prophets” claim to know the future, such as when Jesus will return. Scripture clearly states this is impossible (Matthew 24:36–44). The Bible also says that if any prophet claims to have a message from God but the message does not come true, they are a false prophet (Deuteronomy 18:22). We should pay no mind to those who say they know the future but turn out to be wrong.

Some churches claim to have prophets that have direct messages from God for individuals or churches. It is possible that God may give insight about another’s situation, but it is unlikely. The practice of asserting a church leader is a prophet with a message from God giving directions for specific people is not biblical. The office and spiritual gift of prophecy became obsolete when the Bible was completed.

The response of the Nazarenes should serve as a warning. Many today grow up with an image of Jesus developed through church, Sunday School, or family, which isn’t quite complete. We need to see Jesus as He is, going deeper than comfortable Bible stories. He is our shepherd (John 10:11, 14), friend (John 15:15), and savior (Matthew 1:21), but He is also our judge (Acts 10:42), king (Revelation 19:16), and God (John 1:1; Hebrews 1:3). We lose integrity and consistency in our faith when we simplify who Jesus is.

Verse 5. And he could do no mighty work there, except that he laid his hands on a few sick people and healed them.

This passage is the subject of much discussion and debate. Matthew 13:58 says Jesus “did not” do many miracles, but the Greek root word from which “could not” is taken is dunamai, and the phrase simply means to be unable, to be incapable. How could Jesus’ power be limited by the reaction of people? Understanding this requires only that we interpret the writer’s meaning as we would other words or statements.

In repeated instances, faith is the conduit by which Jesus’ healing power flows (Mark 2:5, 11–12; 5:34; 10:52), though not always (Mark 3:1–6; 4:35–41; 6:35–44). Those saved from demon possession surely show no signs of faith prior to being freed, though the demons know Jesus’ capabilities (Mark 1:23–26; 5:6–13). It could be that Jesus simply does no mighty works in Nazareth because no one asks Him. Perhaps only a few injured and sick show up, the rest staying home in their unbelief, until the crowd drives Him out of town and tries to throw Him off a cliff (Luke 4:29).

More reasonably, Jesus “could not” do many mighty works because it would be strategically and spiritually unwise. This is an example of using terms like “cannot” relative to some goal or process. For example, in certain sports, we might say a player “cannot” cross a certain line. We don’t mean they’re physically unable—we mean they cannot cross that line if they want to stay within the boundaries of the game. Miracles may pique the curiosity of seeking people, but when faced with the unexplainable a hardened heart will make up whatever excuse is necessary to avoid submission.

A prophet is identified by the God-powered miracles he performs. If a person has already rejected the prophet, he will reject the miracle, thus becoming even more resistant to the message. This cycle can push people further away from God instead of drawing them near. Since Jesus’ intent is to promote faith through His miracles, He “cannot”—meaning He chooses not to—perform them in Nazareth.

Verse 6. And he marveled because of their unbelief. And he went about among the villages teaching.

“Marveled” is taken from the Greek root word thaumazo and means to wonder at. It is also used of Jesus during His interaction with the centurion (Matthew 8:10) and of the disciples when Jesus calms a storm (Matthew 8:27). Nazareth is only about twenty-five miles from Jesus’ home base of Capernaum, and He has traveled through the region before, teaching, performing miracles, and expelling demons (Mark 1:39). His family must have heard of the miracles He performed when they tried to visit Him (Mark 3:31–32), as some others from Nazareth must have seen Him perform miracles in nearby towns. But still they will not believe that these miracles are signs from God that this man they know is divinely chosen.

They not only disbelieve, they are actively hostile. They run Him out of town and try to throw Him from the cliff on the hill the town is built on. But Jesus slips away (Luke 4:29–30).

The entire trip to Nazareth serves as an object lesson for the Twelve and the larger group of disciples. Thus far, the Twelve have seen Jesus rejected by Pharisees (Mark 3:1–6, 22), Herodians (Mark 3:6), scribes (Mark 3:22), Jesus’ family (Mark 3:21), and very frightened Gentiles (Mark 5:17). But they have seen Him embraced by thousands of others all over Galilee. This is the first time they witness a large group of Jews reject Jesus to the point of murder. And Jesus’ response is to quietly leave. Although the Twelve’s first missionary trip will be largely successful (Mark 6:7–13, 30) they still need to know how and when to walk away from a town that rejects them (Mark 6:11). And they begin to understand that rejection of their message can be hazardous to their lives.

The disciples also learn that rejection shouldn’t hamper their mission. Later, the apostles will ignore explicitly anti-godly laws (Acts 4:18–21), beatings (Acts 5:40–42), and imprisonments (Acts 12:1–5), considering it joy that they were found worthy to suffer for the gospel.

Verse 7. And he called the twelve and began to send them out two by two, and gave them authority over the unclean spirits.

By separating the Twelve into groups of two, Jesus follows the Old Testament law of affirming the truth with two witnesses (Numbers 35:30; Deuteronomy 17:6). This idea of confirmation is also recommended in the New Testament (2 Corinthians 13:1; 1 Timothy 5:19). Going on missions in pairs provides encouragement, affirmation, and safety (Mark 11:1; Luke 7:18–19; Acts 8:14; 9:38; 11:30).

Matthew’s account includes much more detail, particularly what Jesus teaches the Twelve in preparation for their trip (Matthew 10). Jesus intends the Twelve to be extensions of Himself, reaching the “sheep without a shepherd” (Matthew 9:36). The authority He gives them includes healing, raising the dead, cleansing lepers, and casting out demons (Matthew 10:8). Jesus warns them about coming persecution and exhorts them to reject fear and stay on mission. He tells them that although the gospel brings life, it also separates those who accept it from those who don’t.

The authority the Twelve have over demons isn’t absolute. In Mark 9:14–29, they will be unable to exorcise a demon from a little boy, despite their successes in this earlier experience. Likewise, this authority isn’t exclusive. Although the Twelve are specifically charged by Jesus, others who have faith in Him will receive similar abilities (Mark 9:38–41).

This commission is an example of an important cultural custom from the Biblical era. Then, a servant sent on an errand had the same authority as the master who sent him. This gives insight into the seeming contradiction in the story of the healing of centurion’s servant. In Matthew 8:5–9, a centurion approaches Jesus and explains that his servant is paralyzed and he knows that Jesus can heal him with a mere word. Luke 7:2–8 indicates that the centurion sent Jewish elders to explain his servant was sick and friends to say he believed Jesus could heal with a word. This is not a contradiction. It merely shows that the centurion sent the elders and his friends in his name with his authority. Likewise, the Twelve represent Jesus. When they speak Jesus’ message, it’s true that Jesus is speaking to those listeners.

Context Summary
Mark 6:7–13 describes the Twelve’s missions trip, sandwiched by two less-encouraging accounts. Jesus’ rejection at Nazareth teaches the disciples and us that preaching the gospel is often most difficult at home (Mark 6:1–6). The execution of John the Baptist by Herod Antipas shows that sometimes doing the work of Christ brings dire consequences (Mark 6:14–29). Jesus had chosen the Twelve to be with Him, to preach, and to have authority to cast out demons (Mark 3:14). They had been with Jesus, not it was a time for them to be sent out to minister to others. Later, Jesus will send out seventy-two (Luke 10:1–12). Before He ascends to heaven, He will send out all who believe in Him (Matthew 28:18–20; Acts 1:8; John 17:20–26). Matthew 9:35—11:1 recounts this event with more detail, while the account in Luke 9:1–6 is nearly identical to Mark’s.

Verse 8. He charged them to take nothing for their journey except a staff — no bread, no bag, no money in their belts —

This is the first time Jesus sends the Twelve to preach and perform miracles, and their provisions appear rather meager. They need to understand that just as God gives them power and authority over sickness and demons, so He provides them with their physical needs. They should expect those they minister to provide for them (Matthew 10:10), just as we are expected to provide for our spiritual leaders (1 Corinthians 9:14).

In Matthew 6:25–34, Jesus tells us to not be anxious about what we will wear or eat. If we seek His kingdom, these things will be added. But “added” doesn’t mean “in abundance” or necessarily even to the point of comfort. When the Twelve return, they have been so busy they have not had time to eat (Mark 6:31), and this isn’t the first time (Mark 3:20). But they receive enough to get the job done.

Paul addresses this in Philippians 4:13: “I can do all things through him who strengthens me.” This doesn’t mean he can accomplish literally anything he attempts. It means he knows how to face hardship and abundance (Philippians 4:11–12) with the assurance that God will provide what he needs to do God’s will (1 Corinthians 10:13). We are not promised that if we obey God we will always be well-fed and well-clothed. We’re only promised that we’ll be provided with what’s necessary to accomplish the will of God. Even if we die of starvation in our service to God’s kingdom, we will hear “well done” (Matthew 25:21, 23).

The inclusion of a staff has led to much study and debate since in Matthew 10:10, Jesus specifically tells them “no…staff.” Some think that Matthew’s passage refers to a weapon while Mark is talking about just a traveling stick, but the word is the same in Greek. More likely, since Matthew 10:10 is the continuation of Matthew 10:9, the passage means the Twelve may not acquire a staff, but they may bring one if they already own it. The emphasis, once again, is dependence on God, and not so much on the minute details of one’s luggage.

Verse 9. but to wear sandals and not put on two tunics.

Jesus is sending out the Twelve, charged to carry out their first missions trip without Him. He has given them authority over sickness, demons, and even death (Matthew 10:8), but He has severely restricted what they can take with them. They are not allowed to take food, money, or a bag to carry either (Mark 6:8).

The comment about wearing sandals gives an opportunity for debate. In the parallel passage in Matthew 10:9–10, Jesus says “Acquire…no bag for your journey, or two tunics or sandals or a staff…” Many speculations have been made about this, but the answer is in the wording. Mark says to wear sandals. Matthew says “Acquire…no…two…sandals.” As with the tunics, Jesus tells the Twelve to wear a pair of sandals but not purchase or take an extra.

The Greek root word translated “tunic” is chiton and refers to an undergarment worn next to the skin under a cloak. It is what the soldiers threw lots for at the crucifixion (John 19:23). Taking two would ensure sufficient warmth at night, but Jesus intends for them to stay in homes (Mark 6:10).

This style of missions, to travel somewhere to preach and expect to be supported by those we preach to, is not common in today’s world. The responsibility of hospitality is not as strong in European-based cultures. In some areas, hosting Christian missionaries is dangerous. And Western missionaries are used to a higher standard of support than, perhaps, a bed of hay in the barn and a single meal of bread. Still, it should give us pause when we think about how intimately Jesus and the disciples came to know those to whom they ministered. Our ability to drive a car away from the mission field at the end of the day and shut the door to our own home makes life easier, but we need to be open to the times Jesus expects a closer and more dependent relationship.

Verse 10. And he said to them, “Whenever you enter a house, stay there until you depart from there.

While sending the Twelve on their first missionary journey, Jesus does not allow them to take two tunics for warmth because He expects them to stay in the homes of those they minister to. By remaining in the first home offered to them, the disciples are not tempted to find better accommodations. They also prevent jealousy in those who come to hear their preaching later and wish to host them.

By staying with the first household that invited them, the Twelve duplicate Abraham’s servant. Abraham sent him to find a wife for Isaac from among Abraham’s kinsmen. The servant reached the area and asked God to identify His choice for Isaac’s wife. Rebekah immediately came and offered to water the servant’s camels.

The practice of hospitality has always been very important in the Middle East. John devotes an entire letter to his friend Gaius, praising him for taking in traveling evangelists despite criticism from another member of his church. He says, “Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God” (3 John 1:5–6).

Jesus’ words speak to us in two ways. First, we should be ready to provide lodging and support for pastors, missionaries, and other ministers. Second, if we are in a place where we rely on support provided by others, we should be grateful, even if we think we deserve more.

Verse 11. And if any place will not receive you and they will not listen to you, when you leave, shake off the dust that is on your feet as a testimony against them.”

“Testimony” is from the Greek root word marturion. This means “a witness, or someone who attests to the accuracy and authenticity of something or someone else.” In Mark 1:44, Jesus tells the leper to go to the priest as proof that he is clean and Jesus has healed him. Later, Jesus will tell the disciples that their coming persecution will stand as a witness to the gospel message. And James says that worldly possessions are a testimony of our priorities (James 5:3).

Pious Jews were known to shake out their robes when leaving a Gentile town, as if protecting themselves from being contaminated by false beliefs. By shaking the dust from their feet, the Twelve show that Jews who reject Jesus’ gospel are as lost as the Gentiles who do not know God at all. They testify that the people have chosen a different path and that the Twelve are not responsible for their choices. Paul and Barnabas do this in Pisidia (Acts 13:51), and Paul goes so far as to shake out his garments when the Jews in Corinth revile him (Acts 18:5–6).

Jesus uses more colorful metaphors in the Sermon on the Mount: “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.” (Matthew 7:6). The point of this lesson is the need to discern when someone has hardened their heart against the gospel. We tend to think if we can find just the right argument, we can convince the antagonist. But Jesus tells us to step back. Before sending them out, Jesus tells the Twelve, “The harvest is plentiful, but the laborers are few” (Matthew 9:37). If we cannot differentiate between the good soil and the bad (Mark 4:1–9), we will waste a lot of time trying to reach the apathetic while the seeking remain unreached.

Verse 12. So they went out and proclaimed that people should repent.

Although Jesus’ preparation instructions do not mention preaching, it is inferred in Mark 6:11. Preaching the gospel is one of the primary reasons Jesus chose the Twelve in the first place (Mark 3:14). Matthew records that Jesus tells the Twelve, “proclaim as you go, saying, ‘The kingdom of heaven is at hand’” (Matthew 10:7).

The gospel of Jesus is that we are separated from God because of our sin (Romans 3:23–26) but Jesus died to cover our sins so that we can spend eternity with Him (John 3:16–18). Before the crucifixion and resurrection, Jesus and the Twelve only preached the first part which is the gospel of John the Baptist: repent (Mark 1:4).

“Repent” is from the Greek root word metnoeo and means to change one’s mind. In the New Testament context, that means conforming to God’s point of view regarding sin, lifestyle, and the place God has in one’s life. It does not mean we will be perfect and never sin again. It does not mean to “believe” in Jesus through simple agreement—without acknowledging that our sin is wrong or resolving to be rid of it. It means to humbly come before God, understand that our sin makes us unworthy of His blessings, and genuinely hate the sin that separates us from Him.

This gospel—John’s gospel—spreads throughout the area before the crucifixion. When Paul reaches Ephesus, he discovers disciples who have not yet heard of Jesus and His sacrifice and have not received the Holy Spirit. Paul tells them, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus” (Acts 19:4). Learning about Jesus is the final piece of the puzzle, and they receive the Holy Spirit.

Shortly, Herod Antipas, the ruler of Galilee, will hear of Jesus and His disciples, preaching the gospel of repentance. Antipas has killed John, and the similarity of the Twelve’s message to John’s probably adds to his confusion about who Jesus is.

Verse 13. And they cast out many demons and anointed with oil many who were sick and healed them.

The Twelve have witnessed Jesus calm a stormy sea, expel a legion of demons, and raise a dead girl. They’ve also seen Him rejected by His family (Mark 6:1–6) and know that John the Baptist has been executed (Mark 6:14–29).

Now it’s their turn to engage the world. Jesus chooses them for the purpose of being with Him, preaching, and freeing people from demons (Mark 3:14–15). He teaches them what to expect (Matthew 10) and gives them authority to heal and even raise the dead (Matthew 10:8). He equips them with the bare minimum so that they won’t get distracted from their mission (Mark 6:8–9). This effort works. They are so successful in their mission that when they rejoin Jesus, the crowds will recognize them as much as they do Him (Mark 6:33).

This is the only time Mark mentions using oil to heal. In all four Gospels, Jesus never uses oil. In the entire New Testament, healing oil is only mentioned here, in the story of the Good Samaritan, where it is medicinal (Luke 10:34), and in James’ instructions for the church (James 5:14).

The Old Testament mentions oil quite often as a symbol of blessing and consecration for God’s use. Like the woman touching Jesus’ robe (Mark 5:28) and Jairus wanting Jesus to lay His hands on his daughter (Mark 5:23), the oil may be a tactile, recognizable symbol that God’s blessing is at work, even though the healing comes from faith, not touch (Mark 5:34, 36).

The Christian life is full of such symbolism. Baptism represents being raised from the dead in Christ. Communion reminds the church body that we are spiritually nourished by Jesus’ broken body and cleansed by His blood. We are not saved by baptism or communion, just as healing does not come through robes, hands, or oil. But when the symbol is associated with faith, it can deepen our understanding of God’s grace.

Verse 14. King Herod heard of it, for Jesus ‘ name had become known. Some said, “John the Baptist has been raised from the dead. That is why these miraculous powers are at work in him.”

Herod Antipas has heard of Jesus’ ministry and the missions trip of His disciples. He and his court are confused because this message sounds very much like that of John the Baptist, whom Herod arrested shortly before Jesus started His ministry (Mark 1:14) and executed some time later.

Antipas is the son of Herod the Great and Malthace. Herod the Great was of Edomite descent, and Malthace was a Samaritan. At that time, the Jewish people disliked both nationalities. The fact that Herod’s family was installed into their leadership by Rome doesn’t help. After Herod the Great’s death, Rome splits his kingdom into four “tetrarchs.” Antipas rules over Galilee, north of Samaria and west of the Sea of Galilee, and Perea, east of Judea. His brother Archelaus rules Judea, and his half-brother Philip rules the area east of Galilee and north of Decapolis. Herod the Great’s sister, Salome I, rules small sections around Judea.

“Herod” is both a term for “king” and somewhat of a family name. Although Antipas is identified as “Herod,” he has assumed the kingship, and Emperor Augustus calls him “Antipas Tetrarch.” It is unclear if Mark uses the title because of custom or out of sarcasm. Matthew splits the difference and uses “Herod the tetrarch” (Matthew 14:1).

John the Baptist preaches in Judea, across the Jordan River from Perea, and Antipas becomes familiar with his message of repentance. Antipas’ followers conspire with the Pharisees from Jerusalem to destroy Jesus (Mark 3:6), although there is no indication Antipas knows. It is Antipas who meets with Jesus before the crucifixion. Luke 23:7 states Pilate learns Jesus belongs to “Herod’s” jurisdiction and that “Herod” happens to be in Jerusalem at the time. Although silent during the interrogation (Luke 23:9), Jesus considers Antipas a “reed shaken by the wind” (Matthew 11:7) and a fox (Luke 13:32).

Context Summary
Mark 6:14–29 follows the disciples’ success in continuing John the Baptist’s work with a flashback of John’s execution. John was Jesus’ cousin (Luke 1:36) and the herald of Jesus’ ministry (John 1:19–28). He preached repentance to many, including Andrew and Peter (John 1:35–42). He also baptized Jesus (Mark 1:9–11). Herod Antipas ruled over Galilee, where Jesus was from, and Perea, near where John preached. Antipas was fascinated by John, but his wife felt threatened by John’s condemnation of their incestuous marriage. This story is also found in Matthew 14:1–12, Luke 3:19–20, and Luke 9:7–9.

Verse 15. But others said, “He is Elijah.” And others said, “He is a prophet, like one of the prophets of old.”

When those close to Herod Antipas hear Jesus preaching the gospel of repentance, they immediately note the similarity to the gospel of John the Baptist. But John is dead, killed by Antipas via manipulation by his wife, Herodias. So the court is filled with speculation about who Jesus really is.

The idea that Jesus could be Elijah returned comes from Malachi 4:5. There, God says, “Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes.” Elijah did not die but was taken to heaven by a chariot of fire, so the expectation he would return is reasonable (2 Kings 2:11). What the people don’t understand is that “Elijah” has already come, symbolically, in the person of John the Baptist (Matthew 11:13–14). John was not literally Elijah returned from heaven nor Elijah reincarnated. John came in the “spirit and power of Elijah…to make ready for the Lord a people prepared” (Luke 1:17).

If Jesus isn’t Elijah, the people posit, He might be a prophet like those who came to Israel before the four hundred years of silence. “Prophet” is from the Greek root word profetes and refers to someone who has hidden knowledge and can interpret oracles. In the Old Testament, a prophet was inspired by the Holy Spirit to spread God’s truth. Some thought Jesus was a new prophet, while others thought he was Jeremiah returned (Matthew 16:14).

Islam, among other faith, still teaches that Jesus was “only” a prophet. C.S. Lewis pointed out the foolishness of this perspective, in what is often referred to as his “trilemma.” Any person who claims to be God must either be a liar, a lunatic, or actually the Lord God. No other prophet preached God’s message, performed miracles empowered by God, and claimed to be God.

Verse 16. But when Herod heard of it, he said, “John, whom I beheaded, has been raised.”

Herod Antipas has heard that the message preached by John the Baptist—a man he beheaded—is being preached again. Amidst the speculation that this new preacher is Elijah or another of the Old Testament prophets returned, Antipas concludes that it is John, raised from the dead. Antipas liked John and was intrigued by his preaching (Mark 6:20), but his wife, Herodias, felt threatened by John’s accusation that her marriage to Antipas was incestuous. Antipas kept John in prison so John would be safe from Herodias but available to speak with Antipas when the mood struck. But Herodias took advantage of Antipas in a weak moment and tricked him into executing John.

When Antipas hears the same message from a new source, he is concerned, but he does nothing. The new preacher, Jesus, knows how to play Antipas’ game. He considers Herod an enemy (Mark 8:15), but unlike John does nothing directly other than call him a “reed shaken by the wind” (Matthew 11:7) and a fox (Luke 13:32).

Antipas doesn’t think Jesus is literally a resurrected John, since John was imprisoned, alive, during the early days of Jesus’ ministry (Matthew 11:2–6; Luke 7:18–23), and John’s body was buried without a head. Antipas believes that the power and authority that John had has been transferred to Jesus, just as Elisha inherited Elijah’s power (2 Kings 2:9–10). Although Elijah was a great prophet, Elisha went on to do greater things than Elijah. Similarly, although John was a mighty preacher he did not perform any miracles (John 10:41) while Jesus did more than could be recounted (John 21:25).

Verse 17. For it was Herod who had sent and seized John and bound him in prison for the sake of Herodias, his brother Philip ‘s wife, because he had married her.

The family history of Herod the Great is twisted and confusing. This is especially true given that “Herod” means “king” and seems to have been used as a family name by several members, whether they were recognized as kings by the Roman emperor or not. Herod Antipas is one of at least eight sons. Upon the death of Herod the Great, the kingdom was split into four tetrarchies, and Antipas the Tetrarch was given rule over Galilee, north of Samaria, and Perea, across the Jordan River from Judea. Antipas married the daughter of the king of Nabatea, a nation which bordered southeast Perea, and settled down to a life of irritating the Jews.

When Herod Antipas first meets Herodias, he is visiting his half-brother in Rome. Mark calls him Philip I and history calls him Herod II, but it is unclear who exactly this figure is. It is not Philip the Tetrarch, son of Herod the Great and Cleopatra of Jerusalem. Philip the Tetrarch actually goes on to marry Herodias’ daughter, Salome. This Philip is married to Herodias, the daughter of Antipas’ and Philip’s half-brother Aristobulus (making her their niece), and Antipas quickly falls in love.

We are not given Herodias’ motivations for marrying Antipas. She and Philip live as private citizens in Rome, but she is apparently unsatisfied. With Antipas, she has a chance to live up to her name and act as queen. Herodias agrees to divorce Philip and marry Antipas if he will divorce his current wife, the woman who is ensuring the peace of his southeast border.

John the Baptist threatens Herodias’ position by his public insistence on this point. Their marriage is considered incestuous, from a legal standpoint, because Herodias’ first husband, Antipas’ brother, is still living. If the Jewish leadership comes to agree with John, Herodias could lose her marriage and Antipas could face outright rebellion from his citizens. But Antipas likes John and wants to keep him safe from Herodias, so he holds him in prison.

Antipas will live to regret the decision to leave his first wife for Herodias. In addition to suffering major losses in a battle with Nabatea, Herodias’ prodding leads to trouble with Rome. She pushes Antipas to request the title of “Herod.” Several political intrigues later, Antipas and Herodias find themselves without a kingdom, exiled in Gaul.

Verse 18. For John had been saying to Herod, “It is not lawful for you to have your brother ‘s wife.”

Herod the Great had approximately ten wives, two of whom had the same given name, and many children. Readers, and even historians, can be confused when confronted with the names of his children.

Herod Antipas, who imprisoned John the Baptist, is son of Herod the Great and Malthace, a Samaritan. Philip I is apparently one of Antipas’ half-brothers. Herodias is the daughter of their half-brother Aristobulus. The Jews have no problem with the marriage of Philip and Herodias, in part because they live in Rome, but largely because according to the Mosaic Law, although a man cannot marry his aunt (Leviticus 18:12), he can marry his niece.

If Philip had died with no sons, the Jews might have considered Herodias’ marriage to Antipas a levirate marriage, wherein a man marries his brother’s wife to give his brother an heir (Deuteronomy 25:5–10). But both Philip and Antipas’ first wife are still alive, so this relationship is legally defined as a form of incest. The Mosaic Law says, “you shall not uncover the nakedness of your brother’s wife” (Leviticus 18:16). Herodias’ divorce from Philip may be legal under Roman law, but it breaks Jewish law (Mark 10:12).

John’s condemnation of the incestuous marriage is consistent with his ministry. His preaching is centered on calling the people to repent for their sins so that they can be forgiven. His purpose is to prepare the people for Jesus’ coming. Acknowledging one’s sin and agreeing that God’s way is better is the first step in receiving the Holy Spirit and gaining eternal life. John isn’t trying to make Antipas’ life miserable; he’s trying to save him.

Verse 19. And Herodias had a grudge against him and wanted to put him to death. But she could not,

Sandwiched between the story of Jesus equipping and sending out the Twelve to preach, heal, and expel demons (Mark 6:7–13) and their victorious return (Mark 6:30), Mark recounts the tragedy that befell the messenger who came before Jesus. John the Baptist is the son of the priest Zechariah and his wife Elizabeth (Luke 1:5–25). He is Jesus’ cousin and herald (Mark 1:2–3). He wears “camel’s hair and [wears] a leather belt around his waist and [eats] locusts and wild honey” (Mark 1:6). Scholars speculate that he is an Essene. The Essenes were a reclusive sect, combining the holiness and spiritual separation of the Pharisees with mysticism and a form of monasticism. It’s believed they are responsible for the careful storage of the Dead Sea Scrolls.

Herodias is the granddaughter of Herod the Great. Her father, Aristobulus, draws the jealousy of his father and brother and is strangled for treason. Her mother is accused of adultery by Salome, Herod the Great’s sister, and executed. Herodias rises to a prominent position in Rome by marrying her half-uncle Philip, but like many descendants of Herod the Great, she wants more. Her divorce from Philip and marriage to Antipas gives her more than a life of luxury and esteem, it gives her power. Her name means “queen,” and as the wife of a tetrarch, she is one step closer to fulfilling that role.

John the Baptist and his condemnation of her marriage as unlawful threatens everything Herodias has. Not only could he incite the Jewish leadership against her, his very presence as a public figure who does not respect her is a problem. She will soon use her daughter to solve this problem.

The hateful attitude of Herodias towards John the Baptist echoes other passages in the Bible. Queen Jezebel hated Elijah and tried to have him killed (1 Kings 19:1–3). The Jewish leaders hate Jesus and are successful in having Him killed (Mark 14—15). In all three cases, the love of the world and what it has to offer blinds the antagonists to the message of those trying to save them. This is the story humanity has struggled with since Eden.

Verse 20. for Herod feared John, knowing that he was a righteous and holy man, and he kept him safe. When he heard him, he was greatly perplexed, and yet he heard him gladly.

Herod Antipas’ father, Herod the Great, was Edomite but raised Jewish. Antipas’ mother was a Samaritan. He was installed as ruler over Galilee by the Roman emperor. Antipas is in the strange position of ruling over people he somewhat understands, but who despise everything he is and represents.

Antipas knows John is a righteous man and he fears him, plus the tetrarch likes to listen to John. So since Herodias is trying to kill John, Antipas holds him in the one place she can’t reach: prison. Imprisonment of the offender should also, presumably, appease his wife.

Josephus writes that Antipas initially refused to put John the Baptist to death for fear that John’s followers would revolt. The tradition of Jews rising up against their Roman oppressors was a long one, and the mythology of the coming Messiah who will succeed seemed to be consistently on the Jews’ minds. In addition, Antipas had divorced the daughter of the king of Nabatea, which borders his southern territory of Perea. Antipas would’t be able to defend Nabatea from Perea and Galilee from its Jewish citizens, so this line of reasoning makes sense, and Matthew affirms it (Matthew 14:5). Josephus wrote his account sixty years after the events for a Roman audience. Romans would have understood the fear of invasion and rebellion more readily than the idea that Antipas was actually interested in what John had to say or that he feared John.

Despite the appeal of John’s words, Antipas can’t get past the stage of being puzzled. He understands that John’s words are true and right, but they don’t get into Antipas’ heart. Later, Antipas’ great-half-nephew Herod Agrippa II will have a similar reaction to Paul (Acts 26:1, 24–32). And many people today treat Jesus the same. They follow Pilate’s example and consider Him a “good teacher,” a good man with good things to say (Mark 15:5, 14). But they cannot accept the purpose of Jesus’ message. The gospel is not designed to teach us how to act so we have peace and success in this world. It is to show us how to submit to God and gain eternal life with Him. John challenges Antipas to follow the Mosaic Law regarding marriage to a sister-in-law. Jesus calls us to love others and treat each other kindly. These are good and right things but have no eternal value without repentance and trust in Christ.

Verse 21. But an opportunity came when Herod on his birthday gave a banquet for his nobles and military commanders and the leading men of Galilee.

Herod Antipas is one of four rulers of Israel. His domain includes two areas: Galilee, between the Mediterranean to the west and the Sea of Galilee and part of the Jordan River to the east; and Perea, east of Judea across the Dead Sea and the Jordan River. Apparently his birthday dinner is held in Perea, close to the prison where John the Baptist is held. It’s unclear who the leading men of Galilee are. Most Jews had reason to despise Antipas. He is part Samaritan and part Edomite, both of which are ethnicities which most Jews disdained. He rules by order of the Roman oppressors, not a legitimate kingship. And he reportedly built his capital, Tiberias, on an ancient burial ground. If a Jew comes into the city, they will be unclean, and to live in the city is untenable.

The Herodians, however, value political power more than the Mosaic Law, and have no problem supporting Antipas. In this, they are the opposites of the Pharisees who impel the people to obey not only the law, but the oral traditions. The only thing the two groups have in common is their hatred of Jesus, and after Jesus heals a man on the Sabbath they join together to destroy Him (Mark 3:1–6). The only other mention of Herodians in the Bible is when they join the Pharisees to try to trap Jesus. They ask if it is lawful to pay taxes to Caesar, which the Herodians would be fine with, or not, which the Pharisees would prefer. Jesus responds, “…render to Caesar the things that are Caesar’s, and to God the things that are God’s,” (Mark 12:17) effectively putting both sides in their place.

Verse 22. For when Herodias ‘s daughter came in and danced, she pleased Herod and his guests. And the king said to the girl, “Ask me for whatever you wish, and I will give it to you.”

Herodias had been married to Philip I, but divorced him to marry Philip’s half-brother Antipas. Presumably, her daughter is from her first marriage. The Bible doesn’t explain what type of dancing the girl performs, but scholars speculate that Antipas and his guests become sexually excited. If so, the girl provides a good foil for John the Baptist. She shows the men what they want to see but cannot have. She makes Antipas look good in front of his nobles and commanders. She raises his political stature while sending his moral character into a free fall.

John the Baptist does the opposite. He tells Antipas what he does not want to hear: that his marriage to his brother’s wife is immoral, and legally defined as incestuous. His accusations smear Antipas’ reputation and threaten his political authority. John risks destroying Antipas’ rule in an attempt to save his soul.

Antipas responds in a manner consistent with worldly, powerful people. He rewards the dancer and destroys the prophet. In fact, his appreciation for what the girl has offered is so careless it directly causes the death of the man who would save him.

We are all susceptible to this temptation. The world offers many things that look enticing. God presents only those things that will lead to life. When we reject God’s offer, we destroy ourselves (Romans 6:23).

Verse 23. And he vowed to her, “Whatever you ask me, I will give you, up to half of my kingdom.”

The promise of a ruler to give half of his kingdom is ancient and certainly hyperbolic. Although it is inferred in 1 Kings 13:8, the story of Esther gives the best examples. King Ahasuerus offers Esther half of his kingdom when she approaches him, when he has eaten her first banquet, and after he has eaten her second. She does not ask for half his kingdom, but she does ask that her people, the Jews, be able to defend themselves against those who would destroy them.

Most likely, neither the girl nor her mother expect Antipas to literally give them half his kingdom, but his impulsivity does give Herodias the chance she has been waiting for. The combination of his carelessness, his desire for the respect of his guests, and his most-likely-erotic response to his step-daughter’s dancing will lead to the death of John the Baptist. This was an act Antipas had been avoiding in fear that John’s disciples would rise against him (Matthew 14:5). If they rebel, Rome may decide he cannot rule properly, and give his position to another. In promising the girl half his kingdom, he winds up risking it all.

Instead of impulsive, God desires us to be steadfast. Not “children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes” (Ephesians 4:14). He wants our faith to remain steady and not waffle in the face of persecution (Revelation 2:10). We are meant to seek the truth, not just what is pleasant to hear (2 Timothy 4:3), because “the one who endures to the end will be saved” (Mark 13:13).

Verse 24. And she went out and said to her mother, “For what should I ask?” And she said, “The head of John the Baptist.”

Herod Antipas has imprisoned John the Baptist to keep him safe from Herodias, who wishes to kill him. John has publicly chastened Antipas for marrying his living brother’s wife. Antipas feels both intrigued and uncomfortable about the message, but he hesitates to kill John for fear John’s followers will rise up and rebel. His borders are already vulnerable thanks to his divorce from the daughter of the Nabatean king. If Nabatea invades at the same moment the Jews rebel, he could lose everything.

Herodias has the same ultimate concern, but she isn’t as far-sighted as Antipas. She had divorced her husband, a prominent Roman citizen and Antipas’ half-brother, and forced Antipas to divorce the Nabatean princess. Although Antipas isn’t legitimately a king, in this overlooked and occupied territory, Herodias can pretend thanks to the Roman government who put him in power. Herodias, on her part, seems to believe that John and John alone is the threat. His message is disrespectful to her position as queen. She cares little for John’s correct accusation that she’s breaking Jewish laws of incest; she seems only to cares about her crown and reputation. To this end, Herodias has been trying to kill John the Baptist for a while. This impulsive promise Antipas gives her daughter provides the opportunity she has been waiting for.

Beheading was a manner of death used to demonstrate dominance, as well as confirm the victim’s death. David cut off the head of Goliath to show he was dead (1 Samuel 17:51). The Old Testament offers other examples, generally during times of warfare (1 Samuel 31:9; 2 Samuel 4:7; 20:22; 2 Kings 10:6–8). In Acts 12:2, James the apostle is “killed … with the sword,” likely indicating a beheading. This brutal form of execution is less violent and quicker than crucifixion, and the Romans often used it when they needed to end a life quickly, relatively humanely, and with incontrovertible proof.

Verse 25. And she came in immediately with haste to the king and asked, saying, “I want you to give me at once the head of John the Baptist on a platter.”

The story of the death of John the Baptist is filled with subtext. His preaching of repentance and accusations against Herod Antipas threaten the position and authority of Antipas’ wife, Herodias. In fear of John’s followers, Antipas disregards his wife’s concerns and refuses to kill John. Antipas likes John, and knows he is a holy and righteous man, even as he is perplexed by John and desires to kill him (Matthew 14:5).

Antipas is surrounded by “nobles and military commanders and the leading men of Galilee” (Mark 6:21) who have come to celebrate his birthday. His wife’s daughter has danced for the men and entranced them so much that Antipas offers half his kingdom. The girl asks her mother what she should ask for, and Herodias responds, “The head of John the Baptist” (Mark 6:24).

Antipas is again caught between fear for his rule and his ambitious, vindictive wife. This time, however, another party has witnessed the oath and the request. If Antipas refuses Herodias this time, the nobles and commanders will witness their king going back on his word. He will lose his reputation for integrity, and his people will believe they cannot trust him.

The manner of the death adds insult to injury for Antipas. Herodias has waited long enough. She doesn’t just want John dead, she wants Antipas to publicly do her bidding and formally present her with her demand. Antipas has a choice: losing the respect of the nobles, or bowing to the manipulative wishes of his wife.

Verse 26. And the king was exceedingly sorry, but because of his oaths and his guests he did not want to break his word to her.

In the story of Esther, King Ahasuerus is manipulated by Haman to send a decree that allows his people to destroy the Jews. Ahasuerus doesn’t realize that his queen is Jewish until the decree has been sent out. When Esther reveals her ethnicity, Ahasuerus immediately hangs the evil Haman, but he cannot take back the decree, “for an edict written in the name of the king and sealed with the king’s ring cannot be revoked” (Esther 8:8).

Herod Antipas finds himself in a similar situation. Possibly while drunk, and probably while aroused, he has promised his wife’s daughter anything she asks in front of “his nobles and military commanders and the leading men of Galilee” (Mark 6:21). Antipas is a Samaritan/Edomite chosen by the occupying Roman emperor to rule over Jews. He built his capital on a cemetery, making it unclean for the Jews, and broke the Jewish law by marrying his brother’s wife. He needs all the support he can get, especially if the people revolt (Matthew 14:5). So when his step-daughter publically requests the head of John the Baptist, in response to his own oath, he has to acquiesce.

Unlike Ahasuerus, Antipas is not acting out of a moral obligation to keep his word—he broke his first marriage oath quickly enough. However, he is very concerned about his reputation in front of these nobles, even if earning that support risks rebellion by the people. A similar situation will arise when Pilate agrees to have Jesus crucified to keep the peace (Mark 15:15).

Fear of rebellion is not the only reason Antipas hesitates. He seems to genuinely like John, for whatever reason. “Sorry” is from the Greek root word perilupos and means to be very sad, overcome with sorrow. It is found in Mark only twice—here and of Jesus at Gethsemane (Mark 14:34).

Verse 27. And immediately the king sent an executioner with orders to bring John ‘s head. He went and beheaded him in the prison

Herodias has used her daughter to do what she couldn’t: manipulate Herod Antipas into executing John the Baptist. Despite what has probably been months of protecting John, and his prior reluctance to harm God’s prophet, Antipas reacts immediately.

“Executioner” is from the Greek root word spekoulator. A spekoulator is a Roman soldier with a specific field, like a spy, scout, guard, messenger, or executioner. It’s possible the executioner is already in the room, guarding the nobles and military commanders gathered for Antipas’ birthday.

As tetrarch, Antipas does not have to hold a public hearing to pronounce such a statement. There are no courts, juries, or lawyers involved. As installed by the Roman government, Herod is a totalitarian leader with the authority to put certain people—non-citizens like John—to deathas he wishes. He is a Gentile leader showing power over a Jewish prophet in a land occupied by the Roman Empire. Ultimately, however, he only does so because his clever wife manipulates him. He has been confronted by a choice between killing John and risking the rebellion of the people, or sparing John and losing the respect of the nobles.

We need to be careful to not put ourselves in a similar predicament. Antipas attempted to hold a delicate balance between interest in the Jewish God and the power and treasures that came with his worldly position. When we follow Christ, we must allow the Holy Spirit to sanctify us to the point where we will be completely faithful to God and indifferent to what the world has to offer (Matthew 6:19–24; Romans 12:1–2; 1 John 2:15–17). If God allows us to be blessed on this earth, we should recognize it all belongs to Him for His purposes, and He has the right to take it away (Matthew 6:25-34). We should not secure an honored place in the world by treating our relationship with God lightly.

Verse 28. and brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Herod Antipas met Herodias in Rome. Antipas was married to the daughter of the king of Nabatea, a nation that bordered the southeast of one of his territories. Herodias was married to Antipas’ half-brother. Apparently, she wanted more than the life of a privileged citizen of Rome, so she agreed to marry the self-styled king of an obscure territory. However, this required that he divorce his wife. Secular historical accounts say that later on, Antipas’ ex-father-in-law invaded his territory, and Antipas’ army suffered serious losses. Later, in Herodias’ attempt to earn the title of queen, she created such animosity between Antipas and the emperor that she had to follow her husband into exile in Gaul.

In modern use, to speak of presenting something “on a silver platter” implies to receive something as a gift, without one’s own effort, something given in an exceptionally easy or effortless way. Although the Bible does not specify that the platter presented to Herodias’ daughter was silver, this passage is where the phrase likely comes from. The original meaning is more nuanced than a simplistic reference to ease, however. Herodias certainly had to work hard to orchestrate John’s execution.

Antipas was hosting a formal dinner for “nobles and military commanders and and the leading men of Galilee” (Mark 6:21). Herodias’ daughter earned the favor of the men, through an especially alluring dance, and Antipas offers the girl whatever she wishes for. At Herodias’ bidding, the girl asks for the head of John the Baptist on a platter.

Herodias’ request sharply cuts through Antipas’ supposed display of power and refinement. In the midst of the luxurious celebration of Antipas’ life, a man’s severed head is introduced. It sits on similar serving ware as the victuals Antipas has offered his guests. The head belongs to someone Antipas liked and feared and who was under his protection. It is presented to a girl, the least powerful person in the room, who has seduced and out-maneuvered the influential men around her.

Although the nobles may not understand the undercurrents, Antipas surely does. Herodias has made a mockery of his authority and position. She has forced the leader of the land to submit to her wishes and deliver her desires as a gift. He does so because if he refuses, his integrity will be under question. This could lead to the nobles and military leaders withdrawing their support, resulting in Antipas losing his authority and possibly his right to rule. But by submitting to Herodias’ demand, he knows his authority is hollow, ultimately meaning nothing.

Antipas’ first mistake was to fall for a woman who wanted to use his position for her own gain, even if it meant breaking two marriages and risking war. Antipas chose lust and a stroked ego instead of the wife of his youth (Proverbs 5:18) and peace with his neighbors.

Verse 29. When his disciples heard of it, they came and took his body and laid it in a tomb.

The populist rebellion Antipas had feared never arrives. John has already transferred his disciples’ loyalty to Jesus (Matthew 11:2–6). His message will spread to Ephesus and beyond (Acts 19:1–7). He has completed the work God sent him to do (Mark 1:2–4). His death is the end of the Old Testament-era prophets.

Like Joseph of Arimathea and Nicodemus (John 19:38–42), John’s disciples take away their master’s body and bury it respectfully. In Israel and all the Near East, proper burial is very important. “May you be unburied” is a curse and one of the punishments the Israelites would have to face if they broke the Mosaic Law (Deuteronomy 28:26). The first property the Israelites owned in the Promised Land is a burial cave purchased by Abraham (Genesis 23). In 2 Samuel 21:1–14, David avenges the Gibeonites by allowing them to execute the sons of Saul and leave their bodies unburied. After this, the mother of two of the sons stays with the corpses, protecting them from scavenger birds, until David retrieves them and gives them a proper burial. God takes vengeance on Jezebel for mistreating His prophets. In between the time of her death and her intended burial, dogs take all of her except her skull, feet, and the palms of her hands (2 Kings 9:30–37).

We also wish to be honored at death. We hope that we have made a positive impact on the world, enough that our loss is mourned and our life is celebrated. Even more honoring is to hear God say, “Well done, good and faithful servant” (Matthew 25:23). John, who persevered to the end (Matthew 24:45–46), spreading God’s words even in prison, surely hears God say this as his disciples mourn over his body.

Verse 30. The apostles returned to Jesus and told him all that they had done and taught.

The Twelve have just returned from their first missions trip without Jesus. They traveled throughout Galilee, teaching people to repent of their sins, healing the sick, and casting out demons (Mark 6:12–13). Although they are eager to tell Jesus what has happened, their specific stories are not recorded in Scripture.

This is the only time Mark calls the Twelve “apostles.” The title comes from the Greek root word apostolos, which refers to a messenger specifically sent out by an authority. In the Bible, the term “apostle” is used in two ways. Jesus directly chose who was to receive the office of apostleship: the twelve disciples of Jesus, including Judas’ replacement, Matthias (Acts 1:15–26), and Paul (1 Corinthians 15:8–9). Barnabas (Acts 4:36; 14:14) and others (Romans 16:7; 2 Corinthians 8:23; Galatians 1:19; Philippians 2:25) also received the spiritual gift of apostleship. These men were not sent out by Jesus, but by the Twelve, Paul, and the elders.

The office of apostle has strict qualifications. The person must have witnessed Jesus after His resurrection (1 Corinthians 9:1), he must have been hand-selected by the Holy Spirit (Acts 9:15), and he must have the authority to perform miracles (Acts 2:43). Although we send missionaries out today, the authority of the office of apostle is over. Modern-day “apostles” who claim to have a new revelation from the Holy Spirit, or special authority from God, are false teachers (2 Corinthians 11:12–15).

Context Summary
Mark 6:30–32 describes the return of Jesus’ followers from their first preaching mission. Jesus has shown the Twelve His authority over sickness (Mark 5:25–34), death (Mark 5:21–24, 35–43), demons (Mark 5:1–20), and the elements of nature (Mark 4:35–41). But they have also learned of the death of His herald, John the Baptist (Mark 6:14–29), and witnessed His rejection by His family (Mark 6:1–6). With all this in mind, Jesus has sent them out to preach repentance and back up their message with miracles of their own. Now they return to tell Jesus what they have done. This series of events is also found in Matthew 14:13, Luke 9:10, and John 6:1.

Verse 31. And he said to them, “Come away by yourselves to a desolate place and rest a while.” For many were coming and going, and they had no leisure even to eat.

When Jesus travels through Galilee, preaching and performing miracles, it’s common for Him to be so inundated with people that He has no time to rest. In the early days of His ministry, He has to sneak out of the house at night just to pray (Mark 1:35). When He returns to Capernaum after traveling, so many people come seeking healing that He has no chance to eat (Mark 3:20). When He does find time to take the Twelve away for some rest and training, He is exhausted to the point of falling asleep in a boat in a violent storm (Mark 4:35–41).

Now that the Twelve have gone on their own missions trip, they gain a better understanding of what Jesus goes through. They have returned from traveling around Galilee. Now, Jesus wishes to take them away from the crowds to discuss their experiences. But, once again, their return catches the attention of a mob.

We can relate to this story in our own ministries. Jesus promises that His servants will be taken care of and that the tasks He gives us will be doable if we rely on Him (Matthew 10:7–8). If we look out for and work toward the manifestation of His kingdom on earth, He will add to us whatever we need (Matthew 6:31–33).

This passage gives us a chance to consider the needs of our spiritual authorities, as well. Pastors, ministry workers, and missionaries learn how to do much with little. When we ensure our leaders are well-rested and well-provided for, we reflect the loving care that Christ gives to all His people.

Abide in Christ at all times so you have the ability to faithfully serve when the situation is challenging. Learn when you need to rest, and rely on God for support when you can’t take that time. Support and encourage your ministry leaders. Take care of those who work for and with you. That is the expression of the body of Christ (1 Corinthians 12:27).

Verse 32. And they went away in the boat to a desolate place by themselves.

Sometimes, desolate, lonely places provide the most rest. When we are separated from loved ones and have no urgent demands on our time, we can breathe, rest, and reconnect with God. God is everywhere. The modern era offers the internet, and computers in our purses and pockets, meaning we can read the Bible anywhere. And we can certainly always pray. But sometimes we need the quiet of the unfamiliar to hear God.

When we are alone, without friends, families, co-workers, classmates, or kids, we are reminded that God never leaves. His still small voice breaks through the daily noise and reminds us that He is deeply interested in us as individuals. In the wilderness, life becomes very simple. God becomes an integral part of the basics of our lives. We are reminded it has always been so.

The boat has been a staple in Jesus’ ministry for some time. He uses it to preach to a mob that crowded a little too close for comfort (Mark 3:9; 4:1) and as an escape (Mark 4:35–41). It may very likely have been Peter and Andrew’s boat. They and James and John are fishermen, but unlike James and John, who apparently worked for their father, Peter and Andrew appear to own their boat (Mark 1:16–20).

The parallel passages give confusing accounts of where exactly this “desolate place” is. Jesus and the Twelve most likely start in Capernaum, Jesus’ adopted headquarters and the home of Peter and Andrew (Mark 1:29). This desolate place is accessible by sea, has green grass (Mark 6:39), and is on “the other side of the sea of Galilee” (John 6:1) not far from a mountain (Mark 6:46). It is close enough to Capernaum that people can run there faster than the Twelve can row (Mark 6:33) and is at least three or four miles from Gennesaret (John 6:19) which is south and west of Capernaum. “The other side,” which is mentioned in several places, can mean any place on the other side of the Jordan River which feeds the Sea of Galilee on the north and drains it on the south. Luke locates the area as at or near Bethsaida (Luke 9:10).

The Plain of Bethsaida matches this except for Mark 6:45. When Jesus wishes to leave, He sends the Twelve to “get into the boat and go before him to the other side, to Bethsaida, while he [dismisses] the crowd.” The passage seems to say “the other side” of the desolate place is Bethsaida, itself. However, if the comma after “Bethsaida” is removed, the statement infers that Jesus sends the twelve to Bethsaida to get the boat to take to the other side while He dismisses the crowd.

Verse 33. Now many saw them going and recognized them, and they ran there on foot from all the towns and got there ahead of them.

The Gospel writers, like most ancients, are not as specific about times and places as modern readers would prefer. It’s likely Jesus and the Twelve left from Capernaum. This is where Peter, Andrew, James, and John live, and where Jesus makes his ministry center. Luke 9:10 says Jesus took them to Bethsaida. This agrees with Matthew 14:22, as Bethsaida is on the other side of the Jordan River, which both feeds and drains the Sea of Galilee.

The plain of Bethsaida easily fits the description of a “desolate” place (Mark 6:32), since the Greek word erēmon refers to an area which is uncultivated, lonely, or secluded. This is why the same place can also be said to contain green grass (Mark 6:39). However, Mark 6:45, which describes the return home, seems to infer Bethsaida is “on the other side” of the desolate place.

Most likely, Jesus meant for the Twelve to go from the plain to Bethsaida to get the boat, then continue to the other side of the Sea toward Capernaum (John 6:16–17).

Capernaum is only about six miles away from Bethsaida, so it’s reasonable that some of the people can quickly cover the distance and arrive before the Twelve have a chance to row to Bethsaida, moor the boat, and walk to the plain. It’s also possible that “got there ahead of them” means “anticipated where they were going.” The parallel passages in Matthew 14:13, Luke 9:11, and John 6:2 say the people “followed” Jesus. It’s likely that some men ran quickly and made it there first while others followed behind.

Jesus has been a victim of His own success since the day He freed the demon-possessed man in the synagogue and healed Peter’s mother-in-law (Mark 1:21–34). Now the crowd recognizes individual members of the Twelve as well. The Twelve are looking forward to some rest after a busy missions trip, but the success of that very mission leaves the people wanting more.

Context Summary
Mark 6:33–44 provides another depiction of Jesus’ miraculous feeding of thousands of people. The Twelve have worked so hard on their first missions trip they haven’t had time to eat (Mark 6:31), and an attempt to rest is foiled by a demanding crowd. Instead of avoiding the interlopers, Jesus heals (Matthew 14:14) and teaches them. Instead of dismissing them, He feeds them. The Twelve again witness Jesus’ great power and authority but don’t catch the lesson: Jesus is God and can provide whatever anyone needs. This story is also found in Matthew 14:13–21 and Luke 9:11–17, and it is one of the few miracles mentioned in John (John 6:2–14). This makes it the only miracle referenced in all four Gospels.

Verse 34. When he went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. And he began to teach them many things.

Jesus has taken the Twelve away to rest, but a crowd of five thousand men plus women and children (Matthew 14:21) quickly follow. As much as Jesus needs to spend time with His shepherds-in-training, He can’t neglect the thousands of lost sheep who so urgently need Him now. “Compassion” is from the Greek root word splagchnizomai, which means “to be moved with love in the deepest part of a person.” So Jesus postpones the time of rest to heal (Matthew 14:14) and teach the people.

The Jews in Jesus’ time have no lack of religious leaders. The scribes were established after the Babylonian captivity (Ezra 7:6) and made sure the Mosaic Law was copied and interpreted correctly. The Pharisees cajole the people to obey not only the Mosaic Law but also their oral laws, placing a burden God did not intend (Matthew 23:2–4). The priests walk a delicate line, keeping the people beholden to the Law while strategizing how much they can rebel against the Roman occupiers without risking destruction. And local synagogue leaders choose readers from among the men to speculate on the meanings of Old Testament passages. In addition, the people must deal with Herod Antipas, the self-styled king, and Pontius Pilate, the Roman prefect of Judea.

Very few of these leaders are also shepherds. They control, and they manipulate, but they don’t provide protective, loving leadership. Jesus sees them as “fat sheep” who take from the weak to feed themselves (Ezekiel 34:17–24). Jesus is the fulfillment of Ezekiel 34:23: “And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd.” As the shepherd of Israel, Jesus cannot refuse the sheep who come to Him.

Verse 35. And when it grew late, his disciples came to him and said, “This is a desolate place, and the hour is now late.

Jesus and the Twelve are with a group of several thousand people, most likely in a plain outside of Bethsaida on the northern shore of the Sea of Galilee. “Desolate” is from the Greek root word erēmos and mostly means “uninhabited.” Though it’s sometimes translated as “desert,” the word used to describe this area does not imply that it’s harsh or lifeless. Rather, this particular area is covered in green grass (Mark 6:39), and not far from villages (Mark 6:36). It more resembles the green pastures of Psalm 23 than a bleak wasteland.

There are several advantages to Jesus meeting the throng in a large, lonely field. There is room for the people to mingle, unlike in Capernaum where they threaten to push Him into the Sea (Mark 4:1). And there are no Pharisees or Herodians to turn the conversation from useful spiritual truths to passive-aggressive debates (Mark 12:13). However, there are also disadvantages. Some of the people are from as far away as Capernaum, and a trek of six miles in the dark can be dangerous. And even though there are villages nearby, it’s unlikely they will be able to feed five thousand men plus women and children (Matthew 14:21).

The Twelve want the people’s needs met, but they’re still thinking in earthly terms. Despite the successes they’ve seen in their first missions trip, they still don’t understand the connection between God’s power and earthly needs.

Verse 36. Send them away to go into the surrounding countryside and villages and buy themselves something to eat.”

The Twelve have just returned from traveling in pairs, healing people, casting out demons, and preaching repentance (Mark 6:12-–13). They were so busy they had little time to eat (Mark 6:31). What they thought would be a restful trip with Jesus winds up being yet another day of watching Jesus heal and teach. It’s possible that the Twelve are thinking of their own hunger and fatigue, but it’s also likely that their time spent healing and talking to people directly has softened their hearts to the point that they are sincerely concerned for the great crowd, many of whom followed so quickly they didn’t bring food with them (Mark 6:33).

This is a common issue for modern ministry leaders, as well. In the thick of helping others, it can be difficult to determine how much we should consider our own needs. It certainly won’t do any good to those we’re helping if we collapse from exhaustion. When one has a heart for others, it’s hard to resist the urge to go one more hour, take on one more event, or complete one more task that will bless people. It’s difficult to know when to pull back, either to let someone else handle things or to give the people a chance to take care of themselves.

On the other hand, as with the Twelve, there are times God wants us to go one step further when we think we’re completely spent. The key point to remember is that in those moments, He merely wants to show His power and authority through us. He doesn’t expect us to go the distance on our own. He does expect us to come to Him when we are at the end of ourselves. If we’re smart, we’ll go to Him before we reach that point.

Verse 37. But he answered them, “You give them something to eat.” And they said to him, “Shall we go and buy two hundred denarii worth of bread and give it to them to eat?”

The Twelve have just had a very successful time of preaching, healing, and exorcising demons (Mark 6:7-–13). Now they are faced with well over five thousand hungry people (Matthew 14:21). The Old Testament records prophets who made much food out of little (1 Kings 17:8–16; 2 Kings 4:1–7, 42–44). The Twelve should remember this, but seem unable to come up with anything but an unfeasible earthly solution to the problem.

A denarii is roughly the day’s wages of a common laborer (Matthew 20:2). Philip points out that it would take nearly a year’s income to give everyone there just a bite (John 6:7). Jesus wants the Twelve to learn that God will always give them what they need to do His will. Meeting physical needs of others should be a priority for Christ-followers, and refusal may reflect a lack of faith (James 2:15–16) and love (1 John 3:17–18).

But the Twelve are not the first to doubt God’s provision. Moses had the same problem while leading the Israelites. The people were tired of manna, and Moses was so frustrated with their complaints he asked God to kill him (Numbers 11:13–15). Even when he doubted God outright, God provided (Numbers 11:18–23, 31–35).

If we ask according to His will, with righteous motives, God will provide (James 4:3), but that doesn’t mean God will always provide abundantly (Luke 12:15). God is more interested in our hearts than our bellies. He will give us what we need to obey Him (Philippians 4:19), even if that “daily bread” isn’t our favorite flavor (Matthew 6:11). God’s love and concern for us means supplying us with what we need in order to accomplish His will. Hard though it may be to accept, a truly loving Father doesn’t necessarily give His children what they “want,” even if those children think it’s something they “need.”

Verse 38. And he said to them, “How many loaves do you have? Go and see.” And when they had found out, they said, “Five, and two fish.”

Philip points out that two hundred days’ wages would not be enough for everyone to get a bite of bread. Andrew finds a boy with five barely loaves and two fish (John 6:7–9). Jesus already knows how He will feed the people, but He allows the Twelve a moment to fully recognize the situation (John 6:5).

God does this to us, sometimes, as well. He may wait until the day before the rent is due to provide the money, or just give us time to fully understand all the nuances of the dilemma we’re facing before coming through to rescue us. He isn’t being cruel. He’s giving us a better look at His power and authority. He’s providing a chance to build our faith in Him so the next time we’re faced with coming disaster we will be less anxious. If the Twelve hadn’t counted the loaves and fish, it would have been easy for them to dismiss the miracle and assume Jesus had a source of food they didn’t know about. Instead, the Twelve are fully aware that Jesus fed thousands from one boy’s meal.

Barley (John 6:9) is usually fed to horses, although the poor make it into bread. The fish are probably dried since neither raw nor cooked fish keep very long. Like the boy’s lunch, Jesus wants all of us, not just the part we think is suitable. Jesus takes what we have and transforms it into a blessing for others, but only if we let Him.

Verse 39. Then he commanded them all to sit down in groups on the green grass.

The note about the green grass continues the sheep and shepherd motif (Mark 6:34). Jesus had intended to take the Twelve away to rest, but He can’t abandon the crowd. As our shepherd, Jesus gives us nourishment, safety, and peace (Psalm 23). He sacrifices Himself for His sheep and defends us against enemies (John 10:11–12).

It is no coincidence that the greatest earthly king Israel ever had started as a shepherd boy (1 Samuel 16:11). David’s years in the fields taught him responsibility and leadership. He learned how to calm his charges (1 Samuel 16:14–23) and how to protect them (1 Samuel 17:34–36). Most importantly, as a boy responsible for a good part of his family’s livelihood that was regularly threatened by lions and bears, he learned to rely on God (1 Samuel 17:37).

Ministry leaders should take David’s example. To strive toward God’s heart (Acts 13:22), to fight for others both spiritually (James 5:19–20) and practically (Luke 6:38), and to find ways to provide guidance and relief for those who are struggling or spiritually wandering (1 Peter 5:1–3).

Just as members of the body of Christ have different roles, we also have different responsibilities. Even though He provides all the food, Jesus does not expect one disciple to distribute it all to thousands of people. Jesus splits the crowd into groups of hundreds and fifties, and all twelve disciples have a hand in the work. God does not intend each of us to fill every single need we see around us—we simply can’t. Instead, we should seek the Holy Spirit’s wisdom when it comes to which needs to meet, and to what extent. To take on too much not only risks burn-out, it deprives others whom God wants to raise up as leaders.

Verse 40. So they sat down in groups, by hundreds and by fifties.

Much has been made about Jesus dividing the people into hundreds and fifties. It’s not clear if the women and children were counted in the hundreds and fifties or just the men, meaning the groups could have been larger. The Israelites were similarly separated into more manageable groups (Exodus 18:21) and the Roman army also divided into smaller units. This may be indicative of a simpler truth, that God designed us for community, not individualism or mobs.

God called Moses to lead the Israelites out of Egypt. This included about 600,000 military-eligible men. Including women, children, and men too old for military service, the number may have been well over two million. In the beginning, Moses was the only judge available to hear complaints and tell the people what to do. His father-in-law pointed out that the task was impossible. Moses followed his advice and “chose able men out of all Israel and made them heads over the people, chiefs of thousands, of hundreds, of fifties, and of tens” (Exodus 18:25).

This organization continued, in a looser way, in the church. Elders—also called pastors or overseers—and deacons have two very different roles. Still, the New Testament doesn’t say they should only have authority over specific groups within their churches. Instead, their labor is shared. It is easier for needs to be known and met, and for the leadership to keep track of what is going on within smaller groups. Jesus preached to and fed what amounts to a mega-church congregation, but even He broke the work of that ministry down into a manageable scale.

Verse 41. And taking the five loaves and the two fish, he looked up to heaven and said a blessing and broke the loaves and gave them to the disciples to set before the people. And he divided the two fish among them all.

The wording here is reminiscent of the Last Supper wherein Jesus “took bread, and after blessing it broke it and gave it to them…” (Mark 14:22). The Last Supper was a celebration of the Passover, a remembrance of when God struck down the firstborn in Egypt except for the Israelites. God commanded the people to eat the meal in haste, dressed for travel (Exodus 12:11). The unleavened bread, bitter herbs, and roasted lamb gave the Israelites energy for their flight from Egypt, across the Red Sea. Similarly, the Last Supper provided for the long night and horrible day after, when the Twelve witnessed Jesus betrayed, beaten, and crucified.

In the field outside Bethsaida, Jesus provides a more leisurely meal to satisfy the people on their trek home. He uses the lunch of a poor boy (John 6:9) and fulfills the needs of thousands. The bread is made of barley, a grain usually only fed to horses, not fine flour. The fish is mostly likely dried and bony, a far cry from hot, roasted lamb. But it is enough.

A short time before, Herod Antipas had hosted a different kind of supper. Although we aren’t told what was served, the text infers that Antipas and his guests drank too much wine and ogled his young, dancing step-daughter. Antipas designed the banquet to impress and win the favor of the local nobility and military commanders. His carelessness revealed that his wife was the true drive behind the throne, and his weakness cost the life of John the Baptist. A humble meal provided by God is far better than a feast with earthly kings.

Verse 42. And they all ate and were satisfied.

Jesus has blessed, broken, and distributed five loaves of bread and two fish, and fed well over five thousand people, “as much as they wanted” (John 6:11). “Satisfied” is from the Greek root word chortazo and means to be filled, like an animal that is being fattened. God can take very little and make a feast. He allowed Elisha to provide a living for a woman and her son with one jar of oil (2 Kings 4:1–7) and to feed a hundred men with twenty loaves of barley bread (2 Kings 4:42–44). In His first recorded miracle, Jesus made high-quality wine out of water (John 2:1–11).

We will be filled if we are satisfied with what God provides. There is no mention of complaining or dissention about the quality of the meal among those gathered on the Plain of Bethsaida. They are grateful to receive anything. This is in stark contrast to Herod Antipas. God placed Antipas in authority over Galilee and Perea (Romans 13:1) and provided him with a wife who ensured peace on his border. He was not satisfied. He divorced his wife, married his sister-in-law, and requested that the emperor make him king. In return, he was invaded by his ex-father-in-law and exiled for treason by the emperor.

It is good to ask God the desires of our hearts. It is essential to believe that He knows what is best for us and will fill our needs according to His plan. If we value the world, everything we have will pass away. If we love and value God, we will live with Him forever (1 John 2:15–17).

Verse 43. And they took up twelve baskets full of broken pieces and of the fish.

After Jesus blesses the bread and fish, He breaks the bread and gives the pieces and the fish to the Twelve to pass out to the crowd that numbers over five thousand (Mark 6:44). The Twelve had not had a real meal in some time (Mark 6:31). It’s reasonable to wonder if the Twelve worry if there will be none left for them as they hand out the food to the groups of hundreds and fifties. But when the people are full, twelve real baskets full of food remain (Mark 8:19). Likely, each of the Twelve are supplied with more than what anyone else had eaten—whatever they’d already eaten plus more than enough food for each!

This object lesson is one that Jesus will have to reiterate several times as He mentors the Twelve. They serve the people and are the most blessed. Whoever wants to be the greatest must be the last (Mark 9:33–35). To emulate Christ, serve first (John 13:1–17) and think of others first (Philippians 2:1–8). Those who give will be given more (Luke 6:38). If you exalt yourself, you leave no room for God to exalt you, but if you are humble God will raise your stature (Luke 14:7–11; 18:9–14).

Later, the Twelve will learn that it isn’t enough to physically serve God, with rote actions. Works without faith are an attempt to win God’s favor through our own merit. Hebrews 11:6 says, “And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.” At this point, the Twelve are sometimes excited that they are close intimates with the Messiah and sometimes incredibly confused (Mark 4:41). They have faith that Jesus is the Messiah, but they don’t know Him or what the “Messiah” is for. They have faith to heal and expel demons (Mark 6:13), but they don’t have faith to calm storms (Mark 6:45–52).

Likewise, we need to have faith in God as He is, not as we want or presume Him to be. Our understanding is seriously limited, and accepting that fact goes a long way in solidifying our faith. If we can accept that He is who He is, we can grow in our knowledge of Him. It is when we think we have Him figured out that we find His power in our lives waning.

Verse 44. And those who ate the loaves were five thousand men.

The first people saw Jesus and the Twelve set sail from Capernaum. Some ran so fast they reached the Plain of Bethsaida, six miles away, before the boat landed. Along the way, the crowd grew (Mark 6:33). Matthew 14:21 says that with the five thousand men are an uncounted number of women and children. Bible scholars estimate there may have been between 15,000 and 20,000 people total.

Twenty thousand people drop what they are doing and follow Jesus. They don’t stop to get food. They don’t know how long they will be gone. They leave behind their local synagogue leaders, the Pharisees, and the rule of Herod Antipas. Nothing in their long-established religion or government can provide for them what Jesus already has. When He is finished healing and expelling demons, they stay to hear Him teach. Mark doesn’t even record what He says, but the people are hungry for it.

In another time, as Jesus and the Twelve travel, again met by crowds “like sheep without a shepherd” (Matthew 9:36; Mark 6:34), Jesus tells them, “The harvest is plentifully, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest” (Matthew 9:37–38).

Many wonder why Jesus didn’t stay on earth, preaching and healing. This incident helps to illustrate why. Jesus teaches crowds in Capernaum—it isn’t enough. He sends out the Twelve to preach—it isn’t enough. He heals and teaches a field filled with upwards of twenty thousand people—it isn’t enough. Christ had to physically leave this earth, so the Holy Spirit can indwell all His followers (John 14:25–26). It is the Holy Spirit who reminds us, convicts us, and empowers us to reach others. Jesus is God and the Son of God, but in human form He is only one laborer. He calls all to join Him in reaching the world.

Verse 45. Immediately he made his disciples get into the boat and go before him to the other side, to Bethsaida, while he dismissed the crowd.

The Gospels aren’t very precise when it comes to geography and timelines. This is common in ancient literature, which is often not as specific as modern readers might prefer. Mark says that Jesus sends them to Bethsaida, but John says they are headed to Capernaum (John 6:17). Taking into account several other references (Mark 6:33; Luke 9:10; John 6:1), it appears that Jesus and the Twelve started in or near Capernaum, went to a plain outside of Bethsaida, and now plan to return to Capernaum. A possible interpretation is that the Twelve left the boat at the harbor at Bethsaida and walked to the plain where the feeding of the five thousand took place. Jesus tells the twelve to go back to Bethsaida to get the boat, then on to Capernaum, although He later changes their destination to Gennesaret (Mark 6:53).

Jesus takes all day to heal and preach. When the Twelve want Him to dismiss the crowd so they can find something to eat, Jesus has them stay and feeds them, Himself. Now Jesus quickly forces the twelve to go back to the boat. This sudden dismissal is jarring. It may be that He doesn’t want them infected with the crowd’s belief that He should be made king (John 6:14–15). The Twelve are beginning to understand that Jesus is the Jewish Messiah (Mark 8:27–30), but the Jews believe that the Messiah will be a military commander who will rescue them from the rule of Rome. This is, in fact, what the five thousand now have in mind. Even to the Twelve, Jesus knows that a meal is a more powerful draw than healings and exorcisms (John 6:26). The mob has been miraculously fed (Mark 6:41–43) and now want to make Jesus king (John 6:15).

Jesus delays the Twelve’s descent to political fervor but doesn’t completely prevent it. Soon, they will catch the idea that Jesus is there to win Israel’s independence, and get the notion that their proximity to Him will mean power and prestige. When John and James ask Jesus to allow them to sit “one at your right hand and one at your left, in your glory,” (Mark 10:37), they don’t necessarily mean in eternity. They are most likely still focused on an earthly, material kingdom.

Context Summary
Mark 6:45–52 continues to escalate the scope of Jesus’ miracles. From healing illnesses and injuries (Mark 1:33–34) to raising the dead (Mark 5:35–43). From exorcising one demon (Mark 1:23–26) to expelling a horde of them (Mark 5:1–15). From calming the Sea of Galilee (Mark 4:35–41) to this account, where Jesus walks on its waters. Still, the Twelve continue to misunderstand who Jesus is and what He has come to do. They think He will be king and save Israel from the Romans. By sending them ahead of Him, He shields them from the crowd who believe the same. This miracle is also found in Matthew 14:22–33 and John 6:16–21.

Verse 46. And after he had taken leave of them, he went up on the mountain to pray.

Jesus had intended to take the Twelve away after their time of ministry (Mark 6:7–13, 30–31), but a large crowd followed them. Now that Jesus plans to leave the area, He could keep the Twelve with Him. Perhaps He doesn’t want them infected by the crowd’s desire to make Him king (John 6:15). He dismisses the Twelve (Mark 6:45) and draws the crowd’s attention to Himself so the mob won’t follow the boat. He then slips away to the mountains to pray.

Despite Jesus’ willingness to remain where He is needed (Mark 6:33–34), He also makes it a priority to get away from other people to spend time alone with God. After His first evening of healing many, He leaves His bed early to find a solitary place to pray (Mark 1:32–35). The night before the crucifixion, instead of resting for the ordeal ahead, Jesus goes to Gethsemane and spends the night praying (Mark 14:32–42). Jesus brings the thousands to picnic on the green grass (Mark 6:39–42) like the Shepherd He is (Psalm 23; John 10:14). For Himself, however, He knows how to meet God in the wildest of places. As Paul said, “I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me” (Philippians 4:12–13).

Christ’s example in this passage offers important insight for those who minister. After intense times of ministry with and for others, it is often important to spend time alone with God the Father in prayer. The crowds will demand more and more; God simply enjoys fellowship with His child. Jesus draws strength from this time with His Heavenly Father both refreshing Him and preparing Him for His next phase of ministry to both His disciples and the crowds.

Verse 47. And when evening came, the boat was out on the sea, and he was alone on the land.

Before Jesus dismisses the thousands that He fed with five loaves of barley bread and two fish, He sends the Twelve on back across the Sea of Galilee to Capernaum. He had meant to give them a short respite after their time spent healing, exorcising demons, and preaching repentance. The five thousand men plus women and children who follow Him require a different response. After the impromptu meal, the crowd makes plans to make Him king. Possibly to shield them from such talk, Jesus quickly sends the Twelve away.

Jesus spends the night on a nearby mountain, praying and communing with God, while the Twelve row south against strong winds (Mark 6:48). By all rights, they should be at Capernaum by now. But the wind protects them as much as Jesus’ dismissal. If they arrive in Capernaum before Him, they may get caught up with the same crowds.

Anyone who has been a mindful Christian for any length of time knows that God often takes time to sanctify us. We learn in the waiting. Our patience and faith grow when we are stretched by circumstances. But we don’t always stop and think that God can protect us by stalling us. Young believers should generally not be put into leadership roles. Christians who have not immersed themselves in the Bible should not study other religions or anti-Christian arguments. Those who have not learned the basics should not teach.

When we are faced with a brick wall, whether in life or ministry, it may be something that we need to pray away, or it may be God’s way of telling us that we’re not ready yet. We may lack training or spiritual maturity, or it may be that we are not ready for the dangers and temptations on the other side of that wall. We need the grace of God’s milk before we are ready for solid food (1 Corinthians 3:2).

Verse 48. And he saw that they were making headway painfully, for the wind was against them. And about the fourth watch of the night he came to them, walking on the sea. He meant to pass by them,

The evening that Jesus feeds the five thousand, He sends the Twelve ahead of Him to Capernaum while He goes to the mountains to pray. From this high vantage point, He can see the struggling boat four or five miles off. Although Luke mentions that they “sailed” to the Decapolis (Luke 8:23, 26), this may be a euphemism. There’s no explicit indication this boat had a sail with which to tack against the wind. Or, the wind may be too strong for the fabric.

The fourth watch is between three and six a.m. The Twelve had met up after their missions trip, rowed the boat the six miles from Capernaum to Bethsaida, spent the day watching Jesus heal people and listening to Him preach, passed out food in the afternoon, then returned to the boat to row it back to Capernaum. Now, they have been rowing for hours with little to show for it.

It’s unclear why Jesus intends to pass them by. It could be that this is the Twelve’s perception, not Jesus’ intention. Or that Jesus plans to walk close enough for them to call out to Him. Some scholars believe that He means to emulate His pre-incarnate experiences with Moses (Exodus 33:19–23) and Elijah (1 Kings 19:11–12). Seeing the glory and power and dominion of Jesus should encourage the Twelve. Instead, it terrifies them and they mistake Him for a ghost (Mark 6:49).

God gave His prophets the ability to perform miracles in order to prove that their message was from Him. Common examples are healing, exorcising demons, and raising the dead. But there are a few miracles the Bible records only God being able to do. This includes walking on water (Job 9:8; Isaiah 43:16; 51:10; Habakkuk 3:15) and giving sight to the blind (Isaiah 42:5–7; Luke 4:16–19; Mark 8:22–26; 10:46–52).

Verse 49. but when they saw him walking on the sea they thought it was a ghost, and cried out,

“Ghost” is from the Greek root word phantasma and refers to an apparition or specter. Jewish tradition taught that demons wandered the wilderness and sea, so the Twelve may think Jesus is a demon. Ironically, they are afraid of the One who is actually there to save them! They like the kind of power which gives them notoriety among the people, but, similar to the people of Gennesaret (Mark 5:14–17), they fear power they can’t understand (Mark 4:35–41).

Paul talks about the inability to discern spirits in 1 Corinthians 2. God made us with spirits that can get some sense of the spiritual world, but we primarily live in our physical bodies in the physical universe. Like the Pharisees from Jerusalem who claim Jesus’ power came from Satan (Mark 3:22), without the guidance of the Holy Spirit, we cannot recognize the difference between God’s Spirit and demons. Jesus promises that those who accept Him as Lord and Savior will receive the Holy Spirit so that they can know the truth (John 14:15–17).

The Twelve have followed Jesus for some time by now. They have seen Him calm a raging sea (Mark 4:35–41), show authority over evil spirits (Mark 5:1–13), and raise the dead (Mark 5:35–43). But they do not yet have the Holy Spirit, and they are not softened to His leading. Before we receive the Holy Spirit, His job is to turn our lost, rebellious hearts toward Christ; it is after, as we are sanctified, that our spiritual discernment grows. We shouldn’t get too frustrated when non-Christians miss simple spiritual truths. Until they are willing to listen to the Holy Spirit, those truths will not be available to them (1 Corinthians 2:14).

Verse 50. for they all saw him and were terrified. But immediately he spoke to them and said, “Take heart; it is I. Do not be afraid.”

The disciples have seen something they did not expect: Jesus walking on the surface of the water, during a wind storm. As one might expect, their first reaction to this is fear. As such, “heart” here doesn’t mean the blood-pumping organ. This comes from the Greek root word tharseo which means “courage or cheer.” Jesus means for His miraculous appearance to give the Twelve courage and gladness. That will only be possible if their hearts are softened to His leading. Instead, their hearts are hardened (Mark 6:52) and they react in fear.

It is thought that Mark got much of his information from Peter. This may be why Mark doesn’t cover one of the more remarkable events in this story. After Jesus tells the Twelve to “take heart,” Peter boldly tells Jesus, “Lord, if it is you, command me to come to you on the water” (Matthew 14:28). Peter is able to take a few steps toward Jesus, but when he takes his eyes off Jesus and onto the waves, his faith falters, and he starts to sink. Jesus rescues him, and they climb back into the boat (Matthew 14:29–32). Ancient writers, particularly those of the New Testament, seem to shy away from retelling stories that might be misinterpreted as bragging.

Humans are ironic creatures. When we are threatened or confused, we tend to shut our hearts down and try to protect ourselves until we understand the situation better. The trouble comes when we regard God as part of that threat. He may speak against our lifestyle or ask us to do something we’re not sure about. When we look at the circumstances, it’s easy to get afraid and shut down.

We miss a lot when our hearts are hardened. When we are afraid, we miss seeing God as He is. When He has to constantly remind us to not be afraid of our surroundings or of His power and glory, it sets back our relationship and keeps us from fully joining in His work. God calls us to look at Him, instead. When we keep our eyes on Him and remember everything He has done for us, the fear goes away, and we can obey Him in confidence.

Verse 51. And he got into the boat with them, and the wind ceased. And they were utterly astounded,

The Twelve are headed to Capernaum after going to Bethsaida to get their boat. They have rowed about three or four miles (John 6:19), roughly half the distance to Capernaum. They have recently spent some time paired up, traveling through Galilee, performing miraculous healings and exorcising demons (Mark 6:7–13), and perhaps even raising the dead (Matthew 10:8). They have seen Jesus calm a violent storm (Mark 4:35–41). Now they strain against the wind. Yet they don’t stop to think that the same power and authority that granted them the ability to heal like Jesus might also allow them to control the wind like Jesus.

At least four of the Twelve are seasoned fishermen. They know this lake and all its personalities. They have faced strong winds before, and they know how to struggle as they row toward their destination. We can be the same when working on a problem we have experience with. We tend to value hard work and dedication to the point of stubbornness, but human effort is vanity if we don’t invite God into our work.

We sometimes forget that our loving Father wants us to pray about everything that concerns us (1 Thessalonians 5:17). We pray for the big things, like cancer, but don’t always think to give Him the little things, like a cold. Or we may give Him the sacred, like our kids’ salvation, but neglect the banal, like that He will let them have a good day at school. Our heavenly Father loves us. He wants to bless us. It’s okay to pray for a sunny day or favor with the boss or that we won’t be too sore after a workout. Our requests may not be in God’s plan for us, but simply by praying we recognize that these things are under His control and we are dependent on Him. By praying, we live the truths that we trust Him and He loves us.

Verse 52. for they did not understand about the loaves, but their hearts were hardened.

There are several things the Twelve do not understand about the loaves, or about anything that Jesus does. “Understand” is from the Greek root word suniemi and means to analyze the evidence and come to a conclusion. Their confirmation bias tells them that Jesus is the Messiah, come to make their lives easier and richer. What they don’t see is that Jesus isn’t there to make them prosperous but to provide what they need, which applies only to what’s required in order to accomplish God’s work (Philippians 4:12–13).

“Hardened” comes from the Greek root word poroo. It brings to mind an elephant’s foot, heavy layers of tough skin that prevent any dexterity or feeling. At the same time the Twelve’s spiritual understanding is blinded by their hard hearts, they worship Jesus as the Son of God (Matthew 14:33). It is possible to talk the talk without understanding the words. We see this in churches that have gone astray in their understanding of God’s expectations as well as cults who use familiar words but have heretical teaching. Words are useless if they are twisted away from the truth.

This entire episode is an illustration of God giving the Twelve what they need. Although they didn’t get to debrief their missions trip, they do get time away from the crowds. They didn’t bring food, but God provided (Mark 6:39–43). The next day, when the crowd finds them again, Jesus will say, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (John 6:35). Jesus will show that man lives on the Word of God, not by bread alone (Matthew 4:1–4) when He tells the Twelve that to do God’s will is more satisfying than bread (John 4:31–34). For a while yet, however, the Twelve will miss the point that if we trust and obey God, He will take care of us (Mark 8:16–21).

Verse 53. When they had crossed over, they came to land at Gennesaret and moored to the shore.

Jesus and the Twelve had been near Bethsaida, on the northern shore of the Sea of Galilee on the “other side” or east of the Jordan River. John 6:17 says the Twelve had planned to go to Capernaum, but Jesus lands them at Gennesaret, three miles south, instead (John 6:21). It’s possible that the fierce winds blow them off course (Mark 6:48). More likely, Jesus doesn’t want to deal with the mob that is shortly going to seek them in Capernaum (John 6:22–24). Mark, who focuses on actions, only mentions that Jesus heals people. John, who emphasizes Jesus’ teachings over His miracles, says that Jesus returns to Capernaum and gives His lesson on being the bread of life (John 6:22–59).

Gennesaret is a three-mile-long fertile plain between Capernaum and Tiberias. Tiberias is the capital of Herod Antipas, the self-styled king who ordered John the Baptist’s death (Mark 6:14–29). Antipas suspects that the same spirit that compelled John to condemn Antipas’ marriage to his sister-in-law Herodias now resides in Jesus, yet he does nothing. Jesus knows that Antipas killed John, but He has no fear in coming closer. Later, when Jesus knows if He goes to Jerusalem He will die, He goes willingly (Mark 10:32–34).

Antipas will have a role in the crucifixion. Antipas happens to be in Jerusalem and, since Jesus is from his territory, Pilate delivers Jesus to him. Antipas hopes that Jesus will be as entertaining as John had been, but when Jesus refuses to speak, Antipas’ guards mock Jesus, put Him in “splendid clothing” and return Him to Pilate (Luke 23:6–12).

Paul experiences something similar. During his third missionary journey, disciples from Tyre tell him not to go to Jerusalem (Acts 21:4). Then a prophet from Caesarea repeats the warning (Acts 21:8–12). Paul knows it is time, however, and he willingly goes to Jerusalem where he is arrested and held by Festus in Caesarea before being taken to Rome for imprisonment.

Jesus and Paul know that when they are in God’s will, nothing can harm them until it is God’s will that they be harmed. They value God’s will more than their lives—they consecrate their lives to God’s will. Learning to follow their example and offer our lives and death for Jesus is part of becoming sanctified. As we grow as a servant of God, we will find we are no longer slaves to the sin that keeps us from living a life free of fear.

Context Summary
Mark 6:53–56 describes Jesus healing the sick in Gennesaret. After feeding the five thousand near Bethsaida, Jesus sent the Twelve ahead of Him across the Sea of Galilee toward Capernaum (John 6:17). Jesus spent some time praying, then caught up with them by walking on the water. For an unrecorded reason, they land at Gennesaret, three miles south of Capernaum. Jesus and the Twelve travel over the whole region while the sick take the example of the woman with an issue of blood (Mark 5:28) and receive healing by merely touching His robe. This account is also found in Matthew 14:34–36 and John 6:22–59.

Verse 54. And when they got out of the boat, the people immediately recognized him

Jesus and the Twelve land three miles south of their home base of Capernaum. They are immediately swarmed by people who recognize Jesus and are desperate for His healing touch. Jesus has traveled around Galilee for some time now, healing, expelling demons, and teaching. The people recognize Him and the Twelve on sight (Mark 6:33). They trust Him because they’ve seen His good works. They admire Him because they recognize that He will be their King (John 6:14–15). But they don’t have the full picture. They don’t understand what He will have to sacrifice, and what He will call His followers to sacrifice (Luke 21:12).

People do not always react to Jesus in this way. In Decapolis, on the Gentile side of the Sea of Galilee, the people see His power and beg Him to leave (Mark 5:1–20). The Pharisees of Galilee are threatened by Him (Mark 2:6–7) and the scribes from Jerusalem claim His power comes from Satan (Mark 3:22–30). Jesus’ own family thinks He’s lost His mind (Mark 3:20–21), and the people from His hometown try to throw Him off a cliff (Luke 4:29).

We all have the same choice today. Some accept the parts of Jesus they understand and appreciate, like how He is a good teacher. Some get a glimpse of His power and glory and try to hide from Him. Others discover He will not stay in the box they have prepared for Him, so they try to destroy any trace of Him they can find.

His followers take a different route. They love others (1 John 4:7–12) and obey Him (1 John 5:2–3). They don’t value the things of earth, including their pre-conceived notions of what Jesus should be (1 John 2:15–17). They also accept that they will never fully understand Him in this life. A true Christ-follower can express statements such as 1 Corinthians 13:12 with confidence: “For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.”

The people of Gennesaret rush to Jesus because they recognize Him as the man who can heal them. Christ-followers rush to Him out of gratefulness for the healing He provided on the cross.

Verse 55. and ran about the whole region and began to bring the sick people on their beds to wherever they heard he was.

In Galilee, save for a few pockets of rejection and derision (Mark 3:20–30; Luke 4:29), the people know Jesus can heal physical ailments. They put their sick on cots and run to find Him. Common ailments may have included osteoarthritis, dental decay, fevers, skin diseases, non-venereal syphilis, and fertility issues. Sicknesses and injuries cause ceremonial uncleanness, the inability to work, and infertility which can lead to abandonment and divorce. In an era where cures were harder to come by, and contagion harder to avoid, sickness came with an enormous level of social stigma. Any of these issues would have a severe impact on the sufferer and his or her family.

Healing was a gift given to God’s prophets to validate their message. Since the compilation of the Scriptures, it is not needed as much. Still, following Christ and obeying the commands found in the Bible can go a long way in preventing and controlling disease. If the entire world were to limit sex to monogamous, heterosexual marriages, many diseases would die out all but immediately. If humanity would truly treat our bodies as a temple (1 Corinthians 6:19–20), certain cancers, diseases, and conditions would decline greatly.

Obeying Scripture, especially the commands to love God and others, can go a long way in solving mental and emotional issues as well. Raising kids to love and follow God can help ease or even prevent everything from addiction to anxiety (Proverbs 22:6). When husbands sacrificially love their wives and wives respect their husbands (Ephesians 5:25–33), families are more secure. Being bold enough to gently confront someone about their sin can benefit them now and for eternity (James 5:19–20; 2 Timothy 2:24–26). Jesus returned to heaven, but He left us the Holy Spirit as our helper (John 14:16–17) and the living Word (Hebrews 4:12) that actually extends the range of God’s healing touch (John 14:12).

In Nazareth, Jesus can do very few miracles, since the people lack faith (Mark 6:5–6). In Gennesaret, people flock to Him, dragging their injured and sick with them. We need to make sure we’re more like the people of Gennesaret and not Nazareth. Sometimes the more we think we know Jesus the less accepting we are of who He really is. Our arrogance can limit what He will do in our lives and the lives of the people we pray for. He is all-powerful, all-knowing, all-loving, sovereign, and holy. Understanding His character and His will for us will go a long way in understanding His healing power.

Verse 56. And wherever he came, in villages, cities, or countryside, they laid the sick in the marketplaces and implored him that they might touch even the fringe of his garment. And as many as touched it were made well.

“Fringe” is from the Greek root word kraspedon, referring to a tassel of twisted blue wool hanging off the corners of a cloak. A cloak is a piece of cloth with a hole in the center for the wearer’s head, similar to a poncho. A sash cinched the waist. The Mosaic Law commands that Jews wear the fringe to remind them to obey the law (Numbers 15:37–41). The Old Testament also associates the fringe with healing. Malachi 4:2 says “But for you who fear my name, the sun of righteousness shall rise with healing in its wings…” The word for wings is from the Hebrew kanaph and also means the skirt or corner of a piece of clothing—as in where the tassels hang from.

It’s unknown if the people make the connection between Jesus and the prophecy in Malachi or if they merely hear about the woman with the issue of blood (Mark 5:25–34). Jesus is clear, however, that the physical touch of His cloak does not bring healing; faith does. It is faith that heals the paralytic (Mark 2:5), the woman with an issue of blood (Mark 5:34), blind Bartimaeus (Mark 10:52), and the leper who returns to thank Jesus (Luke 17:19).

Their faith is imperfect, as all our faith is. None of us fully understand who Jesus is and what He has done for us. It is our responsibility to act on what we do understand. To believe (Mark 5:36), take courage (Mark 6:50), and trust that God will help our faith grow (Mark 9:24). The Twelve see and perform great healing miracles (Mark 3:10; 6:13), but miss the message of the feeding of the five thousand (Mark 6:51–52) and mistake Jesus for a water demon (Mark 6:49). Our faith will go through challenges, as well, but the more we follow Christ, the more our faith will mature (2 Peter 1:5–8).

Chapter Context
Jesus returns to His hometown of Nazareth, but the people there are faithless and skeptical. As a result, Jesus performs no more than a few minor miracles. He then assigns His twelve apostles to travel in pairs, preaching repentance and healing various conditions. Mark then takes a brief detour to explain the death of John the Baptist, beheaded after Herod Antipas is tricked by his wife. The focus then returns to Jesus, explaining His miraculous feeding of thousands of people, walking on water, and healing people in Gennesaret.

End.

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