Bible Commentaries

Into his own country (εις την πατριδα αυτου — eis tēn patrida autou). So Matthew 13:54. There is no real reason for identifying this visit to Nazareth with that recorded in Luke 4:26-31 at the beginning of the Galilean Ministry. He was rejected both times, but it is not incongruous that Jesus should give Nazareth a second chance. It was only natural for Jesus to visit his mother, brothers, and sisters again. Neither Mark nor Matthew mention Nazareth here by name, but it is plain that by πατριδα — patrida the region of Nazareth is meant. He had not lived in Bethlehem since his birth.

Began to teach (ηρχατο διδασκειν — ērxato didaskein). As was now his custom in the synagogue on the sabbath. The ruler of the synagogue (αρχισυναγωγος — archisunagōgos see Mark 5:22) would ask some one to speak whensoever he wished. The reputation of Jesus all over Galilee opened the door for him. Jesus may have gone to Nazareth for rest, but could not resist this opportunity for service.

Whence hath this man these things? (Ποτεν τουτωι ταυτα — Pothen toutōi tauta̱). Laconic and curt, Whence these things to this fellow? With a sting and a fling in their words as the sequel shows. They continued to be amazed (εχεπλησσοντο — exeplēssonto imperfect tense passive). They challenge both the apparent wisdom (σοπια — sophia) with which he spoke and the mighty works or powers (αι δυναμεις — hai dunameis) such as those (τοιαυται — toiautai) coming to pass (γινομεναι — ginomenai present middle participle, repeatedly wrought) by his hands (δια των χειρων — dia tōn cheirōn). They felt that there was some hocus-pocus about it somehow and somewhere. They do not deny the wisdom of his words, nor the wonder of his works, but the townsmen knew Jesus and they had never suspected that he possessed such gifts and graces.

Is not this the carpenter? (Ουχ ουτος εστιν ο τεκτων — Ouch houtos estin ho tektōṉ). Matthew 13:55 calls him “the carpenter‘s son” (ο του τεκτονος υιος — ho tou tektonos huios). He was both. Evidently since Joseph‘s death he had carried on the business and was “the carpenter” of Nazareth. The word τεκτων — tektōn comes from τεκειν τικτω — tekein τεχνη — tiktō to beget, create, like τεκτων — technē (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter “throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ” (Farrar). That is an exaggeration for we have Luke 2:41-50 and “as his custom was” (Luke 4:16), to go no further. But we are grateful for Mark‘s realistic use of και εσκανδαλιζοντο εν αυτωι — tektōn here.

And they were offended in him (σκανδαλον — kai eskandalizonto en autōi). So exactly Matthew 13:56, were made to stumble in him, trapped like game by the πετρα σκανδαλου — skandalon because they could not explain him, having been so recently one of them. “The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became - προπητης — petra skandalou (1 Peter 2:7, 1 Peter 2:8; Romans 9:33) to those who disbelieved” (Swete). Both Mark and Matthew 13:57, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet‘s lack of honour in his own country. John 4:44 quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet (εν τηι οικιαι αυτου — prophētēs forspeaker for God), a seer. He was much more than this as he had already claimed to be Messiah (John 4:26; Luke 4:21), the Son of man with power of God (Mark 1:10; Matthew 9:6; Luke 5:24), the Son of God (John 5:22). They stumble at Jesus today as the townspeople of Nazareth did.

In his own house (en tēi oikiāi autou). Also in Matthew 13:57. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John 7:5). This puzzle was the greatest of all.

And he marvelled because of their unbelief (και εταυμασεν δια την απιστιαν αυτων — kai ethaumasen dia tēn apistian autōn). 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 (Matthew 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 (περιηγεν τας κωμας κυκλωι διδασκων — periēgen tās kōmas kuklōi didaskōn). 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 Mark 6:7. 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, περιηγεν — periēgen f0).

By two and two (δυο δυο — duo duo). This repetition of the numeral instead of the use of ανα δυο — ana duo or κατα δυο — kata duo is usually called a Hebraism. The Hebrew does have this idiom, but it appears in Aeschylus and Sophocles, in the vernacular Koiné (Oxyrhynchus Papyri No. 121), in Byzantine Greek, and in modern Greek (Deissmann, Light from the Ancient East, pp. 122f.). Mark preserves the vernacular Koiné better than the other Gospels and this detail suits his vivid style. The six pairs of apostles could thus cover Galilee in six different directions. Mark notes that he “began to send them forth” (ηρχατο αυτους αποστελλειν — ērxato autous apostellein). Aorist tense and present infinitive. This may refer simply to this particular occasion in Mark‘s picturesque way. But the imperfect tense εδιδου — edidou means he kept on giving them all through the tour, a continuous power (authority) over unclean spirits singled out by Mark as representing “all manner of diseases and all manner of sickness” (Matthew 10:1), “to cure diseases” (ιασται — iasthai Luke 9:1), healing power. They were to preach and to heal (Luke 9:1; Matthew 10:7). Mark does not mention preaching as a definite part of the commission to the twelve on this their first preaching tour, but he does state that they did preach (Mark 6:12). They were to be missioners or missionaries (αποστελλειν — apostellein) in harmony with their office (αποστολοι — apostoloi).

Save a staff only (ει μη ραβδον μονον — ei mē rabdon monon). Every traveller and pilgrim carried his staff. Bruce thinks that Mark has here preserved the meaning of Jesus more clearly than Matthew 10:10 (nor staff) and Luke 9:3 (neither staff). This discrepancy has given trouble to commentators. Grotius suggests no second staff for Matthew and Luke. Swete considers that Matthew and Luke report “an early exaggeration of the sternness of the command.” “Without even a staff is the ne plus ultra of austere simplicity, and self-denial. Men who carry out the spirit of these precepts will not labour in vain” (Bruce).

Shod with sandals (υποδεδεμενους σανδαλια — hupodedemenous sandalia). Perfect passive participle in the accusative case as if with the infinitive πορευεσται — poreuesthai or πορευτηναι — poreuthēnai (to go). Note the aorist infinitive middle, ενδυσασται — endusasthai (text of Westcott and Hort), but ενδυσηστε — endusēsthe (aorist middle subjunctive) in the margin. Change from indirect to direct discourse common enough, not necessarily due to “disjointed notes on which the Evangelist depended” (Swete). Matthew 10:10 has “nor shoes” (μηδε υποδηματα — mēde hupodēmata), possibly preserving the distinction between “shoes” and “sandals” (worn by women in Greece and by men in the east, especially in travelling). But here again extra shoes may be the prohibition. See note on Matthew 10:10 for this.

Two coats (duo chitōnas). Two was a sign of comparative wealth (Swete). The mention of “two” here in all three Gospels probably helps us to understand that the same thing applies to shoes and staff. “In general, these directions are against luxury in equipment, and also against their providing themselves with what they could procure from the hospitality of others” (Gould).

There abide (εκει μενετε — ekei menete). So also Matthew 10:11; Luke 9:4. Only Matthew has city or village (Matthew 10:11), but he mentions house in Matthew 10:12. They were to avoid a restless and dissatisfied manner and to take pains in choosing a home. It is not a prohibition against accepting invitations.

For a testimony unto them (εις μαρτυριον αυτοις — eis marturion autois). Not in Matthew. Luke 9:5 has “for a testimony against them” (εις μαρτυριον επι αυτους — eis marturion epi autous). The dative αυτοις — autois in Mark is the dative of disadvantage and really carries the same idea as επι — epi in Luke. The dramatic figure of shaking out (εκτιναχατε — ektinaxate effective aorist imperative, Mark and Matthew), shaking off (αποτινασσετε — apotinassete present imperative, Luke).

Preached that men should repent (εκηρυχαν ινα μετανοωσιν — ekēruxan hina metanoōsin). Constative aorist (εκηρυχαν — ekēruxan), summary description. This was the message of the Baptist (Matthew 3:2) and of Jesus (Mark 1:15).

They cast out many demons and they anointed with oil (εχεβαλλον και ηλειπον ελαιωι — exeballon kai ēleiphon elaiōi). Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of αλειπω ελαιωι — aleiphō elaiōi used in connection with healing save in James 5:14. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See note on Luke 10:34 for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether αλειπω — aleiphō in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word αλειπω — aleiphō can be translated rub or anoint without any ceremony. “Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century” (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor.

Heard (ηκουσεν — ēkousen). This tour of Galilee by the disciples in pairs wakened all Galilee, for the name of Jesus thus became known (πανερον — phaneron) or known till even Herod heard of it in the palace. “A palace is late in hearing spiritual news” (Bengel).

Therefore do these powers work in him (δια τουτο ενεργουσιν αι δυναμεις εν αυτωι — dia touto energousin hai dunameis en autōi). “A snatch of Herod‘s theology and philosophy” (Morison). John wrought no miracles (John 10:41), but if he had risen from the dead perhaps he could. So Herod may have argued. “Herod‘s superstition and his guilty conscience raised this ghost to plague him” (Gould). Our word energy is this same Greek word here used (ενεργουσιν — energousin). It means at work. Miraculous powers were at work in Jesus whatever the explanation. This all agreed, but they differed widely as to his personality, whether Elijah or another of the prophets or John the Baptist. Herod was at first much perplexed (διηπορει — diēporei Luke 9:7 and Mark 6:20).

John, whom I beheaded (ον εγο απεκεπαλισα Ιωανην — hon ego apekephalisa Iōanēn). His fears got the best of him and so Herod settled down on this nightmare. He could still see that charger containing John‘s head coming towards him in his dreams. The late verb αποκεπαλιζω — apokephalizō means to cut off the head. Herod had ordered it done and recognizes his guilt.

For Herod himself (Αυτος γαρ ο ηρωιδης — Autos gar ho Hērōidēs). Mark now proceeds to give the narrative of the death of John the Baptist some while before these nervous fears of Herod. But this post eventum narrative is very little out of the chronological order. The news of John‘s death at Machaerus may even have come at the close of the Galilean tour. “The tidings of the murder of the Baptist seem to have brought the recent circuit to an end” (Swete). The disciples of John “went and told Jesus. Now when Jesus heard it, he withdrew from thence in a boat” (Matthew 14:12.). See note on Matthew 14:3-12 for the discussion about Herod Antipas and John and Herodias.

Thy brother‘s wife (την γυναικα του αδελπου — tēn gunaika tou adelphou). While the brother was alive (Leviticus 18:16; Leviticus 20:21). After a brother‘s death it was often a duty to marry his widow.

And Herodias set herself against him (η δε ηρωιδιας ενειχεν αυτωι — Hē de Hērōidias eneichen autōi). Dative of disadvantage. Literally, had it in for him. This is modern slang, but is in exact accord with this piece of vernacular Koiné. No object of ειχεν — eichen is expressed, though οργην — orgēn or χολον — cholon may be implied. The tense is imperfect and aptly described the feelings of Herodias towards this upstart prophet of the wilderness who had dared to denounce her private relations with Herod Antipas. Gould suggests that she “kept her eye on him” or kept up her hostility towards him. She never let up, but bided her time which, she felt sure, would come. See the same idiom in Genesis 49:23. She desired to kill him (ητελεν αυτον αποκτειναι — ēthelen auton apokteinai). Imperfect again.

And she could not (και ουκ ηδυνατο — kai ouk ēdunato). Και — Kai here has an adversative sense, but she could not. That is, not yet. “The power was wanting, not the will” (Swete).

Feared John (εποβειτο τον Ιωανην — ephobeito ton Iōanēn). Imperfect tense, continual state of fear. He feared John and also Herodias. Between the two Herod vacillated. He knew him to be righteous and holy (δικαιον και αγιον — dikaion kai hagion) and so innocent of any wrong. So he kept him safe (συνετηρει — sunetērei). Imperfect tense again. Late Greek verb. From the plots and schemes of Herodias. She was another Jezebel towards John and with Herod.

Much perplexed (πολλα ηπορει — polla ēporei). This the correct text not πολλα εποιει — polla epoiei did many things. Imperfect tense again.

He heard him gladly (ηδεως ηκουεν — hēdeōs ēkouen). Imperfect tense again. This is the way that Herod really felt when he could slip away from the meshes of Herodias. These interviews with the Baptist down in the prison at Machaerus during his occasional visits there braced “his jaded mind as with a whiff of fresh air” (Swete). But then he saw Herodias again and he was at his wits‘ end (ηπορει — ēporei lose one‘s way, α — a privative and πορος — poros way), for he knew that he had to live with Herodias with whom he was hopelessly entangled.

When a convenient day was come (γενομενης ημερας ευκαιρου — genomenēs hēmeras eukairou). Genitive absolute. A day well appointed ευ — eu well, καιρος — kairos time) for the purpose, the day for which she had long waited. She had her plans all laid to spring a trap for her husband Herod Antipas and to make him do her will with the Baptist. Herod was not to know that he was the mere catspaw of Herodias till it was all over. See note on Matthew 14:6 for discussion of Herod‘s birthday (genesiois locative case or associative instrumental of time).

Made a supper (deipnon epoiēsen). Banquet.

To his lords (γενεσιοις — tois megistāsin autou). From δειπνον εποιησεν — megistan (that from τοις μεγιστασιν αυτου — megas great), common in the lxx and later Greek. Cf. Revelation 6:15; Revelation 18:23. In the papyri. The grandees, magnates, nobles, the chief men of civil life.

The high captains (μεγισταν — tois chiliarchois). Military tribunes, commanders of a thousand men.

The chief men of Galilee (μεγας — tois prōtois tēs Galilaias). The first men of social importance and prominence. A notable gathering that included these three groups at the banquet on Herod‘s birthday.

The daughter of Herodias herself (της τυγατρος αυτης ηρωιδιαδος — tēs thugatros autēs Hērōidiados). Genitive absolute again. Some ancient manuscripts read αυτου — autou (his, referring to Herod Antipas. So Westcott and Hort) instead of αυτης — autēs (herself). In that case the daughter of Herodias would also have the name Herodias as well as Salome, the name commonly given her. That is quite possible in itself. It was toward the close of the banquet, when all had partaken freely of the wine, that Herodias made her daughter come in and dance (εισελτουσης και ορχησαμενης — eiselthousēs kai orchēsamenēs) in the midst (Matthew). “Such dancing was an almost unprecedented thing for women of rank, or even respectability. It was mimetic and licentious, and performed by professionals” (Gould). Herodias stooped thus low to degrade her own daughter like a common εταιρα — hetaira in order to carry out her set purpose against John.

She pleased Herod and them that sat at meat (ηρεσεν ηρωιδηι και τοις συνανακειμενοις — ēresen Hērōidēi kai tois sunanakeimenois). The maudlin group lounging on the divans were thrilled by the licentious dance of the half-naked princess.

Whatsoever thou wilt (ο εαν τεληις — ho ean thelēis) The drunken Tetrarch had been caught in the net of Herodias. It was a public promise.

And he sware unto her (και ωμοσεν αυτηι — kai ōmosen autēi). The girl was of marriageable age though called κορασιον — korasion (cf. Esther 2:9). Salome was afterward married to Philip the Tetrarch. The swaggering oath to the half of the kingdom reminds one of Esther 5:3., the same oath made to Esther by Ahasuerus.

What shall I ask? (Τι αιτησωμαι — Timothyaitēsōmai̱). The fact that she went and spoke to her mother proves that she had not been told beforehand what to ask. Matthew 14:8 does not necessarily mean that, but he simply condenses the account. The girl‘s question implies by the middle voice that she is thinking of something for herself. She was no doubt unprepared for her mother‘s ghastly reply.

Straightway with haste (ευτυς μετα σπουδης — euthus meta spoudēs). Before the king‘s rash mood passed and while he was still under the spell of the dancing princess. Herodias knew her game well. See note on Matthew 14:8.

He would not reject her (ουκ ητελησεν ατετησαι αυτην — ouk ēthelēsen athetēsai autēn). He was caught once again between his conscience and his environment. Like many since his day the environment stifled his conscience.

A soldier of his guard (σπεκουλατορα — spekoulatora). Latin word speculator. A spy, scout, lookout, and often executioner. It was used of the bodyguard of the Roman emperor and so for one of Herod‘s spies. He was used to do errands of this sort and it was soon done. It was a gruesome job, but he soon brought John‘s head to the damsel, apparently in the presence of all, and she took it to her mother. This miserable Tetrarch, the slave of Herodias, was now the slave of his fears. He is haunted by the ghost of John and shudders at the reports of the work of Jesus.

His corpse (το πτωμα αυτου — to ptōma autou). See note on Matthew 24:28. It was a mournful time for the disciples of John. “They went and told Jesus” (Matthew 14:12). What else could they do?

And the apostles gather themselves together unto Jesus (και συναγονται οι αποστολοι προς τον Ιησουν — kai sunagontai hoi apostoloi pros ton Iēsoun). Vivid historical present.

All things whatsoever they had done and whatsoever they had taught (παντα οσα εποιησαν και οσα εδιδαχαν — panta hosa epoiēsan kai hosa edidaxan). Not past perfect in the Greek, just the aorist indicative, constative aorist that summed it all up, the story of this their first tour without Jesus. And Jesus listened to it all (Luke 9:10). He was deeply concerned in the outcome.

Come ye yourselves apart into a desert place and rest awhile (Δευτε υμεις αυτοι κατ ιδιαν εις ερημον τοπον και αναπαυεστε ολιγον — Deute humeis autoi kat' idian eis erēmon topon kai anapauesthe oligon). It was plain that they were over-wrought and excited and needed refreshment (αναπαυεστε — anapauesthe middle voice, refresh yourselves, “rest up” literally). This is one of the needed lessons for all preachers and teachers, occasional change and refreshment. Even Jesus felt the need of it.

They had no leisure so much as to eat (ουδε παγειν ευκαιρουν — oude phagein eukairoun). Imperfect tense again. Crowds were coming and going. Change was a necessity.

And they went away in a boat (και απηλτον εν τωι πλοιωι — kai apēlthon en tōi ploiōi). They accepted with alacrity and off they went.

Outwent them (προηλτον αυτους — proēlthon autous). The crowds were not to be outdone. They recognized (εγνωσαν — egnōsan) Jesus and the disciples and ran around the head of the lake on foot (πεζηι — pezēi) and got there ahead of Jesus and were waiting for Him when the boat came.

They were as sheep not having a shepherd (ησαν ως προβατα μη εχοντα ποιμενα — ēsan hōs probata mē echonta poimena). Matthew has these words in another context (Matthew 9:26), but Mark alone has them here. Μη — Mē is the usual negative for the participle in the Koiné. These excited and exciting people (Bruce) greatly needed teaching. Matthew 14:14 mentions healing as does Luke 9:11 (both preaching and healing). But a vigorous crowd of runners would not have many sick. The people had plenty of official leaders but these rabbis were for spiritual matters blind leaders of the blind. Jesus had come over for rest, but his heart was touched by the pathos of this situation. So “he began to teach them many things” (ηρχατο διδασκειν αυτους πολλα — ērxato didaskein autous polla). Two accusatives with the verb of teaching and the present tense of the infinitive. He kept it up.

When the day was now far spent (ηδη ωρας πολλης γενομενης — ēdē hōras pollēs genomenēs). Genitive absolute. ωρα — Hōra used here for day-time (so Matthew 14:15) as in Polybius and late Greek. Much day-time already gone. Luke 9:12 has it began to incline (κλινειν — klinein) or wear away. It was after 3 p.m., the first evening. Note second evening or sunset in Mark 6:47; Matthew 14:23; John 6:16. The turn of the afternoon had come and sunset was approaching. The idiom is repeated at the close of the verse. See note on Matthew 14:15.

Into the country and villages round about (εις τους κυκλωι αγρους και κωμας — eis tous kuklōi agrous kai kōmas). The fields (αγρους — agrous) were the scattered farms (Latin, villae). The villages (κωμας — kōmas) may have included Bethsaida Julias not far away (Luke 9:10). The other Bethsaida was on the Western side of the lake (Mark 6:45).

Somewhat to eat (τι παγωσιν — ti phagōsin). Literally, what to eat, what they were to eat. Deliberative subjunctive retained in the indirect question.

Go and see (υπαγετε ιδετε — hupagete idete). John says that Jesus asked Philip to find out what food they had (John 6:5.) probably after the disciples had suggested that Jesus send the crowd away as night was coming on (Mark 6:35.). On this protest to his command that they feed the crowds (Mark 6:37; Matthew 14:16; Luke 9:13) Jesus said “Go see” how many loaves you can get hold of. Then Andrew reports the fact of the lad with five barley loaves and two fishes (John 6:8.). They had suggested before that two hundred pennyworth (δηναριων διακοσιων — dēnariōn diakosiōn See note on Matthew 18:28) was wholly inadequate and even that (some thirty-five dollars) was probably all that or even more than they had with them. John‘s Gospel alone tells of the lad with his lunch which his mother had given him.

By companies (συμποσια συμποσια — sumposia sumposia). Distribution expressed by repetition as in Mark 6:7 (δυο δυο — duo duo) instead of using ανα — ana or κατα — kata Literally our word symposium and originally a drinking party, Latin convivium, then the party of guests of any kind without the notion of drinking. So in Plutarch and the lxx (especially I Macca.).

Upon the green grass (επι τωι χλωρωι χορτωι — epi tōi chlōrōi chortōi). Another Markan touch. It was passover time (John 6:4) and the afternoon sun shone upon the orderly groups upon the green spring grass. See note on Matthew 14:15. They may have been seated like companies at tables, open at one end.

They sat down in ranks (ανεπεσαν πρασιαι πρασιαι — anepesan prasiai prasiai). They half-way reclined (ανακλιτηναι — anaklithēnai Mark 6:39). Fell up here (we have to say fell down), the word ανεπεσαν — anepesan means. But they were arranged in groups by hundreds and by fifties and they looked like garden beds with their many-coloured clothes which even men wore in the Orient. Then again Mark repeats the word, πρασιαι πρασιαι — prasiai prasiai in the nominative absolute as in Mark 6:39 instead of using ανα — ana or κατα — kata with the accusative for the idea of distribution. Garden beds, garden beds. Peter saw and he never forgot the picture and so Mark caught it. There was colour as well as order in the grouping. There were orderly walks between the rows on rows of men reclining on the green grass. The grass is not green in Palestine much of the year, mainly at the passover time. So here the Synoptic Gospels have an indication of more than a one-year ministry of Jesus (Gould). It is still one year before the last passover when Jesus was crucified.

Brake the loaves; and he gave to the disciples (και απο των ιχτυων — kai apo tōn ichthuōn). Apparently the fishes were in excess of the twelve baskets full of broken pieces of bread. See note on Matthew 14:20 for discussion of kophinos and sphuris the two kinds of baskets.

Men (ανδρες — andres). Men as different from women as in Matthew 14:21. This remarkable miracle is recorded by all Four Gospels, a nature miracle that only God can work. No talk about accelerating natural processes will explain this miracle. And three eyewitnesses report it: the Logia of Matthew, the eyes of Peter in Mark, the witness of John the Beloved Disciple (Gould). The evidence is overwhelming.

To Bethsaida (προς ητσαιδαν — pros Bēthsaidan). This is Bethsaida on the Western side, not Bethsaida Julias on the Eastern side where they had just been (Luke 9:10).

While he himself sendeth the multitude away (εως αυτος απολυει τον οχλον — heōs autos apoluei ton ochlon). Matthew 14:22 has it “till he should send away” (εως ου απολυσηι — heōs hou apolusēi) with the aorist subjunctive of purpose. Mark with the present indicative απολυει — apoluei pictures Jesus as personally engaged in persuading the crowds to go away now. John 6:41. explains this activity of Jesus. The crowds had become so excited that they were in the mood to start a revolution against the Roman government and proclaim Jesus king. He had already forced in reality the disciples to leave in a boat to go before him (προαγειν — proagein) in order to get them out of this atmosphere of overwrought excitement with a political twist to the whole conception of the Messianic Kingdom. They were in grave danger of being swept off their feet and falling heedlessly into the Pharisaic conception and so defeating the whole teaching and training of Jesus with them. See note on Matthew 14:22, Matthew 14:23. To this pass things had come one year before the Crucifixion. He had done his best to help and bless the crowds and lost his chance to rest. No one really understood Jesus, not the crowds, not the disciples. Jesus needed the Father to stay and steady him. The devil had come again to tempt him with world dominion in league with the Pharisees, the populace, and the devil in the background.

When even was come (οπσιας γενομενης — opsias genomenēs). The second or late evening, six p.m. at this season, or sunset on.

He alone on the land (και αυτος μονος ηπι της γης — kai autos monos ēpi tēs gēs). Another Markan touch. Jesus had come down out of the mountain where he had prayed to the Father. He is by the sea again in the late twilight. Apparently Jesus remained quite a while, some hours, on the beach. “It was now dark and Jesus had not yet come to them” (John 6:17).

Seeing them distressed in rowing (ιδων αυτους βασανιζομενους εν τωι ελαυνειν — idōn autous basanizomenous en tōi elaunein). See also Matthew 8:29 for the word βασανιζω — basanizō to torture, torment (Matthew 4:24) with a touch-stone, then to distress as here. Papyri have δια βασανων — dia basanōn used on slaves like our third degree for criminals. Ελαυνειν — Elaunein is literally to drive as of ships or chariots. They drove the boat with oars. Common in Xenophon for marching.

About the fourth watch of the night (περι τεταρτην πυλακην της νυκτος — peri tetartēn phulakēn tēs nuktos). That is, between three and six a.m.

And he would have passed by them (και ητελεν παρελτειν αυτους — kai ēthelen parelthein autous). Only in Mark. He wished to pass by them, praeterire eos (Vulgate). Imperfect tense ητελεν — ēthelen thought (εδοχαν — edoxan). A natural conclusion.

And cried out (ανεκραχαν — anekraxan). Cried up, literally, a shriek of terror, or scream.

It is I (εγο ειμι — ego eimi). These were the astounding words of cheer. They did not recognize Jesus in the darkness. They had never seen him or any one walk on the water. His voice reassured them.

They were sore amazed in themselves (λιαν εν εαυτοις εχισταντο — lian en heautois existanto). Only in Mark. Imperfect tense picturing vividly the excited disciples. Mark does not give the incident of Peter‘s walking on the water and beginning to sink. Perhaps Peter was not fond of telling that story.

For they understood not (ου γαρ συνηκαν — ou gar sunēkan). Explanation of their excessive amazement, viz., their failure to grasp the full significance of the miracle of the loaves and fishes, a nature miracle. Here was another, Jesus walking on the water. Their reasoning process (καρδια — kardia in the general sense for all the inner man) was hardened (ην πεπωρωμενη — ēn pepōrōmenē). See note on Mark 3:5 about πωρωσις — pōrōsis Today some men have such intellectual hardness or denseness that they cannot believe that God can or would work miracles, least of all nature miracles.

And moored to the shore (και προσωρμιστησαν — kai prosōrmisthēsan). Only here in the New Testament, though an old Greek verb and occurring in the papyri. ορμος — Hormos is roadstead or anchorage. They cast anchor or lashed the boat to a post on shore. It was at the plain of Gennesaret several miles south of Bethsaida owing to the night wind.

Knew him (επιγνοντες αυτον — epignontes auton). Recognizing Jesus, knowing fully (επι — epi) as nearly all did by now. Second aorist active participle.

Ran about (περιεδραμον — periedramon). Vivid constative aorist picturing the excited pursuit of Jesus as the news spread that he was in Gennesaret.

On their beds (επι τοις κραβαττοις — epi tois krabattois). Pallets like that of the man let down through the roof (Mark 2:4).

Where they heard he was (οπου ηκουον οτι εστιν — hopou ēkouon hoti estin). Imperfect tense of ακουω — akouō (repetition), present indicative εστιν — estin retained in indirect discourse.

Wheresoever he entered (οπου αν εισεπορευετο — hopou an eiseporeueto). The imperfect indicative with αν — an used to make a general indefinite statement with the relative adverb. See the same construction at the close of the verse, οσοι αν ηπσαντο αυτον — hosoi an hēpsanto auton (aorist indicative and αν — an in a relative clause), as many as touched him. One must enlarge the details here to get an idea of the richness of the healing ministry of Jesus. We are now near the close of the Galilean ministry with its many healing mercies and excitement is at the highest pitch (Bruce).