Exegetical and Hermeneutical Commentary of Mark 6:6
And he marveled because of their unbelief. And he went round about the villages, teaching.
6. he marvelled ] Our Lord does not marvel at other human things generally, but He does marvel on the one hand, at faith, when, as in the case of the centurion, it overcomes in its grandeur all human hindrances, and, on the other, at unbelief, when it can, in the face of numerous Divine manifestations, harden itself into a wilful rejection of Himself. He now seems to have left Nazareth never to return to it, or preach in its synagogue, or revisit the home, where He had so long toiled as the village Carpenter.
he went round about ] On the evening of the day of His rejection at Nazareth, or more probably on the morrow, our Lord appears to have commenced a short circuit in Galilee, in the direction of Capernaum.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 6. See Clarke on Mr 6:4.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And he marvelled because of their unbelief,…. Which was the reason, as Matthew says, Mt 13:58, why he did not many mighty works there, because they continued their prejudices against him, and their unbelief in him, notwithstanding what he did do, which was matter of admiration to him; wherefore he took his leave of them, as an ungrateful and unworthy people; and it is never after observed, that he returned there any more. It was a surprise to Christ, as man, that his country men should not believe in him, but reject him as the Messiah, on account of the above things: since they knew his parentage and education, and mean employ among them, even almost to that time; and yet such were his ministry and miracles, and such were his wisdom and power he was possessed of, that they could not account for; they might at least have concluded, seeing it was clear to them he had not them from men, that he had a mission and commission from God, and was qualified by him for such service and work; though they might have carried their reasonings further, and it was marvellous they should not, and have believed him to be more than a man, to have been a divine person, and the true Messiah; the proofs of Christ’s deity and Messiahship are so plain and incontestable, that it is amazing that there should be any, who have read them or heard of them, that should be deists, or continue unbelievers. Such unbelief must be owing to a wretched stupidity, and judicial blindness of mind.
And he went round about the villages teaching: he took a circuit throughout all the little towns and villages round about Nazareth, instructing the ignorant country people, in the things concerning the kingdom of God.
Fuente: John Gill’s Exposition of the Entire Bible
And he marvelled because of their unbelief ( ). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matt 8:10; Luke 7:9). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark 3:21; Mark 3:31). There is no proof that she ever lost faith in her wonderful Son.
He went round about the villages teaching ( ). A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse 7. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. “Jesus resumes the role of a wandering preacher in Galilee” (Bruce). Imperfect tense, .
Fuente: Robertson’s Word Pictures in the New Testament
1) “And He marvelled because of their unbelief.” (kai ethaumasen dia ten apistian auton) “And He marveled because of their unbelief, or untrusting, skeptical attitude.” Only twice is it recounted’ that our Lord marveled, once at their unbelief, once at their belief, Mat 8:10; Luk 7:9.
2) “And He went round about the villages, teaching.” (kai periegen tas komas kuklo didaskon) “And He went round the villages, in circuit like manner, from place to place, continually teaching,” for He was ever, always a teacher, even when He could do no mighty miracle because of their unbelief, Mat 4:23; Mat 9:35; Luk 23:5.
Fuente: Garner-Howes Baptist Commentary
(6) He marvelled.The word is to be noted as bearing on the reality of our Lords human nature, and therefore on the necessary limits within which He, as being truly man, in spirit as well as body, vouchsafed to work. Whatever powers of prevision or insight into the hearts of men might belong to Him, they were not such as to exclude the wonder which men feel at that which comes to them unlooked for.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And he marvelled because of their unbelief.’
Jesus was filled with wonder at the total lack of faith in Him among His neighbours. His own relationship with His Father was such that He found it quite incredible that they should be so unbelieving in the face of all that they must have heard about Him, and the witness that He had given them through His early years. But such is the power of prejudice. It was a salutary lesson. (We remember Jesus’ similar astonishment that His father and mother had not known where to find Him when He was listening to the teachers in the Temple – Luk 2:49).
This reference to the negative side of things because of unbelief parallels Mar 3:31-35. In the midst of the enthusiasm and the exaltation of Jesus Mark constantly brings us back to man’s unbelief. With success comes also suffering and derision. The Gospel is no easy ride. Later the Transfiguration will also be followed by an emphasis on His coming suffering, and then His final ministry will be followed by the greatest suffering of all. The pattern is clear. But from it all will come triumph.
Fuente: Commentary Series on the Bible by Peter Pett
‘And he went round about the villages teaching.’
But their unbelief did not cause Jesus to slacken off. Instead He patiently went on with the work for which He had come. He continued to proclaim the Kingly Rule of God in all the villages round about. ‘For that was why He was sent’ (Luk 4:43).
Fuente: Commentary Series on the Bible by Peter Pett
‘And he went round about the villages teaching.’
Jesus’ response to the failure of His neighbourhood to receive His words was to reach out wider and go through the villages teaching the Kingly Rule of God.
Fuente: Commentary Series on the Bible by Peter Pett
The Extension of the Ministry – the Twelve Are Sent Out Empowered by Jesus to Proclaim the Kingly Rule of God (6:6a-13).
Now begins the further expansion of the ministry. Jesus sends out His Apostles in order to extend the sphere of His ministry. It is the seed of worldwide evangelisation (compare Act 1:8). This ministry of the Apostles is emphasised in all Synoptic sources and there is no reason to doubt its genuineness. The specific instructions given to them, so suitable to their circumstances, and the ‘primitive’ nature of the message, both confirm this. This period of ministry clearly lasted some time (Mar 6:10).
By this sending out the glory and power of Jesus is again remarkably revealed, for ‘He gave them authority over unclean spirits’. What a remarkable statement this is. Who could possibly be seen as having such power? The giving of authority over the unseen world. Nowhere is this ever said of others. It is telling us that He not only had unique authority over the powers of evil, but was able to give that authority to others. Who could do this but the Lord of glory? Up to now Jesus has revealed His power and His authority. Now, in this commencement of the Apostolic ministry, He is revealed as the One Who can not only exercise divine powers but can convey that divine authority to others to exercise under His command. He is ‘the Lord’ of all.
In the Old Testament Moses was told by God that He would take of the spirit that was on Moses and would give it to others (the seventy elders) but that was the act of YHWH, not of Moses (Num 11:16-17). Elisha also asked that the firstborn’s portion (the double portion) of the spirit that was on Elijah might come on him, but again Elijah had to leave it in the hands of God as to whether it would happen (2Ki 2:9-10). But with Jesus there was no such limitation. He is the drencher in the Holy Spirit (Mar 1:8).
Again then we are brought face to face with the uniqueness of Jesus. No other could choose to pass on the Spirit. And no other before Him had planned such an offensive. It was a systematic coverage of Galilee with His word. It was all systems go. The time to which the prophets had pointed was now here. On those who were walking in darkness in Galilee of the nations the light was now shining (Isa 9:2).
Analysis of 6:7-12.
a
b And He charged them that they should take nothing for their journey except only a staff, no bread, no pack, no money in their belt, but to go shod with sandals and not to put on two coats (Mar 6:8-9).
c And He said to them, “Wherever you enter a house, there stay until you leave the area” (Mar 6:10).
b “And whatever place will not receive you and do not listen to you, as you leave there shake off the dust that is under your feet for a testimony to them” (Mar 6:11).
a 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 (Mar 6:12).
Note that in ‘a’ he sends them out (to preach) and to cast out evil spirits , and in the parallel that is what they do. In ‘b’ they are to take only the clothes that they stand up in and sandals on their feet, and in the parallel they are to shake the dust off those sandals against those who refuse to receive them. Centrally in ‘c’ they are to remain with the first one who welcomes them (because they are His).
Fuente: Commentary Series on the Bible by Peter Pett
The Wider Ministry begins – the Apostles Are Sent Out – Opposition Continues (6:6a-56).
Having established that Jesus is Lord of the elements, Lord over evil spirits and Lord over life and death, Mark now deals with the widening of His ministry, although again this does not take place without disappointments and opposition as before. Jesus sends His disciples out to preach with great success, although ever in the background is the shadow of Herod Antipas who was responsible for the death of John, and no doubt took an interest in their activities through his spies. On their return Jesus takes them aside to a lonely place, (it is quite probable that some of them had had a rough time of it as Matthew 10 implies), but they are joined there by a determined crowd of a few thousand people eager to hear more of His teaching. Seeing in this crowd the foundation members of His new community, He provides them with bread from Heaven, and indication that they can now partake of the Messianic banquet (Isa 25:8). But the success there is diminished when a further encounter with the vagaries of the sea brings out the disciples’ underlying unbelief. They have not yet learned ‘the lesson of the loaves’ (Mar 8:18-20).
Analysis of 6:6-56.
a
b He sends out His disciples to teach and with authority over unclean spirits, and they reveal their faith and are successful (Mar 6:7-13).
c Herod executes John the Baptist, and offers his head on a dish, revealing the ways and food of the kingly rule of man on earth, but is afraid that he has risen from the dead (Mar 6:14-29).
d The disciples return from their mission and are called aside to be alone with Jesus (Mar 6:30-32).
c Jesus feeds five thousand with five loaves and two fish, revealing the ways and food of the Kingly Rule of God on earth which will result in resurrection (Mar 6:33-44).
b Jesus walks to His disciples on the water, and they reveal their unbelief and failure because their hearts are hardened and they do not understand (Mar 6:45-52).
a The people gather to Him and He heals all who come to Him (Mar 6:53-56).
Note that in ‘a’ He goes around the villages teaching, and in the parallel the crowds gather to be healed. In ‘b’ He reveals His ability to give authority over unclean spirits to His disciples, who go out in faith and are successful, and in the parallel He reveals His power over nature, and His disciples reveal their unbelief and hardness of heart. In ‘c’ Herod typifies the earthly rule of man, and the kind of ‘dish’ that it can result in, while in the parallel Jesus typifies the Kingly Rule of Heaven and the kind of food that it provides. Centrally in ‘d’ His disciples return triumphantly from their mission and Jesus takes them to be alone with Himself.
Fuente: Commentary Series on the Bible by Peter Pett
Mar 6:6. He marvelled, because of their unbelief He wondered at their perverseness, in rejecting him upon such unreasonable grounds as the meanness of his parentage. The Jews in general mistook their own prophesies, by expecting that the Messiah would exalt their nation to the highest pitch of wealth and power: this was an end unworthy of so grand an interposition of Providence. When the eternal Son of God came down from heaven, he had somethinginfinitely more noble in view; namely, that by suffering and dying, he might destroy him who hath the power of death, that byinnumerable benefits he might overcome his enemies, that by the bonds of truth he might restrain the rebellious motions of men’s wills, that by the sword of the Spirit he might destroy their predominant lusts, and that, by giving them the spiritual armour, he might put them into a condition to fight for the incorruptible inheritance, and might exaltthemtothejoyfulpossessionofthe riches and honour of immortality: wherefore, as these characters of the Messiah were in a great measure unknown to the Jews, he who possessed them was not the object of their expectation; and though he laid claim to their submission by the most stupendous miracles,instead of convincing them, these miracles made him who performed them obnoxious to the hottest resentment of that proud, covetous, sensual people. It seems they could not bear to see one so low in life as Jesus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious triumphant secular Messiah. Our Lord, therefore, having made this second trial,with a view to see whether the Nazarenes would endure his ministry, and to shew to the world that his not residing in part among them was owing to their stubbornness and wickedness, he left them; and in this example the evil and punishment ofmisimproving spiritual advantages is clearly set forth before all who hear the Gospel.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1427
PREVALENCE OF UNBELIEF
Mar 6:6. And he marvelled because of their unbelief.
ONE would suppose, that those who had the fullest opportunity of knowing the Lord Jesus from his earliest infancy, would have been the first to embrace his salvation, when once it was openly proclaimed to them. But the very reverse of this was the fact. The circumstance of their knowing his family connexions was a ground of offence to them; so that they were more averse to receive him, than others were who had never possessed these advantages. We are not to suppose that this excited real surprise in the bosom of our Saviour; because he knew, from the beginning, that a Prophet has no honour in his own country. But, as the inspired writers always speak of him as if he had been affected as other men, we are told in my text, He marvelled because of their unbelief.
A similar effect is generally produced wherever Christ is preached. His Gospel is but too generally despised by those to whom it is more immediately sent; and it is more sought and valued by those who are somewhat remote from the sphere of its stated ministration. In fact, there are but few, in any place, who embrace it with their whole hearts. In proof of this, I will shew you,
I.
What unbelief prevails amongst us
I grant, that if the name of Christianity were sufficient, we all are Christians. But the slightest observation of what is passing either around us or within us, is sufficient to convince us,
1.
How few regard the Lord Jesus Christ with the veneration he deserves
[As to the bowing of the head or knee at the mention of his name, many will do that, who never bow their hearts to his will, or yield obedience to his commands. If from our inmost souls we regarded him as Emmanuel, God with us, how should we fear before him; admiring his person, adoring his love, and magnifying his grace! See how the Cherubim before the throne conduct themselves, whilst incessantly they proclaim his praise [Note: Isa 6:1-3. with Joh 12:41.]: so would it be with us in our daily walk before him, if our faith were such as it ought to be: we should veil our faces as unworthy to behold him; and our feet, as unworthy to serve him; whilst we should yet strive to serve him with all our faculties, both of soul and body.]
2.
How few look to him aright for the communication of his saving benefits!
[We see how diseased persons pressed around him in the days of his flesh; and were let down through the roofs of their houses, when no other way of access to him was open to them. But where do we find persons thus earnest in their approaches to him in their secret chambers? The diseases of our souls can be healed by him alone: yet, if we look at our prayers that are offered to him day and night, who has not reason to blush and be ashamed? And whence is this, but from our unbelief, which keeps us from feeling either our need of his mercy, or of his willingness to bestow it.]
3.
How few surrender up themselves to him as his devoted servants!
[Behold how the Apostles left their nets, and Matthew the receipt of custom, to attend upon their Lord! So, in heart and spirit, will all his believing people forsake all for him [Note: Luk 14:33.]. But say, Whether, this be indeed the habit of your lives? Look back to your early days; and trace your conduct up, through successive years, to the present moment, and then declare, whether you have ever risen thus superior to earthly things, and devoted yourselves unreservedly to your Lord and Saviour! This is the proper office and effect of faith [Note: 1Jn 5:4.]: and the total want of this fruit argues but too plainly the want of the root from which alone it can proceed.]
This state of things may well excite our wonder; as will appear, whilst I shew,
II.
What reason there is to marvel at it
Consider, I pray you,
1.
With what abundant evidence Christ is set forth amongst you
[At Nazareth, he appeared as a poor man, of a poor family, in circumstances of extreme want, not having so much as a place where to lay his head. And from his hearers there his future history was veiled, as was also the entire nature of his divine mission. Yet our Lord marvelled at their unbelief. But to you the entire nature of his dispensation is made manifest; and the glory of God, as displayed in it, has been set before your eyes. You see him coming down from heaven, to obey the law which you have broken, and to endure the curse which you have merited; and then rising from the dead, and ascending to heaven, to perfect the work for you. You have beheld the meridian blaze, as it were, of that light, of which they saw but the early dawn. Nay, more; you have seen the glory of all the Divine perfections concentrated in him, and shining forth in his face [Note: 2Co 4:6.]. If, then, there was cause for marvel at their unbelief, what must there be at yours? ]
2.
With what confidence you profess yourselves to be his
[You would account it a grievous insult, if your right to call yourselves Christians were questioned. Yet, if you will forgive me, I would ask, What are the great mass of you better than baptized heathens? You have been baptized in the name of Christ, it is true; as Simon Magus also was: but, what was he changed by his baptism; or, what are you? What evidence have you that you are born of the Spirit, and made new creatures in Christ Jesus? And if, in the want of all proof of conversion, you maintain your title to heaven, say whether you be not opposing every declaration of God in his word, and whether there be not reason to marvel at your unbelief?]
3.
What important interests you have at stake
[On your believing in Christ your eternal happiness depends. This, all who receive the Gospel most cordially acknowledge. How comes it, then, that you never take the trouble to examine your state before God, and to try the sincerity of your faith? One would suppose that the thought of eternal happiness in heaven, or of eternal misery in hell, should be sufficient to awaken you to some consideration: but, since nothing of this kind can influence you, we may well marvel at your unbelief ]
Know, then,
1.
That the Lord Jesus Christ at this very instant marvels at you
[As sure as he ever marvelled at the Nazarenes in the days of his flesh, so does he now at you. These are the persons for whom I went down from heaven, and for whom I lived and died; yea, and for whose salvation I am yet anxious; as I have shewn, by sending to them the invitations of my word, and the offers of my grace. How strange it is that they should yet remain insensible of all this love! For the Nazarenes there is some excuse; but for these, none at all O that they were wise, and would consider their latter end! O that they would turn unto me in this their day of grace, in this the day of their salvation! ]
2.
That you will, ere long, marvel at yourselves
[How strange will it appear to you, the very instant you go hence, that you could ever treat so lightly these overtures of grace! But, alas! the time for remedying that error will be past. If you be in heaven, methinks you would be filled with indignation against yourselves, if indignation could ever enter those mansions of bliss: but, if you be in hell, there will be scope in abundance for this painful feeling; since a retrospect upon the mercies you have abused, and the opportunities you have lost, will constitute the bitterest ingredient of your cup to all eternity. May God so operate on your minds by his grace, that you may now turn to the Lord Jesus with your whole hearts, and become marvellous and stupendous monuments of his mercy for ever and ever!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
6 And he marvelled because of their unbelief. And he went round about the villages, teaching.
Ver. 6. And he marvelled ] Unbelief must needs be a monstrous sin, that puts Christ to the marvel.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6. ] This need not surprise us, nor be construed otherwise than as a literal description of the Lord’s mind: in the mystery of his humanity, as He was compassed by human infirmity, grew in wisdom, learned obedience, knew not the day nor the hour (ch. Mar 13:32 ), so He might wonder at the unbelief of His countrymen. Observe, owing to the with an accus., that their unbelief is not here said to be the object , but the cause , of the Lord’s wonder.
] See Mat 9:35 .
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Mar 6:6 . , etc. Jesus marvelled at the faith of the centurion. Nazareth supplied the opposite ground for astonishment. There Jesus found an amount of stupid unreceptivity for which His experience in Decapolis and elsewhere had not prepared Him. It was the ne plus ultra in that line. This wonder Mt. omits, merely noting the unbelief as cause of the non-performance of miracles. We are to conceive of it as bringing about this result, not by frustrating attempts at healing, but by not giving Jesus an opportunity. The people of Nazareth were so consistently unbelieving that they would not even bring their sick to Him to be healed (Klostermann), and, as Euthy. Zig. remarks, it was not fitting that Jesus should benefit them against their will ( ).
Fuente: The Expositors Greek Testament by Robertson
Mar 6:6 b may either be connected with the foregoing narrative, when it will mean that Jesus, rejected by the Nazareans, made a teaching tour among the villages around (Fritzsche, Meyer), or it may be taken as an introduction to the following narrative = Jesus resumes the rle of a wandering preacher in Galilee (Mar 1:38-39 ) and associates with Himself in the work His disciples (Schanz, Weiss, Klostermann, etc.). This brief statement in Mark: and He went round about the villages in a circle teaching, answers to Mat 9:35-38 , where the motive of the mission of the Twelve is more fully explained.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mar 6:6-13
6bAnd He was going around the villages teaching. 7And He summoned the twelve and began to send them out in pairs, and gave them authority over the unclean spirits; 8and He instructed them that they should take nothing for their journey, except a mere staffno bread, no bag, no money in their belt 9but to wear sandals; and He added, “Do not put on two tunics.” 10And He said to them, “Wherever you enter a house, stay there until you leave town. 11Any place that does not receive you or listen to you, as you go out from there, shake the dust off the soles of your feet for a testimony against them.” 12They went out and preached that men should repent. 13And they were casting out many demons and were anointing with oil many sick people and healing them.
Mar 6:7 “began to send them out in pairs” This word may reflect a specific mission and not a universal charge.
“in pairs” This may refer to the two witnesses needed to confirm a matter (cf. Deu 19:15). It may even be the sociological aspect of courage in numbers. These two witnesses faced a hostile spiritual and cultural world.
“and gave them authority over the unclean spirits” The parallel in Luk 9:1 adds “and to heal diseases.” The parallel in Mat 10:8 adds “heal the sick, raise the dead, cleanse the lepers, cast out demons.” All of these acts are OT Messianic signs, signs of God’s care, signs of God’s power and His future kingdom. See Special Topic at Mar 1:25.
Jesus’ power and authority can be delegated to His followers. Surely there is an intensity shared between the Twelve and Jesus that cannot be duplicated, but God’s power is available to His church. Where is the power in our day? It seems that these power signs are used to confirm the gospel message and give credence to the gospel preacher. This is still true today. However, in cultures where the gospel message has taken root, then believers must walk by faith, not by sight; trust in God, not demand miracles (cf. Joh 4:48). Miracles are not the answer to faith problems! It is also very possible that the judgment of God on a lukewarm church is the perception of success, but the reality of ineffectiveness.
Signs and miracles as well as demonic and angelic activity increased in Jesus’ and the Apostles’ day. This spiritual activity is surely present in every age, but intensified at Jesus’ first coming and will intensify again as His second coming draws near.
I rejoice in the manifestations of signs of God’s love and power (i.e., the gifts are still active), but I trust in gospel truths, not the presence or absence of physical confirmations. Miracles and signs can be counterfeit (cf. Mat 24:24; 2Th 2:9; Rev 13:13; Rev 16:14; Rev 19:20). Believers must not demand confirmation! Childlike faith is spiritually superior to supernatural signs and wonders.
Mar 6:8 “He instructed them that they should take nothing for their journey, except a mere staff” The Synoptic Gospels all record this, but in slightly different ways. Mat 10:9-11 implies “do not purchase another walking stick.” Luk 9:3 is similar to Mat 10:10, but omits the phrase “do not acquire” of Mat 10:9. All travelers carried a staff for protection. The point of these statements is that these missionaries must depend totally on God’s provision (both physically and spiritually) and not their own.
For a full discussion of the discrepancies between Matthew, Mark, and Luke concerning what the disciples are to take and not take on their mission trip see Hard Sayings of the Bible, pp. 422-24.
“bag” This is possibly a knapsack.
“money in their belt” This possibly means a money belt.
Mar 6:9 “‘Do not put on two tunics'” This refers to an outer cloak which was also used as a covering for sleeping. This means do not take extra clothes (i.e., do not try to prepare for every contingency).
Mar 6:10 “‘stay there until you leave'” They were not to look for better and better accommodations. The first place that by faith opens their home was the place to stay.
Mar 6:11 “Any place that does not receive you or listen to you” “Any place” could refer to a city or a synagogue. This is literally the term “receives,” but with the implication of welcome.
“shake the dust off the soles of your feet for a testimony against them” This involves a visual symbol of impending judgment and separation (cf. Act 13:51; and a similar act in Act 18:6). This was a regular Jewish custom when re-entering Judah from Samaria.
There is an additional sentence in Mar 6:11, NKJV, “Assuredly I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city.” It is found in manuscript A and many later Greek minuscule manuscripts. It is not original to Mark, but seems to be an assimilation from Mat 10:15.
Mar 6:12 “they. . .preached that men should repent” Repentance is crucial for a faith relationship with God (cf. Mat 3:2; Mat 4:17; Mar 1:15; Mar 6:12; Luk 13:3; Luk 13:5; Act 2:38; Act 3:19; Act 20:21). The term in Hebrew meant a change of actions, while in Greek it meant a change of mind. Repentance is a willingness to change from one’s self-centered existence to a life informed and directed by God. It calls for a turning from the priority and bondage of the self. Basically it is a new attitude, a new world view, a new master. Repentance is God’s will for every human being, made in His image (cf. Eze 18:21; Eze 18:23; Eze 18:32; Luk 13:1-5; and 2Pe 3:9).
The NT passage that best reflects the different Greek terms for repentance is 2Co 7:8-12
1. lupe, “grief” or “sorrow” Mar 6:8 (twice), 9 (thrice), 10 (twice), 11
2. metamelomai, “after care,” Mar 6:8 (twice), 9
3. metanoe, “repent,” “after mind,” Mar 6:9-10
The contrast is false repentance [metamelomai], cf. Judas, Mat 27:3 and Esau, Heb 12:16-17 vs. true repentance [metanoe].
True repentance is theologically linked to
1. Jesus’ preaching of the conditions of the New Covenant (cf. Mat 4:17; Mar 1:15; Luk 13:3; Luk 13:5)
2. the apostolic sermons in Acts (i.e., the kerygma, cf. Act 3:16; Act 3:19; Act 20:21)
3. God’s sovereign gift (cf. Act 5:31; Act 11:18 and 2Ti 2:25)
4. perishing (cf. 2Pe 3:9). Repentance is not optional
See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Mar 1:4 d.
Mar 6:13 “casting out many demons and were anointing with oil many sick people” Notice the NT makes a distinction between illness and demon possession. See note at Mar 1:25 c.
“anointing them with oil” Oil was used in different senses: (1) as medicine (cf. Jas 5:14); (2) as a symbol of the Holy Spirit, especially in the OT of kings, priests, and prophets; and (3) as a psychological aid to recognize God’s presence. Jesus used several different types of physical aids in healing.
SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
marvelled because of, &c. Occurs only in Mark. because of = on account of. Greek. dia. App-104. Mar 6:2.
Fuente: Companion Bible Notes, Appendices and Graphics
6. ] This need not surprise us, nor be construed otherwise than as a literal description of the Lords mind: in the mystery of his humanity, as He was compassed by human infirmity,-grew in wisdom,-learned obedience,-knew not the day nor the hour (ch. Mar 13:32),-so He might wonder at the unbelief of His countrymen. Observe, owing to the with an accus., that their unbelief is not here said to be the object, but the cause, of the Lords wonder.
] See Mat 9:35.
Fuente: The Greek Testament
Mar 6:6. , in a circle round) Yet Jesus conferred a benefit on His own country.
Fuente: Gnomon of the New Testament
marvelled: Isa 59:16, Jer 2:11, Mat 8:10, Joh 9:30
And he went: Mat 4:23, Mat 9:35, Luk 4:31, Luk 4:44, Luk 13:22, Act 10:38
Reciprocal: Mat 13:58 – General Mar 5:23 – lay thy hands Mar 8:12 – Why Gal 1:6 – marvel
Fuente: The Treasury of Scripture Knowledge
JESUS MARVELLED
And He marvelled because of their unbelief.
Mar 6:6
It is recorded twice, and only twice, that Jesus marvelled. And it is remarkable that both times it was on a matter of faith. Once, at its greatness; once, because it was so small.
I. All unbelief is an offence against reason.The region of faith lies beyond reason; but reason takes us to the border, and shows us it is reasonable to go in. We can demonstrate, by close reasoning, that there is a revelation, and that the revelation is our Bible. And from that moment reason itself demands of us that we believe all that that Bible contains. Then the Bible admits us into the fields of faith. Once in the region of faith, reason stops. We are amongst the unfathomable, the mysterious, the incomprehensible. We have simply to accept. To reason here would be out of place.
II. What is faith?
(a) Faith realises. It makes unseen things realities to the mind; as great realities, and greater, than the objects of our senses; clearer than the things in which we daily move. It turns those unseen things into substances. It is the substance of things hoped for, the evidence of things not seen.
(b) Faith appropriates. It makes those things our own. I see Christ on His Cross. He is very real to me. His blood is flowing. And I hear Him say, This blood is shed for you. It is My life given instead of your life, that you may live, and never die. It pays all your debt. Your sins are cancelled. And as He says it, He looks on me, and I take it home to my heart of hearts, and I say, Yes, Lord; I know it, I feel it; I am forgiven, my sins are pardoned, and I am free and happy. And I am safe. For Thou hast said it. That is faith.
(c) Faith is the mother of love. If I have it, I cannot help but love. I am forgiven. I am loved. And I love again. The ray must reflect itself. And that love makes holiness. It must speak; it must act.
This is faiths pedigree. This is faiths history.
III. Where is the secret of this strange marvel?Mighty works are being done around you: many are converted; many are being raised to a new life; and the Mighty One stands at your door and knocks; and if He once came in, O what a change! from unrestfulness to rest! from the wilderness to the garden of the Lord. But unfaith has locked and barred the door. And there He stands! Perhaps He is going away to someone else! He marvels at your unbelief.
Illustration
We can never be too much on our guard against unbelief. It is the oldest sin in the world. It began in the garden of Eden, when Eve listened to the devils promises instead of believing Gods words, Ye shall die. It is the most ruinous of all sins in its consequences. It brought death into the world. It kept Israel for forty years out of Canaan. It is the sin which specially fills hell. He that believeth not shall be damned. It is the most foolish and inconsistent of all sins. It makes a man refuse the plainest evidence, shut his eyes against the clearest testimony, and yet believe lies. Worst of all, it is the commonest sin in the world. Thousands are guilty of it on every side. In profession they are Christians. They know nothing of Paine and Voltaire. But in practice they are really unbelievers. They do not implicitly believe the Bible, and receive Christ as their Saviour. Let us watch our own hearts carefully in the matter of unbelief. The heart, and not the head, is the seat of its mysterious power. It is neither the want of evidence, nor the difficulties of Christian doctrine, that make men unbelievers. It is want of will to believe.
Fuente: Church Pulpit Commentary
6
Jesus was divinely inspired and knew all that was in man, hence nothing could surprise him that was done by human beings. The word marvel means that Jesus took special note of the gross unbelief of the people of Nazareth and decided to go elsewhere to do his work.
Fuente: Combined Bible Commentary
Mar 6:6. He marvelled because of their unbelief. To be taken literally. On another occasion our Lord marvelled (Mat 8:10; Luk 7:9) at the great faith of a heathen centurion. Both instances indicate the great importance of faith.
Went round about. The unbelief of Nazareth did not stop our Lords activity. This circuit was closely connected with the sending forth of the Twelve (Mar 6:7); hence it seems to be identical with that mentioned in Mat 9:35, if we refer the latter to a distinct journey. It would be the third circuit through Galilee, which began with this rejection at Nazareth and continued until the return of the Apostles, when they all withdrew (Mar 6:30).
Fuente: A Popular Commentary on the New Testament
LXI.
THIRD CIRCUIT OF GALILEE. THE TWELVE
INSTRUCTED AND SENT FORTH.
aMATT. IX. 35-38; X. 1, 5-42; XI. 1; bMARK VI. 6-13; cLUKE IX. 1-6.
b6 And he aJesus bwent about aall the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner sickness and all manner of sickness. [In the first circuit of Galilee some of the twelve accompanied Jesus as disciples (see Mar 16:15). As Jesus himself was sent only to the Jews, so during his days on earth he sent his disciples only to them.] 7 As ye go, preach, saying, The kingdom of heaven is at hand. [It was set up about a year later, on the day of Pentecost, under the direction of the Holy Spirit– Act 2:1-4.] 8 Heal the sick, raise the dead, cleanse the lepers, cast out demons: freely ye received, freely give. [Here is the true rule of giving. Paul repeats it at 1Co 16:2. If we would obey this rule, we would make this a happy world.] c3 And he said unto them, Take nothing for your journey, a9 Get you no gold, nor silver, cnor money; anor brass in your purses; cneither staff, nor wallet, afor your journey, cnor bread, neither have two coats. anor shoes, nor staff: for the workman is worthy of his food. [The prohibition is against securing these things before starting, and at their own expense. It is not that they would have no need for the articles mentioned, but that “the laborer is worthy of his food,” and they were to depend on the people for whose benefit they labored, to furnish what they might need. This passage is alluded to by Paul ( 1Co 9:14). To rightly understand this prohibition we must remember that the apostles were to make but a brief tour of a few weeks, and that it was among their own countrymen, among a people habitually given to hospitality; moreover, that the apostles were imbued with powers which would win for them the respect of the religious and the gratitude of the well-to-do. The special and temporary commission was, therefore, never intended as a rule under which we are to act in preaching the gospel in other ages and in other lands.] b10 And he said unto them a11 And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till ye go forth. [The customs of the East gave rise to this rule. The ceremonies and forms with which a guest was received were tedious and time-consuming vanities, while the mission of the apostles required haste.] 12 And as ye enter [364] come into an house, salute it. 13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. [The form of salutation on entering a house was, “Peace to this house.” The apostles are told to salute each house, and are assured that the peace prayed for shall return to them if the house is not worthy; that is, they shall receive, in this case, the blessing pronounced on the house.] bWheresoever ye enter into a house, there abide till ye depart thence. {c4 And into whatsoever house ye enter, there abide, and thence depart.} b11 And whatsoever place shall not receive you, and they hear you not [Jesus here warns them that their experiences would not always be pleasant], a14 And whosoever cas many as ashall creceive you not, anor hear your words, bas ye go forth thence, aout of that house or that city [The word “house” indicates a partial and the word “city” a complete rejection], {cwhen you depart from that city,} bshake off the dust that is under your feet {aof your feet.} cfrom your feet bfor a testimony unto them. cagainst them. [The dust of heathen lands as compared with the land of Israel was regarded as polluted and unholy ( Amo 2:7, Eze 27:30). The Jew, therefore, considered himself defiled by such dust. For the apostles, therefore, to shake off the dust of any city of Israel from their clothes or feet was to place that city on a level with the cities of the heathen, and to renounce all further intercourse with it.] a15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city. [For comment on similar remarks, see 2Sa 12:20, Mat 6:16, Mat 6:17). When an apostle stood over a sick man to heal him by a touch or a word, he was about to send him out of his sick chamber, and just before the word was spoken, the oil was applied. It was, therefore, no more than a token or symbol that the man was restored to his liberty, and was from that moment to be confined to his chamber no longer. Comp. Jam 5:14. This practice bears about the same relation to the Romish practice of extreme unction as the Lord’s Supper does to the mass, or as a true baptism does to the sprinkling of an infant.]
[FFG 362-369]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
THIRD EVANGELISTIC TOUR
Mat 9:35-36; Mar 6:6. Matthew And Jesus was a going round all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every ailment among the people. Our Savior, now the third time, accompanied by the twelve apostles whom He had chosen, and the holy women who cooperated with their ministry, and not a few voluntary disciples, radiates out from Capernaum, traversing the whole country of Galilee, which included the tribes of Dan, Naphtali, Zebulun, and Issachar, preaching the gospel of the kingdom in all their villages and cities. Hence we see that Jesus was an evangelist of the most aggressive character, not only peregrinating the whole country, and preaching the gospel of spiritual salvation full and free, but indiscriminately healing the sick. And seeing the multitudes, He was moved with compassion in their behalf, because they were fleeced and abandoned, as sheep having no shepherd. N.B. These people were all members of the Jewish Church, gathering Sabbatically in their synagogues, which everywhere abounded, and enjoying the ministry of the scribes, their pastors, and the expositions of their cultured theologians (called lawyers, because they expounded the laws of Moses and the prophets). Now why does Jesus thus speak of those people, describing them as poor sheep having been sheared closely, and turned out of the fold to weather the storm and take chances with the wild beasts and robbers? The case is very plain. The word here, which I translate fleeced, is eskulmenoi, which also means harassed, vexed, abused, signifying the treatment which those people received at the hands of the ministry who had charge of them. And the other, errimmenoi, means forsaken, abandoned, cast away. Now, of course, these strong affirmations of our Lord have a spiritual signification, revealing the sad fact that these people were utterly destitute of competent spiritual guides.
Now do not forget that these were Jews, holding regular membership in the Church which God established, and enjoying all the privileges of the synagogue worship, with the living ministry faithfully serving them. What was the matter? Those preachers, with all their learning, were spiritually dead, the blind leading the blind, laying heavy financial burdens on the people, and neglecting their souls, thus practically abandoning them for the devil. O how history repeats itself! We do not have to go back to the Judaic ages in order to find the Lords sheep fleeced and abandoned for the wolves to devour.
Fuente: William Godbey’s Commentary on the New Testament
Mar 6:6-13. The Missionary Activity of the Twelve.Wellhausen is sceptical as to the historic worth of this paragraph, as also of the section on the appointment of the Twelve. But Mk.s view, that the disciples were not sent out to evangelize until they had been with Jesus some time (cf. Mar 3:14), is probable, as is also his view that their evangelistic activities ended when Jesus Himself withdrew from Galilee. He is clearly convinced that this missionary work of the Twelve was a real event which influenced the course of the history. Apparently it drew Herods attention to Jesus (Mar 6:14), and the return of the Twelve initiates a new development in the life of Jesus, viz. His wish for retirement (Mar 6:30 points back to Mar 6:12). The directions themselves, as Loisy contends, read like a summary of a longer speech. Mk. may well be dependent on Q or some earlier record at this point. According to Mk., Jesus permitted the use of staff and sandals, which is forbidden in Mt. and Lk. The wallet, the use of which is forbidden, may be the religious beggars collecting-bag. The disciples are not to imitate the wandering heathen priest who collects offerings for his shrine (Deissmann, New Light on the New Testament, p. 42f.). The directions reflect the actual practice of the earliest Christian missionaries (with Mar 6:11 cf. Act 13:51; Act 18:6). The anointing with oil (Jas 5:14) is not mentioned elsewhere in the gospels. It is not traced back to the command or practice of Jesus. On the general character of this missionary preaching, Montefiore (i. 150) notes that apostolic poverty was a new thing in Judaism.
Mar 6:8. Mg. brass may be adopted almost in our slang sense of the word; Mk. uses a vulgar term for money.
Fuente: Peake’s Commentary on the Bible
A. The mission of the Twelve 6:6b-30
This is another of Mark’s "sandwich" or chiastic sections. The main event is Jesus’ sending the Twelve on a preaching and healing mission that extended His own ministry. Within this story, between their departing and their returning, the writer inserted the story of John the Baptist’s death. The main feature of that story that interested Mark was Herod Antipas’ perception of who Jesus was. The identity of Jesus, which is the heart of this section, becomes the main subject of the sections that follow (Mar 6:31 to Mar 8:30).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
IV. THE SERVANT’S SELF-REVELATION TO THE DISCIPLES 6:6B-8:30
The increasing hostility of Israel’s religious leaders and the rejection of the multitudes (Mar 3:7 to Mar 6:6 a) led Jesus to concentrate on training His disciples increasingly. This section of Mark’s Gospel shows how Jesus did that. While Jesus gave his disciples increasing responsibility for ministry (Mar 6:6-30), the focus of Jesus’ instruction was His own identity, which the disciples had great difficulty understanding (Mar 6:31 to Mar 8:30).
"After the ’beginning of the gospel’ in Mar 1:1-15, the first half of Mark’s Gospel falls rather neatly into three major sections (Mar 1:16 to Mar 3:12; Mar 3:13 to Mar 6:6; Mar 6:7 to Mar 8:26). Each section opens with a story about the disciples (Mar 1:16-20; Mar 3:1-19; and Mar 6:7-13). Each section winds down with a story about the negative response generated by Jesus’ ministry (Mar 3:1-6; Mar 6:1-6 a; Mar 8:14-21). And each section concludes with a summary statement that recalls for the reader the nature of Jesus’ ministry (Mar 3:7-12; Mar 6:6 b; Mar 8:22-26)." [Note: Guelich, p. 316.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The sending of the Twelve 6:6b-13 (cf. Matthew 9:35-11:1; Luke 9:1-6)
Jesus continued to minister in Galilee. His ministry to the Twelve was an important part of His ministry. It prepared the disciples for further future service. It also anticipated His ministry through them following His ascension. This was the third tour of the Galilean villages that Mark reported (cf. Mar 1:14; Mar 1:39).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
This brief transitional statement introduces Jesus twofold ministry, personally and through His disciples. Mark’s interest lay in the disciples’ training, so he stressed that. Matthew gave a slightly longer explanation of Jesus’ personal ministry (Mat 9:35).