Markus 6:11 Kommentar

A great variety of observable passages we have, in this chapter, concerning our Lord Jesus, the substance of all which we had before in Matthew, but divers circumstances we have, which we did not there meet with. Here is, I. Christ contemned by his countrymen, because he was one of them, and they knew, or thought they knew, his original (Mar 6:1-6). II. The just power he gave his apostles over unclean spirits, and an account given of their negotiation (Mar 6:7-13). III. A strange notion which Herod and others had of Christ, upon which occasion we have the story of the martyrdom of John Baptist (v. 14-29). IV. Christ's retirement into a desert place with his disciples; the crowds that followed him thither to receive instruction from him; and his feeding five thousand of them with five loaves and two fishes (Mar 6:30-44). V. Christ's walking upon the sea to his disciples, and the abundance of cures he wrought on the other side of the water (Mar 6:45-56).

And he went out from thence,.... From Capernaum; and came into his own country; or "city", as the Syriac, Arabic, Persic, and Ethiopic versions read, the city of Nazareth; so called because it was the place where Christ was conceived, and where he was educated; for which he had a regard, and was willing it should partake of the benefit of his doctrine and miracles: and his disciples follow him; as they did wherever he went; and which is a true characteristic of a disciple of Jesus.

And, whosoever shall not receive you, nor hear you,.... Who would neither take them into their houses, nor hear what they had to say to them: when ye depart thence; from the house or the city, or town, in which it is, shake off the dust under your feet, for a testimony against them; that they had been with them, and attempted to preach the Gospel to them, but they despised and rejected it; wherefore they departed from them as an unworthy people, against whom the dust of their feet would rise as a testimony, in the day of judgment; See Gill on Mat 10:14. Verily, I say unto you, it shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. This clause is omitted in some copies, and so it is in the Vulgate Latin version, and may perhaps be transcribed from Mat_. 10:15; see Gill on Mat 10:15; though it is in most copies, and is read in the Syriac, Arabic, Persic, and Ethiopic versions. It is certain that there will be a day of judgment; it is fixed, God has appointed it, though it is not known by men or angels: this will be universal; all must appear in it before God, the judge of all, Jews and Gentiles; such who have lived in the earlier ages of time, as well as those that will live nearer that day; such who have only had the dim light of nature to guide them, and also who have been favoured with the Gospel revelation: the inhabitants of Sodom and Gomorrha, though they have had the judgments of God upon them in this world, they will not escape the righteous judgment of God hereafter; things are not over with them, there is still a reckoning to be made, an account to pass with them; their full punishment is not yet executed, even though they have been suffering the vengeance of eternal fire; their bodies must be raised, and they must receive for the things which they have done in them, and which they have so dreadfully and unnaturally abused; and yet, as vile sinners as they have been, and as sore a punishment as they are worthy of, their punishment will be milder and more tolerable, than that of the inhabitants of such places, where the Gospel has been preached, and they have despised and rejected it. May the inhabitants of our land, especially of some parts of it, as of London, and others, consider this!

Therefore, standing and seeing all the people gazing upon him in profound silence, and Simon the magician standing in the midst, he began to speak thus: "Peace be to all you who are in readiness to give your right hands to the truth of God, which, being His great and incomparable gift in the present world, He who sent us, being an infallible Prophet of that which is supremely profitable, gave us in charge, by way of salutation before our words of instruction, to announce to you, in order that if there be any son of peace among you, peace may take hold of him through our teaching; but if any of you will not receive it, then we, shaking off for a testimony the road-dust of our feet, which we have borne through our toils, and brought to you that you may be saved, will go to the abodes and the cities of others. "

(Vict. Ant. e Cat. in Marc.) Or else, that it might be a witness of the toil of the way, which they sustained for them; or as if the dust of the sins of the preachers was turned against themselves.

And whoever does not receive you or listen to you, when you leave, shake off the dust from your feet as a testimony against them. Dust is shaken off the feet as a testimony of one's work, showing that they have entered the city and that the apostolic preaching has reached them. Or the dust is shaken off so that nothing is taken from them, not even what is necessary for sustenance, by those who have rejected the Gospel.

From those who would not receive them, they were to shake off the dust from their feet, according to the Lord's words, as a sign that they had made a long journey for their sake and yet without benefit to them, or as a sign that they took nothing from them, not even the dust itself, but on the contrary shook even that off, so that it might serve as a testimony against them, that is, as a reproach. "Truly I say to you, it will be more tolerable for Sodom and Gomorrah on the day of judgment" than for those who do not receive you. For the Sodomites, having been punished here, will be punished more lightly there; moreover, the apostles were not sent to them. On the contrary, those who rejected the apostles will endure torments more severe than theirs.

And whoever shall not receive you, &c. This the Lord commanded them, that they might show that they had walked a long way for their sakes, and to no purpose. Or, because they received nothing from them, not even dust, which they shake off, that it might be a testimony against them, that is, by way of convicting them.

Our Lord's countrymen are astonished at his wisdom and mighty works, and are offended at him, Mar 6:1-4. He works few miracles there, because of their unbelief, Mar 6:5, Mar 6:6. He sends forth his disciples by two and two to preach, etc., Mar 6:7-11. They depart, preach, and work miracles, Mar 6:12, Mar 6:13. Different opinions of Christ, Mar 6:14-16. Account of the beheading of John Baptist, Mar 6:17-29. The disciples return, and give an account of their mission, Mar 6:30. He departs with them to a place of privacy, but the people follow him, Mar 6:31-33. He has compassion on them, and miraculously feeds five thousand with five loaves and two fishes, Mar 6:34-44. He sends the disciples by sea to Bethsaida, and himself goes into a mountain to pray, Mar 6:45, Mar 6:46. The disciples meet with a storm, and he comes to them walking upon the water, and appeases the winds and the sea, Mar 6:47-52. They come into the land of Gennesaret, and he works many miracles, Mar 6:53-56.

And whosoever shall not receive you - Ὁς αν τοπος μη δεξηται, whatsoever Place will not receive you: this is the reading of BL, four others, and the later Syriac in the margin. Verily, etc. - All this clause is omitted in BCDL, two others, one Arabic, one Persic, Coptic, Armenian, Vulgate, and all the Itala but three. Mill and Beza approve of the omission, and Griesbach leaves it out of the text. It has probably been transferred here from Mat 10:15. See this subject, from Mar 6:7-11, explained at large on Mat 10:1-15 (note).

THE SYROPHœNICIAN WOMAN AND HER DAUGHTER--A DEAF AND DUMB MAN HEALED. ( = Mat 15:21-31). (Mar 7:24-37) And from thence he arose, and went into the borders--or "unto the borders." of Tyre and Sidon--the two great Phœnician seaports, but here denoting the territory generally, to the frontiers of which Jesus now came. But did Jesus actually enter this heathen territory? The whole narrative, we think, proceeds upon the supposition that He did. His immediate object seems to have been to avoid the wrath of the Pharisees at the withering exposure He had just made of their traditional religion. and entered into an house, and would have no man know it--because He had not come there to minister to heathens. But though not "sent but to the lost sheep of the house of Israel" (Mat 15:24), He hindered not the lost sheep of the vast Gentile world from coming to Him, nor put them away when they did come--as this incident was designed to show. but he could not be hid--Christ's fame had early spread from Galilee to this very region (Mar 3:8; Luk 6:17).