5:10 he begged. The demon understood that Jesus had all power over him and addressed Him with an intense desire that his request be granted. not send them out of the country. See note on v. 1. The demons wanted to remain in the same area where they had been exercising their evil powers.
5:11 swine. Pigs were unclean animals to the Jews, so the people tending this herd were either Gentiles or Jews unconcerned about the law (see note on Matt. 8:30).
5:13 Jesus gave them permission. According to His sovereign purposes Jesus allowed the demons to enter the pigs and destroy them—the text offers no other explanation (cf. Deut. 29:29; Rom. 9:20). By doing this, Jesus gave the man a graphic, visible, and powerful lesson on the immensity of the evil from which he had been delivered.
5:15 sitting. The man’s restful condition was a strong contrast with his former restless, agitated state. in his right mind. He was no longer under the frenzied, screaming control of the demons.
5:16 those who saw it told…about the swine. “Those” may refer to both the 12 and the men who tended the pigs. They wanted people to know what had happened to the man and the pigs, and the relationship between the two events.
5:17 plead with Him to depart from their region. The residents of the region became frightened and resentful toward Jesus because of what had happened. They may have been concerned about the disruption of their normal routine and the loss of property, and they wanted Jesus and His powers to leave the area so no more such financial losses would occur. More compelling, however, was the reality that they were ungodly people frightened by Christ’s display of spiritual power (see note on Matt. 8:34).
5:19 tell them…the Lord has done. Jesus was referring to Himself as God who controlled both the natural and the supernatural worlds (cf. Luke 8:39).
5:20 Decapolis. A league of 10 Greek-influenced (Hellenized) cities E of the Jordan River (see note on Matt. 4:25).
5:21 the other side. Jesus and the disciples returned to the NW shore of the Sea of Galilee.
5:22 rulers of the synagogue. They presided over the elders of local synagogues. Those elder groups, made up of lay officials, were in charge of arranging the services and overseeing other synagogue affairs.
5:25 flow of blood. Denotes a chronic internal hemorrhage, perhaps from a tumor or other disease (see note on Matt. 9:20).
5:26 suffered many things from many physicians. In NT times, it was common practice in difficult medical cases for people to consult many different doctors and receive a variety of treatments. The supposed cures were often conflicting, abusive, and many times made the ailment worse, not better. Luke, the physician, in Luke 8:43 suggested the woman was not helped because her condition was incurable.
5:28 If only I may touch His clothes. The woman’s faith in Jesus’ healing powers was so great that she believed even indirect contact with Him through His garments (see note on Matt. 9:20) would be enough to produce a cure.
5:29 fountain of her blood. The source of her bleeding, with the analogy being to the origin of a spring.
5:30 power had gone out of Him. Christ’s “power,” His inherent ability to minister and work supernaturally, proceeded from Him under the conscious control of His sovereign will. “Who touched My clothes?” Jesus asked this question, not out of ignorance, but so He might draw the woman out of the crowd and allow her to praise God for what had happened.
5:34 your faith has made you well. Jesus’ public statement concerning the woman’s faith (expressed in vv. 28, 33) and its results. The form of the Gr. verb translated “has made you well,” which can also be rendered “has made you whole,” indicates that her healing was complete. It is the same Gr. word often translated “to save” (see note on Matt. 9:22) and is the normal NT word for saving from sin, which strongly suggests that the woman’s faith also led to spiritual salvation.
5:36 only believe. The verb is a command for present, continuous action urging Jairus to maintain the faith he had initially demonstrated in coming to Jesus. Christ knew there was no other proper response to Jairus’ helpless situation, and He was confident of faith’s outcome (cf. Luke 8:50).
5:37 Peter, James, and John. This is the first time Mark gives special status to these 3 disciples. Scripture never explains why these men were sometimes allowed to witness things that the other disciples were excluded from (cf. 9:2; 14:33), but the trio did constitute an inner circle within the 12. Even the Gr. grammar implies this inner grouping by placing their 3 names under one definite article.
5:38 wept and wailed. In that culture, a sure sign that a death had occurred. Because burial followed soon after death, it was the people’s only opportunity to mourn publicly. The wailing was especially loud and mostly from paid mourners (see note on Matt. 9:23).
5:39 not dead, but sleeping. With this figurative expression, Jesus meant that the girl was not dead in the normal sense, because her condition was temporary and would be reversed (see note on Matt. 9:24; cf. John 11:11–14; Acts 7:60; 13:36; 1 Cor. 11:30; 15:6, 18, 20, 51; 1 Thess. 4:13, 14).
5:40 ridiculed. This could more literally be translated, “laughed Him to scorn,” or “were laughing in His face.” They understood Jesus’ words literally and thought they were absurd, so “ridiculed” most likely refers to repeated bursts of laughter aimed at humiliating the Lord. This reaction, although shallow and irreverent, indicates the people were convinced of the irreversible nature of the girl’s death and underscores the reality of the miracle Jesus was about to do. put them all outside. This was an emphatic, forceful expulsion which showed Christ’s authority and was done because the disbelieving mourners had disqualified themselves from witnessing the girl’s resurrection.
5:41 “Talitha, cumi.” Mark is the only gospel writer who recorded Jesus’ original Aram. words. “Talitha” is a feminine form of “lamb,” or “youth.” “Cumi” is an imperative meaning “arise.” As in other such instances, Jesus addressed the person of the one being raised, not just the dead body (cf. Luke 7:14; John 11:43).
5:43 no one should know it. Knowledge of the miracle could not be completely withheld, but Christ did not want news of it to spread until after He had left the area, because He knew such news might cause His many Jewish opponents in Galilee to seek Him out and kill Him prematurely. He also wanted to be known for bringing the gospel, not as simply a miracle-worker. Jesus was no doubt concerned that the girl and her parents not be made the center of undue curiosity and sensationalism.
Mark 6
6:1 His own country. Nazareth, Jesus’ hometown (see note on Matt. 2:23). His disciples. This was not a private, family visit for Jesus, but a time for ministry.
6:2 Sabbath. See note on 2:23. This implies that no public teaching was done until the Sabbath. teach in the synagogue. See note on 1:21. astonished. The same word as used in 1:22 (see note there); however, here the people’s initial reaction gave way to skepticism and a critical attitude toward Jesus.
6:3 carpenter. The people of Nazareth still thought of Jesus as one who carried on his father’s trade (cf. Matt. 13:55) as a craftsman who worked in wood and other hard materials (e.g., stones, bricks). The common earthly position of Jesus and His family caused the townspeople to stumble—they refused to see Him as higher than themselves and found it impossible to accept Him as the Son of God and Messiah. Son of Mary. Only here is Jesus called this. The normal Jewish practice was to identify a son by his father’s (Joseph’s) name. Perhaps that was not done here because Joseph was already dead, or because Christ’s audience was recalling the rumors concerning Jesus’ illegitimate birth (cf. John 8:41; 9:29)—a man was called the son of his mother if his father was unknown—and were purposely insulting Him with this title as a reference to illegitimacy. brother of James, Joses, Judas, and Simon. See note on Matt. 12:46. These were actual half-brothers of Jesus. “James” was later the leader in the Jerusalem church (cf. Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12) and wrote the epistle of James. “Judas” (Heb. name “Judah”) wrote the epistle of Jude. Not
hing more is known of the other two. His sisters. Actual half-sisters whose names are never given in the NT. Nothing is known of them, not even if they became believers as the other family members did. they were offended at Him. The Eng. term “scandalize” comes from the Gr. verb translated “were offended,” which essentially means “to stumble,” or “become ensnared,” and fall into a sin (see note on 4:17). The residents of Nazareth were deeply offended at Jesus’ posturing Himself as some great teacher because of His ordinary background, His limited formal education, and His lack of an officially-sanctioned religious position.
6:4 See note on Matt. 13:57. Jesus called Himself a prophet, in accord with one of His roles (cf. v. 15; 8:28; Matt. 21:11, 46; Luke 7:16; 24:19; John 6:14; 7:40; 9:17). own house. His own family (cf. John 7:5; Acts 1:14).
6:5 He could do no mighty work there. Cf. Matt. 13:58. This is not to suggest that His power was somehow diminished by their unbelief. It may suggest that because of their unbelief people were not coming to Him for healing or miracles the way they did in Capernaum and Jerusalem. Or, more importantly it may signify that Christ limited His ministry both as an act of mercy, so that the exposure to greater light would not result in a worse hardening that would only subject them to greater condemnation, and a judgment on their unbelief. He had the power to do more miracles, but not the will, because they rejected Him. Miracles belonged among those who were ready to believe.
6:6 He marveled because of their unbelief. “Marveled” means Jesus was completely astonished and amazed at Nazareth’s reaction to Him, His teaching, and His miracles. He was not surprised at the fact of the people’s unbelief, but at how they could reject Him while claiming to know all about Him. Faith should have been the response in that town in Galilee, the region where Christ did so many miracles and so much teaching. villages in a circuit. The outcome of Jesus’ visit to Nazareth was that He left there and made a teaching tour of other places in Galilee, concluding near where He started (cf. Matt. 9:35).
6:7 the twelve. See notes on 3:16–19; Matt. 10:2–4. The 12 disciples were by then a divinely-commissioned, recognized group. send them out. The form of this Gr. verb indicates that Jesus individually commissioned each pair to go out as His representatives. two by two. This was a prudent practice (cf. Eccl. 4:9–12) employed by Jewish alms collectors, by John the Baptist (Luke 7:19), by Jesus on other occasions (11:1; 14:13; Luke 10:1), and by the early church (Acts 13:2, 3; 15:39–41; 19:22). The practice gave the disciples mutual help and encouragement and met the legal requirement for an authentic testimony (Deut. 19:15). unclean spirits. See notes on 1:23; 5:2.
6:8 a staff. The walking stick, a universal companion of travelers in those days, which also provided potential protection from criminals and wild animals. no bag. They were not to carry the usual leather traveling bag or food sack.
6:9 to wear sandals. Ordinary footwear consisting of leather or wood soles bound on by straps around the ankle and instep. “Sandals” were necessary protection for the feet in view of the hot, rough terrain of Palestine. not to put on two tunics. “Tunics” were standard garments of clothing. Men of comparative wealth would wear two, but Jesus wanted the disciples to identify with common people and travel with just minimum clothing.
6:10 The disciples were to carefully select where they stayed (cf. Matt. 10:11), but once there, the sole focus was to be on ministry. Contentment with their first host and his accommodations would be a testimony to others while the disciples ministered (cf. 1 Tim. 6:6).
6:11 shake off the dust. A symbolic act that signified complete renunciation of further fellowship with those who rejected them (see note on Matt. 10:14). When the disciples made this gesture, it would show that the people had rejected Jesus and the gospel, and were hence rejected by the disciples and by the Lord. more tolerable for Sodom and Gomorrah. People who reject Christ’s gracious, saving gospel will face a fate worse than those pagans killed by divine judgment on the two OT cities (see notes on Gen. 19:24; Matt. 10:15).
6:12, 13 preached…cast out many demons. Cf. v. 7. They were heralds of the gospel and had repeated success in expelling evil spirits from people. This demonstrated Christ’s power over the supernatural world and confirmed His claim to being God.
6:12 repent. See notes on 1:15; Matt. 3:2.
6:13 anointed with oil…sick. In Jesus’ day olive oil was often used medicinally (cf. Luke 10:34). But here it represented the power and presence of the Holy Spirit and was used symbolically in relation to supernatural healing (cf. Is. 11:2; Zech. 4:1–6; Matt. 25:2–4; Rev. 1:4, 12). As a well known healing agent, the oil was an appropriate, tangible medium the people could identify with as the disciples ministered to the sick among them.
6:14 King Herod heard. See note on Matt. 14:1. The context indicates Herod heard some exciting news centering on Jesus and resulting from the disciples’ recent preaching and miracle working in Galilee. John the Baptist. The forerunner of Christ (see notes on 1:4–7; Matt. 3:1, 4, 6).
6:15 “It is Elijah.” This identification of Jesus, which probably had been discussed repeatedly among the Jews, was based on the Jewish expectation that the prophet Elijah would return prior to Messiah’s coming (see notes on Mal. 4:5; Matt. 11:14; Luke 1:17). the Prophet…one of the prophets. Some saw Jesus as the fulfillment of Deut. 18:15, the messianic prophecy that looked to the One who, like Moses, would lead His people. Others were willing to identify Jesus only as a great prophet, or one who was resuming the suspended line of OT prophets. These and the other opinions, although misplaced, show that the people still thought Jesus was special or somehow supernatural.
6:16 John…has been raised from the dead! By this excited, guilt-laden confession, Herod showed that he could not forget the evil he had done in beheading John the Baptist and that his conscience had led him to the eerie fear that John was back from the dead (cf. Matt. 14:1, 2; Luke 9:7–9).
6:17 John…bound him in prison. Herod kept him fettered while imprisoned, probably at Machaerus, near the NE shore of the Dead Sea. Herod’s intention was to protect John from the plots of Herodias (cf. v. 20). Herodias. Herod’s niece, the daughter of his half-brother Aristobulus. Philip’s. Herod Philip II, another half-brother to Herod Antipas (the Herod in this passage). Therefore, Philip was also an uncle to Herodias (see note on Matt. 14:3).
6:18 John had said…It is not lawful. The tense of the Gr. verb and Mark’s wording imply that John had repeatedly rebuked Herod Antipas in private confrontation that his marriage to Herodias was contrary to Mosaic law (see note on Matt. 14:3; cf. Matt. 3:7–10).
6:20 he did many things. The preferred reading is “he was very perplexed,” which indicates that Herod’s interaction with John left him in great internal conflict—a moral struggle between his lust for Herodias and the prodding of his guilty conscience.
6:21 nobles. This term may also be translated “lords,” or “great ones.” These were men who held high civil offices under Herod. high officers. High-ranking military officials (Gr., chiliarchs) who each commanded 1,000 men. chief men of Galilee. The key social leaders of the region.
6:22 Herodias’ daughter. Salome, her daughter by Philip (see note on Matt. 14:6). danced. Refers to a solo dance with highly suggestive hand and body movements, comparable to a modern striptease. It was unusual and almost unprecedented that Salome would have performed in this way before Herod’s guests (cf. Esth. 1:11, 12).
6:23 up to half my kingdom. This was an exaggeration designed to enhance his previous statement of generosity. As a Roman tetrarch, Herod actually had no “kingdom” to give.
6:26 because of the oaths. Herod, as a monarch, felt bound because oaths were considered sacred and unbreakable (see notes on Matt. 5:34; 14:9).
6:27 executioner. Originally meant spy or scout, but came to describe a staff member of a Roman tribune. They served as couriers and bodyguards as well as executioners. Herod had adopted the custom of surrounding himself with such men.
6:31 by yourselves. Jesus’ invitation for a retreat
into the desert was restricted to the 12. He knew they needed rest and privacy after their tiring ministry expedition and the continuing press of the people.
6:32 departed…in the boat by themselves. The disciples obeyed Jesus’ proposal, departing from His headquarters in Capernaum using the same boat as in 5:2.
6:33 ran there on foot. The direction (toward the NE shore of the lake) and speed of the boat, along with the immediate lack of other available boats, caused the crowd to follow by land. arrived before them. Contained only in Mark’s account, this does not necessarily mean everyone arrived before the boat, because the land distance was probably 8 mi., twice as far as the 4 mi. the boat had to travel. Rather, those young and eager in the crowd were able to outrun both the rest and the boat (probably because it encountered no wind or a contrary wind) and actually arrive at the shore before the boat (cf. Matt. 14:13, 14; Luke 9:11; John 6:3, 5).
6:34 was moved with compassion. See note on Matt. 9:36. sheep not having a shepherd. An OT picture (cf. Num. 27:17; 1 Kin. 22:17; 2 Chr. 18:16; Ezek. 34:5) used to describe the people as helpless and starving, lacking in spiritual guidance and protection, and exposed to the perils of sin and spiritual destruction.
6:37 two hundred denarii. A single denarius (see note on Matt. 22:19) was equivalent to a day’s pay for the day laborer (cf. Matt. 20:2). “Two hundred” would therefore equal 8 months’ wages and be quite beyond the disciples’ (or any average person’s) means.
6:38 loaves. Lit. “bread-cakes,” or “rolls.”
6:39 green grass. This detail indicates it was the spring rainy season, before the hot summer would have turned the grass dry and brown.
The MacArthur Study Bible, NKJV Page 481