Mark Chapter 6
Rejection, Opinions, and Miracles
A. Rejection in Jesus’ hometown.
(Mark 6:1-3) Jesus’ countrymen are offended at Him.
Then He went out from there and came to His own country, and His disciples followed Him. And when the Sabbath had come, He began to teach in the synagogue. And many hearing Him were astonished, saying, “Where did this Man get these things? And what wisdom is this which is given to Him, that such mighty works are performed by His hands! Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon? And are not His sisters here with us?” And they were offended at Him.
Jesus returned to His own country, referring to Nazareth, where He had grown up. This is the second recorded visit to Nazareth during His public ministry, the first being in Luke 4:16-30, which ended with His own townspeople attempting to kill Him. Now, after performing miracles and teaching throughout Galilee, He comes again, accompanied by His disciples, and begins teaching in the synagogue on the Sabbath. Those who knew Him best were astonished at His wisdom and mighty works, yet their astonishment was not unto faith but unto offense.
a. “Where did this Man get these things?” — In His hometown, the people could not reconcile the carpenter they remembered with the Teacher and Miracle Worker before them. He had left Nazareth as a craftsman and returned as a rabbi with disciples. In their minds, His newfound wisdom and power were inexplicable apart from divine calling, yet they refused to accept that calling. Their question reflected unbelief disguised as curiosity.
b. “Is this not the carpenter” — This term was not intended as a compliment. In that culture, formal theological training was held in high regard, and Jesus had no such rabbinic credentials. He was never a disciple of any prominent rabbi. The Greek term translated “carpenter” (τέκτων, tekton) referred more broadly to a builder, one who could work with wood or stone. Given the prevalence of stone as a building material in Galilee, Jesus may have been as much a stonemason as a woodworker. That the eternal Son of God chose such a humble vocation is profoundly fitting, for God is a builder who constructs lives and brings His work to completion (Philippians 1:6).
i. Lessons from Jesus’ carpentry:
• He knew that a log had potential far beyond its raw state.
• He understood that time, effort, and patience were required to transform raw material into something useful.
• He knew that the finest products often come from the hardest and most unyielding material — an analogy to the work of God in hard human hearts.
c. “The Son of Mary” — This designation was unusual in Jewish culture, where a man was almost always identified by his father’s name, even if the father was deceased. To call Him “the Son of Mary” may have been a veiled insult, perhaps recalling rumors of illegitimacy that circulated during His lifetime (cf. John 8:41). The absence of Joseph’s name may indicate that Joseph had died by this time, leaving Jesus to support His family until His younger siblings could do so.
d. “His sisters” — This passage confirms that Mary did not remain a perpetual virgin. Jesus had at least four brothers named here and an unspecified number of sisters. This aligns with Matthew 13:55-56, which records the same family names and further dispels the Roman Catholic doctrine of Mary’s perpetual virginity.
e. “They were offended at Him” — The Greek word here for “offended” (σκανδαλίζω, skandalizō) conveys the idea of being scandalized or caused to stumble. These people were “too familiar” with Jesus in the wrong way — knowing Him superficially and according to the flesh (cf. 2 Corinthians 5:16) while rejecting the truth about His identity. They thought they knew everything about Him, but their partial knowledge became a stumbling block that blinded them to the reality of His divine mission.
The tragic irony is that those with the greatest physical proximity to Jesus often had the hardest hearts toward Him. This foreshadows the broader rejection He would face from Israel as a whole, fulfilling John 1:11 — “He came to His own, and His own did not receive Him.”
(Mark 6:4-6) Jesus’ reaction to the rejection by His own countrymen.
But Jesus said to them, “A prophet is not without honor except in his own country, among his own relatives, and in his own house.” Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them. And He marveled because of their unbelief. Then He went about the villages in a circuit, teaching.
Jesus responded to their offense with a proverb that reflected a sobering reality: those who should have been most prepared to honor Him — His own townspeople, extended family, and even household — were the very ones who withheld honor. This was a universal truth among God’s servants. Prophets often found the hardest soil for their message in their own backyard, where familiarity bred contempt rather than faith. While their rejection grieved Him, He accepted it as part of the cost of being a faithful messenger of God.
a. “A prophet is not without honor except in his own country” — The people of Nazareth had placed Jesus in a box defined by His upbringing, family, and trade. To them, He was “the carpenter,” and nothing more. They could not reconcile the boy they knew with the Man who spoke with divine authority. Just as Israel rejected her prophets of old (2 Chronicles 36:15-16; Jeremiah 25:4), Nazareth rejected the Prophet like Moses promised in Deuteronomy 18:15.
b. “He could do no mighty work there” — This does not indicate any deficiency in Christ’s divine power, for He is omnipotent. Rather, it demonstrates God’s principle of working in partnership with man’s faith. While God may work in the absence of faith to accomplish His sovereign purposes, He does not perform His mighty works in the face of willful unbelief. The issue was not lack of ability but the moral and spiritual climate: persistent unbelief shut the door to blessings that could have been theirs. Even so, in mercy, Jesus still laid His hands on a few sick individuals and healed them.
i. Faith is the hand that receives what God graciously gives. Unbelief is the closed fist that refuses His gift. As Hebrews 11:6 declares, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.”
ii. The problem was not that His miracles required faith to “work,” but that God will not pour out the fullness of His power where His Word is rejected. This is consistent with His dealings throughout Scripture (see Numbers 14:11-12; Psalm 78:41-42).
c. “He marveled because of their unbelief” — Jesus was astonished by the depth of their rejection. The Gospels record only two occasions where Jesus marveled: at the great faith of a Gentile centurion (Luke 7:9) and at the unbelief of His own people here in Nazareth. That which amazes the omniscient Son of God is no small matter. Unbelief is not mere doubt; it is willful resistance to the truth God has made plain. It is so unnatural to man’s created purpose — to trust and glorify God — that it stands out as a shocking perversity.
i. Jesus never marveled at art, architecture, military might, or human intellect. He marveled at faith when it appeared in unlikely places, and at unbelief when it appeared where faith should have been most abundant.
ii. “Unbelief must needs be a monstrous sin, that puts Christ to the marvel.” (Trapp)
d. “Then He went about the villages in a circuit, teaching” — The rejection at Nazareth did not cause Jesus to retreat in discouragement. He simply took the truth elsewhere, continuing to proclaim the Kingdom of God in other Galilean villages. Faithful ministry does not stop because of rejection in one place; the Word goes on to find hearts ready to receive it (cf. Acts 13:46-47). Jesus demonstrated steadfastness in mission, modeling the principle that God’s work does not hinge on the approval of men.
(Mark 6:7-13) The twelve are sent out preaching.
And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits. He commanded them to take nothing for the journey except a staff; no bag, no bread, no copper in their money belts; but to wear sandals, and not to put on two tunics. Also He said to them, “In whatever place you enter a house, stay there till you depart from that place. And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them. Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!” So they went out and preached that people should repent. And they cast out many demons, and anointed with oil many who were sick, and healed them.
Jesus moved from ministry in His own power to commissioning His disciples to share in His mission. They had been eyewitnesses to His authority over disease, demons, and nature; now He delegated that same authority to them. This was not merely a trial run for ministry — it was their first active engagement in the work for which they were being trained.
a. “And began to send them out two by two” — This was in keeping with Old Testament law that testimony be established by the witness of two or three (Deuteronomy 19:15). Beyond legal witness, ministering in pairs provided mutual encouragement, protection, and accountability. In John 20:21, Jesus would later say, “As the Father has sent Me, I also send you.” Here, He sends them to do the very things He had been doing: preaching the gospel, healing the sick, and casting out demons. This principle carries forward into the church age — gospel work is best done in fellowship with other believers (Acts 13:2-3; Luke 10:1).
b. “And gave them power over unclean spirits” — This authority was a delegated empowerment, not a natural gift. As with all spiritual authority, it came from Christ and was exercised in His name. The disciples could only do what they had seen Him do because the same divine power was working through them (cf. Acts 3:6; 4:10).
c. “He commanded them to take nothing for the journey” — They were to go with complete dependence on God. The simplicity of their equipment — staff, sandals, but no bag, food, or money — underscored the urgency of their mission and kept them free from entanglements. This also served to remove suspicion about their motives; they were not traveling for gain but for the work of God.
i. The rabbis had a rule that one could not enter the Temple mount with a staff, shoes, or a money bag to avoid the appearance of personal business. By paralleling that principle, Jesus emphasized that they were on sacred business of even greater weight.
ii. Traveling light was also a training ground in faith: if the preacher cannot trust God to provide, his message about trusting God will ring hollow.
d. “In whatever place you enter a house, stay there till you depart from that place” — This instruction prevented them from seeking better accommodations once they arrived in a town. They were to accept hospitality gratefully and remain focused on their mission rather than comfort (cf. Luke 10:7).
e. “Shake off the dust under your feet as a testimony against them” — In Jewish custom, travelers returning from Gentile lands would shake the dust off their feet to avoid bringing defilement into Israel. By instructing them to do this to a Jewish town that rejected the gospel, Jesus was declaring that unbelief placed them in the same spiritual category as the Gentiles — alienated from the covenant blessings of God. This symbolic act was both a warning and a witness against their rejection of God’s messenger (cf. Acts 13:51).
f. “It will be more tolerable for Sodom and Gomorrah in the day of judgment” — This statement affirms degrees of punishment in the final judgment (cf. Matthew 11:23-24; Luke 12:47-48). While hell is a place of eternal torment for all the lost, Jesus teaches that greater light rejected brings greater condemnation. Those who reject the gospel in the full light of its revelation bear more guilt than those in deep moral darkness.
g. “So they went out and preached that people should repent” — Their message was the same as John the Baptist’s and Jesus’ own preaching: repentance (Mark 1:15). The Greek term for “preached” (κηρύσσω, kēryssō) means to proclaim or herald as one delivering the decree of a king. They were not to invent a message but to deliver the one given to them (cf. 1 Corinthians 15:3).
i. Morgan notes that they did not merely tell men to repent; they preached in such a way as to produce repentance. True gospel preaching does not simply convey information — it confronts the hearer with the holiness of God, the sinfulness of man, and the necessity of turning to Christ.
h. “And they cast out many demons, and anointed with oil many who were sick, and healed them” — The anointing with oil likely symbolized the presence and work of the Holy Spirit in healing (cf. James 5:14-15), though olive oil also had recognized medicinal value in the ancient world. In either case, it was a visible expression of divine care and compassion. Their ministry mirrored the pattern of Jesus — proclamation accompanied by acts of mercy and deliverance.
This first mission of the Twelve serves as a model for all gospel work: go in dependence on Christ, proclaim the truth plainly, accept God’s provision through others, and leave the results to Him.
B. The Death of John the Baptist
(Mark 6:14-16) Herod hears of Jesus’ ministry and is perplexed.
Now King Herod heard of Him, for His name had become well known. And he said, “John the Baptist is risen from the dead, and therefore these powers are at work in him.” Others said, “It is Elijah.” And others said, “It is the Prophet, or like one of the prophets.” But when Herod heard, he said, “This is John, whom I beheaded; he has been raised from the dead!”
As Jesus’ ministry expanded and the Twelve went out preaching and working miracles, news about Him spread rapidly across Galilee and beyond. The fame of His works reached Herod Antipas, the tetrarch of Galilee and Perea, son of Herod the Great. Though technically a “tetrarch,” Mark uses the title “King Herod” — perhaps reflecting the local custom or using it ironically, for his readers would have known Herod’s failed ambition to obtain that title from Rome. Emperor Augustus had denied it to him, and later, under Tiberius, Herod’s repeated petitions — encouraged by his wife Herodias — so offended the imperial court that he was deposed and exiled.
a. “It is Elijah” — The rumor mill of the time reflected Jewish eschatological expectations. Malachi 4:5 promised that Elijah would come “before the coming of the great and dreadful day of the Lord.” Some, seeing Jesus’ miracles and hearing His authoritative teaching, concluded He must be Elijah returned from heaven (cf. 2 Kings 2:11). Others thought He might be “the Prophet” foretold by Moses in Deuteronomy 18:15 — a figure who would speak God’s word with unique authority. Still others likened Him to one of the Old Testament prophets revived.
b. “This is John, whom I beheaded; he has been raised from the dead” — Herod’s interpretation was rooted in superstition and a guilty conscience. Having executed John, he now lived under the shadow of that crime. When confronted with Jesus’ ministry of truth and power, he could not see clearly. Sin distorts spiritual perception; rebellion blinds the soul to the true identity of Christ. Herod’s statement reveals a troubled mind — fearing divine retribution and imagining John had returned in miraculous power. His conscience, awakened but unrepentant, produced fear rather than faith.
Herod’s view contrasts sharply with the faith of those who recognized Jesus as the Son of God. Whereas a pure heart perceives truth (Matthew 5:8), a guilty conscience sees only threats and specters of judgment. In this way, Herod is an example of how unrepented sin leads not to clarity, but to confusion and dread.
(Mark 6:17-29) The sordid death of John the Baptist.
For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip’s wife; for he had married her. For John had said to Herod, “It is not lawful for you to have your brother’s wife.” Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly. Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee. And when Herodias’ daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, “Ask me whatever you want, and I will give it to you.” He also swore to her, “Whatever you ask me, I will give you, up to half of my kingdom.” So she went out and said to her mother, “What shall I ask?” And she said, “The head of John the Baptist!” Immediately she came in 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.” And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her. Immediately the king sent an executioner and commanded his head to be brought. And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. When his disciples heard of it, they came and took away his corpse and laid it in a tomb.
This passage recounts the political corruption, moral compromise, and personal cowardice that culminated in the martyrdom of the last Old Testament prophet. Mark presents it as a flashback, explaining Herod’s guilty conscience in verses 14–16.
a. “Herod himself had sent and laid hold of John” — John’s imprisonment was not for a political crime, but for confronting Herod’s personal sin. Herod Antipas had unlawfully taken Herodias, the wife of his half-brother Philip, while both were still married to others. According to Leviticus 18:16 and 20:21, such a union was forbidden. John, in his prophetic role, did not temper the truth for the powerful. This fearlessness mirrors the pattern of Old Testament prophets like Nathan confronting David (2 Samuel 12:1-12) and Elijah confronting Ahab (1 Kings 18:17-18).
i. Herodias harbored a murderous grudge against John, but Herod’s own fear prevented her from killing him. Herod recognized John’s righteousness and holiness, and even took measures to protect him. The irony is striking — he feared John enough to preserve his life but not enough to heed his call to repentance.
ii. Lane notes that Herod was “more weak than cruel.” He experienced a morbid fascination with John’s preaching, often listening and even being stirred to action, yet lacking the resolve to obey. Like Felix with Paul (Acts 24:24-25), he postponed repentance until it was too late.
b. “It is not lawful for you to have your brother’s wife” — John’s rebuke was direct and uncompromising. He applied God’s law without partiality, knowing that kings and rulers are as accountable to the divine standard as commoners. The boldness of this rebuke recalls Hugh Latimer’s sermon before King Henry VIII, in which he presented a New Testament with the words, “Whoremongers and adulterers God will judge.”
c. “An opportune day came” — Herodias bided her time, waiting for a moment when Herod’s guard would be down. That moment came at a birthday banquet for Herod, attended by military commanders, high officials, and the elite of Galilee. Such feasts in the Herodian court were often occasions for excessive drinking, boasting, and entertainment — a morally volatile atmosphere.
d. “Herodias’ daughter… danced” — Herodias’ daughter, known historically as Salome, performed a dance before Herod and his guests. For a princess of royal blood, this was highly inappropriate, as respectable women of rank did not engage in public dancing of this kind. The dance was likely sensual, designed to inflame and manipulate. Trapp describes Herod as “the old fornicator” so aroused that he swore to give her whatever she requested.
i. Robertson observes that such dancing was “mimetic and licentious,” usually reserved for professional entertainers, not royal daughters. That Herod allowed it shows both his lack of moral restraint and the debased character of his court.
e. “The head of John the Baptist” — Salome’s consultation with her mother reveals that Herodias had long planned this outcome. Her immediate and ruthless demand demonstrated deep-seated hatred for John’s moral rebuke.
i. Robertson notes that Salome likely expected something for herself, not a demand for an execution, making her mother’s reply all the more shocking.
f. “The king was exceedingly sorry” — The Greek term perilypos (“deeply grieved”) is the same word used of Jesus’ anguish in Gethsemane (Mark 14:34), underscoring Herod’s intense inner conflict. He knew the request was wrong, yet he feared losing face before his guests more than offending God.
ii. This is the tragic slavery of sin: Herod’s pride and concern for his image bound him to a wicked course of action. Oaths that bind to evil are not morally binding, yet in his moral weakness, he followed through.
g. The execution — With cold efficiency, an executioner was dispatched, John was beheaded in the prison, and his head was delivered on a platter. This grotesque display turned a prophetic martyrdom into a banquet spectacle.
h. Aftermath — John’s disciples, in an act of courage and loyalty, claimed his body and placed it in a tomb. This respectful burial contrasts with the indignity of his death and shows that the righteous, though silenced, are honored by those who love the truth.
Herod’s later history reflects the judgment of God. To marry Herodias, he had divorced his first wife, a Nabatean princess. Her father, King Aretas IV, waged war and defeated Herod’s forces. Later, Herodias persuaded him to petition for the royal title from Emperor Caligula. Instead, he was accused of treason by his brother Agrippa, stripped of his territory, and exiled to Gaul. According to tradition, Herod and Herodias ended their lives in suicide — a fittingly tragic end for those who despised God’s prophet and rejected God’s truth.
C. Jesus displays His power over the laws of nature.
(Mark 6:30-34) Jesus’ compassion on the multitude.
Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught. And He said to them, “Come aside by yourselves to a deserted place and rest a while.” For there were many coming and going, and they did not even have time to eat. So they departed to a deserted place in the boat by themselves. But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities. They arrived before them and came together to Him. And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd. So He began to teach them many things.
The disciples returned from their first mission (Mark 6:7-13) and reported to Jesus “all things, both what they had done and what they had taught.” They had preached repentance, cast out demons, and healed the sick. This debriefing reflects the relationship between Master and disciple: He had sent them with His authority, and now they return to give an account of their stewardship.
a. “Come aside by yourselves to a deserted place and rest a while” — Jesus, knowing their physical and emotional limits, deliberately called them away for rest. This reveals His concern not only for the work but for the worker. His own example shows perfect balance: “I must work the works of Him who sent Me while it is day; the night is coming when no one can work” (John 9:4), yet He also modeled withdrawal for prayer and renewal (Mark 1:35; Luke 5:16). Ministry without rest leads to burnout; rest without ministry leads to complacency.
i. Mark emphasizes the relentless demands on Jesus and the Twelve: “there were many coming and going, and they did not even have time to eat.” This detail reflects the pace of ministry in Galilee at this point — the crowds were so large and persistent that even basic needs were delayed.
ii. Adam Clarke wisely observed, “Rest is necessary for those who labour; and a zealous preacher of the Gospel will as often stand in need of it as a galley slave.” Physical refreshment serves spiritual endurance.
b. “The multitudes saw them departing, and many knew Him” — The crowd’s reaction was immediate. Recognizing Jesus and the disciples leaving by boat, they ran along the shore and from various towns, arriving ahead of them. The Galilean shoreline’s geography made this possible, and the verb tenses indicate urgency and determination.
i. The disciples may have perceived this as an unwelcome intrusion into their rest — especially since, later, they urged Jesus to send the crowd away (Mark 6:36). But Jesus’ reaction stands in sharp contrast: rather than irritation, He was “moved with compassion.”
ii. Compassion (splagchnizomai) in the Greek expresses a deep, visceral stirring — a gut-level empathy that moves one to action. For Jesus, each face in the crowd represented a soul in need. Being wholly others-centered, He consistently placed their needs above His own weariness.
c. “Because they were like sheep not having a shepherd” — This phrase evokes Old Testament imagery of Israel’s leaders failing in their God-given role (Numbers 27:17; 1 Kings 22:17; Ezekiel 34:1-6). Without a shepherd, sheep are defenseless, directionless, and unable to find sustenance. Spiritually, these people were exposed to false teachers, unable to discern truth, and hungry for guidance. Jesus, the “good shepherd” (John 10:11), felt compelled to care for them — an implicit critique of the religious establishment of His day.
d. “So He began to teach them many things” — In keeping with His role as Shepherd, His first provision was not bread for their stomachs but truth for their souls. He addressed their deepest need — to know God through His Word. This order is significant: before He miraculously fed their bodies (Mark 6:35-44), He nourished their hearts with the Word of life (cf. Deuteronomy 8:3; Matthew 4:4).
(Mark 6:35-44) Jesus feeds the multitude.
When the day was now far spent, His disciples came to Him and said, “This is a deserted place, and already the hour is late. Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat.” But He answered and said to 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 them something to eat?” But He said to them, “How many loaves do you have? Go and see.” And when they found out they said, “Five, and two fish.” Then He commanded them to make them all sit down in groups on the green grass. So they sat down in ranks, in hundreds and in fifties. And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all. So they all ate and were filled. And they took up twelve baskets full of fragments and of the fish. Now those who had eaten the loaves were about five thousand men.
This miracle — the only one recorded in all four Gospels (Matthew 14:13-21; Luke 9:10-17; John 6:1-14) — was not merely a display of power but a deliberate act of messianic shepherding, demonstrating that Jesus is the One who provides abundantly for His people.
a. “Send them away… for they have nothing to eat” — The disciples correctly identified the physical need but concluded that the best course of action was to dismiss the people. Their solution was to remove the problem by removing the needy. Jesus’ reply, “You give them something to eat,” directly confronted their limited thinking and called them into participation in His work.
i. Their reaction, “Shall we go and buy two hundred denarii worth of bread…?” shows that they saw the problem only in economic terms. Two hundred denarii represented roughly eight months to a year’s wages for a laborer, and the suggestion reveals either disbelief, sarcasm, or both.
ii. They did not yet conceive that Jesus could meet such a massive need through divine provision. God’s resources extend far beyond human calculation; therefore, His people must learn to trust Him even when they cannot imagine the method of His supply (Philippians 4:19).
b. “How many loaves do you have? Go and see” — Jesus’ method always begins with what is already present. God often chooses to work through what is small and seemingly insignificant (cf. Exodus 4:2; 1 Kings 17:12-16; John 2:7-9). The boy’s lunch, consisting of five small barley loaves and two small fish (John 6:9), was barely enough for one or two people, yet in the hands of Christ it became sufficient for thousands.
i. This principle is instructive: we are not to despise the day of small things (Zechariah 4:10). The inadequacy of the resource magnifies the sufficiency of the Provider.
c. “Then He commanded them to make them all sit down in groups on the green grass” — Mark’s description recalls Psalm 23:2, “He makes me to lie down in green pastures.” The shepherd imagery is intentional, reinforcing Mark 6:34 where Jesus saw the people as sheep without a shepherd.
d. “So they sat down in ranks, in hundreds and in fifties” — This organization prevented chaos and allowed orderly distribution. The Greek word for “groups” suggests the image of garden plots, with the people arranged in neat rows. God’s provision is not haphazard but orderly, reflecting His character (1 Corinthians 14:40).
e. “He looked up to heaven, blessed and broke the loaves” — Jewish custom was to bless God, not the food itself, acknowledging Him as the Giver. The form of the blessing likely resembled, “Blessed are You, O Lord our God, King of the universe, who brings forth bread from the earth.” Notably, Jesus lifted His gaze heavenward rather than downward, signifying dependence on the Father.
f. “So they all ate and were filled” — The multiplication appears to have occurred in Jesus’ hands as He gave the food to the disciples for distribution. The verb “were filled” (Greek chortazō) means to be completely satisfied, the same word used for fattening animals — indicating abundance, not mere sufficiency.
i. This was an extravagant provision, far more than a token meal. Jesus fed them until they could eat no more, illustrating the overflowing nature of His love and generosity (cf. Psalm 23:5; John 10:10).
ii. Yet the menu was simple — bread and fish. God’s generosity does not require ostentation; He meets our needs in ways that are both abundant and purposeful.
g. “And they took up twelve baskets full of fragments” — The twelve baskets (one for each disciple) signify both completeness and personal participation in the miracle. While Jesus provided abundantly, He also ensured that nothing was wasted. Stewardship of God’s provision is a spiritual responsibility (John 6:12).
i. The abundance of leftovers testifies that Christ’s provision surpasses immediate need. For the disciples, each carrying a basket would have been a tangible reminder of His sufficiency.
This miracle not only confirmed Jesus’ divine authority but also foreshadowed the Messianic banquet and the ultimate provision of Himself as the Bread of Life (John 6:35). The people’s physical satisfaction points to the greater spiritual satisfaction found only in Him.
(Mark 6:45-46) Jesus departs for prayer.
Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away. And when He had sent them away, He departed to the mountain to pray.
a. “Immediately He made His disciples get into the boat” — The Greek verb (anankazō) translated “made” conveys the idea of compelling or strongly urging. This suggests that the disciples were reluctant to leave, perhaps because the crowd was still charged with messianic enthusiasm after the miraculous feeding (John 6:14-15). According to John’s account, the crowd wanted to take Jesus by force and make Him king. Sending the disciples away may have been to protect them from being swept up in the crowd’s political expectations, which ran contrary to His mission at that time.
b. “To the other side, to Bethsaida” — This refers to the northeastern region of the Sea of Galilee. The instruction was precise, underscoring Jesus’ authority over His disciples’ movements. Even though they had just participated in a great miracle, He still directed them into another situation that would test their faith — the coming storm.
c. “He sent the multitude away” — Jesus loved the people deeply, as shown by His compassion and miraculous provision (Mark 6:34, 41-42), but He was not driven by a need for constant public attention or adulation. True ministry is not defined by the size of the crowd but by obedience to the Father’s will. Jesus knew when to graciously close a gathering, preventing the people from imposing their own agenda on His ministry.
d. “He departed to the mountain to pray” — This is one of several occasions in Mark where Jesus deliberately withdraws for solitary prayer (cf. Mark 1:35; 14:32-39). The mountaintop setting echoes Old Testament patterns where God’s servants met with Him in pivotal moments (Moses on Sinai in Exodus 19; Elijah on Horeb in 1 Kings 19).
i. The context heightens the significance: after an exhausting day of ministering to both spiritual and physical needs, Jesus sought communion with His Father rather than rest alone. Spiritual fatigue drove Him toward prayer, not away from it.
ii. In this, He models for His disciples — and for us — that prayer is not merely preparation for ministry but also the essential response to ministry. Without this dependence, even the most fruitful service becomes spiritually vulnerable.
iii. In the wider biblical theology, Jesus’ withdrawal to pray before rejoining the disciples on the sea prefigures His present ministry as our intercessor (Romans 8:34; Hebrews 7:25), praying while His followers face trials below.
(Mark 6:47-52) Jesus walks on the water.
Now when evening came, the boat was in the middle of the sea; and He was alone on the land. Then He saw them straining at rowing, for the wind was against them. Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by. And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled. But immediately He talked with them and said to them, “Be of good cheer! It is I; do not be afraid.” Then He went up into the boat to them, and the wind ceased. And they were greatly amazed in themselves beyond measure, and marveled. For they had not understood about the loaves, because their heart was hardened.
a. “The boat was in the middle of the sea” — This emphasizes the disciples’ complete vulnerability. They were far from shore, with no quick escape, and every stroke of the oar was met with resistance. Jesus, still on land, was able to see their struggle, whether through supernatural vision or the moonlight reflecting off the waves. This shows His divine awareness and His care for His disciples even when physically absent. Unknown to them, His eyes were never off them.
i. John 6:18-19 adds critical detail: “Then the sea arose because a great wind was blowing. So when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near the boat; and they were afraid.” They had spent most of the night rowing but were only halfway across, indicating the severity of the storm.
ii. Spurgeon captures the spiritual application: “The Christian man may make little or no headway, and yet it may be no fault of his, for the wind is contrary. Our good Lord will take the will for the deed, and reckon our progress, not by our apparent advance, but by the hearty intent with which we tug at the oars.”
iii. “About the fourth watch of the night” — Between 3 a.m. and 6 a.m., the darkest and coldest part of the night. The timing underscores that Jesus allowed them to experience prolonged difficulty before intervening, strengthening their faith through endurance.
b. “He came to them, walking on the sea” — This act demonstrates His authority over creation (Psalm 77:19; Job 9:8). For Jesus, the waves were not an obstacle but a pathway. The phrase “would have passed them by” is striking; it may suggest He intended to give them the opportunity to call out in faith before directly intervening, much like how He drew near to the Emmaus disciples in Luke 24:28 before revealing Himself.
c. Their reaction — “They supposed it was a ghost” — reflects the superstitions of the time, where sailors often believed spirits or omens appeared on the water. Even after witnessing the feeding of the 5,000, their instinct was fear rather than recognition. This shows that miracles alone cannot produce lasting faith without spiritual understanding.
d. “Be of good cheer! It is I; do not be afraid” — The phrase “It is I” (egō eimi) is the same construction used in John 8:58 (“Before Abraham was, I AM”), an implicit claim to divine identity. He not only reassures them but identifies Himself in covenantal language.
e. “Then He went up into the boat to them, and the wind ceased” — This immediate calming of the storm parallels Mark 4:39 and reinforces that Jesus has sovereign control over nature. John 6:21 adds that “immediately the boat was at the land where they were going,” suggesting a second miracle of instantaneous arrival.
i. Augustine comments, “He came walking on the waves; and so He puts all the swelling storms of life under His feet. Christians, why be afraid?” His presence turns chaos into calm.
ii. Matthew’s account (Matthew 14:28-31) records Peter walking on the water toward Jesus before sinking in fear. If Peter was indeed Mark’s source, the omission here could be due to humility — avoiding self-glorification or self-condemnation.
f. “They had not understood about the loaves, because their heart was hardened” — The miracle of feeding the 5,000 should have prepared them to trust His power and provision in the storm. Their inability to connect these events reveals a spiritual dullness, not intellectual incapacity. A hardened heart can exist even in those who walk closely with Christ when we fail to apply past lessons to present trials.
(Mark 6:53-56) Jesus heals many in unusual ways.
When they had crossed over, they came to the land of Gennesaret and anchored there. And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was. Wherever He entered into villages, cities, or in the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment. And as many as touched Him were made well.
a. “When they had crossed over… to the land of Gennesaret” — This district, on the northwest shore of the Sea of Galilee, was a fertile and densely populated area. It served as a natural crossroads, which meant news of Jesus’ arrival spread rapidly. The people’s immediate recognition of Him reveals both His growing fame and the desperation for His healing power.
b. “Immediately the people recognized Him… and began to carry about on beds those who were sick” — The urgency is palpable. They did not wait for an official gathering or teaching session; they brought their sick to Him at once, demonstrating both faith in His ability and persistence in seeking Him. This is a picture of intercession in action — others bringing the afflicted into the presence of Christ when they could not come themselves.
c. “Wherever He entered into villages, cities, or in the country” — This scope emphasizes that His ministry was not confined to one setting. He reached both rural and urban populations, the poor and the wealthy, the isolated and the connected. The phrase “wherever He entered” underscores His willingness to meet people where they were, rather than expecting them to come to a central location.
d. “They laid the sick in the marketplaces” — In Jewish towns, the marketplace was the center of public life, where people exchanged goods and news. Laying the sick there ensured visibility and access. This is reminiscent of Acts 5:15, where people brought the sick into the streets so that Peter’s shadow might fall on them. Both accounts reflect faith in the mediating presence of God’s servant as the channel of divine healing.
e. “That they might just touch the hem of His garment” — This echoes the earlier healing of the woman with the issue of blood in Mark 5:27-29, who was healed simply by touching His clothes. The “hem” (Greek: kraspedon) refers to the fringe or tassel (Numbers 15:38-39; Deuteronomy 22:12) that Jewish men wore on the corners of their garments, symbolizing covenant obedience to God’s law. Their desire to touch it shows that they saw Him not merely as a wonder-worker, but as one in covenant relationship with God, anointed with His authority.
f. “As many as touched Him were made well” — Mark’s statement is absolute. No one who came in faith was turned away or left unhealed. These miracles, along with the feeding of the five thousand and the walking on water, form a triad of demonstrations of His divine authority — over nature, over sickness, and over spiritual need. None of these events are normal apart from the power of God. They fulfill messianic prophecy such as Isaiah 35:5-6, which foretold that in the Messianic age “the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped… the lame shall leap like a deer.”
