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And He went out from thence, and came into His own country. Mark 6:1-6 Jesus re-visits Nazareth J. C. Gray. I. GRACIOUS CONDESCENSION. Jesus, although He had been cruelly treated at Nazareth, once more turns His steps homewards. Jesus practised what He preached ( Matthew 18:21, 22 ). Love of home natural to men. Thoughts suggested by visits home. How shall we be received — welcomed or sighted? Have we so passed our time since we left home, that we may deserve a cordial reception; or may even some poor Nazareth be justifiably ashamed of us? II. UNWORTHY PREJUDICES. "He came to His own and His own received Him not." Neither did His brethren believe in Him ( John 7:5 ). Why? Because He was known to them; and was poor and of lowly origin. Some look at religion as children at books, more attracted by the binding than the contents. III. FATAL REJECTION. Nazareth turned its back on Jesus. He left never to return. Learn: I. To do good to those who despitefully use us and persecute us. II. To guard against evil and ignorant prejudices. III. To take heed how we reject Jesus. IV. To beseech Him to return and save us, if we have thoughtlessly or wilfully slighted Him. ( J. C. Gray. )

Benson Commentary Mark 6:1 And he went out from thence, and came into his own country; and his disciples follow him. Mark 6:1-6 . And he came into his own country, &c. — For an explanation of this paragraph, see the notes on Matthew 13:53-58 . Is not this the carpenter’s son? — There can be no doubt that Jesus in his youth wrought with his supposed father Joseph. He could there do no mighty work — Not consistently with his wisdom and goodness; it being inconsistent with his wisdom to work miracles there, where he knew the prejudices of the people would certainly prevent any good effect they might otherwise have had in promoting the great end he had in view in coming into the world; and with his goodness, seeing that he well knew his countrymen would reject whatever evidence could be given them of his being the Messiah, or a divinely-commissioned teacher. And, therefore, to have given them greater evidence would only have increased their guilt and condemnation. And he marvelled because of their unbelief — He wondered at their perverseness in rejecting him upon such unreasonable grounds as the meanness of his parentage. It is justly observed here by Dr. Macknight, that “the Jews in general seem to have mistaken their own prophecies, when they expected the Messiah would exalt their nation to the highest pitch of wealth and power, for this was an end unworthy of so grand an interposition of Providence. When the eternal Son of God came down from heaven, he had something infinitely more noble in view: namely, that by suffering and dying he might destroy him who had the power of death; that by innumerable benefits he might overcome his enemies; that by the bands of truth he might restrain the rebellious motions of men’s wills; that by the sword of the Spirit he might slay the monsters of their lusts; and that by giving them the spiritual armour he might put them in a condition to fight for the incorruptible inheritance, and exalt them to the joyful possession of the riches and honours of immortality. Wherefore, as these characters of the Messiah were in a great measure unknown to the Jews, he who possessed them was not the object of their expectation. And, though he laid claim to their submission by the most stupendous miracles, instead of convincing them, these miracles made him who performed them obnoxious to the hottest resentment of that proud, covetous, sensual people. It seems they could not bear to see one so low in life as Jesus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious, triumphant, secular Messiah. Our Lord, therefore, having made this second trial with a view to see whether the Nazarenes would endure his ministry, and to show to the world that his not residing with them was owing to their stubbornness and wickedness, he left them, and visited the towns and villages in the neighbourhood where he expected to find a more favourable reception. Thus the unbelief of these Nazarenes obstructed Christ’s miracles, deprived them of his preaching, and caused him to withdraw a second time from their town. In which example the evil and punishment of mis-improving spiritual advantages, is clearly set forth before all who hear the gospel.” Mark 6:2 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? Mark 6:3 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. Mark 6:4 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. Mark 6:5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them . Mark 6:6 And he marvelled because of their unbelief. And he went round about the villages, teaching. Mark 6:7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; Mark 6:7 . He calleth unto him the twelve — While Jesus preached among the villages in the neighbourhood of Nazareth, he sent his twelve apostles through the several cities of Galilee, to proclaim that God was about to establish the kingdom of the Messiah, wherein he would be worshipped in spirit and in truth; and instead of all external rites and ceremonies, would accept nothing but repentance, faith, and sincere obedience. Moreover, to confirm their doctrine, he gave them power to work miracles of healing, which also would tend to procure them acceptance. See Luke 9:1-2 . By two and two — We may suppose that Matthew had an eye to this circumstance in the catalogue which he has given of the apostles; for, chapter Mark 10:2-4 , he has joined them together in pairs; very probably just as they were sent out now by their Master. Jesus ordered his disciples to go by two and two, doubtless that they might encourage each other in their work. The history of their election and commission is given, Matthew 10:1 , &c. where see the notes. But it seems they were not actually sent till now, when Jesus intended forthwith to enlarge the scene of his ministry. He, therefore, on this occasion renewed their powers, and repeated the principal things contained in the instructions formerly given. Mark 6:8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: Mark 6:8-9 . He commanded that they should take nothing for their journey — That they might be always unencumbered, free, ready for motion. Save a staff only — He that had one might take it; but he that had not, was not to provide one. No scrip, no bread — Our Lord intended by this mission to initiate them into their apostolic work. And it was, doubtless, an encouragement to them all their life after, to recollect the care which God took of them when they had left all they had, and went out quite unfurnished for such an expedition. In this view our Lord himself leads them to consider it, Luke 22:35 , When I sent you forth without purse or scrip, lacked ye any thing? See the note on Matthew 10:9-10 ; where the particular directions here given are explained at large. Mark 6:9 But be shod with sandals; and not put on two coats. Mark 6:10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. Mark 6:10-11 . In what place soever ye enter — See these verses explained, Matthew 10:11-15 . Mark 6:11 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. Mark 6:12 And they went out, and preached that men should repent. Mark 6:12-13 . They went, and preached that men should repent — They went away and published everywhere the glad tidings of the approach of the Messiah’s kingdom, and exhorted men on that consideration to turn to God in true repentance, forsaking all their sins in temper, word, and work, and in all respects bringing forth fruits worthy of repentance. They cast out many devils, &c. — And did many other miracles. And anointed with oil many that were sick — Which St. James gives as a general direction, (chap. Mark 5:11 ; Mark 5:15 ,) adding those peremptory words, And the Lord shall heal him. He shall be restored to health: not by the natural efficacy of the oil, but by the supernatural blessing of God. And it seems, this was the great standing means of healing desperate diseases in the Christian Church, long before extreme unction was used or heard of, which bears scarcely any resemblance to it; the former being used only as a means of health; the latter, only when life is despaired of. It is not said how long they were out on this their first expedition; but it is probable they spent a considerable time in it, for Luke says, Luke 9:6 , they departed, and went through the towns, preaching the gospel, and healing everywhere. Mark 6:13 And they cast out many devils, and anointed with oil many that were sick, and healed them . Mark 6:14 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. Mark 6:14-16 . And King Herod (the tetrarch; see notes on Matthew 2:1 ; Matthew 14:1 ) heard of him — While the apostles were making their circuit about the country, proclaiming everywhere the glories of their great Master, and working miracles in his name, information concerning him and his marvellous works came to the ears of King Herod; for his name was spread abroad — And reached many places far more distant than the court of Herod, Matthew 4:24-25 . And he said, that John the Baptist was risen from the dead — This his own guilty conscience suggested, and he could not forbear speaking of it to those that were about him. Others said, That it is Elias; and others, That it is a prophet — It is easy to account for the opinion of those who, upon Christ’s appearing in this part of the country, began to take notice of his miracles, and, being struck with them, imagined that he was Elias, or one of the prophets. For they expected that Elias would actually descend from heaven, and usher in the Messiah, Matthew 16:14 ; and that one of the prophets was to be raised from the dead for the same end. But when Herod heard thereof — Of their various judgments concerning Jesus; he still said, It is John, whom I beheaded, &c. — The suggestions of his guilty conscience were too powerful to be removed by the flattery of his servants; and he persevered in affirming that it was certainly John whom he had beheaded, and that he was risen from the dead. Mark 6:15 Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. Mark 6:16 But when Herod heard thereof , he said, It is John, whom I beheaded: he is risen from the dead. Mark 6:17 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. Mark 6:17-26 . For Herod had laid hold on John, &c. — See the note on Matthew 14:3-7 . Herodias had a quarrel against him — This princess was the granddaughter of Herod the Great, by his son Aristobulus, and had formerly been married to her uncle Philip, the son of her grandfather, by Mariamne, and brother to Herod the tetrarch. Some time after that marriage this Herod, happening in his way to Rome to lodge at his brother’s house, fell passionately in love with Herodias, and on his return made offers to her; which she accepted, deserting her husband, who was only a private person, that she might share with the tetrarch in the honours of a crown. On the other hand, he, to make way for her, divorced his wife, the daughter of Aretas, king of Arabia. Wherefore both parties being guilty of incest as well as adultery, they were reproved by the Baptist, with a courage highly becoming the messenger of God. For though he had experienced the advantage of the tetrarch’s friendship, he was not afraid to displease him when his duty required it. This freedom Herod resented to such a degree, that he laid his monitor in irons. But if Herod’s resentment of the liberty which John took with him was great, that of Herodias was much greater. The crime she was guilty of being odious, she could not bear to have it named, and far less reproved. She was, therefore, enraged to the highest pitch, and nothing less than the Baptist’s head would satisfy her: and ever since he had offended her, she had been plotting against his life, but had not yet been able to get her purpose accomplished. For Herod feared John — Great and powerful as the king was, he stood in awe of John, though in low life, and for a while durst not attempt any thing against him; knowing that he was a just man and holy — Such force has virtue sometimes upon the minds of the highest offenders! And observed him — Or rather, preserved, or protected him, (as ????????? , it seems, should rather be rendered) namely, against all the malice and contrivances of Herodias. And when he heard him — Probably sending for him occasionally; he did many things — Recommended by him; and heard him gladly — Delusive pleasure, while he continued in the practice of known sin! Thus it often happens that they who do not truly fear God and turn to him, will go certain lengths in obedience to his commandments, provided something be remitted to them by way of indulgence. But when they are more straitly pressed, throwing off the yoke, they not only become obstinate but furious, which shows us, that no man has any reason to be satisfied with his conduct because he obeys many of the divine laws, unless he has learned to subject himself to God in every respect, and without exception. When a convenient day was come — Convenient for her purpose; that Herod made a supper for his lords, high captains, and chief estates — Greek, ???? ?????????? ??? ???? ??????? , the tribunes (or commanders of one thousand men each) and principal men of Galilee: that is, to the great men of the court, the army, and the province. When the daughter of Herodias came in and danced — See notes on Matthew 14:6-12 . For his oath’s sake, and for their sakes which sat with him, he would not reject her — Herod’s honour was like the conscience of the chief priests, Matthew 27:6 . To shed innocent blood wounded neither the one nor the other! Mark 6:18 For John had said unto Herod, It is not lawful for thee to have thy brother's wife. Mark 6:19 Therefore Herodias had a quarrel against him, and would have killed him; but she could not: Mark 6:20 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. Mark 6:21 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; Mark 6:22 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. Mark 6:23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. Mark 6:24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:25 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. Mark 6:26 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. Mark 6:27 And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, Mark 6:28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:29 And when his disciples heard of it , they came and took up his corpse, and laid it in a tomb. Mark 6:30 And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. Mark 6:30 . The apostles gathered themselves together unto Jesus — Namely, at, or quickly after the time of the awful event of the Baptist’s death, related above; and told him all things, &c. — Recounted to him; both what miracles they had done — In his name and by his power; and what doctrine they had taught — According to his direction. And he said, Come ye yourselves apart, &c. — Come with me into the neighbouring desert; and rest a while — After the fatigue of your journey, and let us endeavour to improve this awful dispensation by suitable meditations. For there were many coming and going, &c. — To and from the public place in which they then were; and they had no leisure so much as to eat — Namely, without interruption. And much less had they leisure for religious retirement and recollection. And they departed into a desert place privately — Across a creek of the lake; and the people — Who had been attending on his ministry; saw them departing, and many knew him — Though he was at some distance; and observing how he steered his course, and guessing right as to the place at which he intended to land, they ran afoot thither out of all cities — By which they passed, thereby increasing their numbers continually. And with such eagerness did they pursue their journey, that they outwent them that had taken ship, and getting round to the shore where he was to land, they stood ready there to receive him in a large body. And Jesus, when he came out — Of the ship; seeing much people — Collected together, and considering what pains they had taken to meet him there, and the strong desire which they had thus manifested to receive religious instruction; and reflecting, likewise, how sadly they were neglected by those who ought to have been their spiritual guides; and how they were forced to wander from place to place, as sheep having no shepherd — To feed and take care of them; he was moved with such compassion toward them — That though he had come thither for retirement, he neither dismissed nor forsook them, but, on the contrary, receiving them in a most kind and condescending manner, began, immediately, to teach them many things — Namely, concerning the kingdom of God, Luke 9:11 ; healing also as many sick as were brought to him. Mark 6:31 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. Mark 6:32 And they departed into a desert place by ship privately. Mark 6:33 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. Mark 6:34 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. Mark 6:35 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: Mark 6:35-44 . When the day was far spent, &c. — See notes on Matthew 14:15-21 , where the circumstances of the miracle here recorded are explained at large. And they sat down in ranks — Or rather, in squares, as Campbell renders ??????? , observing, “The word denotes a small plat, such as a flower-bed in a garden. It has this meaning in Eccl 24:31. I do not find it in the LXX., or in any other part of the New Testament. These beds were in the form of oblong squares. The word is therefore very improperly rendered either ranks or rows.” Thus, also, Dr. Macknight, “They sat down in oblong squares. The word ????????? , used here by Mark, signifies a company of guests at a table, but ?????? , the word in Luke, denotes properly as many of them as reclined on one bed, according to the eastern manner of eating. By Christ’s order therefore, the people were to sit down to this meal in companies, consisting some of fifty persons, some of a hundred, according as the ground would admit. The members of each company, I suppose, were to be placed in two rows, the one row with their faces toward those of the other, as if a long table had been between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces toward each other; so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed-beds, which is the proper signification of ??????? , the name given by Mark to the several companies after they were formed.” It has been observed, in the note on Matthew 14:19 , &c., that the meat must have extended its dimensions, not in our Lord’s hands only, but in the hands of the multitude likewise, a circumstance which suggests further reasons for the people’s being set down in the manner above explained. “For as they were fed on a mountain, we may reasonably suppose that the ground was somewhat steep, and that they lay with their heads pointing up the hill, in such a manner, that reclining on their elbows, they were almost in a sitting posture, and had their eyes fixed on Jesus, who stood below them, in a place that was more plain, at a little distance from the ends of the ranks. Without doubt, therefore, they all heard his thanksgiving and prayer for the miracle, saw him give the disciples the meat, and were astonished above measure when they perceived that instead of diminishing it increased under his creating hands. Moreover, being set down in companies, and every company being divided into two ranks, which lay fronting each other, the ranks of all the companies were parallel, and pointed toward Jesus, and so were situated in such a manner that the disciples could readily bring the bread and fish to them that sat at the extremities of the ranks. To conclude, by this disposition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him as those below him; and therefore, when the meat was brought, and handed from one to another, they would all follow it with their eyes, and see it swelling, not only in their own hands, but in the hands of their companions likewise, to the amazement and joy of every person present.” Mark 6:36 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. Mark 6:37 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? Mark 6:38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. Mark 6:39 And he commanded them to make all sit down by companies upon the green grass. Mark 6:40 And they sat down in ranks, by hundreds, and by fifties. Mark 6:41 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. Mark 6:42 And they did all eat, and were filled. Mark 6:43 And they took up twelve baskets full of the fragments, and of the fishes. Mark 6:44 And they that did eat of the loaves were about five thousand men. Mark 6:45 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. Mark 6:45-56 . For an explanation of these verses, see the notes on Matthew 14:22-36 . Mark 6:46 And when he had sent them away, he departed into a mountain to pray. Mark 6:47 And when even was come, the ship was in the midst of the sea, and he alone on the land. Mark 6:48 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. Mark 6:49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: Mark 6:50 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. Mark 6:51 And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. Mark 6:52 For they considered not the miracle of the loaves: for their heart was hardened. Mark 6:53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore. Mark 6:54 And when they were come out of the ship, straightway they knew him, Mark 6:55 And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. Mark 6:56 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. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Mark 6:1 And he went out from thence, and came into his own country; and his disciples follow him. Chapter 6 CHAPTER 6:1-6 ( Mark 6:1-6 ) REJECTED IN HIS OWN COUNTRY "And He went out from thence; and He cometh into His own country; and His disciples follow Him." Mark 6:1-6 (R.V.) WE have seen how St. Mark, to bring out more vividly the connection between four mighty signs, their ideal completeness as a whole, and that mastery over nature and the spiritual world which they reveal, grouped them resolutely together, excluding even significant incidents which would break in upon their sequence. Bearing this in mind, how profoundly instructive it is that our Evangelist shows us this Master over storm and demons, over too-silent disease, and over death, too clamorously bewailed, in the next place teaching His own countrymen in vain, and an offense to them. How startling to read, at this juncture when legend would surely have thrown all men prostrate at His feet, of His homely family and His trade, and how He Who rebuked the storm "could there do no mighty work." First of all, it is touching to see Jesus turning once more to "His own country," just at this crisis. They had rejected Him in a frenzy of rage, at the outset of His ministry. And He had very lately repulsed the rude attempt of His immediate relatives to interrupt His mission. But now His heart leads Him thither, once again to appeal to the companions of His youth, with the halo of His recent and surpassing works upon His forehead. He does not abruptly interrupt their vocations, but waits as before for the Sabbath, and the hushed assembly in the sacred place. And as He teaches in the synagogue, they are conscious of His power. Whence could He have these things? His wisdom was an equal wonder with His mighty works, of the reality of which they could not doubt. And what excuse then had they for listening to His wisdom in vain? But they went on to ask, Is not this the carpenter? the Son of Mary? they knew His brothers, and His sisters were living among them. And they were offended in Him, naturally enough. It is hard to believe in the supremacy of one, whom circumstances marked as our equal, and to admit the chieftainship of one who started side by side with us. In Palestine it was not disgraceful to be a tradesman, but yet they could fairly claim equality with "the carpenter." And it is plain enough that they found no impressive or significant difference from their neighbors in the "sisters" of Jesus, nor even in her whom all generations call blessed. Why then should they abase themselves before the claims of Jesus? It is an instructive incident. First of all, it shows us the perfection of our Lord's abasement. He was not only a carpenter's son, but what this passage only declares to us explicitly, he wrought as an artisan, and consecrated forever a lowly trade, by the toil of those holy limbs whose sufferings should redeem the world. And we learn the abject folly of judging by mere worldly standards. We are bound to give due honor and precedence to rank and station. Refusing to do this, we virtually undertake to dissolve society, and readjust it upon other principles, or by instincts and intuitions of our own, a grave task, when it is realized. But we are not to be dazzled, much less to be misled, by the advantages of station or of birth. Yet if, as it would seem, Nazareth rejected Christ because He was not a person of quality, this is only the most extreme and ironical exhibition of what happens every day, when a noble character, self-denying, self-controlled and wise, fails to win the respect which is freelly and gladly granted to vice and folly in a coronet. And yet, to one who reflected, the very objection they put forward was an evidence of His mission. His wisdom was confessed, and His miracles were not denied; were they the less wonderful or more amazing, more supernatural, as the endowments of the carpenter whom they knew? Whence, they asked, had He derived His learning, as if it were not more noble for being original. Are we sure that men do not still make the same mistake? The perfect and lowly humanity of Jesus is a stumbling block to some who will freely admit His ideal perfections, and the matchless nobility of His moral teaching. They will grant anything but the supernatural origin of Him to Whom they attribute qualities beyond parallel. But whence had He those qualities? What is there in the Galilee of the first century which prepares one for discovering there and then the revolutionizer of the virtues of the world, the most original, profound, and unique of all teachers, Him Whose example is still mightier than His precepts, and only not more perfect, because these also are without a flaw, Him Whom even unbelief would shrink from saluting by so cold a title as that of the most saintly of the saints. To ask with a clear scrutiny, whence the teaching of Jesus came, to realize the isolation from all centers of thought and movement, of this Hebrew, this provincial among Hebrews, this villager in Galilee, this carpenter in a village, and then to observe His mighty works in every quarter of the globe, is enough to satisfy all candid minds that His earthly circumstances have something totally unlike themselves behind them. And the more men give ear to materialism and to materialistic evolution without an evolving mind, so much the more does the problem press upon them, Whence hath this man this wisdom? and what mean these mighty works? From our Lord's own commentary upon their rejection we learn to beware of the vulgarizing effects of familiarity. They had seen His holy youth, against which no slander was ever breathed. And yet, while His teaching astonished them, He had no honor in His own house. It is the same result which so often seems to follow from a lifelong familiarity with Scripture and the means of grace. We read, almost mechanically, what melts and amazes the pagan to whom it is a new word. We forsake, or submit to the dull routine of, ordinances the most sacred, the most searching, the most invigorating and the most picturesque. And yet we wonder that the men of Nazareth could not discern the divinity of "the carpenter," whose family lived quiet and unassuming lives in their own village. It is St. Mark, the historian of the energies of Christ, who tells us that He "could there do no mighty work," with only sufficient exception to prove that neither physical power nor compassion was what failed Him, since "He laid His hands upon a few sick folk and healed them." What then is conveyed by this bold phrase? Surely the fearful power of the human will to resist the will of man's compassionate Redeemer. He would have gathered Jerusalem under His wing, but she would not; and the temporal results of her disobedience had to follow; siege, massacre and ruin. God had no pleasure in the death of him who dieth, yet death follows, as the inevitable wages of sin. Therefore, as surely as the miracles of Jesus typified His gracious purposes for the souls of men, Who forgiveth all our iniquities, Who healeth all our diseases, so surely the rejection and defeat of those loving purposes paralyzed the arm stretched out to heal their sick. Does it seem as if the words "He could not," even thus explained, convey a certain affront, throw a shadow upon the glory of our Master? And the words "they mocked, scourged, crucified Him," do these convey no affront? The suffering of Jesus was not only physical: His heart was wounded; His overtures were rejected; His hands were stretched out in vain; His pity and love were crucified. But now let this be considered, that men who refuse His Spirit continually presume upon His mercy, and expect not to suffer the penalty of their evil deeds. Alas, that is impossible. Where unbelief rejected His teaching, He "could not" work the marvels of His grace. How shall they escape who reject so great salvation? Mark 6:7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; CHAPTER 6:7-13 ( Mark 6:7-13 ) THE MISSION OF THE TWELVE "And He called unto Him the twelve, and began to send them forth by two and two; and He gave them authority over the unclean spirits; and He charged them that they should take nothing for their journey, save a staff only; no bread, no wallet, no money in their purse; but to go shod with sandals: and, said He, put not on two coats. And He said unto them, Wheresoever ye enter into a house, there abide till ye depart thence. And whatsoever place shall not receive you, and they hear you not, as ye go forth thence, shake off the dust that is under your feet for a testimony unto them. And they went out, and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them." Mark 6:7-13 (R.V.) REPULSED a second time from the cradle of His youth, even as lately from Decapolis, with what a heavy heart must the Loving One have turned away. Yet we read of no abatement of His labors. He did not, like the fiery prophet, wander into the desert and make request that He might die. And it helps us to realize the elevation of our Lord, when we reflect how utterly the discouragement with which we sympathize in the great Elijah would ruin our conception of Jesus. It was now that He set on foot new efforts, and advanced in the training of His elect. For Himself, He went about the villages, whither slander and prejudice had not yet penetrated, and was content to break new ground among the most untaught and sequestered of the people. The humblest field of labor was not too lowly for the Lord, although we meet, every day, with men who are "thrown away" and "buried" in obscure fields of usefulness. We have not yet learned to follow without a murmur the Carpenter, and the Teacher in villages, even though we are soothed in grief by thinking, because we endure the inevitable, that we are followers of the Man of Sorrows. At the same moment when democracies and priesthoods are rejecting their Lord, a king had destroyed His forerunner. On every account it was necessary to vary as well as multiply the means for the evangelisation of the country. Thus the movement would be accelerated, and it would no longer present one solitary point of attack to its unscrupulous foes. Jesus therefore called to Him the Twelve, and began to send them forth. In so doing, His directions revealed at once His wisdom and His fears for them. Not even for unfallen man was it good to be alone. It was a bitter ingredient in the cup which Christ Himself drank, that His followers should be scattered to their own and leave Him alone. And it was at the last extremity, when he could no longer forbear, that St. Paul thought it good to be at Athens alone. Jesus therefore would not send His inexperienced heralds forth for the first time except by two and two, that each might sustain the courage and wisdom of his comrade. And His example was not forgotten. Peter and John together visited the converts in Samaria. And when Paul and Barnabas, whose first journey was together, could no longer agree, each of them took a new comrade and departed. Perhaps our modern missionaries lose more in energy than is gained in area by neglecting so humane a precedent, and forfeiting the special presence vouchsafed to the common worship of two or three. St. Mark has not recorded the mission of the seventy evangelists, but this narrative is clearly colored by his knowledge of that event. Thus he does not mention the gift of miraculous power, which was common to both, but he does tell of the authority over unclean spirits, which was explicitly given to the Twelve, and which the Seventy, returning with joy, related that they also had successfully dared to claim. In conferring such power upon His disciples, Jesus took the first step towards that marvelous identification of Himself and His mastery over evil, with all His followers, that giving of His presence to their assemblies, His honor to their keeping, His victory to their experience, and His lifeblood to their veins, which makes Him the second Adam, represented in all the newborn race, and which finds its most vivid and blessed expression in the sacrament where His flesh is meat indeed and His blood is drink indeed. Now first He is seen to commit His powers and His honor into mortal hands. In doing this, He impressed on them the fact that they were not sent at first upon a toilsome and protracted journey. Their personal connection with Him was not broken but suspended for a little while. Hereafter, they would need to prepare for hardship, and he that had two coats should take them. It was not so now: sandals would suffice their feet; they should carry no wallet; only a staff was needed for their brief excursion through a hospitable land. But hospitality itself would have its dangers for them, and when warmly received they might be tempted to be feted by various hosts, enjoying the first enthusiastic welcome of each, and refusing to share afterwards the homely domestic life which would succeed. Yet it was when they ceased to be strangers that their influence would really be strongest; and so there was good reason, both for the sake of the family they might win, and for themselves who would not become self-indulgent, why they should not go from house to house. These directions were not meant to become universal rules, and we have seen how Jesus afterwards explicitly varied them. But their spirit is an admonition to all who are tempted to forget their mission in personal advantages which it may offer. Thus commissioned and endowed, they should feel as they went the greatness of the message they conveyed. Wherever they were rejected, no false meekness should forbid their indignant protest, and they should refuse to carry even the dust of that evil and doomed place upon their feet. And they went forth and preached repentance, casting out many devils, and healing many that were sick. In doing this, they anointed them with oil as St. James afterwards directed, but as Jesus never did. He used no means, or when faith needed to be helped by a visible application, it was always the touch of His own hand or the moisture of His own lip. The distinction is significant. And also it must be remembered that oil was never used by disciples for the edification of the dying, but for the recovery of the sick. By this new agency the name of Jesus was more than ever spread abroad, until it reached the ears of a murderous tyrant, and stirred in his bosom not the repentance which they preached, but the horrors of ineffectual remorse Mark 6:14 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. CHAPTER 6:14-29 ( Mark 6:14-29 ) HEROD "And King Herod heard thereof; for His name had become known: and he said, John the Baptist is risen from the dead, and therefore do these powers work in him. But others said, It is Elijah. And others said, It is a prophet, even as one of the prophets. But Herod, when he heard thereof, said, John, whom I beheaded, he is risen. For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brother Philip's wife: for he had married her. For John said unto Herod, It is not lawful for thee to have thy brother's wife. And Herodias set herself against him, and desired to kill him; and she could not; for Herod feared John, knowing that he was a righteous man and a holy, and kept him safe. And when he heard him, he was much perplexed; and he heard him gladly. And when a convenient day was come, that Herod on his birthday made a supper to his lords, and the high captains, and the chief men of Galilee; and when the daughter of Herodias herself came in and danced, she pleased Herod and them that sat at meat with him; and the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went out, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou forthwith give me in a charger the head of John the Baptist. And the king was exceeding sorry; but for the sake of his oaths, and of them that sat at meat, he would not reject her. And straightway the king sent forth a soldier of his guard, and commanded to bring his head: and he went and beheaded him in the prison, and brought his head in a charger, and gave it to the damsel; and the damsel gave it to her mother. And when his disciples heard thereof, they came and took up his corpse, and laid it in a tomb." Mark 6:14-29 (R.V.) THE growing influence of Jesus demanded the mission of the Twelve, and this in its turn increased His fame until it alarmed the tetrarch Herod. An Idumaean ruler of Israel was forced to dread every religious movement, for all the waves of Hebrew fanaticism beat against the foreign throne. And Herod Antipas was especially the creature of circumstances, a weak and plastic man. He is the Ahab of the New Testament, and it is a curious coincidence that he should have to do with its Elijah. As Ahab fasted when he heard his doom, and postponed the evil by his submission, so Herod was impressed and agitated by the teaching of the Baptist. But Ahab surrendered his soul to the imperious Jezebel, and Herod was ruined by Herodias. Each is the sport of strong influences from without, and warns us that a man, no more than a ship, can hope by drifting to come safe to haven. No contrast could be imagined more dramatic than between the sleek seducer of his brother's wife and the imperious reformer, rude in garment and frugal of fare, thundering against the generation of vipers who were the chiefs of his religion. How were these two brought together? Did the Baptist stride unsummoned into the court? Did his crafty foemen contrive his ruin by inciting the Tetrarch to consult him? Or did that restless religious curiosity, which afterwards desired to see Jesus, lead Herod to consult his forerunner? The abrupt words of John are not unlike an answer to some feeble question of casuistry, some plea of extenuating circumstances such as all can urge in mitigation of their worst deeds. He simply and boldly states the inflexible ordinance of God: It is not lawful for thee to have her. What follows may teach us much. 1. It warns us that good inclinations, veneration for holiness in others, and ineffectual struggles against our own vices, do not guarantee salvation. He who feels them is not God-forsaken, since every such emotion is a grace. But he must not infer that he never may be forsaken, or that because he is not wholly indifferent or disobedient, God will some day make him all that his better moods desire. Such a man should be warned by Herod Antipas. Ruggedly and abruptly rebuked, his soul recognized and did homage to the truthfulness of his teacher. Admiration replaced the anger in which he cast him into prison. As he stood between him and the relentless Herodias, and "kept him safely," he perhaps believed that the gloomy dungeon, and the utter interruption of a great career, were only for the Baptist's preservation. Alas, there was another cause. He was "much perplexed": he dared not provoke his temptress by releasing the man of God. And thus temporizing, and daily weakening the voice of conscience by disobedience, he was lost. 2. It is distinctly a bad omen that he "heard him gladly," since he had no claim to well-founded religious happiness. Our Lord had already observed the shallowness of men who immediately with joy receive the word, yet have no root. But this guilty man, disquieted by the reproaches of memory and the demands of conscience, found it a relief to hear stern truth, and to see from far the beauteous light of righteousness. He would not reform his life, but he would fain keep his sensibilities alive. It was so that Italian brigands used to maintain a priest. And it is so that fraudulent British tradesmen too frequently pass for religious men. People cry shame on their hypocrisy. Yet perhaps they less often wear a mask to deceive others than a cloak to keep their own hearts warm, and should not be quoted to prove that religion is a deceit, but as witnesses that even the most worldly soul craves as much of it as he can assimilate. So it was with Herod Antipas. 3. But no man can serve two masters. He who refuses the command of God to choose whom he will serve, in calmness and meditation, when the means of grace and the guidance of the Spirit are with him, shall hear some day the voice of the Tempter, derisive and triumphant, amid evil companions, when flushed with guilty excitements and with sensual desires, and deeply committed by rash words and "honor rooted in dishonor," bidding him choose now, and choose finally. Salome will tolerate neither weak hesitation nor half measures; she must herself possess "forthwith" the head of her mother's foe, which is worth more than half the kingdom, since his influence might rob them of it all. And the king was exceeding sorry, but chose to be a murderer rather than be taken for a perjurer by the bad companions who sat with him. What a picture of a craven soul, enslaved even in the purple. And of the meshes for his own feet which that man weaves, who gathers around him such friends that their influence will surely mislead his lonely soul in its future struggles to be virtuous. What a lurid light does this passage throw upon another and a worse scene, when we meet Herod again, not without the tyrannous influence of his men of war. 4. We learn the mysterious interconnection of sin with sin. Vicious luxury and self-indulgence, the plastic feebleness of character which half yields to John, yet cannot break with Herodias altogether, these do not seem likely to end in murder. They have scarcely strength enough, we feel, for a great crime. Alas, they have feebleness enough for it, for he who joins in the dance of the graces may have his hand to the furies unawares. Nothing formidable is to be seen in Herod, up to the fatal moment when revelry, and the influence of his associates, and the graceful dancing of a woman whose beauty was pitiless, urged him irresistibly forward to bathe his shrinking hands in blood. And from this time forward he is a lost man. When a greater than John is reported to be working miracles, he has a wild explanation for the new portent, and his agitation is betrayed in his broken words, "John, whom I beheaded, he is risen." "For" St. Mark adds with quiet but grave significance, "Herod himself had sent forth and laid hold upon John, and bound him." Others might speak of a mere teacher, but the conscience of Herod will not suffer it to be so; it is his victim; he has learnt the secret of eternity; "and therefore do these powers work in him." Yet Herod was a Sadducee. 5. These words are dramatic enough to prove themselves; it would have tasked Shakespeare to invent them. But they involve the ascription from the first of unearthly powers to Jesus, and they disprove, what skeptics would fain persuade us, that miracles were inevitably ascribed, by the credulity of the age, to all great teachers, since John wrought none, and the astonishing theory that he had graduated in another world, was invented by Herod to account for those of Jesus. How inevitable it was that such a man should set at nought our Lord. Dread, and moral repulsion, and the suspicion that he himself was the mark against which all the powers of the avenger would be directed, these would not produce a mood in which to comprehend One who did not strive nor cry. To them it was a supreme relief to be able to despise Christ. Elsewhere we can trace the gradual cessation of the alarm of Herod. At first he dreads the presence of the new Teacher, and yet dares not assail Him openly. And so, when Jesus was advised to go thence or Herod would kill Him, He at once knew who had instigated the crafty monition, and sent back his defiance to that fox. But even fear quickly dies in a callous heart, and only curiosity survives. Herod is soon glad to see Jesus, and hopes that He may work a miracle. For religious curiosity and the love of spiritual excitement often survive grace, just as the love of stimulants survives the healthy appetite for bread. But our Lord, Who explained so much for Pilate, spoke not a word to him. And the wretch, whom once the forerunner had all but won, now set the Christ Himself at nought, and mocked Him. So yet does the god of this world blind the eyes of the unbelieving. So great are still the dangers of hesitation, since not to be for Christ is to be against Him. 6. But the blood of the martyr was not shed before his work was done. As the falling blossom admits the sunshine to the fruit, so the herald died when his influence might have clashed with the growing influence of his Lord, Whom the Twelve were at last trained to proclaim far and wide. At a stroke, his best followers were naturally transferred to Jesus, Whose way he had prepared. Rightly, therefore, has St. Mark placed the narrative at this juncture, and very significantly does St. Matthew relate that his disciples, when they had buried him, "came and told Jesus." Upon the path of our Lord Himself this violent death fell as a heavy shadow. Nor was He unconscious of its menace, for after the transfiguration He distinctly connected with a prediction of His own death, the fact that they had done to Elias also whatsoever they listed. Such connections of thought help us to realize the truth, that not once only, but throughout His ministry, He Who bids us bear our cross while we follow Him, was consciously bearing His own. We must not limit to "three days" the sorrows which redeemed the world. Mark 6:30 And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. CHAPTER 6:30-46 ( Mark 6:30-46 ) BREAD IN THE DESERT "And the apostles gather themselves together unto Jesus; and they told Him all things, whatsoever they had done, and whatsoever they had taught. And He saith unto them, Come ye yourselves apart into a desert place, and rest awhile. For there were many coming and going, and they had no leisure so much as to eat. And they went away in the boat to a desert place apart. And the people saw them going, and many knew them, and they ran there together on foot from all the cities, and outwent them. And He came forth and saw a great multitude, and He had compassion on them, because they were as sheep not having a shepherd: and He began to teach them many things. And when the day was now far spent, His disciples came unto Him, and said, The place is desert, and the day is now far spent: send them away, that they may go into the country and villages round about, and buy themselves somewhat to eat. But 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? And He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. And He commanded them that all should sit down by companies upon the green grass. And they sat down in ranks, by hundreds, and by fifties. And He took the five loaves and the two fishes, and looking up to heaven, He blessed, and brake the loaves; and He gave to the disciples to set before them; and the two fishes divided He among them all. And they did all eat, and were filled. And they took up broken pieces, twelve basketfuls, and also of the fishes. And they that ate the loaves were five thousand men. And straightway He constrained His disciples to enter into the boat, and to go before Him unto the other side to Bethsaida, while He Himself sendeth the multitude away. And after He had taken leave of them He departed into the mountain to pray." Mark 6:30-46 (R.V.) THE apostles, now first called by that name, because now first these "Messengers" had carried the message of their Lord, returned and told Him all, the miracles they had performed, and whatever they had taught. From the latter clause it is plain that to preach "that men should repent," involved arguments, motives, promises, and perhaps threatenings which rendered it no meager announcement. It is in truth a demand which involves free will and responsibility as its bases, and has hell or heaven for the result of disobedience or compliance. Into what controversies may it have led these first preachers of Jesus! All was now submitted to the judgment of their Master. And happy are they still who do not shrink from the healing pain of bringing all their actions and words to Him, and hearkening what the Lord will speak. Upon the whole, they brought a record of success. And around Him also were so many coming and going that they had no leisure so much as to eat. Whereupon Jesus draws them aside to rest awhile. For the balance must never be forgotten between the outer and the inner life. The Lord Himself spent the following night in prayer, until He saw the distress of His disciples, and came to them upon the waves. And the time was at hand when they, who now rejoiced that the devils were subject unto them, should learn by sore humiliation and defeat that this kind goeth not forth except by prayer. We may be certain that it was not bodily repose alone that Jesus desired for His flushed and excited ambassadors, in the hour of their success. And yet bodily repose also at such a time is healing, and in the very pause, the silence, the cessation of the rush, pressure, and excitement of every conspicuous career, there is an opportunity and even a suggestion of calm and humble recollection of the soul. Accordingly they crossed in the boat to some quiet spot, open and unreclaimed, but very far from such dreariness as the mention of a desert suggests to us. But the people saw Him, and watched His course, while outrunning Him along the coast, and their numbers were augmented from every town as they poured through it, until He came forth and saw a great multitude, and knew that His quest of solitude was baffled. Few things are more trying than the world's remorseless intrusion upon one's privacy and subversions of plans which one has laid, not for himself alone. But Jesus was as thoughtful for the multitude as He had just shown Himself to be for His disciples. Not to petulance but to compassion did their urgency excite Him; for as they streamed across the wilderness, far from believing upon Him, but yet conscious of sore need, unsatisfied with the doctrine of their professional teachers, and just bereaved of the Baptist, they seemed in the desert like sheep that had no shepherd. And He patiently taught them many things. Nor was He careful only for their souls. We have now reached that remarkable miracle which alone is related by all the four Evangelists. And the narratives, while each has its individual and peculiar points, corroborate each other very strikingly. All four mention the same kind of basket, quite different from what appears in the feeding of the four thousand. St. John alone tells us that it was the season of the Passover, the middle of the Galilean spring-time; but yet this agrees exactly with St. Mark's allusion to the "green grass" which summer has not yet dried up. All four have recorded that Jesus "blessed" or "gave thanks," and three of them that He looked up to heaven while doing so. What was there so remarkable, so intense or pathetic in His expression, that it would have won this three-fold celebration? If we remember the symbolical meaning of what He did, and that as His hands were laid upon the bread which He would break, so His own body should soon be broken for the relief of the hunger of the world, how can we doubt that absolute self-devotion, infinite love, and pathetic resignation were in the wonderful look, which never could be forgotten? There could have been but few women and children among the multitudes who "outran Jesus," and these few would certainly have been trodden down if a rush of strong and hungry men for bread had taken place. Therefore St. John mentions that while Jesus bade "the people" to be seated, it was the men who were actually arranged ( John 6:10 R.V.). Groups of fifty were easy to keep in order, and a hundred of these were easily counted. And thus it comes to pass that we know that there were five thousand men, while the women and ch