Verse by Verse

²⁴ From there He arose and went to the region of Tyre and Sidon. And He entered a house and wanted no one to know it, but He could not be hidden.

²⁵ For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet.

²⁶ The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.

²⁷ But Jesus said to her, “Let the children be filled first, for it is not good to take the children’s bread and throw it to the little dogs.”

²⁸ And she answered and said to Him, “Yes, Lord, yet even the little dogs under the table eat from the children’s crumbs.”

²⁹ Then He said to her, “For this saying go your way; the demon has gone out of your daughter.”

³⁰ And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.

Also found in Matthew 15:21-28.

Tyre and Sidon (v.24) — Port cities on the Mediterranean northwest of Galilee.

The new scene of our Lord’s ministry is quite in contrast to the previous one. Just before this He was in Jewish territory, in Galilee. but now He was entering purely heathen country, the land of Phoenicia. He had experienced the antagonism of the Jewish leaders, and had failed to obtain the necessary quiet and leisure for purposes of recuperation after very heavy ministry, and for the instruction of His disciples. he entered the private home of some native of the country. But Mark says, “It was not possible for Him to be hidden.” The news concerning the great Teacher and Healer, had spread beyond the confines of Israel into pagan country. … the little preposition eis, translated “into,” is worthy of note. Our Lord did not merely cross over the border into Phoenician territory, but He went deep into the heart of the country. — Wuest, pages 150-151.

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Mark is careful to describe the woman as to her religion, her language, and her race. She was Greek in religion … a Gentile as distinguished from a Jew. She was Syrian in tongue, and Phoenician in race. She was a Phoenician of Syria as distinguished from a Phoenician of North Africa. — Wuest, page 151.

kept asking (v.26) = a request, not a mere question. She kept right on asking.

The Jews looked upon all Gentiles as dogs. It was a term of reproach. … But our Lord did not use the Greek word kuon here, the term for a dog. And he must have spoken Greek to this woman for she would not know the Aramaic of the Jews. Greek was the international language of the day. The word Jesus used was kunarion “a little dog.” In answering the woman thus, He was just staying by His commission to the Jew first, and then to the Gentile. And that order of procedure was not favoritism, but only the method of reaching the large number through a selected smaller group. The Jew was the chosen channel through which God has elected to reach the Gentiles. It would be just a wise efficiency to thus go to the Jew first. The Messiah, sent to Israel, was careful to preserve that order. And even when about to minister to the Gentiles to whom His compassionate heart went out, He was careful to remind her of the fact that she came second, not first, in the great program of God.

He uses the illustration of the children of the household at the table, and their little pets under the table. It is seemly, proper, he says, to see that the children are fed first, then the little dogs, their pets. — Wuest, page 152.

Lord (v.28) = one to whom a person or thing belonged, about which he has the power of deciding. The master of disposer of a thing.

crumbs (v.28) — the little scraps of food that children sneak to their pets under the table

for this saying (29) — I believe there was more going on here than most commentaries realize. Here are my notes from the parallel passage in Matthew 15:21-28.

Jesus came as the Messiah of Israel. His ministry was only to the Jews. When this Gentile woman approached Him as the Son of David, she had no claim on Him. She was one of those who were … without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world (Ephesians 2:12). On this basis, He said nothing.

When the disciples asked Him to give her what she wanted (probably) so they could be rid of her, He explained, “I was not sent except to the lost sheep of the house of Israel” (Matthew 15:24). 

She asked Him again to help her daughter, this time dropping her claim. He again explained the higher position of Israel, “It is not good to take the children’s bread and throw it to the little dogs” (Matthew 15:26).

She then asked a third time, and this time she worded her request in such a way that Jesus could grant her request. “Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table” (Matthew 15:27).

The word “masters’” is plural. She wasn’t referring to Him as her master but to those who were fed at the table — the Jews. She had come to the understanding that her blessing could only come through Israel.

This is where my commentaries miss the point, in my opinion. This experience wasn’t given to us to show that salvation was about to be taken from Israel and given to the Gentiles. The Lord was still teaching the kingdom message. A major point of that kingdom message is that the nations will be blessed through Israel. This passage underlines that point exactly.

has gone out (v.29) = lit. “has gone out, with the present result that it is out.” It was a permanent cure.

lying (v.30) — tense indicates relaxation, another indication of a cure.

The only curing miracle of the Lord one remotely.

¹⁴ When He had called all the multitude to Himself, He said to them, “Hear Me, everyone, and understand:

¹⁵ There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man.

¹⁶ If anyone has ears to hear, let him hear!”

¹⁷ When He had entered a house away from the crowd, His disciples asked Him concerning the parable.

¹⁸ So He said to them, “Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him,

¹⁹ because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?”

²⁰ And He said, “What comes out of a man, that defiles a man.

²¹ For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders,

²² thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.

²³ All these evil things come from within and defile a man.”

Also found in Matthew 15:10-20.

The Lord was speaking against the Pharisees’ view that they needed to ritually cleanse themselves because of the off chance that they had inadvertently consumed some unclean thing. The Lord replied that it wasn’t what they took in that made them spiritually unclean, but what came out of their hearts.

called all the multitude (v.14) — The crowd must have receded in deference to the religious leaders, but Jesus gathered them to declare the hypocrisy of those leaders and the fallacy of their traditions.

nothing that enters a man (v.15) — food, physical matter

defiles (v.15) = lit. “common to everybody.” It was used to refer to the profane as opposed to the hallowed or sacred, so “ceremonially unclean.” The ritual of hand washing didn’t produce physical cleanliness but ceremonial cleansing.

things which come out (v.15) — non-physical things — actions, words, thoughts

When [the Lord] spoke of that which comes out of a man which defiles him, He was referring to the extra-biblical teachings of the Pharisees which defiled them in the sense that these teachers were, b their teachings which were in direct opposition to God’s Word, constituted false teachers, thus, not hallowed or set apart for God. — Wuest, page 148.

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This statement by Him Who is the Truth, destroys the belief that the natural heart is good, and makes foolish modern efforts to improve human nature. The assumption that only what goes into the heart defiles it is here denied; and the necessity of the creation of a new heart declared. — Williams, page 756.

Verse 16 does not appear in some of the better texts.

a house (v.17) = lit. “the house.” At home, probably in Peter’s house.

disciples (v.17) — Matthew says Peter asked, but this is no discrepancy because Peter often spoke for all the disciples.

asked (v.17) = lit. “went to asking.” They lost no time but asked as soon as they were in the house.

without understanding also (v.18) — like the multitudes

It was a cause of disappointment to Jesus that His own chosen pupils were still under the spell of the Pharasic theological tradition and outlook. … They had been trained in Judaism, in which the distinction between clean and unclean is ingrained, and could not understand a statement abrogating this. … The idea throughout is that ethical defilement is alone of importance, all other defilement, whether the subject of Mosaic ceremonial legislation or of scribe tradition, a trivial affair. — Wuest, pages 148-149.

thus purifying all foods (v.19) — Some commentators believe these words were not spoken by Jesus but were inserted by Mark to explain the Lord’s meaning. This view is supported by the fact that Mark began the next sentence with “And He said …”

eliminated (v.19) = lit. “goes out into the latrine”

evil thoughts (v.21) — base, wrong, wicked, reprehensible

covetousness (v.22) = greedy desire to have more

wickedness (v.22) = depravity, iniquity, not merely in the abstract, but active, dangerous, destructive, pernicious, wickedness in active opposition to the good, a desire of a person to pull everyone else down with him to destruction

lewdness (v.22) = unrestrained sexual instinct — lawless, insolence and wanton caprice

evil eye (v.22) = an eye actively looking out for activities that are injurious

blasphemy (v.22) = reviling, calumny, evil-speaking in general, malicious misrepresentation

foolishness (v.22) = lack of sense, folly, senselessness

⁹ He said to them, “All too well you reject the commandment of God, that you may keep your tradition.

¹⁰ For Moses said, ‘Honor your father and your mother’; and, ‘He who curses father or mother, let him be put to death.’

¹¹ But you say, ‘If a man says to his father or mother, “Whatever profit you might have received from me is Corban”—’ (that is, a gift to God),

¹² then you no longer let him do anything for his father or his mother,

¹³ making the word of God of no effect through your tradition which you have handed down. And many such things you do.”

Also found in Matthew 15:3-6.

All too well (v.9) = excellently, finely, well — Jesus was using irony and sarcasm.

reject (v.9) = thwart the efficacy of anything, no nullify, make void, frustrate

The Pharisees are charged by our Lord with thwarting the efficacy of that which has been laid down or prescribed by God, namely, His commandments. They have made God’s Word null and void, have nullified it, frustrated it in its soul-saving work. This they did in order to keep their own traditions. — Wuest, pages 145-146.

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honor (v.10) = to honor, revere, venerate. The noun form carries with it the idea of “a valuing by which the price if fixed, an evaluation.” Thus, the act of honoring carries with it a proper estimation of the value of a person or thing. In the case of honor due to parents, it is that respect or reverence for them in view of who and what they are, and their worth, which is their due. — Wuest, page 146.

curses (v.10) = speak ill of, revile, abuse. This isn’t casting a curse on another person.

put to death (v.10) — The penalty for not honoring one’s parents under the O.T. law.

The word “Corban” is a Hebrew word which Mark has transliterated. He explains it as referring to a gift. The Hebrew word refers to a gift or offering to God. The rabbis allowed the individual to keep whatever money should have been given by the son for the support of his parents, if he would declare it as a gift to God. He could keep the money and by merely speaking the word, justify his withholding it from his parents. This was in defiance of God’s command by which a son is required to honor his parents by providing for their necessities when they were in need. — Wuest, pages 146-147.

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The law concerning duty to parents was plain, being doubly emphasized in the Old Testament, but the Jews, with characteristic sophistry, had devised a means of evading it, even under the cloak of piety. A son could pledge his money to be paid into the Temple treasury. This could be done in an ideal sense without any actual payment being made, or the payment could be deferred until after his death. he could even do it in a fit of anger, and could then tell his old parents in their time of need that he could offer them no help, since his money was Corban, i.e. dedicated under oath. — Guthrie, page 866.

making the Word of God of no effect (v.13) = rendering it void, depriving it of force and authority, invalidating.

tradition (v.13) — the oral laws of the Pharisees which were handed down from generation to generation to be kept

1 Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.

² Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.

³ For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.

⁴ When they come from the marketplace, they do not eat unless they wash. And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.

⁵ Then the Pharisees and scribes asked Him, “Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?”

⁶ He answered and said to them, “Well did Isaiah prophesy of you hypocrites, as it is written: ‘This people honors Me with their lips, But their heart is far from Me.

⁷ And in vain they worship Me,
Teaching as doctrines the commandments of men.’

⁸ For laying aside the commandment of God, you hold the tradition of men—the washing of pitchers and cups, and many other such things you do.”

Also found in Matthew 15:1-9.

The crowds around Jesus and His disciples were so large that they had to escape from them in a boat to get a moments break. Likely, they weren’t eating leisurely sit-down meals but just grabbing a bite when they could.  The Pharisees said nothing about the work they were doing or the people they were helping, but rather criticized them for a minor man-made tradition they weren’t observing. Verse 1 begins with “then.” In Greek, this word connects things by way of contrast but does not necessarily indicate a temporal sequence. In other words, the point isn’t that the Pharisees came just as Jesus was healing the sick at the end of chapter 6 (although they may have), but Mark was contrasting the priorities of Jesus with the priorities of the Pharisees.

defiled (v.2) = lit. “common to everybody.” It was used to refer to the profane as opposed to the hallowed or sacred, so “ceremonially unclean.” The ritual of hand washing didn’t produce physical cleanliness but ceremonial cleansing.

bread (v.3) — lit. “the bread.” Probably, the disciples were grabbing pieces of that bread that was left over from feeding the multitudes and had been gathered in baskets.

they found fault (v.2) — not in the best texts.

Verses 3-4 are a parenthetical explanation.

wash their hands in a special way (v.3) — The washing is done with the clenched fist. The individual rubs one hand and the arm up to the elbow with the other hand clenched. He rubs the palm of one hand with the other closed, so as to make sure that the part that touched the food would be clean. — Wuest, page 142.

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“Tradition” (v.3) [comes from a word that means] “to give into the hands of another, to deliver something to keep, use, take care of.” The noun form therefore refers to something delivered by someone to a second individual for him to keep or care for. A tradition, as it is used here, refers therefore to instructions handed down from one generation to another, which are to be observed by the succeeding generations.

The traditions of the elders consisted of oral law originated by the Jewish religious leaders. They did not come from the Word of God. Our Lord (Matthew 15:6) asserts that they nullify the Word and thus are directly antagonistic to it. The rabbis held that disobedience to it was mortal sin. Thus, a real issue is raised here between the Pharisees and Jesus. It was man-made ceremonial laws in conflict with the Word of God. — Wuest, page 142.

elders (v.3) — members of the Sanhedrin, a title of age and of rank

market (v.4) = the agora, the public forum in every town where people gathered, like the courthouse square in American towns. Jews who went there could not help but come in contact with Gentiles who were considered unclean and would so become ceremonially defiled.

couches (v.4) — tables, not in some texts

The law had imposed certain restrictions upon the chosen race, restrictions which were admirably sanitary in their nature, while aiming also at preserving the isolation of Israel from the corrupt and foul nations which lay around. … But the Pharisees had not been content even with the severe restrictions of the law. They had not regarded these as a fence for themselves against spiritual impurity, but as an elaborate and artificial substitute for love and trust. And therefore, as love and spiritual religion faded out of their hearts, they were the more jealous and sensitive about the letter of the law. They “fenced ” it with elaborate rules, and precautions against accidental transgressions, superstitiously dreading an involuntary infraction of its minutest details. Certain substances were unclean food. But who could tell whether some atom of such substance, blown about in the dust of summer, might adhere to the hand with which he ate, or to the cups and pots whence his food was drawn? Moreover, the Gentle nations were unclean, and it was not possible to avoid all contact with them in the market-places, returning whence, therefore, every devout Jew was careful to wash himself, which washing, though certainly not an immersion, is here plainly called a baptism. Thus an elaborate system of ceremonial washing, not for cleansing, but as a religious precaution had grown up among the Jews. — Chadwick, pages 185-186.

asked (v.5) = kept on asking Him

well (v.6) = beautifully, finely, excellently. The Lord was pointing out the accuracy of Isaiah’s prophecy. He used the same word ironically in v.9.

you hypocrites (v.6) — The Greek has it, “You, the hypocrites.” The use of the definite article particularizes the Pharisees as arch-hypocrites, the outstanding ones. The word “hypocrites” [comes from Greek words meaning “under” and “to judge”]. It referred originally to “one who judged from under the cover of a mask,” thus, assuming an identity and character which he was not. The person was the actor on the Greek stage, one who took the part of another. The Pharisees were religious actors, so to speak, in that they pretended to be on the outside, what they were not on the inside. — Wuest, page 144.

written (v.6) — Isaiah 29:13

far from Me (v.6) = lit. “to hold off from.” The picture is of one holding himself a great distance from someone else. … The idea of volition is present, where the person far off, is so, because he wants to be. — Wuest, page 144.

in vain (v.7) = fruitlessly, without profit. It points to the failure of a proposed purpose.

They fruitlessly sought to worship God by teaching laws created by man.

laying aside (v.8) = sending away, bidding to go away or depart, sending from one’s self, letting alone, disregarding. Abandoning one thing to take up another thing.

hold (v.8) = a strong, tight grasp, like a hawk would use to grab prey, to keep carefully and faithfully

⁵³ When they had crossed over, they came to the land of Gennesaret and anchored there.

⁵⁴ And when they came out of the boat, immediately the people recognized Him,

⁵⁵ ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was.

⁵⁶ Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment. And as many as touched Him were made well.

Also found in Matthew 14:34-36.

Gennesaret is a fertile, populous plain on the western shore of the Sea of Galilee south of Capernaum and north of Tiberias.

anchored (v.53) — This was almost certainly the larger fishing boat (Jesus went “up into” it in v.51), so it was anchored off shore.

ran through (v.55) = ran around, in the sense of a circle.

carry about (v.55) = carry around

wherever they heard (v.55) — tense indicates continuous action

It appears that, as soon as Jesus was recognized, people ran all around the vicinity, telling everyone that He was there. Anyone who cared for a sick person immediately brought that person to Jesus. If He wasn’t still at the location when they arrived, they continued carrying the sick to where they had heard He was most recently seen — chasing Him, as it were.

hem (v.56) = The fringe of a garment, a little appendage hanging down from the edge of the mantle or cloak. The Jews had such an appendage attached to their mantles to remind them of the law. The word “garment” [refers to] the upper or outer garment, the cloak or mantle thrown over the tunic, [which is] the undergarment. — Wuest, page 140.

Mark doesn’t mention that Jesus did any teaching at this point. The people were anxious to be healed by Him — and He accommodated them — but they weren’t interested in hearing what He had to say. In fact, Mark went immediately from this historical account to telling of yet another accusation against Jesus and His disciples.

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.