Verse by Verse

⁴⁵ Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away.

⁴⁶ And when He had sent them away, He departed to the mountain to pray.

⁴⁷ Now when evening came, the boat was in the middle of the sea; and He was alone on the land.

⁴⁸ Then He saw them straining at rowing, for the wind was against them. Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by.

⁴⁹ And when they saw Him walking on the sea, they supposed it was a ghost, and cried out;

⁵⁰ for they all saw Him and were troubled. But immediately He talked with them and said to them, “Be of good cheer! It is I; do not be afraid.”

⁵¹ Then He went up into the boat to them, and the wind ceased. And they were greatly amazed in themselves beyond measure, and marveled.

⁵² For they had not understood about the loaves, because their heart was hardened.

Also found in Matthew 14:22-33 and John 6:14-21.

evening came (v.47) — 6 p.m.

straining (v.48) = being harassed, distressed, from the word for “torture.”

fourth watch (v.48) — between 3 and 6 a.m.

Between nine and twelve hours must have elapsed since Jesus left the disciples. he had left them at about 6:00 p.m. and rejoined them between 3:00 and [6:00] a.m. the next morning. All this time they were fighting the storm, and He was praying. — Thomas, page 104.

on the sea (v.49) — The Greek indicates contact. Jesus was walking on the surface of the water as we walk on the ground.

would have passed them by (v.48) — Not that He wanted to pass by them, as some commentaries have it. The Greek indicates that He desired to go to the side of them, near them, to be beside them. The same Greek word is used in Acts 24:7, translated “came by.”

The reason Jesus went out to the disciples, was, not to pass by and leave them to their fate, but to come near and help them in their difficulty, which thing He proceeded to do. — Wuest, page 137.

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ghost (v.49) — The word for “spirit” [ghost] here is not pneuma, referring to a disembodied individual who had died, but phantasma “an apparition, a specter.” The word was associated with magic and charms, thus with the system of Satan. When Luke (Luke 24:37) reports the fact of our Lord’s post-resurrection appearance to the disciples, he uses the word pneuma, for there they thought they had seen some person come back from the dead. But to have somebody walk on the sea, that would be magic to them. — Wuest, pages 137-138.

cried out (v.49) = shrieked in terror, screamed

troubled (v.50) = agitated, filled with inner commotion

good cheer (v.50) = good courage

It is I (v.50) — the pronoun is emphasized. “It is I and nobody else.”

do not be afraid (v.50) = lit. “Stop being afraid.”

the wind ceased (v.51) — The verb [means] “to grow weary or tired,” hence, “to cease from violence, cease raging.” The noun form means “beating, toil, weariness.” … The sea sank to rest as if exhausted by its own beating.” — Wuest, page 138

and marveled (v.51) — not in some texts

they had not understood about the loaves (v.52) — When the considered the miracle of Jesus walking on water, they did not think back to the miracle they had seen the evening before, when He fed the multitude. It would be natural to conclude that someone able to multiply food could also walk on water, but they did not do this.

heart was hardened (v.52) — become dull, lost the power of understanding, become callous.

³⁵ When the day was now far spent, His disciples came to Him and said, “This is a deserted place, and already the hour is late.

³⁶ Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat.”

³⁷ But He answered and said to them, “You give them something to eat.” And they said to Him, “Shall we go and buy two hundred denarii worth of bread and give them something to eat?”

³⁸ But He said to them, “How many loaves do you have? Go and see.” And when they found out they said, “Five, and two fish.”

³⁹ Then He commanded them to make them all sit down in groups on the green grass.

⁴⁰ So they sat down in ranks, in hundreds and in fifties.

⁴¹ And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.

⁴² So they all ate and were filled.

⁴³ And they took up twelve baskets full of fragments and of the fish.

⁴⁴ Now those who had eaten the loaves were about five thousand men.

Also found in Matthew 14:15-21, Luke 9:12-17, and John 6:4-13. This is the only miracle recorded in all four Gospels.

far spent (v.35) — It was after 3 pm. Sunset was approaching.

John recorded that Jesus began the conversation about feeding the crowd by asking Philip to test him (John 6:5-6). Mark begins with the disciples going to Jesus and suggesting the crowd be sent away. This isn’t a contradiction. One explanation could be that Jesus asked Philip, who then talked to the other disciples. The best they could come up with was to disperse the crowd, which is what they suggested to Jesus.

for they have nothing to eat (v.36) — not in the best texts

You give them (v.37) — Emphasis is on “you.” The disciples wanted to dismiss the crowd so each person could find his own food. Lord was making it the responsibility of the disciples to feed the crowd.

two hundred denarii (v.37) — lit. “silver coins.” Perhaps the equivalent of about $35, probably what the disciples knew they had in their possession.

sit down (v.39) = recline, as on a couch, to eat

in groups (v.40) — the word originally meant “a drinking party,” then “the party of guests of any kind, without the notion of drinking.” They were seated like companies at tables open at the end. The Jewish dining room was arranged like the Roman: three tables forming three sides of a square, and with divans or couches following the outside line of tables. The open end of the square admitted the servants who waited at table. This explains the arrangement of the multitude here described by Mark. The people sat down, literally, in table-companies, arranged like guests at table so that the disciples could pass along their side and distribute the loaves. It was Passover time (John 6:4) and the grass was fresh and green.

in ranks (v.40) — The word means “a garden bed.” The former adverb [by groups] describes the arrangement, this the color. The red, blue, and yellow clothing of the poorest orientals makes an Eastern crowd full of color, a fact which would appeal to Peter’s eye, suggesting the appearance of flower-beds in a garden. — Wuest, page 135.

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broke … and gave (v.41) — The former is the Greek aorist; the latter; the imperfect tense. The former was instantaneous; the latter continuous. The miracle, therefore, took place between the breaking and the giving. — Williams, page 735.

So, Jesus took a loaf a bread, broke off a piece, and gave it to the disciples. Then He broke off another piece. And then another piece. And …

baskets (v.43) = wicker basket. Guthrie says the word refers to baskets in which Jews carried provisions in order to avoid eating Gentile food. The baskets came in different sizes, so there’s no point in guessing how large they were.

fragments (v.43) — not crumbs, but portions not used.

men (v.44) — The word for “men” here is not the generic term which could include men and women, but the word for a male individual. Matthew adds that there were women and children. — Wuest, page 136.

We aren’t told how many women and children were there, but the total number who were fed was larger than 5,000. Some speculate that there may have been as many as 15,000 in the crowd, although it’s also possible that, because the crowd raced around the lake to catch up to Jesus, it may have been largely men.

³⁰ Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught.

³¹ And He said to them, “Come aside by yourselves to a deserted place and rest a while.” For there were many coming and going, and they did not even have time to eat.

³² So they departed to a deserted place in the boat by themselves.

³³ But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities. They arrived before them and came together to Him.

³⁴ And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd. So He began to teach them many things.

Also found in Matthew 14:13-14, Luke 9:10-11, and John 6:1-3.

apostles (v.30) — The first place in Mark where the 12 were called “apostles” — perhaps because, on their trips, they had been “messengers” or “missionaries.”

by yourselves (v.31) — emphasizes that these men had worked hard, to the point of exhaustion, on their journeys and needed rest.

deserted (v.31) — solitary, lonely, uninhabited, but also with the idea of privacy, separation from the crowds

rest (v.31) = recover and regain strength

the boat (v.32) — it has the definite article, so this was probably the boat that was regularly used by Jesus and His disciples. This was the larger fishing boat, not the rowboat.

many knew Him (v.33) — There is no pronoun in the Greek text. The thought is, as our Lord and His disciples were going away, the people understood their reason for doing so, namely to obtain some rest. The verb is “to recognize  thing to be what it really is, to understand.” — Wuest, page 133.

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ran (v.33) = run along with others, to rush with. It describes the frenzied hurry of the people who ran with one another out of the town. The words “came together unto Him” are not in the best manuscripts. These people ran around the foot of the lake and met the boat as it landed. — Wuest, page 133.

These people were jerks. They knew the Lord and those with Him were making a deliberate effort to escape the crowds, but instead of understanding and giving Him a break, they not only ran to keep up with Him, but excited others to come along. I can picture the frenzy of a first-century flash mob, gathering not to listen and learn but to be part of the excitement.

The Lord had compassion (lit. He was “moved with compassion”) for them because He knew what they really needed. He began to teach. The Greek has it “He went to teaching and kept it up.” He didn’t just say a few words to appease them, but He gave them what they desperately needed. No matter how tired He was, and no matter how much He wanted to get away and rest. The people were there, He felt compassion for them, and He gave them what He had. His teaching was radically different from that of their rabbis, and it drew them.

¹⁴ Now King Herod heard of Him, for His name had become well known. And he said, “John the Baptist is risen from the dead, and therefore these powers are at work in him.”

¹⁵ Others said, “It is Elijah.” And others said, “It is the Prophet, or like one of the prophets.”

¹⁶ But when Herod heard, he said, “This is John, whom I beheaded; he has been raised from the dead!”

¹⁷ For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip’s wife; for he had married her.

¹⁸ Because John had said to Herod, “It is not lawful for you to have your brother’s wife.”

¹⁹ Therefore Herodias held it against him and wanted to kill him, but she could not;

²⁰ for Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly.

²¹ Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.

²² And when Herodias’ daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, “Ask me whatever you want, and I will give it to you.”

²³ He also swore to her, “Whatever you ask me, I will give you, up to half my kingdom.”

²⁴ So she went out and said to her mother, “What shall I ask?” And she said, “The head of John the Baptist!”

²⁵ Immediately she came in with haste to the king and asked, saying, “I want you to give me at once the head of John the Baptist on a platter.”

²⁶ And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.

²⁷ Immediately the king sent an executioner and commanded his head to be brought. And he went and beheaded him in prison,

²⁸ brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.

²⁹ When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

Also found in Matthew 14:1-12 and Luke 9:7-9.

Herod Antipas was the son of Herod the Great (Matthew 2:1) and Malthace. The title king as applied to him is at best one of courtesy or local custom.He was actually “tetrarch,” or ruler of a fourth part, in Galilee and Peraea, over the overlordship of Rome, and is … so described by Luke. Of the varying reports of Jesus which reached the ears of Herod, pangs of conscience probably led him to fix on the first as the most likely, John the baptist had been raised from the dead, and that was why supernatural powers were at work. Mark [narrated] retrospectively and with some fullness the circumstances which led to the murder of John. This not only throws light upon the character of Herod, but seems to be a kind of interlude before proceeding to the account of Jesus’ further ministry in Galilee, within Herod’s jurisdiction … According to Josephus, the scene of John’s imprisonment was Machaerus, a combined fortress, palace, and prison [on the heights of Moab] just northeast of the Dead Sea. Herodias was in fact the niece of Antipas, being the daughter of Aristobulus his half-brother; she had married yet another half-brother whom Josephus calls Herod, but who may also have borne the name Philip. … [The daughter of Herodias] would refer to Salome, Herodias’ daughter by her first husband, Herod Philip. — Guthrie, page 865.

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Mark is entirely correct in calling [Herod] a king, for he was writing for the Roman world, and this title was applied freely in the Roman world to all eastern rulers. … Herod’s explanation of our Lord and His miracles was that John the Baptist had risen from the dead, that while John had not performed any miracles, yet death had put him into touch with the unseen world and had enabled him to utilize its powers. — Wuest, page 126.

said (v.15 2x, v.16) — kept on saying

held it against him (v.19) = be enraged with, set one’s self against, hold a grudge against. Herodias had it in for John and was looking for a chance to take her revenge. She had the will to kill him, but not the power.

feared (v.20) — tense indicates ongoing action

protected (v.20) — Herod kept John safe from Herodias’ plots, Again, tense indicates ongoing action. Herodias was actively looking for a way to kill John, and Herod had to actively protect him from her.

did many things (v.20) —This translation is based upon an erroneous reading. … The word means “without a way.” [This] means “to be without resources, to be in straits, to be embarrassed, not to know which way to turn, to be perplexed.” This was Herod’s state of mind when he heard John. He heard him gladly. The Greek has the imperfect, speaking of repeated visits of Herod to see John in the prison of Machaerus. but his visits to John, his life with Herodias, his guilty conscience, and the insistent demands of his wife, brought him to his wit’s end, perplexed, knowing not which way to turn. “He was in perplexity about many things,” the Greek has it. — Wuest, page 128.

opportune day (v.21) — for Herodias and her plot to get rid of John

Those invited to the birthday-banquet were the lords (great ones), the high captains (commanders of a thousand soldiers, a Roman cohort), and chief estates of Galilee (the first-ones of Galilee, or the chief men). This was a notable gathering, composed of men from governmental, military, and civil life. — Wuest, page 129.

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It was Herodias’ own [emphasized] daughter who degraded herself in a licentious dance in which only professional actors of loose morals would engage. Such dancing was almost an unprecedented thing for women of rank, or even respectability. it was mimetic and licentious, and performed by professionals. the immoral spectacle catered to the totally depraved natures of the drunken men, and Herod offers her a reward. — Wuest, page 129.

ask (v.22) = ask at once

sword (v.23) = sword under oath

Up to half my kingdom (v.23) — A ridiculous promise, since Herod was a tetrarch and didn’t have a kingdom — and what he had was controlled by Rome.

What shall I ask? (v.24) — lit. “what shall I ask for myself?” Herodias was almost certainly plotting the entire time, but her daughter was likely unaware and unprepared for her mother’s answer.

immediately (v.25) — While Herod was still under the influence of the dance, while those who heard him vow were still there, and before he could reflect and change his mind.

at once (v.25) — on the spot, again before Herod could reflect

exceedingly sorry (v.26) — The drunken king became as sorrowful as one in his condition could become. He realized all the implications of the request. He was not to become the murderer of the prophet whom he feared and respected. — Wuest, page 131.

refuse (v.26) = reject, nullify, frustrate, slight, break faith with

executioner (v.27) = lit. “watcher.” A guardsman whose business it was to watch or spy out. One of the armed bodyguards, like those used by Roman emperors who surrounded them. Herod had apparently copied this practice and appointed guards for himself.

⁷ And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.

⁸ He commanded them to take nothing for the journey except a staff—no bag, no bread, no copper in their money belts—

⁹ but to wear sandals, and not to put on two tunics.

¹⁰ Also He said to them, “In whatever place you enter a house, stay there till you depart from that place.

¹¹ And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them. Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!”

¹² So they went out and preached that people should repent.

¹³ And they cast out many demons, and anointed with oil many who were sick, and healed them.

Also found in Matthew 10:1, 9-15 and Luke 9:1-5.

send (v.7) = send as an ambassador to represent one and to perform some task

gave them power (v.7) — tense is “kept on giving them power” all through their journeys

He sent the apostles as His ambassadors with the task, among other things, to demand unclean spirits to leave, and He continued to give them His power to enforce their demand so that it would be obeyed.

bag (v.8) — Some commentators think this is a traveling bag (like a suitcase) or a bread bag (although they were also told not to take bread). It’s possible that this is a reference to the beggar’s collecting bag, which means that the apostles were not to collect money for any reason.

Money belt (v.8) = a belt to hold the long, flowing tunics in place. It was hollow, and was often used to hold money.

tunic (v.9) = undergarment

Matthew and Luke state that the Lord forbade the apostles to take a staff, and Matthew states that shoes were forbidden. Mark says the Lord told them to take both. All three, however, mention the number “two,” so the injunction was probably about excess. They were not to take two staffs or two pairs of shoes.

place (v.10) = inhabited place, such as a district, city, or village

receive (v.11) — “to take with the hand, grant access to a visitor, not to refuse intercourse or friendship.” The idea of a welcoming or appropriating reception is inherent in this word. The act of shaking off the travel dust that has accumulated on one’s sandals is symbolic of extreme contempt for another, and the refusal to have any further intercourse with him. The injunction to remain in the home where one has been welcomed and to stay there until he leaves the village [may mean that it was important] to avoid a restless and satisfied manner and to take pains in choosing a home. — Wuest, page 124.

The statement about Sodom and Gomorrha is not in the original manuscripts of Mark, although it does appear in Matthew 10:15.

preached (v.12) = made a public proclamation with such gravity, formality, and authority that it must be heeded. Luke used the Greek word for “announced glad tidings.”

The word [repent means] to change one’s mind about one’s previous life and course of action. Since one’s previous life could only be sinful, the only change of attitude would be in the direction of the good. The New Testament meaning of the word therefore is “a change of mind regarding one’s previous sinful life and the determination to be done with it.” This proclamation would not be good news to the sinner, unless it were accompanied with the announcement of a salvation from sin provided by God. This was included in the message of John the Baptist, our Lord, and the disciples, as show by the word Luke used. — Wuest, page 125.

1 Then He went out from there and came to His own country, and His disciples followed Him.

² And when the Sabbath had come, He began to teach in the synagogue. And many hearing Him were astonished, saying, “Where did this Man get these things? And what wisdom is this which is given to Him, that such mighty works are performed by His hands!

³ Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon? And are not His sisters here with us?” So they were offended at Him.

⁴ But Jesus said to them, “A prophet is not without honor except in his own country, among his own relatives, and in his own house.”

⁵ Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.

⁶ And He marveled because of their unbelief. Then He went about the villages in a circuit, teaching.

Also found in Matthew 13:54-58.

His own country (v.1) — Nazareth, where He lived for almost 30 years. A different visit than the one recorded in Luke 4:16-30.

It is telling that the people did not deny either Jesus’ wisdom or miracles. They just refused to believe that He was God.

astonished (v.2) — struck, as by a blow, astonished to the point of losing self-control — The Greek gives the idea their self-possession was exhausted. They were flabbergasted. Tense indicates continuous action.

Where did this Man get these things? (v.2) — This should be read as a curt, laconic, and stinging comment.

mighty works (v.2, 5) — miracles in the sense of supernatural power

carpenter (v.3) — Jesus worked with Joseph as carpenter and, probably, continued on His own after Joseph’s death. He was “the” carpenter of Nazareth.

James became the leader of the Jewish church in Jerusalem (Acts 15:13; Galatians 2:9, 12) and author of the book of James. Judas became the author of Jude. Very little is known of the others. At this point, even after growing up with Jesus, hearing Him speak, and seeing His miracles, His own half-siblings did not believe. Also, this proves that the claim by some that Mary remained a virgin for life is wrong.

They were offended in Him. The contrast between a peasant of Galilee who had earned His daily bread by the sweat of His brow for the first thirty years of His live, with the Person who delivered those wonderful discourses and performed those miracles, was too much for His townspeople. They were offended with Him. The word is skandalizo, “to put a stumbling block or impediment in the way upon which another may trip or fall, to cause a person to begin to distrust on whom he ought to trust and obey”; in a passive sense, “to find occasion of stumbling in a person, to be offended in a person, to see in another what one disapproves of and what hinders one from acknowledging his authority.” they could not explain Him, so they rejected Him. — Wuest, pages 120-121.

prophet (v.4) = forth-teller, one who speaks out God’s message.

It is significant here that Jesus makes a definite claim to being a prophet. He has already claimed to be the Jewish 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). — Wuest, page 121.

A few sick (v.5) — This probably means that the people of Nazareth were so offended and so deep in their unbelief that they refused to bring their sick to Jesus.

circuit (v.6) — He traveled in a circle to the villages around Nazareth.

³⁵ While He was still speaking, some came from the ruler of the synagogue’s house who said, “Your daughter is dead. Why trouble the Teacher any further?”

³⁶ As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, “Do not be afraid; only believe.”

³⁷ And He permitted no one to follow Him except Peter, James, and John the brother of James.

³⁸ Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly.

³⁹ When He came in, He said to them, “Why make this commotion and weep? The child is not dead, but sleeping.”

⁴⁰ And they ridiculed Him. But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying.

⁴¹ Then He took the child by the hand, and said to her, “Talitha, cumi,” which is translated, “Little girl, I say to you, arise.”

⁴² Immediately the girl arose and walked, for she was twelve years of age. And they were overcome with great amazement.

⁴³ But He commanded them strictly that no one should know it, and said that something should be given her to eat.

Also found in Matthew 9:23-26 and Luke 8:49-56.

Why trouble (v.35) — Trouble “is from the verb “to skin, to flay, to vex, to annoy, distress, bother, worry.” … The ruler must have kept close to the Lord Jesus during the incident of the healing of the woman, and while his heart went out to her in her distress, and rejoiced in her healing, yet his heart of hearts was with his daughter who was dying. Now comes the sudden news of her death. — Wuest, page 114.

heard (v.36) = lit. “to hear alongside,” to overhear

do not be afraid; only believe (v.36) — tense is continuous “Stop being afraid. Be believing.” The ruler was to continue believing, even in the face of death.

Peter, James, and John (v.37) — Often chosen to be with the Lord when the other nine apostles were excluded. Maybe, here, only three went because there wasn’t room in the house for more, or perhaps the Lord didn’t want the girl to suddenly find her bed surrounded by a large crowd of strange men.

tumult (v.38) = a noise, uproar

wailed (v.38) — onomatopoetic, to frequently repeat the cry alala, as soldiers sometimes did when joining a battle. These people were no doubt hired mourners.

commotion (v.39) = noise, uproar, tumultuous wailing

not dead (v.39) — not dead to stay dead

ridiculed (v.40) = derided, jeered at. The verb is “laugh” with the added prefix “down.” They laughed Him down. Tense is continuous. They went on jeering.

He had put them out (v.40) — The Lord showed His authority here. The verb means “threw them out.” They were laughing — He kicked them out. Perhaps it was a forceful ejection.

He took (v.40) — The verb “take” is prefixed with “alongside” — He took charge of them, took them under His care.

entered (v.40) — There are several words that convey the idea of “went,” but Mark chose a word that means “going on a journey.” To walk into a room where a girl had just died in the company of one who could heal the dead was a journey. Those with the Lord must have been sad, afraid, alert, hopeful, nervous …

took (v.41) = take hold of, a strong grip

walked (v.42) — tense indicates “kept on walking about.” She had been sick for a time before her death and then, of course, actually dead. Picture the scene as she walked to her mother and father.

The word used was one for a child. Perhaps her age was given to show how it was that she could walk about.

overcome with great amazement (v.42) = out of their senses, in ecstasy

no one should know it (v.43) — Obviously, the mourners who had been kicked out of the house would know the girl was walking about, but they couldn’t know for absolute certainty that she had been dead. The Lord didn’t want them to have any more information.

eat (v.43) — The girl had been sick and probably hadn’t eaten for a long time. She was no doubt hungry. The fact, along with her walking, proved that her healing was genuine and complete. While everyone was likely thrilled with her recovery, the Lord was concerned with her comfort. I wonder if she knew she had actually been dead.

²⁵ Now a certain woman had a flow of blood for twelve years,

²⁶ and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse.

²⁷ When she heard about Jesus, she came behind Him in the crowd and touched His garment.

²⁸ For she said, “If only I may touch His clothes, I shall be made well.”

²⁹ Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction.

³⁰ And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, “Who touched My clothes?”

³¹ But His disciples said to Him, “You see the multitude thronging You, and You say, ‘Who touched Me?’ ”

³² And He looked around to see her who had done this thing.

³³ But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth.

³⁴ And He said to her, “Daughter, your faith has made you well. Go in peace, and be healed of your affliction.”

Also found in Matthew 9:20-22 and Luke 8:43-48.

suffered (v.26) = suffered pain. The woman was ceremonially unclean, and her touch made others ceremonially unclean, so certainly she suffered socially and emotionally also, but this verb refers to physical pain. The treatments of the physicians did not heal her. They hurt her and made her condition worse.

heard (v.27) — lit. “having heard of the things [plural] concerning the Jesus.” His fame was so great by this point that He was apparently known as “The Jesus” to distinguish Him from others with the same name.

The expression means, not merely that the woman heard of the return of Jesus from the east side, but that she had for the first time heard of Christ’s healing ministry in general. She must have been a stranger from a distance, e.g., from Caesarea Philippi, her home, according to Eusebius [third-century historian], her house identifiable with a statue reproducing the gospel incident before the door; possibly a heathen, but more probably from her behavior, a Jewess—stealing a cure by touch when touch by one in her state was forbidden (Leviticus 15:19-27). — Wuest, page 110.

she said (v.28) — lit. “she kept on saying” either to herself or to others

made well (v.28) = saved, either physically or spiritually

fountain of her blood was dried up (v.20) — Perhaps this means no more than Luke’s statement that the flux was stopped, but the expression seems chosen to signify a complete permanent cure—not merely the stream, but the fountain [lit. “spring”] dried.” — Wuest, page 110.

felt (v.29) = knew by experience. She was conscious of the fact that she was healed. It dawned suddenly upon her.

knowing (v.30) = also “knowing by experience.” In Greek, it has a prefix which intensifies the meaning — clearly knowing.

power (v.30) = that which overcomes resistance or effects a change. Christ’s supernatural power flowed from Him to the woman.

The disciples didn’t understand. They knew Jesus was being “touched” often by many in the crowd who pressed around Him. Mark used a word that means “pressed hard,” used of the pressing of grapes to make wine — crushing them.

looked around (v.32) — continuous action, done for Himself. In other words, Jesus kept looking around to see for Himself who had touched Him, in spite of what the disciples had said.

to see her (v.32) — Jesus knew He was looking for a woman, either by His omniscience or because of the nature of her touch.

Daughter (v.34) — spoken as a father to a child, although the woman may have been close to His own age or older.

Go in peace (v.34) = Go into peace, in the sense of entering a new condition — perhaps in the sense of shalom — health of body and soul

healed (v.34) = continually, permanently whole, sound of body

²¹ Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him; and He was by the sea.

²² And behold, one of the rulers of the synagogue came, Jairus by name. And when he saw Him, he fell at His feet

²³ and begged Him earnestly, saying, “My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live.”

²⁴ So Jesus went with him, and a great multitude followed Him and thronged Him.

Also found in Matthew 9:18-19 and Luke 8:40-42.

The Greek has, not “unto Him” but “after Him.” He was the great center of attraction. “Was gathered” is passive voice in the Greek text. These people did not gather of themselves, but were controlled by the irresistible longing to see Jesus and avail themselves of His help. — Wuest, page 108.

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Mark … passes over a certain brief period with the words “He was by the sea.” But in fact Jesus was reasoning with the Pharisees, and with the disciples of John, who had assailed Him and His followers, when one of their natural leaders threw himself at His feet. … The contrast should also be observed between those harsh and hostile critics who hated Him in the interests of dogma and of ceremonial, and Jairus, whose views were theirs, but whose heart was softened by trouble. The danger of his child was what drove him, perhaps reluctantly enough, to beseech Jesus much. — Chadwick, pages 152-153.

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Acts 13:14-15 makes it clear that a single synagogue had a number of rulers. Their duties were to select the readers or teachers in the synagogue, to examine the discourses of the public speakers, and to see that all things were done with decency and in accordance with ancestral usage. “Jairus” is a Hebrew name which means “whom Jehovah enlightens.” It is pronounced Ja-i-rus, the voice being stressed on the letter “i.” — Wuest, page 108.

at the point of death (v.23) = in the last gasp

healed (v.23) — not the usual word for heal, but one that means “save” — in a physical, not spiritual, sense. “Save her from dying.”

Jesus went with him (v.24) — The Greek says “went off with him promptly”

followed (v.24) — Greek is “kept on following”

thronged (v.24) = pressed together, pressed on all sides, so as to almost suffocate.

1 Then they came to the other side of the sea, to the country of the Gadarenes.

² And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit,

³ who had his dwelling among the tombs; and no one could bind him, not even with chains,

⁴ because he had often been bound with shackles and chains. And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him.

⁵ And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones.

⁶ When he saw Jesus from afar, he ran and worshiped Him.

⁷ And he cried out with a loud voice and said, “What have I to do with You, Jesus, Son of the Most High God? I implore You by God that You do not torment me.”

⁸ For He said to him, “Come out of the man, unclean spirit!”

⁹ Then He asked him, “What is your name?” And he answered, saying, “My name is Legion; for we are many.”

¹⁰ Also he begged Him earnestly that He would not send them out of the country.

¹¹ Now a large herd of swine was feeding there near the mountains.

¹² So all the demons begged Him, saying, “Send us to the swine, that we may enter them.”

¹³ And at once Jesus gave them permission. Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea.

¹⁴ So those who fed the swine fled, and they told it in the city and in the country. And they went out to see what it was that had happened.

¹⁵ Then they came to Jesus, and saw the one who had been demon-possessed and had the legion, sitting and clothed and in his right mind. And they were afraid.

¹⁶ And those who saw it told them how it happened to him who had been demon-possessed, and about the swine.

¹⁷ Then they began to plead with Him to depart from their region.

¹⁸ And when He got into the boat, he who had been demon-possessed begged Him that he might be with Him.

¹⁹ However, Jesus did not permit him, but said to him, “Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you.”

²⁰ And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled.

Also found in Matthew 8:28-34 and Luke 8:26-39.

Gadarenes (v.1) — The word in the Greek text is Gerasenon, speaking of the people of the town Khersa or Gerasa, in the district of Gadara, which latter borders on the southeastern shores of the Sea of Galilee. Matthew refers to the Gadarines, since the village of Gerasa is obscure, and the locality, Gadara, in which it is situated, is better known. — Wuest, page 100.

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Mark mentions a man, but Matthew reports that there were two. However, Mark does not specifically limit it to one. Probably one stood out as a leader. — KJBC, page 1244.

Perhaps, only one of the men trusted Christ.

tombs (v.2) — If Jewish, the tombs may have been in natural caves or in holes excavated in the rock.

dwelling (v.3) — has an idea of permanency — continually possessing, settled down

shackles and chains (v.4) — The Greek includes the idea of a job having been done thoroughly. The man was well-restrained, by both his hands and feet, but he broke loose.

tame (v.4) = subdue

crying out (v.5) = shrieking

cutting himself (v.5) = gashing, hacking, cutting one’s whole body so that it was covered with scars.

ran and worshiped (v.6) — At first perhaps with hostile intentions. The onrush of the yelling maniac must have tried the newly recovered confidence of the Twelve. We can imagine their surprise when, approaching, he threw himself on his knees. The “and” connects the fact of the demoniac’s unusual behavior with his usual habit of attacking strangers who came near his abode. The fact that he saw Jesus at a distance would not lead him to worship Him, but to run to Him, and when he drew closer, the spiritual power and grace that always pervaded the personality of the Son of God, quieted his spirit and caused him to fall on his knees in reverence. “Worship” is proskuneo, to prostrate one’s self, to kills the hand to (towards) one in token of reverence, to fall upon the knees and touch the ground with the forehead as an expression of profound reverence, by kneeling or prostration to do homage to one or make obeisance, either in order to express respect of make supplication. … Here we have a being, incorrigible in his nature, destined to be damned for all eternity, one of the cohorts of Satan, bending the knee to the Son of god. This is that of which Paul was speaking when he referred to the universal adoration of the Lord Jesus, even by beings under the earth (Philippians 2:10). … In the last analysis, it was not the demoniac who was prostrating himself before the Lord Jesus. He was under the control of the demon, and the latter was the source of the homage paid the Son of God. — Wuest, page 102.

worshiped (v.6) — in the sense of bowing down before Jesus

What have I to do with You (v.7) — This Hebraism occurs in both Old and New Testaments. It [indicates] deep separation and distance, and denial of authority. — Williams, page 735.

Wuest translates it, “What is there in common between me and you?”

The phrase, the most High God, is the name of Jehovah among the non-Jewish races. It occurs in both Testaments in connection with Melchizedek the Canaanite. It is used throughout the Babylonian proclamations in the book of Daniel. Micah puts it into the lips of Balaam. And the damsel with a spirit of divination employed it in Philippi. Except once, in a Psalm which tells of the return of apostate Israel to the Most High God (Psalm 78:35), the epithet is used only in relation with the nations outside the covenant. Its occurrence here is probably a sign of the pagan influences by which Gadara was infected, and for which it was plagued. — Chadwick, page 144.

I implore You by God (v.7) — The demon was putting Jesus under an oath.

torment (v.7) = torture.

He said (v.8) — repeatedly. The Lord was repeatedly demanding that the demon come out of the man, which cause the demon to cry out to Him.

He asked him (v.9) — repeatedly. Apparently, the demon only responded after being asked several times.

legion (v.9) — The designation for a company of Roman soldiers numbering 6,826 men, an emblem of irresistible power and of a multitude organized into unity. A Roman legion was a common sight in these regions. … It seems that not only had one demon taken up his residence in this unfortunate man, but a legion of them had done so. — Wuest, page 103.

he begged Him earnestly (v.10) — repeatedly. He kept on pleading with Him

send (v.10) = a sharp command to be obeyed at once

Wuest believes that demons one had physical bodies, which is why they have no rest unless they are in some physical body, human or animal.

gave them permission (v.13) — Jesus did not command the demon to enter the swine, He only allowed them to go where they had asked to go.

ran violently (v.13) — When the demons entered the swine, it stirred them up and caused them to panic en masse.

Pigs were unclean, according to the Old Testament law, so the owners were either Gentiles, or Jews who were more concerned with making money than with obeying God. Some wonder why Jesus could destroy the property of others. But pigs shouldn’t have been in Israel, the man was more important than animals, and He didn’t command the demons to enter the pigs, He only allowed it.

fled (v.14) = sought safety by flight. They were terrified by what they had seen, and probably panicking about what had happened to their pigs.

they (v.14) — The swineherds who cared for the pigs, probably for the owners, of the pigs spread word through the countryside. If they were caring for the herds of others, they had to account for why 2,000 pigs were floating dead in the sea. The residents of the area came to see what had happened.

saw (v.15) = view attentively, survey, consider, find out by seeing, look at a thing with interest and attention, a critical, searching evaluation.

clothed (v.15) — He had previously been naked (Luke 8:27).

right mind (v.15) = exercising self-control, curbing one’s passions

told (v.16) = related in full, told the whole story, surely attempting to pass on the blame for what had happened.

They began to plead with Him (v.17) — They were more concerned about the loss of their hogs than they were with the healing of the possessed man. The also thought Jesus was dangerous since He had caused the destruction of their herds and obviously had great power. Jesus didn’t argue. They pleaded with Him to leave, so He got in the boat.

begged Him (v.18) — The man may have been afraid that the demons would return.

Go home to your friends (v.19) — lit. “Go into your home to your own.” His family. Jesus told him to go testify to his own flesh and blood.

done (v.19) — Greek indicates a permanent, once-for-all result.

compassion (v.19) = have sympathy with the misery of another which manifests itself in action.

proclaim (v.20) = a public proclamation. He was probably widely known in the area as the mad man who inhabited the area.

Decapolis (v,20) — ten Gentile cities southeast of the Sea of Galilee.