Mark 6:1 Comentariu

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).

Here, I. Christ makes a visit to his own country, the place not of his birth, but of his education; that was Nazareth; where his relations were. He had been in danger of his life among them (Luk 4:29), and yet he came among them again; so strangely doth he wait to be gracious, and seek the salvation of his enemies. Whither he went, though it was into danger, his disciples followed him (Mar 6:1); for they had left all, to follow him whithersoever he went. II. There he preached in their synagogue, on the sabbath day, Mar 6:2. It seems, there was not such flocking to him there as in other places, so that he had no opportunity of preaching till they came together on the sabbath day; and then he expounded a portion of scripture with great clearness. In religious assemblies, on sabbath days, the word of God is to be preached according to Christ's example. We give glory to God by receiving instruction from him. III. They could not but own that which was very honourable concerning him. 1. That he spoke with great wisdom, and that this wisdom was given to him, for they knew he had no learned education. 2. That he did mighty works, did them with his own hands, for the confirming of the doctrine he taught. They acknowledged the two great proofs of the divine original of his gospel - the divine wisdom that appeared in the contrivance of it, and the divine power that was exerted for the ratifying and recommending of it; and yet, though they could not deny the premises, they would not admit the conclusion. IV. They studied to disparage him, and to raise prejudices in the minds of people against him, notwithstanding. All this wisdom, and all these mighty works, shall be of no account, because he had a home-education, had never travelled, nor been at any university, or bred up at the feet of any of their doctors (Mar 6:3); Is not this the Carpenter? In Matthew, they upbraid him with being the carpenter's son, his supposed father Joseph being of that trade. But, it seems, they could say further, Is not this the Carpenter? our Lord Jesus, it is probable, employing himself in that business with his father, before he entered upon his public ministry, at least, sometimes in journey-work. 1. He would thus humble himself, and make himself of no reputation, as one that had taken upon him the form of a servant, and came to minister. Thus low did our Redeemer stoop, when he came to redeem us out of our low estate. 2. He would thus teach us to abhor idleness, and to find ourselves something to do in this world; and rather to take up with mean and laborious employments, and such as no more is to be got by than a bare livelihood, than indulge ourselves in sloth. Nothing is more pernicious for young people than to get a habit of sauntering. The Jews had a good rule for this - that their young men who were designed for scholars, were yet bred up to some trade, as Paul was a tent-maker, that they might have some business to fill up their time with, and, if need were, to get their bread with. 3. He would thus put an honour upon despised mechanics, and encourage those who eat the labour of their hands, though great men look upon them with contempt. Another thing they upbraided him with, was, the meanness of his relations; "He is the son of Mary; his brethren and sisters are here with us; we know his family and kindred;" and therefore, though they were astonished at his doctrine (Mar 6:2), yet they were offended at his person (Mar 6:3), were prejudiced against him, and looked upon him with contempt; and for that reason would not receive his doctrine, though ever so well recommended. May we think that if they had not known his pedigree, but he had dropped among them from the clouds, without father, without mother, and without descent, they would have entertained him with any more respect? Truly, no; for in Judea, where this was not know, that was made an objection against him (Joh 9:29); As for this fellow, we know not from whence he is. Obstinate unbelief will never want excuses. V. Let us see how Christ bore this contempt. 1. He partly excused it, as a common thing, and what might be expected, though not reasonably or justly (Mar 6:4); A prophet is not despised any where but in his own country. Some exceptions there may be to this rule; doubtless many have got over this prejudice, but ordinarily it holds good, that ministers are seldom so acceptable and successful in their own country as among strangers; familiarity in the younger years breeds a contempt, the advancement of one that was an inferior begets envy, and men will hardly set those among the guides of their souls whose fathers they were ready to set with the dogs of their flock; in such a case therefore it must not be thought hard, it is common treatment, it was Christ's, and wisdom is profitable to direct to other soil. 2. He did some good among them, notwithstanding the slights they put upon him, for he is kind even to the evil and unthankful; He laid his hands upon a few sick folks, and healed them. Note, It is generous, and becoming the followers of Christ, to content themselves with the pleasure and satisfaction of doing good, though they be unjustly denied the praise of it. 3. Yet he could there do no such mighty works, at least not so many, as in other places, because of the unbelief that prevailed among the people, by reason of the prejudices which their leaders instilled into them against Christ, Mar 6:5. It is a strange expression, as if unbelief tied the hands of omnipotence itself; he would have done as many miracles there as he had done elsewhere, but he could not, because people would not make application to him, nor sue for his favours; he could have wrought them, but they forfeited the honour of having them wrought for them. Note, By unbelief and contempt of Christ men stop the current of his favours to them, and put a bar in their own door. 4. He marvelled because of their unbelief, Mar 6:6. We never find Christ wondering but at the faith of the Gentiles that were strangers, as the centurion (Mat 8:10), and the woman of Samaria, and at the unbelief of Jews that were his own countrymen. Note, The unbelief of those that enjoy the means of grace, is a most amazing thing. 5. He went round about the village, teaching. If we cannot do good where we would, we must do it where we can, and be glad if we may have any opportunity, though but in the villages, of serving Christ and souls. Sometimes the gospel of Christ finds better entertainment in the country villages, where there is less wealth, and pomp, and mirth, and subtlety, than in the populous cities.

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.

If, however, there be any one who, like Plato, supposes that two souls cannot, more than two bodies could, co-exist in the same individual, I, on the contrary, could show him not merely the co-existence of two souls in one person, as also of two bodies in the same womb, but likewise the combination of many other things in natural connection with the soul-for instance, of demoniacal possession; and that not of one only, as in the case of Socrates' own demon; but of seven spirits as in the case of the Magdalene; and of a legion in number, as in the Gadarene. Now one soul is naturally more susceptible of conjunction with another soul, by reason of the identity of their substance, than an evil spirit is, owing to their diverse natures.

How can he be said to go out and to come in, whom no space can enclose? What country can be his, who made, and who possesses, the whole universe? In truth, Christ goes out and comes in not of himself, nor for himself, but in you, and on behalf of you, until he recovers you from your exile, and calls you home from your captivity.

(in Marc. 2, 23) He means by His country, Nazareth, in which He was brought up. But how great the blindness of the Nazarenes! they despise Him, Who by His words and deeds they might know to be the Christ, solely on account of His kindred. It goes on, And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? By wisdom is meant His doctrine, by powers, the cures and miracles which He did. It goes on, Is not this the carpenter, the son of Mary?

And he went out from there and came into his own country, and his disciples followed him; and when the Sabbath came, he began to teach in the synagogue. And many hearing him were amazed at his teaching, saying: Where did this man get all these things? And what wisdom is this that is given to him, and such mighty works performed by his hands? He calls his country Nazareth, in which he was brought up. But how great is the blindness of the Nazarenes, who, if their minds were not obtuse, could have recognized him as the Christ through his words and deeds, yet they despise him solely because of knowing his family. They refer wisdom to teaching and power to healings and miracles that he performed. Which distinction the Apostle recalls aptly and beautifully, saying: Jews demand signs, and Greeks seek wisdom; but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles. But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God (1 Corinthians 1). In this context, he refers power to signs because of the Jews and wisdom to teaching because of the Greeks, that is, the Gentiles.

After the miracles which have been related, the Lord returns into His own country, not that He was ignorant that they would despise Him, but that they might have no reason to say, If Thou hadst come, we had believed Thee; wherefore it is said, And he went out from thence, and came into his own country.

The Lord comes to His homeland not because He did not know that they would disregard Him, but so that afterward they could not say: if He had come, we would have believed.

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 he went out from thence - That is, from Capernaum. See on Mat 13:54 (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).