Mark 6
Bengel's Gnomon of the New Testament
And he went out from thence, and came into his own country; and his disciples follow him.
Mark 6:1.[45] Ἀκολουθοῦσιν, follow) Although they were not all admitted to see the raising of Jairus’ daughter.

[45] ἐκεῖθεν) from thence: this term has a wider sense in this passage of Mark than in Matthew 13:53, and has respect to the whole sojourn of the Saviour at Capernaum and the adjacent district. Jairus dwelt in Capernaum; and, not long after the resurrection of his daughter, the parables recorded in Matthew 13, etc., were put forth near Capernaum.—Harm., p. 325.

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?
Mark 6:2. Γενομένου, having come) When the arrival of Jesus had taken place not very long before.—πόθενδοθεῖσα, whence—given) But indeed He is Wisdom itself.—καὶ δυνάμεις) Understand τι, what [are also these mighty works]? how [has He been enabled to do them]?

Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.
Mark 6:3. Ὁ τέκτων) Son of the carpenter, or even Himself a carpenter; for they add, the Son of Mary, in antithesis to the Son of the carpenter. [He Himself therefore toiled at that kind of labour, which was corresponding to His spiritual work; Zechariah 6:12.—V. g.]

But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.
Mark 6:4. Πατρίδι, country) in which there are many ties of relationship.—συγγενέσι, relatives) having many houses [each one having his own house or family].

And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
Mark 6:5. Οὐκ ἠδύνατο, He could not) That is, mighty works could not be done, because the men were incapacitated [for the benefit through unbelief].—ὀλίγοις, a few) implying the quantity.—ἀῤῥώστοις, infirm) implying the quality.

And he marvelled because of their unbelief. And he went round about the villages, teaching.
Mark 6:6. Κύκλῳ, in a circle round) Yet Jesus conferred a benefit on His own country.

And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
Mark 6:7. Ἤρξατο, began) After that they had made some progress.—δύο δύο, by two and two) six pairs; Matthew 10:2-3.—καὶ, and) The rest of His instructions are evident from Mark 6:12-13.

And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:
Mark 6:8. Ἵνα, that) That they might be unencumbered, unrestrained, and free [comp. note on Matthew 10:10].

Mark 6:8-9. Παρήγγειλεν) Mark uses this verb with a threefold construction in this passage; παρήγγειλενἵνα μηδὲν αἴρωσινἀλλʼ ὑποδεδεμένους (viz. εἶναι·)—καὶ μὴ ἐνδύσησθε. So also the construction is varied in ch. Mark 12:38, θελόντων περιπατεῖν καὶ ἀσπασμούς; where the infinitive and the accusative are joined.

But be shod with sandals; and not put on two coats.
And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.
And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.
And they went out, and preached that men should repent.
And they cast out many devils, and anointed with oil many that were sick, and healed them.
Mark 6:13.[46] Ἐξέβαλλον, they began casting out) The demons, without doubt, bore their expulsion by the disciples with more vexation than that by the Lord Himself.—ἤλειφον ἐλαίῳ, anointed with oil) This anointing differed widely from that anointing which is called extreme unction. They did not carry oil about with themselves, as Mark 6:8 proves; but found and used it at the houses of the sick. The miracle was on that account the more unequivocal.

[46] Mark 6:10. ἐκεῖθεν, from thence) out of the city.

And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.
Mark 6:14. Φανερὸν, manifested [spread abroad]) Jesus had not come to be known by many before that John’s death became known, otherwise they would not have supposed Him to be John. This observation is to be marked in opposition to those who extend the length of the times after the baptism of John too much.—γὰρ, for) Except for the public rumour, Herod would not have known of Him. A palace is generally late in hearing of spiritual news.—ἔλεγεν, he said) The plural is given in Luke 9:7, and the circumstances of the case even in Mark require that number; for there are enumerated the opinions of men concerning Him, one of which in particular above the rest is indicated in fine in Mark 6:16, as having seemed probable to Herod. Therefore the parenthesis, if it be desirable to mark one before φανερὸν, ought to close, not at αὐτοῦ, but at προφητῶν, Mark 6:15, so that the ἤκουσεν of Mark 6:14 should be evidently resumed in the ἀκούσας of Mark 6:16. Nor should Mark thus be said to ascribe to Herod twice, although to others not even once, the opinion which Herod received from others, especially inasmuch as Herod was more in doubt than the others. Therefore either ἔλεγον,[47] they were saying, ought to be read; or else ἔλεγεν, he said, does not refer to Herod; but the participle [one] saying is to be supplied in an indefinite sense to that verb, as φησὶν, said one, is often used, viz. ὁ εἰπὼν, one saying [the sayer] being understood. See on Chrysost. de Sacerd., p. 477; Glass. Can. 23, de Verbo; and Hiller, Syntagm., p. 325.

[47] Tisch. reads ἔλεγεν with ACGLΔ Vulg. c. Lachm. ἔλεγον with B and D (ἐλέγοσαν) ab.—ED. and TRANSL.

The Germ. Vers. does not follow the observation of the Gnomon in this place, but the margin of both editions, preferring the reading ἔλεγεν.—E. B.

Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.
Mark 6:15. Ἄλλοι, others) The variety of human opinions on Divine subjects is astonishing. It is of some benefit to the disciples to know it, ch. Mark 8:28; but it rather agitates than benefits Herod. However great be that variety, yet often the truth lies outside of it.

But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.
Mark 6:16. Ἀκούσας δὲ, but having heard) This is repeated from Mark 6:14.

For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her.
For John had said unto Herod, It is not lawful for thee to have thy brother's wife.
Therefore Herodias had a quarrel against him, and would have killed him; but she could not:
Mark 6:19. Ἐνεῖχεν) had an inward grudge towards him.

For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.
Mark 6:20. Ἐφοβεῖτο, feared) Holiness makes a man an object of reverential awe. John did not fear Herod.—εἰδὼς, knowing) This affords an argument for the truth of religion: the fear of the bad, and their reverence towards piety. [He did not, however, recognise him as a prophet. The estimate formed by men of the world does not reach to the main turning point of the truth. Judas himself, when now overwhelmed by the mists of despair, did not call Jesus the Christ, but the innocent blood.—V. g.]—συνετήρει, was guarding him [but Eng. Vers. observed him]) against Herodias.—πολλὰἤκουε, many things—heard) And yet Herod was not a pious man.

And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee;
Mark 6:21. Γενεσίοις) Γενέσια, This is the genus: γενέθλια, the species. The latter denotes properly a birth-day feast [or celebration]; the former, any anniversary feast-day whatever; for instance, the anniversary of entering on a kingdom.—μεγιστᾶσιν, the great men) of the palace and of the court.—χιλιάρχοις, chief captains) of his soldiery.—τοῖς πρώτοις, the nobles) in provincial posts.

And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.
Mark 6:22. Ὁ βασιλεὺς τῷ κορασίῳ, the king unto the damsel) An antithesis.

And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.
And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.
And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.
Mark 6:25. Μετὰ σπουδῆς) promptly.—θέλω [I will] I wish) Boldness of speech.

And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her.
And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,
Mark 6:27. Σπεκουλάτωρα, an executioner) This word is derived from “specula,” a look-out, a watch-tower. The Speculators executed capital punishments: Sen. l. 1, de ira, c. 16.

And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.
And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.
Mark 6:29. Πτώμα) So נבלה of the prophet [Urijah], Jeremiah 26:23, Lat. cadaver. The body of the Saviour is not so termed.—ἐν μνημείῳ, in a tomb) perhaps that of his father, in which it was natural for him to be laid, as his own. Jesus Christ, the Prince of Life, was laid in the sepulchre of another.

And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
Mark 6:30. Συνάγονται, gather themselves) together.—οἱ ἀπόστολοι, the apostles) an appropriate appellation in this place.—πάντα, all things) The distribution of the all things follows, viz. both what—and what (ὃσακαὶ ὅσα). A most noble narration.

And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.
Mark 6:31. Ὑμεῖς αὐτοὶ, ye yourselves) also. Often the Saviour betook Himself alone to solitude: now He says, Do ye also seek solitude [a desert place].—ὀλίγον, a little while) Solitude and intercourse with others should be blended together by the godly.—ἦσαν, they were) They did not always come and go together.

And they departed into a desert place by ship privately.
And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.
Mark 6:33. Προῆλθον, outwent [got before]) by various ways.—συνῆλθον, came together) in one place.

And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.
Mark 6:34. Ἤρξατο, He began) afresh, as if He had not taught them previously. There is need of real compassion, to enable one to teach; and compassion is the virtue of a good teacher.

And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed:
Mark 6:35. Πολλῆς, jar spent) Matthew 20:1, etc.

Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.
Mark 6:36. Κύκλῳ, in a circle round about) For there was not a sufficiency of food for them in merely one or two of the adjoining districts and villages.

He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat?
Mark 6:37. Ἀγοράσωμεν, are we to buy) The disciples intimate, by this question, that there is on their part no want of the will, both to give their exertion in going away, and their money, as much as they had, in buying what was needed; but what is wanting is the ability to satisfy such a multitude. Therefore, in their question, they fix on the sum two hundred denarii,[48] not so much according to the supply which was in their purse at the time, as according to the number of the multitude. See what can be elicited from the data furnished to us: 5000 men is to 200 denarii, as one man is to 1/25th of a denarius, i.e. about half of a German kreuzer (halfpenny). We have, besides the argument of changing the old money [mintage] into new, that expression of John 6:7, “that every one of them may take a little” especially at that time of year, about the Passover, John 6:4, when the price of provisions is usually higher; we have also the rational computation of the disciples, whereby in contrast on the opposite side is illustrated the omnipotence of our Lord. The sum of 200 zuzœi, or denarii, was among the Hebrews very frequent in the case of a dowry or fine: but this does not oppose the analogy of the 200 denarii and 5000 men.

[48] Pence: though the denarius, originally so called from being = 10 asses, is really somewhat more than 71/2 pence; or, according to its earlier value, 81/2 pence.—ED. and TRANSL.

He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes.
And he commanded them to make all sit down by companies upon the green grass.
And they sat down in ranks, by hundreds, and by fifties.
Mark 6:40. Ἀνέπεσον, they sat down) A proof of faith on the part of the people.

And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all.
Mark 6:41. Πᾶσι, all) All partook even of the accompaniment, the fish: even of it also remnants were left, Mark 6:43; [which, as a fish consists of very different parts, is therefore less intelligible to mere reason, than the multiplication of the bread.—V. g.]

And they did all eat, and were filled.
And they took up twelve baskets full of the fragments, and of the fishes.
And they that did eat of the loaves were about five thousand men.
And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.
Mark 6:45. Πρὸς Βηθσαϊδὰν, to Bethsaida) This was the terminus, not of their whole voyage, but in part, until Jesus was about to come to them.

And when he had sent them away, he departed into a mountain to pray.
And when even was come, the ship was in the midst of the sea, and he alone on the land.
And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.
Mark 6:48. Εἶδεν, He saw) And yet He did not come to them, before that it was the full [proper] time.—ἤθελε, was wishing [would have]) Comp. Luke 24:28.

But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:
For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.
And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.
For they considered not the miracle of the loaves: for their heart was hardened.
Mark 6:52. Γὰρ, for) They ought to have inferred from the miracle of the loaves as to [His power also over] the sea. The more exercised that faith is, the more it becomes accustomed to the spectacle of [to seeing and discerning] the marvellous works of God. [Comp. Matthew 14:33.]—ἦν γὰρ, for was) Not only is that particular time denoted, but the habitual state of their heart during their then pupillage [early training].

And when they had passed over, they came into the land of Gennesaret, and drew to the shore.
Mark 6:53. Προσωρμίσθησαν, they drew to the shore) promptly.

And when they were come out of the ship, straightway they knew him,
And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was.
Mark 6:55. Ἐπὶ τοῖς) The dative: in beds, as they had been lying.

And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.
Mark 6:56. [Ἐν ταῖς ἀγοραῖς, in the streets [or the fora]) where they would have the greater certainty of meeting Him, and where the greatest number might obtain relief at once.—V. g.]—Κἂν) This particle is compounded here, not of καὶ and ἐὰν, as it is usually, but of καὶ and ἂν, as in 2 Corinthians 11:16. Comp. note on Chrys. de Sacerd., p. 459.—ἅψωνται, they might touch) after the example of the woman with the issue of blood: ch. Mark 5:27.—αὐτοῦ) τοῦ κρασπέδου.

Gnomon of the New Testament by Johann Bengel

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