King James Version
Mark 6
56 verses with commentary
Jesus Rejected at Nazareth
And he went out from thence, and came into his own country; and his disciples follow him.
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'His disciples follow him' (ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ, akolouthousin autō hoi mathētai autou) indicates the Twelve accompanied Jesus, witnessing both His power (chapters 4-5) and His rejection (chapter 6). This educational journey taught them that ministry involves both miraculous success and painful rejection. The disciples needed to see that even Jesus, despite undeniable miracles, faced unbelief from those who knew Him best. This prepares them for their own future rejection (Mark 13:9-13). Reformed theology emphasizes that God's servants should expect both fruitfulness and opposition—success doesn't guarantee universal acceptance; even perfect ministry (Christ's) faced rejection.
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?
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'Many hearing were astonished' (πολλοὶ ἀκούοντες ἐξεπλήσσοντο, polloi akouontes exeplēssonto)—the imperfect tense suggests continuous amazement. Yet their questions reveal the problem: 'From whence hath this man these things?' (πόθεν τούτῳ ταῦτα, pothen toutō tauta) expresses incredulity, not faith. They acknowledged His wisdom and mighty works but couldn't reconcile these with His ordinary origins. Astonishment doesn't equal faith; intellectual recognition of divine power doesn't constitute saving trust. Their question 'what wisdom is this which is given unto him' admitted supernatural origin yet remained skeptical. Reformed theology distinguishes between intellectual assent (acknowledging truth) and saving faith (trusting Christ personally)—the Nazarenes had the former without the latter.
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. offended: scandalized in, or, by him
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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.
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And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
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And he marvelled because of their unbelief. And he went round about the villages, teaching.
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Jesus Sends Out the Twelve
And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
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And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse. money: the word signifieth a piece of brass money, in value somewhat less than a farthing, Mat.10.9.but here it is taken in general for money
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Why such austere requirements? To teach faith-dependence on God's provision through hospitality, to demonstrate the gospel's free nature (not commercial enterprise), to ensure urgency (no time for lengthy preparations), and to reveal that God's kingdom advances through divine power, not human resources. This temporary mission preparation differed from later instructions (Luke 22:35-36), showing principles adapt to circumstances. Reformed theology emphasizes God's sufficiency—His servants need divine provision more than material resources. The radical simplicity testified that their message's authority came from God, not impressive presentation or financial backing.
But be shod with sandals; and not put on two coats.
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The principle: God provides necessities but prohibits excess that indicates self-reliance rather than faith-dependence. One coat suffices; two suggests planning for self-provision rather than trusting God and community hospitality. These instructions taught the Twelve to distinguish between legitimate need and unnecessary security-seeking. The mission's urgency didn't allow time for packing multiple outfits; the gospel's advance required immediate action with minimal preparation. This balance—sandals yes, extra coat no—shows Jesus wasn't advocating careless disregard for basic needs but rejecting anxiety-driven over-preparation that betrays unbelief (Matthew 6:25-34).
And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.
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This instruction served multiple purposes: preventing appearance of seeking comfort or favoritism by moving to wealthier homes, avoiding offense to initial hosts who showed generosity, maintaining focus on ministry rather than housing upgrades, and demonstrating contentment with God's provision. The principle teaches gospel ministers should gratefully receive hospitality without constantly seeking better situations. Contentment with God's provision, even if modest, honors Him and those who serve. The command also created accountability—staying with one family meant that household witnessed the disciples' lives consistently. Reformed theology emphasizes contentment as mark of godliness (1 Timothy 6:6-8)—finding sufficiency in God's provision rather than constantly seeking more.
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: Gr. or
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Jews returning from Gentile territory would shake off dust to avoid bringing ritual impurity into Israel—using this gesture toward fellow Jews who rejected the gospel was shocking, treating them as pagans. 'For a testimony against them' (εἰς μαρτύριον αὐτοῖς, eis martyrion autois) means the act served as witness/warning of judgment. The comparison to Sodom and Gomorrah emphasizes that rejecting Christ's gospel is worse than ancient sexual immorality—privilege increases accountability. Greater light rejected brings greater condemnation. Reformed theology emphasizes degrees of punishment in hell corresponding to degrees of knowledge rejected (Luke 12:47-48). This sobers gospel preachers: we bring either salvation or greater condemnation to hearers.
And they went out, and preached that men should repent.
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And they cast out many devils, and anointed with oil many that were sick, and healed them.
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'Anointed with oil many that were sick, and healed them' (ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον, ēleiphon elaiō pollous arrōstous kai ethera peuon) describes healing ministry using oil as physical means. The oil wasn't magical but symbolic and medicinal—olive oil had therapeutic uses in ancient medicine. James 5:14-15 continues this practice of anointing sick with oil while praying for healing. The healing power came from God, not the oil itself, but physical means often accompany divine healing. This teaches that God works through both supernatural intervention and natural means (medicine). Reformed theology rejects false dichotomy between faith and medicine—God ordains both miraculous healing and medical means for His purposes.
The Death of John the Baptist
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.
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Herod's guilty response: 'John the Baptist was risen from the dead' (Ἰωάννης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν, Iōannēs ho baptizōn egēgertai ek nekrōn) reveals his tormented conscience. Having murdered John (vv. 17-29), Herod feared supernatural retribution—John returned from death to haunt him. The phrase 'mighty works show forth themselves in him' (αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ, hai dynameis energousin en autō) attributed Jesus' miracles to John's resurrection power. This shows how guilt distorts perception—Herod couldn't properly evaluate Jesus because his conscience accused him over John's murder. Sin creates spiritual blindness preventing proper understanding of Christ.
Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.
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But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.
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'He is risen from the dead' (οὗτος ἠγέρθη, houtos ēgerthē) expresses Herod's superstitious dread—not theological belief in resurrection but guilty fear of supernatural retribution. This demonstrates how unregenerate conscience, while unable to save, torments with guilt. Herod experienced remorse (emotional regret) but not repentance (transformative turning to God). His fear didn't produce faith, just anxiety. Reformed theology distinguishes between worldly sorrow (producing death) and godly sorrow (producing repentance unto salvation, 2 Corinthians 7:10). Herod exemplifies the former—guilt without grace, conviction without conversion, fear without faith.
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.
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'For Herodias' sake' (διὰ Ἡρῳδιάδα, dia Hērōdiada) reveals the underlying issue: 'his brother Philip's wife, for he had married her' (τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν, tēn gynaika Philippou tou adelphou autou, hoti autēn egamēsen). This was doubly sinful: adultery (marrying while his brother lived) and violation of Levitical law forbidding marriage to brother's wife (Leviticus 18:16; 20:21). The exception (Levirate marriage, Deuteronomy 25:5-6) didn't apply since Philip lived. Herod's sexual sin, political power, and unwillingness to repent created explosive situation when confronted by prophetic truth.
For John had said unto Herod, It is not lawful for thee to have thy brother's wife.
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John's confrontation exemplifies biblical prophetic ministry: clear proclamation of God's word, courageous application to powerful persons, unwavering faithfulness despite personal cost. He didn't flatter, excuse, or remain silent about sin because the sinner was politically powerful. This stands in stark contrast to court prophets who told kings what they wanted to hear (1 Kings 22:1-28). John prioritized God's approval above human favor, truth above political expediency, and righteousness above personal safety. His martyrdom demonstrated Jesus' teaching: 'Blessed are those persecuted for righteousness' sake' (Matthew 5:10). Reformed theology emphasizes that true preaching applies God's law to all without partiality, calling sinners—regardless of status—to repentance.
Therefore Herodias had a quarrel against him, and would have killed him; but she could not: a quarrel: or, an inward grudge
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'Would have killed him; but she could not' (ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδύνατο, ēthelen auton apokteinai, kai ouk ēdynato) reveals murderous intent thwarted by circumstances—she wanted John dead but lacked power to execute him directly. Her husband Herod protected John (v. 20), preventing immediate murder. This set up the cunning plot (vv. 21-28) where she manipulated circumstances to achieve her deadly goal. Herodias exemplifies those who, confronted with sin, harden rather than repent—doubling down on rebellion rather than submitting to divine authority. Her trajectory warns: persistent resistance to God's word leads to deeper darkness and greater judgment.
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. observed him: or, kept him, or, saved him
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'When he heard him, he did many things' (ἠπόρει καὶ ἡδέως αὐτοῦ ἤκουεν, ēporei kai hēdeōs autou ēkouen)—some manuscripts read 'was perplexed' (ēporei) showing John's words disturbed him. 'Heard him gladly' (ἡδέως ἤκουεν, hēdeōs ēkouen) reveals attraction to John's teaching despite its challenging nature. This tragic portrait shows someone intellectually convinced yet volitionally uncommitted—Herod knew the right but wouldn't do it. He enjoyed John's preaching like entertainment but refused life transformation. This exemplifies those who hear God's word regularly, recognize its truth, yet never submit to its authority—finding religion interesting but not compelling enough to sacrifice sin.
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;
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'Made a supper to his lords, high captains, and chief estates of Galilee' (δεῖπνον ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας, deipnon epoiēsen tois megistāsin autou kai tois chiliarchois kai tois prōtois tēs Galilaias) describes elaborate state dinner for political elite: nobles, military commanders (literally 'commanders of thousands'), and Galilean aristocracy. The setting—alcohol flowing, male pride, public commitments—created circumstances where Herod's weak character would be exploited. This teaches that sinful patterns create vulnerabilities; sexual compromise (Herodias), political ambition, and pride combined to produce tragic injustice.
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.
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'Pleased Herod and them that sat with him' (ἤρεσεν τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις, ēresen tō Hērōdē kai tois synanakeimenois) indicates sexual arousal from erotic performance. 'The king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee' (εἶπεν ὁ βασιλεὺς τῷ κορασίῳ· Αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι, eipen ho basileus tō korasiō: Aitēson me ho ean thelēs, kai dōsō soi)—rash promise made under influence of lust, wine, and male pride before witnesses. This foolish vow, like Jephthah's (Judges 11), produced tragic consequences. The scene illustrates how sexual sin, compromised integrity, and public pride create circumstances leading to greater evil.
And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.
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The extravagance was partly empty—Herod couldn't actually give half his kingdom (Rome controlled it), but the hyperbole displayed generosity before his nobles. This public oath before witnesses created the trap: refusing whatever she asked would humiliate him before his political allies. Pride prevented him from doing right. The irony is profound: he swore to give anything except what God commanded—putting away Herodias. He valued public reputation above righteousness, human approval above divine. This exemplifies James 5:12's warning against oath-taking—rash vows create obligations that may conflict with God's will. Reformed theology emphasizes that no human vow should supersede obedience to God's commands.
And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.
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'The head of John the Baptist' (Τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ, Tēn kephalēn Iōannou tou baptistou) reveals Herodias's immediate, unhesitating response—she'd been waiting for precisely this opportunity. Her specificity (not just 'John's death' but 'his head') shows the depth of her hatred and desire for visible proof of his execution. This request exemplifies hardened wickedness: no wavering, no second thoughts, just cold determination to silence God's prophet. The contrast is stark: John proclaimed repentance; Herodias demanded his head. The passage warns that those who persistently resist conviction eventually seek to destroy the source of their conviction rather than repent.
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.
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'In a charger the head of John the Baptist' (ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ, epi pinaki tēn kephalēn Iōannou tou baptistou)—the 'charger' (πίναξ, pinax) was a large serving platter, typically for presenting food at banquets. This gruesome detail—serving a prophet's severed head as though it were dinner—reveals the conspiracy's depravity. The request's specificity and urgency trapped Herod: public vow before nobles, drunk and prideful, manipulated by female sexuality and family pressure. His weak character, sinful choices, and compromised position culminated in judicial murder of God's prophet. This illustrates how patterns of compromise create circumstances where doing right becomes increasingly difficult.
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.
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'Yet for his oath's sake' (διὰ τοὺς ὅρκους, dia tous horkous) and 'for their sakes which sat with him' (διὰ τοὺς ἀνακειμένους, dia tous anakeimenous) explain his compliance despite grief: religious obligation (the oath) and social pressure (witnesses' expectations). He prioritized these above righteousness. Herod 'would not reject her' (οὐκ ἠθέλησεν αὐτὴν ἀθετῆσαι, ouk ēthelēsen autēn athetēsai)—the verb ἀθετέω (atheteō) means to set aside, nullify, or refuse. He could have refused but chose not to. This epitomizes moral cowardice: knowing the right but lacking courage to do it, valuing reputation above righteousness. Reformed theology teaches that such moral failure stems from unregenerate heart—without Christ, even religious sentiment cannot overcome sin's power.
And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, an: or, one of his guard
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'Commanded his head to be brought' (ἐπέταξεν ἐνεχθῆναι τὴν κεφαλὴν αὐτοῦ, epetaxen enechthēnai tēn kephalēn autou) shows direct, business-like order. 'He went and beheaded him in the prison' (ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ, apelthōn apekephalisen auton en tē phylakē)—John died in prison, likely Machaerus fortress. The prophet who called Israel to repentance, who fearlessly confronted sin, who prepared the way for Christ, was silenced by political expediency and sexual sin. Yet his death wasn't defeat but martyrdom, witnessing to truth regardless of cost. Jesus later said no greater prophet existed than John (Matthew 11:11), whose faithfulness unto death exemplified the narrow way.
And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.
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Salome delivered to Herodias the trophy she craved: visible proof that the prophet who condemned her sin was silenced. Yet this apparent victory was actually defeat—John's testimony stood eternal; Herodias's guilt deepened. Later tradition held Herodias kept the head, stabbing the tongue that rebuked her. Whether historical or legendary, this reflects the hardened sinner's futile attempt to silence conviction. The scene's horror warns: persistent rejection of God's word leads to depths of wickedness unimaginable to those who repent quickly when convicted.
And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.
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This detail foreshadows Jesus' burial (Mark 15:45-46) where Joseph of Arimathea similarly requests the body for honorable interment. John's disciples' devotion models faithful discipleship extending beyond teacher's death—their commitment survived martyrdom. The burial also testifies that John truly died; later resurrection claims would need to overcome eyewitness knowledge of burial. Reformed theology sees in John's death preview of Christ's: both righteous men unjustly executed by compromised political rulers, both buried by devoted followers, both deaths serving God's redemptive purposes despite apparent tragedy.
Jesus Feeds the Five Thousand
And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
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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.
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And they departed into a desert place by ship privately .
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Why this withdrawal? Multiple factors: the Twelve had just returned from their mission needing debriefing (v. 30), constant crowds prevented rest (v. 31), news of John's execution required processing, and Jesus needed to prepare disciples for coming events. This models healthy ministry rhythm: periods of intense activity followed by withdrawal for rest, reflection, and renewal. Jesus regularly withdrew from crowds for prayer and solitude (Mark 1:35). Reformed theology emphasizes that even divine work requires human rhythms of work and rest—the Sabbath principle extends throughout life. Ministers who constantly serve without withdrawing for renewal eventually burn out. This brief verse models wisdom often neglected in modern activism-driven Christianity.
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.
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'Outwent them, and came together unto him' (προῆλθον αὐτούς, καὶ συνῆλθον πρὸς αὐτόν, proēlthon autous, kai synēlthon pros auton)—they arrived first, waiting when Jesus landed. This demonstrates the crowds' desperate hunger for Jesus' teaching and healing. Their physical exertion—running miles along the lakeshore—proves their eagerness. Yet this enthusiasm also prevented Jesus and the disciples from getting needed rest. The scene sets up the feeding of the 5000, where Jesus, despite needing rest, has compassion and serves them (v. 34). This illustrates Christ's character: sovereign enough to withdraw when necessary, compassionate enough to serve when approached despite personal need.
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.
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'Because they were as sheep not having a shepherd' (ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, hoti ēsan hōs probata mē echonta poimena) echoes Old Testament imagery (Numbers 27:17; 1 Kings 22:17; Ezekiel 34:5). Israel's religious leaders had failed their shepherding responsibility, leaving people spiritually directionless and vulnerable. 'He began to teach them many things' (ἤρξατο διδάσκειν αὐτοὺς πολλά, ērxato didaskein autous polla)—despite needing rest, Jesus prioritized their spiritual need. This demonstrates Christ's shepherding heart: compassion producing action, recognizing that teaching God's word addresses humanity's deepest need. The scene establishes Jesus as the Good Shepherd who, unlike Israel's failed leaders, genuinely cares for and feeds His flock.
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:
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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.
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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? pennyworth: the Roman penny is sevenpence halfpenny
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He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes.
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And he commanded them to make all sit down by companies upon the green grass.
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And they sat down in ranks , by hundreds, and by fifties.
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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.
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And they did all eat, and were filled.
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And they took up twelve baskets full of the fragments, and of the fishes.
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And they that did eat of the loaves were about five thousand men.
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Jesus Walks on Water
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. unto: or, over against Bethsaida
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And when he had sent them away, he departed into a mountain to pray.
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And when even was come, the ship was in the midst of the sea, and he alone on the land.
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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.
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But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:
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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.
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And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered.
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For they considered not the miracle of the loaves: for their heart was hardened.
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Jesus Heals the Sick in Gennesaret
And when they had passed over, they came into the land of Gennesaret, and drew to the shore.
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And when they were come out of the ship, straightway they knew him,
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And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was .
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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. touched him: or, touched it