CHAPTER 6
JESUS IN HIS HOME TOWN
Jesus left there and went to his hometown, accompanied by his disciples. Mark 6:1
Several commentators feel that this is Jesus’ second ministry visit to his hometown. They feel that the first visit is recorded in Luke 4:16-30. In Luke’s visit, Jesus was not only rejected over his teaching but his townsfolk actually tried to kill him by tossing him over one of the high cliffs on which the city was built. If this is his second visit to Nazareth we can certainly say that Jesus was a very brave man. Luke’s account has many parallels to this visit so it may be that there was only a single visit to Nazareth, and that Mark did not choose to tell of the threat upon Jesus’ life.
Nazareth was about 20 miles (32 km.) southwest of Capernaum as the crow flies. It was reached by ascending the Wadi Hamam from Magdala at the foot of Mount Arbel. Scholars feel that Nazareth was a very small and insignificant town. Estimates concerning the population of the city vary from around 500 to 1500 inhabitants.1 We can see why Nathaniel could remark in John 1:46, “Nazareth! Can anything good come from there?…”
“When the Sabbath came, he began to teach in the synagogue, and many who heard him were amazed. ‘Where did this man get these things?’ they asked. ‘What’s this wisdom that has been given him? What are these remarkable miracles he is performing? Isn’t this the carpenter? Isn’t this Mary’s son and the brother of James, Joseph, Judas and Simon? Aren’t his sisters here with us?’ And they took offense at him” (6:2-3). It is obvious here that the people were astounded at the wisdom of Jesus. Yet, there seems to be an underlying jealousy in their tone. They seem offended that Jesus was a mere carpenter. The Greek word tekton used here implies that Jesus was a craftsman. We get our word “technician” from this. The word usually applied to woodwork but it could also apply to those who worked with stone. 2
The problem for the people of Nazareth apparently sprang from the fact that Jesus was not an official rabbi or the follower of a famous rabbi. They well knew that he had no formal theological training. “Not having studied with a rabbi then was like not having an academic degree today.” 3 Not only were they apparently offended at his lack of theological training, but they even cast a slur in his direction by calling him “Mary’s son.”
In Jewish culture this was not an acceptable way of addressing a grown man, even if his mother was a widow. It was therefore an insult. This might also have reflected the rumors that circulated in Jesus’ own lifetime that he was illegitimate.4
In this passage we see that Jesus was part of a large family. He had four brothers and probably at least three sisters. Only two of his brothers, James and Judas are known in the later church (1 Cor. 9:5; Acts 15:13; Jude 1:1). His sisters were not named, most likely because they were already married.
In the first few centuries of the church his mother Mary began to be elevated in sanctity and almost worshipped. Because of this there arose a popular teaching in the church that Jesus’ brothers and sisters were the children of Joseph through a former marriage.5 This teaching became known in the Catholic Church as “the perpetual virginity of Mary.” According to this doctrine, Mary remained a virgin after Jesus’ miraculous birth making him her only biological son.
In any case, the people of Jesus’ home town met him with scorn and contempt. It has often been said that “familiarity breeds contempt.” Phillips Brooks stated this adage another way saying, “Familiarity breeds contempt, only with contemptible things or among contemptible people.” 6 The people of Nazareth were scandalized (Gk. skandalizonto) at Jesus and therefore placed themselves in that category of “outsiders” in regard to his work and ministry.
“Jesus said to them, ‘A prophet is not without honor except in his own town, among his relatives and in his own home’” (6:4). Here we remember the sad words of John 1:11, “He came to that which was his own, but his own did not receive him.” This statement of John would await further fulfillment as the whole nation would later reject him and crucify him in Jerusalem. Coffman tells the story of a Major General in the United States Air Force. This very high officer was once heard to say, “I may be a General to Uncle Sam, but I am just a buck private at home!” 7
We note that Jesus once more taught in their synagogue. This would be his last appearance in a synagogue in Mark’s gospel. If he said anything like what he said in Luke 4:16-30, we can say assuredly that Jesus rocked their theological boat. We might ask ourselves what would happen if Jesus came in person to our smug western churches today? It is likely that he would receive a similar treatment. He would rock our theological boats and some would at first become jealous, then ridicule him. Finally, many would probably begin to figure out ways to get rid of him.
“He could not do any miracles there, except lay his hands on a few sick people and heal them. He was amazed at their lack of faith. Then Jesus went around teaching from village to village” (6:5-6). We see here how faith is the proper ground for miraculous work. Barclay adds here: “In an atmosphere of expectancy, the poorest effort can catch fire. In the atmosphere of critical coldness or bland indifference, the most spirit-packed utterance can fall lifeless to the earth.” 8 In other places Jesus was amazed at people’s faith. Here he is amazed at their disbelief. 9 All he could do was lay hands on a few sick people and heal them. “If a preacher today were to lay his hands on a few sick people and heal them in a way which could not be doubted, he would be lauded to the skies.” 10
SENDING OUT THE TWELVE
Calling the Twelve to him, he began to send them out two by two and gave them authority over impure spirits. Mark 6:7
At the end of the previous verse we were made aware that Jesus was beginning his third tour of preaching around the Galilee. This time, however, he was also sending out his disciples before him. We note that he sent them two by two (Gk. duo duo). We can probably think of some good reasons for Jesus doing this. In Ecclesiastes 4:9-10 it is written, “Two are better than one, because they have a good return for their labor: If either of them falls down, one can help the other up. But pity anyone who falls and has no one to help them up.” Where there are two there can be mutual encouragement. Jesus surely knew the loneliness of the preacher.11 He knew how beneficial it would be to have an encourager at his side. Plus, the Bible had said long before in Deuteronomy 19:15, “…A matter must be established by the testimony of two or three witnesses.”
Jesus sent them out as his own personal representatives (Gk. apostlelein). He also gave his disciples the power and authority to cast out demons. Jesus’ words in Luke 11:20 make plain that the casting out of demons was a sure sign of the arrival of God’s kingdom.
“These were his instructions: ‘Take nothing for the journey except a staff— no bread, no bag, no money in your belts. Wear sandals but not an extra shirt’” (6:8-9). It seemed that while they must go two by two, they were not allowed to have two of anything else. Guelich remarks about this austerity program saying: “The rigorous list certainly deprives the missioner of any sense of self-sufficiency.”12 Some have remarked that this attire, or lack of it, was very similar to that of the Israelites fleeing Egypt. “The four items required of the Twelve are, in fact, identical to the belongings that God instructs the Israelites to take on their flight from Egypt: cloak, belt, sandals, and staff in hand (Exo. 12:11)…They suggest that the mission of the Twelve announces something as foundational and revelatory as the Exodus from Egypt.”13
We have to stop and wonder at the comparison of this ministry with some ministries we have going around today. Our traveling ministers need a van load of computers, projectors, sound equipment and musical instruments just to do their work. They went with great simplicity but they also went with spiritual power, producing great spiritual results.
Let us take a closer look at their clothing and equipment. They could take a staff if they already owned one, but they apparently could not purchase one (Mt. 10:10). 14 The staff would be useful for support in hiking and for defense against predators. On normal journeys it was customary in biblical times to carry some non-perishable food, but we see this was also forbidden to the disciples. They could not carry a bag or any money. 15 One thing for sure is that with such simple attire they didn’t have to worry about robbers along the way.
Thankfully, they could wear sandals for the rough roads. They could wear a tunic but they could not take an extra one. 16 The tunic was the innermost garment. It was also called the chiton or sindon. It was much like a sack with holes for head and arms. The outer garment was called the himation and it was useful as a cloak by day and a blanket by night. In addition to these items there was the girdle, which was a long doubled piece of cloth. For most people money could be carried in the doubled part, but this was not true for the disciples. 17 They could of course wear sandals and it may be assumed that they wore the normal headdress. Barclay mentions a Rabbinic law that applied to dress in the temple courts. It required a person to put aside his staff, his money girdle, and remove his shoes before entering the sacred place. 18
“Whenever you enter a house, stay there until you leave that town” (6:10). This command of Jesus was surely designed to eliminate any “shopping around” for better or more comfortable quarters. 19 As Paul would later say in Philippians 4:11:“…I have learned to be content whatever the circumstances.”
“And if any place will not welcome you or listen to you, leave that place and shake the dust off your feet as a testimony against them” (6:11). In the Middle East in ancient times there was always an unwritten law of hospitality. Israelites especially were taught to be hospitable because of the actions of Father Abraham (Gen. 18:1ff.). Hospitality was especially practiced by all desert people and much of this idea of hospitality is still in effect today throughout the area. For a town or village not to receive a stranger was a serious matter and it in effect brought judgment upon that community. For a Jewish village this became a matter far more serious. Edwards says about it: “This commandment is tantamount to declaring a Jewish village heathen.” 20 Apparently Rabbinic law taught that the dust of a Gentile country was defiled and therefore it was the duty of Jews coming from foreign lands to shake off the dust of their shoes at the border of Israel. 21 We see the practice of shaking off dust from one’s shoes carried out on the first missionary journey by the Apostle Paul in Acts 13:51.
“They went out and preached that people should repent. They drove out many demons and anointed many sick people with oil and healed them” (6:12-13). The disciples, now apostles or sent ones, went out as they were instructed. Their message was the same as that of John the Baptist and that of Jesus. They preached that everyone should repent.
Perhaps we should take just a little time to think about this important subject. Most people today do not understand repentance. They do not believe that they even need to repent. In our society the philosophers have told us that we are all “OK,” as Thomas Harris implied by the title of his 1967 classic, “I’m OK, You’re OK.” If we are really OK we have no need to repent. However, as we observe ourselves and the world around us, it becomes obvious that we are not OK. We have a problem and the problem is our sinful nature. We sin and we cannot help sinning. The clear message of Jesus and his disciples is that we first of all need to repent. This means initially that we need to acknowledge that we are sinners. Today people have come to see sin as something like having a peanut butter binge or chocolate decadence. 22 But sin is a terrible thing that cuts off from God, from hope, and from eternal life with God.
Another aspect of repentance is that we need to turn away from our own “righteousness.” We think we are OK and even pretty good, but God says we are not OK and we are pretty bad. All of our righteousness stinks in God’s sight because it is all selfish and prideful. As Isaiah says “…all our righteous acts are like filthy rags….” (Isa. 64:6). The Psalmist adds, “… there is no one who does good, not even one.” (Psa. 14:3; 53:3). Repentance is the act of turning away from our own hope of righteousness and turning to God as we accept his righteousness in Christ.
In Jesus’ day no doubt the people felt they were good Jews and that they could count on the fact that they were children of Abraham. John the Baptist told them that God could raise up children of Abraham out of the stones (Matt. 3:9). He called them a generation of vipers (Matt. 3:7). Today people think they can count on being good Christians and that their parents and grandparents were good Christians. John would probably still call us a generation of vipers.
The disciples on their special mission preached repentance, drove out demons as commanded and poured oil on the sick, healing them. The pouring on of oil for healing was apparently a new thing that was not even seen in the miracles of the Lord himself.23 We do see a reference to it later in James 5:14.
HEROD’S GUILTY CONSCIENCE
King Herod heard about this, for Jesus’ name had become well known. Some were saying,“John the Baptist has been raised from the dead, and that is why miraculous powers are at work in him.” Mark 6:14
“King Herod” (Herod Antipas), was really not a king but a Tetrarch, or a ruler of a fourth-part of his father’s kingdom. He longed to be a king and in the end that longing was his undoing. As we might remember, his father, King Herod the Great had died in 4 BC and left his kingdom to his sons. Since Herod had five wives, his children were plentiful. From his wife Malthake was born Herod Antipas, who was given rule over the Galilee and Peraea. Also from her was born the son Archelaus, who for the short period of 4 BC to AD 6 ruled Judea, Samaria and Idumea. From Mariamne the Boethusian was born Herod Philip who lived in Rome and married Herodias. Salome of this story was their daughter. From Mariamne, the Hasmonean, was born two sons, Alexander and Aristobulus, both whom Herod murdered. He later also murdered Mariamne. She was the last princess of the famous Hasmonean or Maccabean line. From his wife Doris was born a son Antipater, whom Herod also murdered. From Cleopatra of Jerusalem came Philip the Tetrarch, who ruled the area east of the Jordan River. He was also known as Herod Philip.
In order to keep our story straight we need to remember that the one son named Philip remained in Rome, married Herodias, and Salome was born to them. The other Philip who was called the Tetrarch ruled the Galilee areas east of the Jordan, called Iturea and Trachonitis (Lk. 3:1). These areas are sometimes referred to as Gaulonitis, and Trachonitis. He ruled from there from 4 BC to AD 34 and eventually married his niece Salome, daughter of Herodias. His brother, or rather half-brother Herod Antipas became Tetrarch of the Galilee as we mentioned and ruled from 4 BC to AD 39, when he was exiled by Rome. Herod Antipas was originally married to Phasaelis, the daughter of King Aretas IV of Nabatea. When Antipas visited in Rome he seduced Herodias and stole her away from her husband Philip of Rome. He then divorced his wife Phasaelis. This illicit marriage became the setting for the evil events about to take place after John denounced the marriage.
Edwards in remarking about Herod’s dynasty has said: “The Herodian family tree was as twisted as the trunk of an olive tree.” 24 It was not only twisted by intermarriage but was twisted and perverted by evil. King Herod the Great was a magnificent builder but otherwise was a cruel tyrant who even tried to murder the Lord Jesus at his birth. He was not really a Jew but was a convert of Edomite descent. “Like his father, Antipas was shrewd, pitiless, and a lover of luxury, particularly of magnificent architecture. He built two cities in Galilee, Tiberias and Sepphoris.” 25 We know from this passage that Herod Antipas was a man haunted by an evil conscience. Pett thinks that Herod’s evil conscience over killing John the Baptist was the thing that actually spared Jesus. Herod was so troubled over killing John that he left off the pursuit of Jesus. 26
“Others said, ‘He is Elijah.’ And still others claimed, ‘He is a prophet, like one of the prophets of long ago.’ But when Herod heard this, he said, ‘John, whom I beheaded, has been raised from the dead!’” (6:15-16). Jamison says, “The murdered prophet haunted his guilty breast like a specter, and seemed to him alive again and clothed with unearthly powers, in the person of Jesus.” We can now see why Herod Antipas was so eager to see Jesus later when he was being judged in Jerusalem (Lk. 23:8).
A WOMAN’S HATRED AND A KING’S WEAKNESS
For Herod himself had given orders to have John arrested, and he had him bound and put in prison. He did this because of Herodias, his brother Philip’s wife, whom he had married. Mark 6:17
This whole account of Herod Antipas is another example of a “Markan sandwich,” since it is placed between two other accounts of Jesus’ ministry. We note that this section is the second of only two passages in the gospel (1:3-8 and 6:14-29) that are not about Jesus. They are both about John and they both relate to Jesus and his ministry. 27 It appears that Herodias could not forgive John but held a bitter grudge against him for denouncing her marriage. Her goal and ambition was to kill John. As Barclay says, “She wished to eliminate the one man who had the courage to confront her with her sin.” 28 Because of his new wife’s rage Herod had John bound and held in prison. We know from the historian Josephus that John was held at the fortress of Machaerus near the Dead Sea. Barclay describes this fortress saying that it: “stood on a lonely ridge, surrounded by terrible ravines, overlooking the east side of the Dead Sea. It was one of the loneliest and grimmest and most unassailable fortresses in the world.” 29
“For John had been saying to Herod, ‘It is not lawful for you to have your brother’s wife.’ So Herodias nursed a grudge against John and wanted to kill him. But she was not able to, because Herod feared John and protected him, knowing him to be a righteous and holy man. When Herod heard John, he was greatly puzzled; yet he liked to listen to him” (6:18-20). John had rebuked Herod for his marriage, no doubt based on the clear scriptural references found in Leviticus 18.16; 20:21. Herod was therefore much afraid of John. He deeply respected him and with good reason for the scripture says: “…Among those born of women there has not risen anyone greater than John the Baptist…” (Matt. 11:11). Although Herod feared John we see that he apparently feared his wife more. Utley says of him: “Herod was a fearful person. He feared John, Herodias, and his guests—too bad he did not fear God!” 30
DANCE OF DEATH
Finally the opportune time came. On his birthday Herod gave a banquet for his high officials and military commanders and the leading men of Galilee. Mark 6:21
We see here that Herod put on a great birthday bash for himself. A lot of important people were invited and there was much eating and drinking. Apparently this banquet was not unlike the one given long before in Persia when Xerxes was king (Esth. 1:1ff.). In that banquet Queen Vashti was summoned to display her beauty before a room full of drunken men. She refused the request, although through her defiance she lost her place in the kingdom. In this case, Herod’s own stepdaughter was brought out for display.
“When the daughter of Herodias came in and danced, she pleased Herod and his dinner guests. The king said to the girl, ‘Ask me for anything you want, and I’ll give it to you.’ And he promised her with an oath, ‘Whatever you ask I will give you, up to half my kingdom’” (6:22-23). Asking a king’s daughter to dance and display herself before a group of drunken men was unheard-of in those days. These solo dances were disgusting and licentious things, unfit for daughters of royal blood. Such dances were usually done by professional prostitutes.31 The fact that she was allowed to do such a degrading dance certainly didn’t say much for the character of her mother or of Herod himself. Eusebius, the early church historian, said: “Is anything so conducive to lust as with unseemly movements to expose in nakedness those parts of the body which either nature has hidden or custom has veiled, to sport with looks, to turn the neck, to loosen the hair…?” 32
Herod was obviously drunk just like everyone else at the party. He was so pleased with the vulgar dance that he offered to give Salome anything she wished, even up to half his kingdom. This was nothing less than the extravagant ravings of a drunken man. There was no way Rome would ever allow him to give up a single acre of his kingdom. 33 Nevertheless, the drunken oath was made and Salome’s cunning mother was waiting in the halls to make the most of Herod’s foolishness.
“She went out and said to her mother, ‘What shall I ask for?’ ‘The head of John the Baptist,’ she answered. At once the girl hurried in to the king with the request: ‘I want you to give me right now the head of John the Baptist on a platter’” (6:24-25). What grisly fare was to be served at this banquet! The head of one of earth’s greatest men was to be sacrificed for a single lewd dance. The old divine John Trapp once remarked about this whole fiasco: “It never goes well when the hen crows. How many have we known, whose heads have been broken with their own rib?” 34
“The king was greatly distressed, but because of his oaths and his dinner guests, he did not want to refuse her. So he immediately sent an executioner with orders to bring John’s head. The man went, beheaded John in the prison, and brought back his head on a platter. He presented it to the girl, and she gave it to her mother” (6:26-28). This episode surely must rank as one of the sorriest in all human history. We would be hard pressed to find another event, outside the fall of the human race itself, where something so righteous and good was traded for something so utterly sinful and worthless. “On hearing of this, John’s disciples came and took his body and laid it in a tomb” (6:29).
Pett so aptly remarks: “While Herod had held a great feast and had drenched the nation in the blood of a prophet, Jesus was holding a great feast and bringing to them the bread of life as promised by the prophets (e.g. Isaiah 55.1-2).” 35
FEEDING OF THE FIVE THOUSAND
The apostles gathered around Jesus and reported to him all they had done and taught. Then, because so many people were coming and going that they did not even have a chance to eat, he said to them, “Come with me by yourselves to a quiet place and get some rest.” Mark 6:30-31
When my wife and I lived in the peaceful Galilee I often pictured the disciples lounging around in some delightful meadow or relaxing by the lake as the Master taught them. After a careful reading of Mark, I became convinced that this was almost never the case. It seems that from daylight to midnight he and his disciples were always pressured by the multitudes. As we have seen before, they once again did not have time to eat. The disciples had just finished a great mission outreach and were tired. Adam Clarke, the commentator of days gone by, once said: “Rest is necessary for those who labour; and a zealous preacher of the gospel will as often stand in need of it as a galley slave.” 36
The precise travels of Jesus and his disciples at this time, as well as the exact location of this miracle of feeding five thousand are much disputed among commentators. John in his account seems to place it on the “far shore” of the lake (Jn. 6:1). It is likely that the disciples had returned to Jesus at their home base of Capernaum after their ministry tour. Traditionally, this miracle of feeding was placed by early Christians at Tabgha, which was also the old fishing hole of the disciples and just west of Capernaum. Pixner, with his long experience around the Sea of Galilee as a biblical scholar and archaeologist, is certain that the miracle took place there. He notes how the early Christian traveler Egeria between the years AD 383-395 toured the area and kept careful records of her visits to the holy places. She noted that the site of the miracle was near the seven springs of Tabgha. 37 At this location one can still see the springs of water as well as the beautiful fifth century mosaic depicting the loaves and fishes.
“So they went away by themselves in a boat to a solitary place. But many who saw them leaving recognized them and ran on foot from all the towns and got there ahead of them.” (6:32-33). Pixner feels that Jesus and his disciples left Capernaum for Tabgha in order to rest there. The crowds from Capernaum followed the boat along the shore as it made its way westward, and they actually outran the boat. The distance between the two places was only about two miles, so this scenario would have been workable. He rules out any crossing of the people to the far side of the lake for several reasons. It was too far for a crowd to travel on foot at one time, being a distance of 15-20 miles. It was also springtime as we are told by the “green grass” mentioned in Mark. At this time it would have been very difficult to ford the Jordan due to the normal spring runoff from the melting snows of Mt. Hermon. 38 Mark notes in 6:45 that the disciples were later sent back east by boat in the direction of Bethsaida. This also makes good geographical sense from the Tabgha location.
The truth is that we cannot exactly pinpoint the place of this miracle, nor can we be absolutely certain in which directions they were traveling. These uncertainties should not detract us from the great miracle of the feeding. This miracle seems to have made a lasting impression on the disciples. It is the only Galilean miracle of Jesus that is mentioned in all four gospels.39
“When Jesus landed and saw a large crowd, he had compassion on them, because they were like sheep without a shepherd. So he began teaching them many things” (6:34). Here we can imagine the rising frustration of the disciples. They thought they were going to get some much needed rest and suddenly there was another big crowd needing ministry.
However, Jesus was not frustrated. He looked upon the crowd with great compassion. They were like scattered sheep, fearful, weak, sick, hungry and needing help. Their shepherds had only fed themselves and not the sheep. Many centuries before, the prophet Ezekiel had cried about such shepherds saying: “Woe to the shepherds of Israel who only take care of yourselves! Should not shepherds take care of the flock?” (Ezek. 34:2). In the end God said, “…I myself will search for my sheep and look after them” (Ezek. 34:11). Jesus came as God incarnate searching for his sheep.
The great Jewish scholar and theologian, Abraham Heschel, once said: “If I had to make a statement about God, one that is fundamental in Judaism, it would be that God is in search of man.” 40 Jesus came to seek and to save that which was lost (Lk. 19:10). He came as the Good Shepherd, who would carry the little lambs in his bosom and who in the end would give his life for the sheep (Jn. 10:11, 15). The word for “compassion” used here is the Greek word, “splangnizesthai.” It is interesting that this word showing a deep movement of pity is used only of Jesus in the New Testament.41
“By this time it was late in the day, so his disciples came to him. ‘This is a remote place,’ they said, ‘and it’s already very late. Send the people away so they can go to the surrounding countryside and villages and buy themselves something to eat” (6:35-36).
The disciples seemed to be experts in looking at natural things with their inherent limitations. When we look at our personal situations or the state of the world in general it always appears overwhelming. We must remember to look to Jesus and be delivered.
“But he answered, ‘You give them something to eat.’ They said to him, ‘That would take more than half a year’s wages! Are we to go and spend that much on bread and give it to them to eat?” ‘How many loaves do you have?’ he asked. ‘Go and see.’ When they found out, they said, ‘Five— and two fish’” (6:37-38). The disciples still seemed astounded and overwhelmed at the need before them. When Jesus commanded them to give food to the needy people, their fevered brains began to calculate wildly as to the cost. They came up with the vast sum of two hundred denarii. In those days the denarii was an average day’s wage for the working person. This would have supplied only barley loaves, the cheapest loaves that normally fed the poor. 42 Obviously, two hundred denarii would have amounted to the better part of a year’s wages, or as the NIV states here “eight months” of a person’s normal wages.
With this, Jesus asked them to go check their supplies. They found five small loaves and two little fish. Jesus started with that supply. John’s gospel tells us where this supply came from. A small boy had the little loaves and fish in his lunch (Jn. 6:8-9). The little fish were no doubt the Kinneret sardines. It is amazing that God always seems to begin with the things we have already.43 From that point the miracle of God progresses.
“Then Jesus directed them to have all the people sit down in groups on the green grass. So they sat down in groups of hundreds and fifties” (6:39-40). Mark notes that the grass was green. This signifies springtime in the Galilee because in the warmer months with their very hot temperatures and lack of rain, the grass quickly turns brown. John’s gospel verifies this in saying that the miracle happened at the time of Passover (Jn. 6:4). This might help account for the multitudes who were gathered, 44 and perhaps for the large number of men present.
This whole picture seems reminiscent of Moses feeding the children of Israel long before. It even reminds us of Elijah who fed a hundred men with only twenty loaves of barley bread (2 Ki. 4:42-44). At that time there was also bread left over after the meal.
Jesus had the people recline (Gk. anaklithenai) in companies (Gk. sumposia). This last word for “companies” or “groups” is the Greek word for growing plots of vegetables in one’s garden.45 There seems no doubt that the sitting arrangement Jesus used was not only for good control but to facilitate an easy counting of the crowd. 46
“Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to his disciples to distribute to the people. He also divided the two fish among them all” (6:41). Jesus took the loaves and fish, looked up to heaven and gave thanks to the Father. No doubt he used a Hebrew blessing that is widely used today and is found in the ancient Passover seder: “Ba-ruch a-tah A-do-nai elo-he-nu me-lek ha olam, bo-re p’re ha ad-a-mah” (Blessed are you O Lord our God, King of the Universe, who brings forth fruit from the earth).47 We note that Jesus blessed the Father and not the food. We tend to do the opposite today when we pray.
We should note here that Jesus gave the food to the disciples. In the Greek this is in the aorist imperfect tense. It means that Jesus “kept giving.” In other words, the miracle of the multiplication of the fish and loaves took place in Jesus’ hands.48 This was an unforgettable miracle for the disciples and all who would follow them. Guzik says of this miracle: “The assurance that Jesus can provide— even miraculously— for all of our needs should be precious to us; it was to the earliest Christians. On the walls of the catacombs, and other places of early Christian art, loaves and fish are common pictures.” 49
“They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces of bread and fish. The number of the men who had eaten was five thousand” (6:42-44). We can suspect in these early days that many working people were hardly ever fully satisfied with the meager amounts of food available to them. Yet, Jesus fully satisfied them. There is no doubt a lesson here that Jesus is the Bread that came down from heaven. He says in John 6:35, “…I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty.” This is a great promise to us and to Israel.
It is thought by many that this miracle was given to the Jewish people who lived largely on the western side of the lake, while the second miracle was given to Gentiles on the eastern or Gentile side of the lake. The “twelve” baskets full that were later picked up might well signify Israel. The term used here for “basket” is the Greek kophinos, and denotes a large wicker basket that the Jews normally carried. We have several symbolic numbers in this miracle. We cannot help but note the prominence of the number “five.” There were five loaves that fed five thousand men. We remember that there were Ten Commandments with five on each side (Exo. 32:15-16; 34:1). There were five books of the Law, and many more occurrences of “five” in the Jewish heritage. 50
We note that there is no waste in the kingdom of Heaven. The twelve disciples apparently used each of their own large baskets (kophinos) to gather up all the fragments.51 Five thousand men were fully fed that day and we have no idea how many women and children were also fed to their satisfaction.
JESUS WALKS ON THE WATER
Immediately Jesus made his disciples get into the boat and go on ahead of him to Bethsaida, while he dismissed the crowd. After leaving them, he went up on a mountainside to pray. Mark 6:45-46
We cannot help but feel some urgency in Jesus’ actions as he hurriedly gathered his disciples and sent them on their way to Bethsaida. We are reminded here that they must have been some distance from Bethsaida, which is in the northeastern corner of the lake. It seems natural that their trip would be taking them in an easterly direction. The great storm that later developed seems again to be the Sharkia or the severe northeastern storm. They would soon be trying to paddle their boat directly into the fierce windstorm.
Why was Jesus in such a hurry to get his disciples away from the scene? Jesus obviously felt an urgency to pray, but there may have been some other factors. Coffman says of this scene, “It was indeed an hour of crisis; never was the ministry of Jesus any more threatened than at that hour.” 52 From this end of the lake it was easy to view the city of Gamla, which was nestled like a fortress on the Golan Heights. We should note that Gamla was the home of the Zealots, who felt that the only solution to Israel’s problem was to violently resist and overthrow the Roman occupation. We can be sure that the disciple Simon the Zealot was probably at one time connected with this party. Some have even thought that Judas might have had some Zealot feelings.
John’s gospel sheds some light on this situation. He says, “Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself” (John 6:15). The people had just witnessed a great miracle and plenteous bread had been given to them. It seems that there may have been some sort of movement to make Jesus their Messiah who would fight against Rome and deliver them from oppression. Edwards says of this incident: “the account suggests populist and revolutionary sentiments within the crowd…an unusual number of signs thus suggest that the wilderness commotion was aflame with messianic fervor, and that the crowd hoped to sweep Jesus up as a guerrilla leader.” 53
In verse 52 we see that the disciples had somehow become hardened during the miracle of the loaves. We cannot but wonder if this hardening was not brought about by the zeal of the crowds and some attempt to make Jesus their natural leader. For Jesus this was a temptation not unlike the one Satan had given him in the wilderness. Had he chosen this route of glory, the Romans would have pounced upon him as a seditionist, exactly like they later pounced upon the city of Gamla and totally destroyed it. “Therefore, it was of the utmost importance to remove the Twelve from the satanic situation.” 54 Jesus was destined to be the King of Israel and his disciples were destined to rule with him. However, that rule would not be in the natural realm but in the spiritual realm. He would gain that position not by military conquest but through his suffering and death on the cross.
“Later that night, the boat was in the middle of the lake, and he was alone on land” (6:47). As the miracle ended the evening was fast approaching. We read that Jesus went up into a mountain to pray. Again, the setting of Tabgha would have fitted this story well. From Tabgha to the present Mount of Beatitudes is one fairly steep incline. Jesus could have located himself anywhere on that mountain and would have had a good view of the northwestern shores of the sea. Although the night became stormy, the moon was no doubt peeking through the clouds at times, for Passover is celebrated at the full moon.
“He saw the disciples straining at the oars, because the wind was against them. Shortly before dawn he went out to them, walking on the lake. He was about to pass by them, but when they saw him walking on the lake, they thought he was a ghost. They cried out, because they all saw him and were terrified. Immediately he spoke to them and said, ‘Take courage! It is I. Don’t be afraid’”(6:48-50). Jesus saw the disciples straining at the oars and making little progress. He saw them either naturally by moonlight or he saw them spiritually through his discernment. During the fourth watch of the night Jesus went to his weary disciples. According to Roman time the fourth watch would have fallen around 3 AM.
Edwards notes a curious fact in Mark. It seems that whenever the disciples were apart from Jesus they got themselves into trouble.55 The same thing seems to happen to us modern disciples when we get separated from Jesus. We note here also that Jesus sent his disciples directly into the raging storm. We somehow have the idea today that when we follow Jesus everything will be nice and easy. Nothing could be further from the truth. It is in the midst of life’s storms where Jesus really appears to us in a miraculous way.
Jesus came to them walking on the water. Several interpreters have had problems with this because of their unbelief in miracles. They have tried to make him walk on shoals, sandbars and rocks, but this destroys the whole meaning of the story. It is impossible to translate the Greek words epi testhalasses in any way but “walking on,” “upon” or “on top of the water.” 56 It was a real miracle, but when the tired and weary disciples saw him their hair probably stood up on end. They thought Jesus was a ghost and they initially screamed out in terror.
We note here that Jesus was about to pass them by. This seems to be a divine prerogative. It apparently does not fit the context, unless it is taken with the rest of the verse: “because they all saw him and were terrified. Immediately he spoke to them and said, ‘Take courage! It is I. Don’t be afraid’” (6:50). The words “It is I,” (Gk. ego eimi), are identical with God’s disclosure of himself in other places. We think of the Lord revealing himself and passing by Moses at Sinai (Exo. 34:6ff). We think of the Lord also revealing himself and passing by Elijah on Mt. Horeb (1 Ki. 19:11).57 Here the verse in Job 9:8 stands out. It says, “He alone stretches out the heavens and treads on the waves of the sea.”
Mark continues,“Then he climbed into the boat with them, and the wind died down. They were completely amazed, for they had not understood about the loaves; their hearts were hardened” (6:51-52). When Jesus climbed into the boat the wind died down and the storm was over. It reminds us of that children’s chorus: “With Jesus in the boat we can smile through the storm…As we go sailing home.”
It is rather amazing that Mark does not tell us the interesting account of Peter getting out of the boat and walking toward Jesus on the water. Guzik says about this: “Peter may have left out the story because he didn’t want to be exalted for walking on the water – or to be humbled for sinking!” 58 Mark here inserts the strange comment that the disciples did not understand about the loaves and their hearts were hardened. This statement makes no sense unless it does apply to the militant Messianic hopes that many held. People probably thought that if Jesus could multiply loaves, he could multiply ammunition and even soldiers in order to defeat the Roman oppressors. The disciples may have been grieved that Jesus had missed another big opportunity to become the natural savior of Israel.
“When they had crossed over, they landed at Gennesaret and anchored there” (6:53). John adds a little more to the story. He says as soon as Jesus got into the boat they were immediately over to the other side of the lake (Jn. 6:21). This was another miracle of course. We cannot help but notice that the boat apparently got turned around in the storm and they were blown back passed their place of launching to the western shore of Gennesaret. By Jesus’ time the name had reference to a very fertile and fruitful plain along the western coast.
“As soon as they got out of the boat, people recognized Jesus. They ran throughout that whole region and carried the sick on mats to wherever they heard he was” (6:54-55). Once again Jesus and his disciples got no rest. It seemed to elude them as the pitiful needs of humanity pressed in upon them. Mark says: “And wherever he went— into villages, towns or countryside— they placed the sick in the marketplaces. They begged him to let them touch even the edge of his cloak, and all who touched it were healed” (6:56). It seems that the story of the woman touching his fringes had gotten around. Now many others started to do the same thing and they also got miraculous healings. Jesus was now at the height of his great Galilean ministry. Such love and passion he displayed even when worn out physically! If we could only be more like that! It reminds us of that old hymn by Albert Orsborn (b. 1886):
Let the beauty of Jesus be seen in me,
All His wonderful passion and purity.
May His Spirit divine all my being refine
Let the beauty of Jesus be seen in me.