---
title: "Clarke"
description: "Verse Mark 6:1. And he went out from thence — That is, from Capernaum. Matthew 13:54; Matthew 13:54. Verse Mark 6:2. Were astonished — επι τῃ διδαχῃ αυτ"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/6"
---

Verse [Mark 6:1](../../../kjv/mark/6/1). ***And he went out from thence*** — That is, from Capernaum. [Matthew 13:54](../../../kjv/matthew/13/54); [Matthew 13:54](../../../kjv/matthew/13/54).

Verse [Mark 6:2](../../../kjv/mark/6/2). ***Were astonished*** — επι τῃ διδαχῃ αυτου, *at his doctrine*, or *teaching*. This is added by the *Codex Bezae* and *eight* others, later *Syriac, Armenian, Vulgate*, and all the *Itala*.

Verse [Mark 6:3](../../../kjv/mark/6/3). ***Is not this the carpenter*** — Among the ancient Jews, every father was bound to do four things for his son.
1. To circumcise him.
2. To redeem him.
3. To teach him the law.
4. To teach him a trade.
And this was founded on the following just maxim: "He who teaches not his son to do some work, is as if he taught him robbery!" It is therefore likely that Joseph brought up our Lord to his own trade.
***Joses*** — Several good MSS. read ιωσητος, *Joset*, and one, with several versions, reads *Joseph*.

Verse [Mark 6:4-6](../../../kjv/mark/6/4-6). See this curious subject explained, [Matthew 13:55-58](../../../kjv/matthew/13/55-58).

Verse [Mark 6:5](../../../kjv/mark/6/5). [Mark 6:4](../../../kjv/mark/6/4); [Mark 6:4](../../../kjv/mark/6/4).

Verse [Mark 6:6](../../../kjv/mark/6/6). [Mark 6:4](../../../kjv/mark/6/4); [Mark 6:4](../../../kjv/mark/6/4).

Verse [Mark 6:7](../../../kjv/mark/6/7). ***By two and two*** — That they might *encourage* and *support* each other; and to show that *union* among the ministers of the Gospel is essential to the promotion of the cause of truth. [Luke 10:1](../../../kjv/luke/10/1); [Luke 10:1](../../../kjv/luke/10/1).

Verse [Mark 6:8](../../../kjv/mark/6/8). ***A staff only*** — It is likely he desired them to take only *one* with every *two*, merely for the purpose of carrying any part of their clothes on, when they should be obliged to strip them off by reason of the heat; for walking staves, or things of this kind, were forbidden, see [Matthew 10:10](../../../kjv/matthew/10/10). But, probably, no more is designed than simply to state that they must not wait to make any provision for the journey, but go off just as they were, leaving the provision necessary in the present case to the care of Divine Providence. St. James is represented in ancient paintings, as carrying a gourd bottle on a STAFF *across his shoulder*.

Verse [Mark 6:9](../../../kjv/mark/6/9). ***Shod with sandals*** — The *sandal* seems to have been similar to the Roman *solea*, which covered only the *sole* of the foot, and was fastened about the foot and ankle with straps. The *sandal* was originally a part of the *woman's* dress; ancient authors represent them as worn only by women. In [Matthew 10:10](../../../kjv/matthew/10/10), the disciples are commanded to take *no shoes*, υποδηματα, which word is nearly of the same import with σανδαλια, *sandals*; but, as our Lord intimates to them that they should be free from all useless incumbrances, that they might fulfil his orders with the utmost diligence and despatch, so we may suppose that the *sandal* was a *lighter* kind of wear than the *shoe*: and indeed the word *sandal*, which is mere Chaldee, סנדל might be properly translated a *light shoe*; as it is compounded of סין *sin*, a shoe, (see Targum, [Deuteronomy 25:9-10](../../../kjv/deuteronomy/25/9-10),) and דל *dal, thin, slender*, or *mean*, as being made, not only *lighter* than the *hypodema* or shoe, but (probably) also of *meaner* materials. See many excellent observations on this subject in *Martinius's* Etymolog. Lexicon, under the word *Sandalium*.

Verse [Mark 6:11](../../../kjv/mark/6/11). ***And whosoever shall not receive you*** — Ὁς αν τοπος μη δεξηται, *whatsoever* PLACE *will not receive you*: this is the reading of BL, *four* others, and the later *Syriac* in the margin.
***Verily***, &c.] All this clause is omitted in BCDL, two others, one *Arabic*, one *Persic, Coptic, Armenian, Vulgate*, and all the *Itala* but *three. Mill* and *Beza* approve of the omission, and *Griesbach* leaves it out of the text. It has probably been transferred here from [Matthew 10:15](../../../kjv/matthew/10/15). See this subject, from [Mark 6:7-11](../../../kjv/mark/6/7-11), explained at large on [Matthew 10:1-15](../../../kjv/matthew/10/1-15).

Verse [Mark 6:13](../../../kjv/mark/6/13). ***Anointed with oil many that were sick*** — This is only spoken of *here*, and in [James 5:14](../../../kjv/james/5/14). This ceremony was in great use among the Jews; and in certain cases it might be profitable. But in the cases mentioned here, which were merely miraculous, it could avail no more of *itself* than the *imposition of hands*. It was used symbolically, as an emblem of that ease, comfort, and joy, which they prayed God to impart to the sick. For various examples of its use among the Jews, see *Lightfoot* and *Wetstein* on this place.

Verse [Mark 6:14](../../../kjv/mark/6/14). ***And king Herod heard?*** — την ακιην αοτου, *his fame*, is added by KM, *fifteen* others, and in the margin of several. It seems necessary to complete the sense.

Verse [Mark 6:15](../../../kjv/mark/6/15). OR, ***as one of the prophets.*** — η, *or*, is omitted by ABCEGHKLMS-BHV, and one hundred others, *Syriac*, all the *Arabic*, all the *Persic, Coptic, AEthiopic, Gothic, Slavonic, Vulgate*, two *Itala, Origen, Victor*, and *Theophylact. Bengel, Wetstein*, and *Griesbach* leave it out of the text: the omission of it mends the sense much.

Verse 19. ***Would have killed*** — εζητει, SOUGHT *to kill him*. C and *five* of the *Itala*.
See the whole of this account, from [Mark 6:17-29](../../../kjv/mark/6/17-29), explained on [Matthew 14:2-12](../../../kjv/matthew/14/2-12).

Verse 21. ***Lords*** — μεγιστασιν, probably governors of particular districts.
***High captains*** — χιλιαρχοις; literally, *chiefs* or *captains* over a *thousand men*, military chiefs.
***Chief estates*** — πρωτοις; probably such as might be called *nobles* by *title* only, having no *office* civil or military; probably *magistrates*. See KYPKE an the place.

Verse 23. ***Unto the half of my kingdom.*** — A noble price for a *dance*! This *extravagance* in favour of *female dancers* has the fullest scope in the east, even to the present day. M. *Anquetil* *du Perron*, in the preliminary discourse to his *Zend Avesta*, p. 344 and 345, gives a particular account of the dancers at *Surat*. This account cannot be transcribed in a comment on the Gospel of God, however illustrative it might be of the conduct of Herodias and her daughter Salome: it is too abominable for a place here. He observes, that the *rich* vie with each other in the *presents* they make to the dancing girls of *money* and *jewels*; and that persons of *opulence* have even ruined themselves by the *presents* they made to those victims of *debauch*. He mentions a remarkable case, which may throw light on this passage: "That the *dancer* Laal-koner gained such a complete ascendancy over the Mogul Emperor *Maaz-eddin*, that he made her *joint governess* of the empire with himself."

Verse 26. ***For their sakes which sat with him*** — Probably these persons joined in with the request, and were glad of this opportunity to get this light of Israel extinguished; he being a public reprover of all their vices.

Verse 30. ***The apostles gathered themselves together*** — For they went *different* ways before, by *two* and *two*, [Mark 6:7](../../../kjv/mark/6/7); and now they return and *meet* Christ at Capernaum.

Verse 31. ***Rest a while*** — *Rest* is necessary for those who *labour*; and a *zealous* preacher of the Gospel will as often stand in need of it as a *galley slave*.

Verse 33. ***The people*** — Or, οχλοι, *the multitudes*. This is wanting in many MSS., but it seems necessary to make the sense clear. There is scarcely a verse in the whole New Testament that has suffered so much from transcribers as this verse. Amidst the abundance of various readings, one can scarcely tell what its original state was. The various readings may be seen in *Griesbach*.

Verse 34. ***Much people***, &c.] See this miracle explained on [Matthew 14:14](../../../kjv/matthew/14/14), &c.

Verse 40. ***By hundreds, and by fifties.*** — "That is," says Mr. Wesley, "fifty in a rank, and a hundred in file. So, a hundred multiplied by fifty, made just five thousand." But if they sat fifty *deep*, how could the disciples conveniently serve them with the bread and fish?

Verse 41. ***And blessed*** — I think the word *God* should be inserted here, as in [Matthew 14:19](../../../kjv/matthew/14/19). See the note there. The food we receive from God is already blessed, and does not stand in need of being blessed by man; but God, who gives it, deserves our warmest thanksgivings, as frequently as we are called to partake of his bounty.

Verse 43. ***Twelve baskets*** — These were either the baskets used by the disciples, see [Matthew 14:20](../../../kjv/matthew/14/20), or baskets belonging to some of the multitude, who might have brought some with them to carry provisions, or other things necessary for the *sick*, whom they brought to Christ to be healed.

Verse 44. ***Were about five thousand*** — ωσει, *about*, is omitted by a great majority of the best MSS. and by the principal versions. It is wanting in several *editions: Bengel, Wetstein*, and *Griesbach*, leave it out of the text. It is omitted by some in the parallel place, [Matthew 14:21](../../../kjv/matthew/14/21), but it stands without any variation in [Luke 9:14](../../../kjv/luke/9/14), and [John 6:10](../../../kjv/john/6/10). This miracle is mentioned by all the four evangelists. It is one of the most astonishing that Christ has wrought. It is a miracle which could not be *counterfeited*, and a full proof of the divinity of Christ.

Verse 45. ***To the other side before unto Bethsaida*** — John says, [John 6:17](../../../kjv/john/6/17), to *Capernaum*. It is probable our Lord ordered them to steer to one or other of these two places, which were about *four* miles distant, and on the *same* side of the sea of Galilee.

Verse 47. ***The ship was in the midst of the sea*** — See all the parts of this wonderful transaction considered, on [Matthew 14:22-33](../../../kjv/matthew/14/22-33).

Verse 49. ***They supposed it had been a spirit*** — That is, by whom the storm had been raised.

Verse [Mark 6:52](../../../kjv/mark/6/52). ***Their heart was hardened.*** — See this explained [Matthew 14:33](../../../kjv/matthew/14/33).

Verse [Mark 6:53](../../../kjv/mark/6/53). ***The land of Gennesaret*** — This country lay on the coast of the sea of Galilee: it is described by Josephus as being exceedingly pleasant and fertile. It had its name of Gennesaret from גן, *gen*, a *garden*, and סר *sar*, a *prince*, either because the *king* had a *garden* there, or because of its great *fertility*.

Verse [Mark 6:54](../../../kjv/mark/6/54). ***They knew him*** — επιγνοντες, *They recollected him*; for he had before preached and wrought miracles in different places of the same country.

Verse [Mark 6:56](../../../kjv/mark/6/56). ***Villages*** — Probably small towns near cities.
***Country*** — Villages at a distance from cities and large public towns. See the notes on [Matthew 14:34-36](../../../kjv/matthew/14/34-36).
Christ went about doing good - he *confined* his ministry and miracles to *no* place - wherever he went, they stood in need of his help; and whenever they required his assistance, they had it granted immediately. Our Lord's conduct, in these respects, is a perfect pattern for every preacher of his Gospel.

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