3 Isn’t this the carpenter, the son of Mary and brother of James, Joses, Judah, and Simon? Aren’t his sisters here with us?” So they were offended at him.
4 Jesus said to them, “A prophet is not without honor, except in his own country, and among his own relatives, and in his own house.”
5 He could do no mighty work there, except that he laid his hands on a few sick people and healed them.
6 He marveled because of their unbelief. He went around the villages teaching.
7 He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits.
8 He commanded them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse,
9 but to wear sandals, and not put on two tunics.
10 He said to them, “Wherever you enter into a house, stay there until you depart from there.
11 Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!”
12 They went out and preached that people should repent.
13 They cast out many demons, and anointed many with oil who were sick and healed them.
14 King Herod heard this, for his name had become known, and he said, “John the Baptizer has risen from the dead, and therefore these powers are at work in him.”
15 But others said, “He is Elijah.” Others said, “He is a prophet, or like one of the prophets.”
16 But Herod, when he heard this, said, “This is John, whom I beheaded. He has risen from the dead.”
17 For Herod himself had sent out and arrested John and bound him in prison for the sake of Herodias, his brother Philip’s wife, for he had married her.
18 For John had said to Herod, “It is not lawful for you to have your brother’s wife.”
19 Herodias set herself against him and desired to kill him, but she couldn’t,
20 for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly.
21 Then a convenient day came when Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee.
22 When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, “Ask me whatever you want, and I will give it to you.”
23 He swore to her, “Whatever you ask of me, I will give you, up to half of my kingdom.”
24 She went out and said to her mother, “What shall I ask?” She said, “The head of John the Baptizer.”
25 She came in immediately with haste to the king and requested, “I want you to give me right now the head of John the Baptizer on a platter.”
26 The king was exceedingly sorry, but for the sake of his oaths and of his dinner guests, he didn’t wish to refuse her.
27 Immediately the king sent out a soldier of his guard and commanded to bring John’s head; and he went and beheaded him in the prison,
28 and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother.
29 When his disciples heard this, they came and took up his corpse and laid it in a tomb.
30 The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught.
31 He said to them, “Come away into a deserted place, and rest awhile.” For there were many coming and going, and they had no leisure so much as to eat.
32 They went away in the boat to a deserted place by themselves.
33 They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him.
34 Jesus came out, saw a great multitude, and he had compassion on them because they were like sheep without a shepherd; and he began to teach them many things.
35 When it was late in the day, his disciples came to him and said, “This place is deserted, and it is late in the day.
36 Send them away, that they may go into the surrounding country and villages and buy themselves bread, for they have nothing to eat.”
37 But he answered them, “You give them something to eat.” They asked him, “Shall we go and buy two hundred denarii worth of bread and give them something to eat?”
38 He said to them, “How many loaves do you have? Go see.” When they knew, they said, “Five, and two fish.”
39 He commanded them that everyone should sit down in groups on the green grass.
40 They sat down in ranks, by hundreds and by fifties.
41 He took the five loaves and the two fish; and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all.
42 They all ate and were filled.
43 They took up twelve baskets full of broken pieces and also of the fish.
44 Those who ate the loaves were five thousand men.
45 Immediately he made his disciples get into the boat and go ahead to the other side, to Bethsaida, while he himself sent the multitude away.
46 After he had taken leave of them, he went up the mountain to pray.
47 When evening had come, the boat was in the middle of the sea, and he was alone on the land.
48 Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea; and he would have passed by them,
49 but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out;
50 for they all saw him and were troubled. But he immediately spoke with them and said to them, “Cheer up! It is I! Don’t be afraid.”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 6:48–50But how could they understand this, except from His going a different way, wishing to pass them as strangers; for they were so far from recognizing Him, as to take Him for a spirit. … How then could He wish to pass them, whose fears He so reassures, if it were not that His wish to pass them would wring from them that cry, which called for His help?
But how could they understand this, except from His going a different way, wishing to pass them as strangers; for they were so far from recognizing Him, as to take Him for a spirit. … How then could He wish to pass them, whose fears He so reassures, if it were not that His wish to pass them would wring from them that cry, which called for His help?
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:45–52 (from The Harmony of the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 6:7Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching.
Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:7 (from his Homilies on the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 6:17–28I cannot, without the greatest wonder, reflect that he, who was filled even in his mother’s womb with the spirit of prophecy, and who was the greatest that had arisen amongst those born of women, is sent into prison by wicked men … Are we to suppose that there was something evil in his life, to be wiped away by so ignominious a death? … How is it that Almighty God so despises in this life those whom He has so sublimely chosen before all ages, if it be not for the reason, which is plain to the piety of the faithful, that He thus sinks them into the lowest place, because He sees how He is rewarding them in the highest, and outwardly He throws them down amongst things despised, because inwardly He draws them up even to incomprehensible things.
I cannot, without the greatest wonder, reflect that he, who was filled even in his mother’s womb with the spirit of prophecy, and who was the greatest that had arisen amongst those born of women, is sent into prison by wicked men … Are we to suppose that there was something evil in his life, to be wiped away by so ignominious a death? … How is it that Almighty God so despises in this life those whom He has so sublimely chosen before all ages, if it be not for the reason, which is plain to the piety of the faithful, that He thus sinks them into the lowest place, because He sees how He is rewarding them in the highest, and outwardly He throws them down amongst things despised, because inwardly He draws them up even to incomprehensible things.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:17–29 (from the Morals on Job); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 6:5What, however, is here expressed by He could not, we must take to mean, He did not choose, because it was not that He was weak, but that they were faithless; He does not therefore work any miracles there, for He spared them, lest they should be worthy of greater blame, if they believed not, even with miracles before their eyes. Or else, for the working of miracles, not only the power of the Worker is necessary, but the faith of the recipient, which was wanting in this case: therefore Jesus did not choose to work any signs there.
What, however, is here expressed by He could not, we must take to mean, He did not choose, because it was not that He was weak, but that they were faithless; He does not therefore work any miracles there, for He spared them, lest they should be worthy of greater blame, if they believed not, even with miracles before their eyes. Or else, for the working of miracles, not only the power of the Worker is necessary, but the faith of the recipient, which was wanting in this case: therefore Jesus did not choose to work any signs there.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:1–5; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 6:5–6When Mark declares that Christ could not perform any miracles, he represents the aggravated guilt of those by whom his goodness was prevented; for certainly unbelievers, as far as lies in their power, bind up the hands of God by their obstinacy; not that God is overcome, as if he were an inferior, but because they do not permit him to display his power. We must observe, however, what Mark adds, that some sick people, notwithstanding, were cured; for hence we infer, that the goodness of Christ strove with their malice, and triumphed over every obstacle.
When Mark declares that Christ could not perform any miracles, he represents the aggravated guilt of those by whom his goodness was prevented; for certainly unbelievers, as far as lies in their power, bind up the hands of God by their obstinacy; not that God is overcome, as if he were an inferior, but because they do not permit him to display his power. We must observe, however, what Mark adds, that some sick people, notwithstanding, were cured; for hence we infer, that the goodness of Christ strove with their malice, and triumphed over every obstacle.
John Calvin, Commentaries, on 6:5–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 6:3Is not this the Carpenter? In Matthew, they upbraid him with being the carpenter's son, his supposed father Joseph being of that trade. But, it seems, they could say further, Is not this the Carpenter? our Lord Jesus, it is probable, employing himself in that business with his father, before he entered upon his public ministry, at least, sometimes in journey-work. 1. He would thus humble himself, and make himself of no reputation, as one that had taken upon him the form of a servant, and came to minister. … 2. He would thus teach us to abhor idleness, and to find ourselves something to do in this world … Nothing is more pernicious for young people than to get a habit of sauntering. The Jews had a good rule for this - that their young men who were designed for scholars, were yet bred up to some trade, as Paul was a tent-maker, that they might have some business to fill up their time with, and, if need were, to get their bread with. 3. He would thus put an honour upon despised mechanics, and encourage those who eat the labour of their hands
Is not this the Carpenter? In Matthew, they upbraid him with being the carpenter's son, his supposed father Joseph being of that trade. But, it seems, they could say further, Is not this the Carpenter? our Lord Jesus, it is probable, employing himself in that business with his father, before he entered upon his public ministry, at least, sometimes in journey-work. 1. He would thus humble himself, and make himself of no reputation, as one that had taken upon him the form of a servant, and came to minister. … 2. He would thus teach us to abhor idleness, and to find ourselves something to do in this world … Nothing is more pernicious for young people than to get a habit of sauntering. The Jews had a good rule for this - that their young men who were designed for scholars, were yet bred up to some trade, as Paul was a tent-maker, that they might have some business to fill up their time with, and, if need were, to get their bread with. 3. He would thus put an honour upon despised mechanics, and encourage those who eat the labour of their hands
Matthew Henry, Commentary on the Whole Bible, on 6:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 6:31–34With what kindness and compassion doth Christ say to them, Come, and rest! Note, The most active servants of Christ cannot be always upon the stretch of business, but have bodies that require some relaxation, some breathing-time; we shall not be able to serve God without ceasing, day and night, till we come to heaven, where they never rest from praising him, Rev 4:8. And the Lord is for the body, considers its frame, and not only allows it time for rest, but puts it in mind of resting. … When he saw much people, instead of being moved with displeasure, because they disturbed him when he desired to be private, as many a man, many a good man, would have been, he was moved with compassion toward them, and looked upon them with concern, because they were as sheep having no shepherd
With what kindness and compassion doth Christ say to them, Come, and rest! Note, The most active servants of Christ cannot be always upon the stretch of business, but have bodies that require some relaxation, some breathing-time; we shall not be able to serve God without ceasing, day and night, till we come to heaven, where they never rest from praising him, Rev 4:8. And the Lord is for the body, considers its frame, and not only allows it time for rest, but puts it in mind of resting. … When he saw much people, instead of being moved with displeasure, because they disturbed him when he desired to be private, as many a man, many a good man, would have been, he was moved with compassion toward them, and looked upon them with concern, because they were as sheep having no shepherd
Matthew Henry, Commentary on the Whole Bible, on 6:30–44; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Mark 6:48and would have passed by them; that is, he made as though he would; see Luke 24:28. By the course he steered, by the swiftness of his motion, and his seeming negligence of them, it looked as though he intended to have gone by them, and said nothing to them, though this was far from his real design.
and would have passed by them; that is, he made as though he would; see Luke 24:28. By the course he steered, by the swiftness of his motion, and his seeming negligence of them, it looked as though he intended to have gone by them, and said nothing to them, though this was far from his real design.
John Gill, An Exposition of the Old and New Testament, on 6:48; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Mark 6
Mark 6:3–50, World English Bible
Mark 6 in the Bible · Told in the Story: Chapter 27, Sent Out, Chapter 28, John the Baptizer Killed, Chapter 29, Five Loaves and Two Fish
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 6:48–50But how could they understand this, except from His going a different way, wishing to pass them as strangers; for they were so far from recognizing Him, as to take Him for a spirit. … How then could He wish to pass them, whose fears He so reassures, if it were not that His wish to pass them would wring from them that cry, which called for His help?
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:45–52 (from The Harmony of the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 6:7Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:7 (from his Homilies on the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 6:17–28I cannot, without the greatest wonder, reflect that he, who was filled even in his mother’s womb with the spirit of prophecy, and who was the greatest that had arisen amongst those born of women, is sent into prison by wicked men … Are we to suppose that there was something evil in his life, to be wiped away by so ignominious a death? … How is it that Almighty God so despises in this life those whom He has so sublimely chosen before all ages, if it be not for the reason, which is plain to the piety of the faithful, that He thus sinks them into the lowest place, because He sees how He is rewarding them in the highest, and outwardly He throws them down amongst things despised, because inwardly He draws them up even to incomprehensible things.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:17–29 (from the Morals on Job); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 6:5What, however, is here expressed by He could not, we must take to mean, He did not choose, because it was not that He was weak, but that they were faithless; He does not therefore work any miracles there, for He spared them, lest they should be worthy of greater blame, if they believed not, even with miracles before their eyes. Or else, for the working of miracles, not only the power of the Worker is necessary, but the faith of the recipient, which was wanting in this case: therefore Jesus did not choose to work any signs there.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 6:1–5; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 6:5–6When Mark declares that Christ could not perform any miracles, he represents the aggravated guilt of those by whom his goodness was prevented; for certainly unbelievers, as far as lies in their power, bind up the hands of God by their obstinacy; not that God is overcome, as if he were an inferior, but because they do not permit him to display his power. We must observe, however, what Mark adds, that some sick people, notwithstanding, were cured; for hence we infer, that the goodness of Christ strove with their malice, and triumphed over every obstacle.
John Calvin, Commentaries, on 6:5–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 6:3Is not this the Carpenter? In Matthew, they upbraid him with being the carpenter's son, his supposed father Joseph being of that trade. But, it seems, they could say further, Is not this the Carpenter? our Lord Jesus, it is probable, employing himself in that business with his father, before he entered upon his public ministry, at least, sometimes in journey-work. 1. He would thus humble himself, and make himself of no reputation, as one that had taken upon him the form of a servant, and came to minister. … 2. He would thus teach us to abhor idleness, and to find ourselves something to do in this world … Nothing is more pernicious for young people than to get a habit of sauntering. The Jews had a good rule for this - that their young men who were designed for scholars, were yet bred up to some trade, as Paul was a tent-maker, that they might have some business to fill up their time with, and, if need were, to get their bread with. 3. He would thus put an honour upon despised mechanics, and encourage those who eat the labour of their hands
Matthew Henry, Commentary on the Whole Bible, on 6:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 6:31–34With what kindness and compassion doth Christ say to them, Come, and rest! Note, The most active servants of Christ cannot be always upon the stretch of business, but have bodies that require some relaxation, some breathing-time; we shall not be able to serve God without ceasing, day and night, till we come to heaven, where they never rest from praising him, Rev 4:8. And the Lord is for the body, considers its frame, and not only allows it time for rest, but puts it in mind of resting. … When he saw much people, instead of being moved with displeasure, because they disturbed him when he desired to be private, as many a man, many a good man, would have been, he was moved with compassion toward them, and looked upon them with concern, because they were as sheep having no shepherd
Matthew Henry, Commentary on the Whole Bible, on 6:30–44; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Mark 6:48and would have passed by them; that is, he made as though he would; see Luke 24:28. By the course he steered, by the swiftness of his motion, and his seeming negligence of them, it looked as though he intended to have gone by them, and said nothing to them, though this was far from his real design.
John Gill, An Exposition of the Old and New Testament, on 6:48; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.