Marcos 6
John MacArthur · Citado em PreceptAustin
Marcos 6
MacArthur adds that "The crowd was not motivated by faith, repentance, or genuine love for Him. On the contrary, they followed the Lord because they saw the signs which He was performing on those who were sick (cf. John 2:1–11; 4:46–54; Matt. 8:2–4, 5–13, 14–17, 28–34; 9:1–8, 18–26, 27–33; 12:9–13; Mark 1:21–28). They were thrill seekers who failed to grasp the true significance of Jesus’ miraculous signs (cf. v. 26)—which pointed unmistakably to Him as the Son of God and the Messiah. As such, they were the Galilean counterparts of the Judean false believers described in 2:23–25. They flocked to see His works, but ultimately refused to accept His words (cf. v. 66). They sought the benefits of His power in their physical lives, but not in their spiritual lives." (MNTC-John) Mark 6:34 When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things.
Marcos 6
MacArthur adds that "the root meaning carries with it the idea of systematic teaching or systematic training. It is the word that is used to refer to a choir director who trains a choir over a long period of rehearsals until they are able to perform. The gift of prophecy could be a one-time proclamation of Christ, but the gift of teaching is a systematic training problem to take a person from one point to another. What is the curriculum for the teacher? The Bible, the Word of God. The gift is to teach systematically the truth of God." Didasko in Mark - Mk. 1:21; Mk. 1:22; Mk. 2:13; Mk. 4:1; Mk. 4:2; Mk. 6:2; Mk. 6:6; Mk. 6:30; Mk. 6:34; Mk. 7:7; Mk. 8:31; Mk. 9:31; Mk. 10:1; Mk. 11:17; Mk. 12:14; Mk. 12:35; Mk. 14:49 Synagogue (4864)(sunagoge from sunago = lead together, assemble or bring together) refers to a group of people “going with one another” (sunago) literally describes a bringing together or congregating in one place. Eventually, sunagoge came to mean the place where they congregated together. The word was used to designate the buildings other than the central Jewish temple where the Jews congregated for worship. Historically, the Synagogues originated in the Babylonian captivity after the 586 BC destruction of the temple by Nebuchadnezzar and served as places of worship and instruction. Synagogues should have been (and frequently were) a place of teaching and proclamation of the Gospel (Mt 4:23, 9:35, 12:9, 13:54, Mk 6:2, Lk 4:15, 16, Lk 4:44, 6:6, 13:10, Jn 6:59, 18:20, Acts 9:20 = Paul immediately "began to proclaim Jesus," Acts 13:5 = Paul proclaimed "the word of God," Acts 14:1 = place Paul, et al, spoke and where "a large number of people believed," Acts 17:17, 18:4, 18:19, 19:8 = Paul, et al reasoned with various audiences in synagogues). Sadly many synagogues became hotbeds of hypocrisy (Mt 6:2), assemblies for arrogant display (a form of hypocrisy) (Mt 6:5, Mk 12:39, Lk 11:43, 20:46). And the many listeners were astonished - Many indicates this was a sizeable crowd. Early Jesus used this same word for listeners (akouo) in Mark 4:9+ warning "He has ears to hear (akouo), let him hear (akouo)." (cf Mk 4:12, 23, 24+) The listeners listened but did not understand, but were like "the ones who are beside the road where the word is sown; and when they hear (akouo), immediately Satan comes and takes away the word which has been sown in them." (Mk 4:15+). Dear reader, to be astonished with Jesus' teaching is not enough! They were astonished (imperfect tense - continued to be astonished which means they were struck so forcibly that their astonishment was to the point of losing control of themselves. Yes they were struck our of their sense and did not "come to their senses" regarding this hometown Boy for they were not convicted or convinced by His teaching. Why? Because their hearts were hardened by their steadfast unbelief (Mk 6:6). Note the reactions of the Teacher amazed (Mk 6:6) at the unbelief of His astonished listeners! The Nazarenes questioned not so much Jesus' authority (the very thing the Pharisees questioned, cf Mt 21:23) but His qualifications to be able to speak and act as He did.
Marcos 6
MacArthur comments on shake the dust off your feet as a testimony against them - "When they came back into Israel from a Gentile country, many Jews would literally shake as much dust off their feet as possible in order not to bring pagan soil into their homeland. For the apostles to shake the dust off their feet while leaving a Jewish house or town would be to treat the inhabitants like Gentiles—whom most Jews considered to be out of God's reach. When the leaders of the synagogue in Pisidia of Antioch drove Paul and Barnabas out of their district, the two men "shook off the dust of their feet in protest against them and went to Iconium." (Acts 13:51+). Of the unbelieving Jews there Paul had declared, "It was necessary that the word of God should be spoken to you first; since you repudiate it, and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles." (Mt 10:46; cf. Mt. 7:6). It is not that we are to turn away from those who reject the gospel at first hearing or even after several hearings. Had that practice been followed, many believers would not be in the kingdom today. Through Paul, the Lord Himself entreated unbelieving Corinthians to "be reconciled to God." (2 Cor. 5:20). Were God not marvelously patient and long-suffering with fallen mankind, He would have destroyed the world long ago. He is infinitely patient with sinners, Peter tells us, "not wishing for any to perish but for all to come to repentance." (2 Pet. 3:9). Jesus was not speaking of those who are slow to understand or believe but of those who, after hearing a clear testimony of the gospel and seeing dramatic and irrefutable signs of confirmation, continue to resist and oppose it. When a person's mind is firmly set against God, we should turn our efforts to others. (See Matthew 1-28 MacArthur New Testament Commentary) Hiebert on shake the dust off - This symbolic act denoted a complete disavowal of further fellowship with them because of their rejection and a renunciation of all further responsibility for those who refused their message. Perhaps it was also intended to imply that the inhabitants by their rejection had rendered themselves unclean.
Marcos 6
MacArthur - Prophetes is "one who speaks out." We think of a prophet as somebody who says "In three weeks the sky is going to fall." It actually wasn't until medieval times that the word prophet became connected with the idea of prediction in the English language. It was always connected with the idea of speaking forth. The prophet was someone who gave God a voice in the world. Related Resources: Who was Elijah in the Bible? Why must Elijah return before the end times (Malachi 4:5-6)? Question: Was John the Baptist really Elijah reincarnated? Answer: Matthew 11:7–14 declares, “Jesus began to speak to the crowd about John: ‘What did you go out into the desert to see? A reed swayed by the wind? If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces. Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: “I will send my messenger ahead of you, who will prepare your way before you.” I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it. For all the Prophets and the Law prophesied until John. And if you are willing to accept it, he is the Elijah who was to come.’” Here Jesus quotes from Malachi 3:1, where the messenger appears to be a prophetic figure who is going to appear. According to Malachi 4:5+, this messenger is “the prophet Elijah,” whom Jesus identifies as John the Baptist. Does this mean that John the Baptist was Elijah reincarnated? Not at all. First, Jesus’ original hearers (and Matthew’s original readers) would never have assumed Jesus’ words to refer to reincarnation. Besides, Elijah did not die; he was taken to heaven in a whirlwind as he rode in a chariot of fire (2 Kings 2:11). Arguing for a reincarnation (or a resurrection) of Elijah misses that point. If anything, the prophecy of the Elijah “to come” would have been viewed as Elij ah’s physical return to earth from heaven. Second, the Bible is quite clear that John the Baptist is called “Elijah” because he came in the “spirit and power of Elijah” (Luke 1:17), not because he was Elijah in a literal sense. John the Baptist is the New Testament forerunner who points the way to the arrival of the Lord, just as Elijah filled that role in the Old Testament (and might again in the future—see Revelation 11). Third, Elijah himself appears with Moses at Jesus’ transfiguration after John the Baptist’s death. This would not have happened if Elijah had changed his identity into that of John (Matthew 17:11–12). Fourth, Mark 6:14–16 and Mk 8:28 show that both the people and Herod distinguished between John the Baptist and Elijah. Finally, proof that this John the Baptist was not Elijah reincarnated comes from John himself. In the first chapter of John the Apostle’s gospel, John the Baptist identifies himself as the messenger of Isaiah 40:3, not as the Elijah of Malachi 3:1. John the Baptist even goes so far as to specifically deny that he was Elijah (John 1:19–23). John did for Jesus what Elijah was to have done for the coming of the Lord, but he was not Elijah reincarnated. Jesus identified John the Baptist as Elijah, while John the Baptist rejected that identification. How do we reconcile these two teachings? There is a key phrase in Jesus’ identification of John the Baptist that must not be overlooked. He says, “If you are willing to accept it, he is Elijah.” In other words, John the Baptist’s identification as Elijah was not predicated upon his being the actual Elijah, but upon people’s response to his role. To those who were willing to believe in Jesus, John the Baptist functioned as Elijah, for they believed in Jesus as Lord. To the religious leaders who rejected Jesus, John the Baptist did not perform this function. (From Got Questions - Highly Recommended) Mark 6:16 But when Herod heard of it, he kept saying, "John, whom I beheaded, has risen!"
Marcos 6
MacArthur points out that "Herod’s magnanimous offer was nothing more than sheer braggadocio. In reality, he did not have anything to give, since he ruled his territory only as a proxy of Rome. Motivated by foolish pride and sexual perversion, Herod took an oath in the hearing of his guests and bound himself to the fancies of his stepdaughter." Hiebert - when Salome apparently hesitated to express her request, Herod confirmed his rash promise with an oath, making it irrevocable. It was a further attempt to display his royal grandeur. Mark 6:24 And she went out and said to her mother, "What shall I ask for?" And she said, "The head of John the Baptist." said - Ge 27:8-11 2Ch 22:3,4 Eze 19:2,3 Mt 14:8 The head - Job 31:31 Ps 27:2 37:12,14 Pr 27:3,4 Ac 23:12,13 Mark 6 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 14:8 Having been prompted by her mother, she *said, “Give me here on a platter the head of John the Baptist.” And she went out and said to her mother "What shall I ask for?" - Hiebert says this implies "that no advance agreement had been made between mother and daughter." Robertson agrees that "The fact that she went and spoke to her mother proves that she had not been told beforehand what to ask."
Marcos 6
MacArthur comments that "He was filled with regret, but his sorrow had no connection to true repentance. Though he realized that he had been trapped by his wife, Herod obliged the wicked request of his stepdaughter in order to avoid personal humiliation." Very sorry (very sad) (4036)(perilupos from peri = about + lupe = sorrow, cf lupeo) describes one's emotional state as very sad, exceedingly sorrowful, deeply distressed/grieved, or characterized by affliction beyond measure. Cain's countenance in Ge 4:6, soul's despair in Ps 42:5, 11, 43:5, Jesus in Garden of Gethsemane in Mt 26:38, Mk 14:34, your ruler in Lk 18:23, Jesus in Lk 18:24.
Marcos 6
MacArthur - Herod’s motivation for keeping his promise had nothing to do with personal integrity and everything to do with keeping up appearances. In the ancient Near East, promises made with an oath were regarded as especially binding and inviolable (cf. Matt. 5:33). Having made such a promise in the presence of his dinner guests—many of whom were political supporters and military dignities—Herod could not go back on his word without losing face.
Marcos 6
MacArthur points out that "Though the setting of John’s head on a platter was a presentation fit for cannibals, such an act was not uncommon in the barbaric world of antiquity because it guaranteed that the execution had been carried out." Herodias wanted swift action (so Herod would not have time to change his mind) and she also wanted unequivocal evidence his execution had been carried out and John's head would fill her evil heart's desire. . Hiebert - According to the ancient Roman historian Cassius Dio, when the head of Cicero (d. 43 B.C.) was brought to Mark Antony’s wife, Fulvia, she pulled out his tongue and repeatedly stabbed it with her hairpin. Her violent assault on his tongue was intended as a poetic act of final vengeance against Cicero, because he had delivered powerful speeches that attacked Mark Antony. The fifth-century church father Jerome (d. 420) suggested that Herodias similarly mutilated the severed head of John the Baptist. Though such cannot be verified, it would certainly fit with the spiteful rage that characterized the vulgar queen. Mark 6:28 and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. Mark 6 Resources - Multiple Sermons and Commentaries Feast of Herod, Lucas Cranach the Elder, 1531 JOHN'S HEAD ON A PLATTER Related Passages: Matthew 14:11 And his head was brought on a platter and given to the girl, and she brought it to her mother. On earth his head may have been on a platter, but in heaven there would be a crown on his head! and brought his head on a platter - So clearly the banqueting hall was not far from the prison (most likely Machaerus). One wonders if any of the dinner guests developed "spiritual indigestion" that night? Hiebert comments that "Machaerus, located on a ridge about a mile long and overlooking a deep ravine, had a palace at one end and a prison at the other." MacArthur- Presumably, with one deft stroke of the executioner’s blade, John the Baptist entered into his glorious eternal rest, to receive his full reward for uncompromising faithfulness to God. He was not only the greatest and last of the Old Testament prophets, he was also the first martyr for Jesus Christ. His entire life pointed to the coming Messiah. Even in death, he remained faithful to his God-given task. and gave it to the girl; and the girl gave it to her mother - Morison quips this was "A fit presentation for cannibals, or other savages, whether living in a palace or" not. Mark 6:29 When his disciples heard about this, they came and took away his body and laid it in a tomb. they came - 1Ki 13:29,30 2Ch 24:16 Mt 14:12 27:57-60 Ac 8:2 Mark 6 Resources - Multiple Sermons and Commentaries JOHN'S DISCIPLES BURY HIS BODY Related Passages: Matthew 14:12+ His disciples came and took away the body and buried it; and they went and reported to Jesus When his disciples heard about this - This refers to John's disciples, so they clearly were not with him when he was beheaded. Just imagine their agony and grief that this man who had taught them was lying headless on a prison floor. Notice that Matthew's account says John's disciples "went and reported to Jesus." MacArthur - As noted above, it was not until after John the Baptist was killed that Herod began to pay attention to the ministry of Christ. Fearful that John may have come back from the dead, Herod sought to see Jesus. But that meeting would not take place until just a few hours before the Lord’s crucifixion. (see Lk 23:6-11+). In the end, Herod saw Jesus. The king was undoubtedly relieved that He was not John risen from the grave. He was in truth far more, but to Herod Jesus seemed like far less—nothing more than a novelty whom he ridiculed and sent back to Pilate.
Marcos 6
MacArthur has an interesting statement that "In each gospel account this miracle is placed at the climax of the Lord’s ministry." THE FEEDING OF FIVE THOUSAND PLUS NOTE: Words in Bold are unique to that Gospel's account. GOSPEL Matthew 14:12–24 Mark 6:30–46 Luke 9:10–17 John 6:1–14 THE SETTING TWO REPORTS His disciples came and took away the body and buried it; and they went and reported to Jesus. - Mt 14:12+ The apostles gathered together with Jesus; and they reported to Him all that they had done and taught.- Mk 6:30+ When the apostles returned, they gave an account to Him of all that they had done. Lk 9:10a+ After these things Jn 6:1a+ WITHDRAWAL TO REST Now when Jesus heard about John, He withdrew from there in a boat to a secluded place by Himself - Mt 14:13a+ He said to them, “Come away by yourselves to a secluded place and rest a while.” (For there were many people coming and going, and they did not even have time to eat.They went away in the boat to a secluded place by themselves.- Mk 6:31,32+ Taking them with Him, He withdrew by Himself to a city called Bethsaida Lk 9:10b+ Jesus went away to the other side of the Sea of Galilee (or Tiberias). Jn 6:1b+ REST "ARRESTED" When the people heard of this, they followed Him on foot from the cities - Mt 14:13b+ The people saw them going, and many recognized them and ran there together on foot from all the cities, and got there ahead of them. Mk 6:33+ But the crowds were aware of this and followed Him; Lk 9:11a+ A large crowd followed Him, because they saw the signs which He was performing on those who were sick. . Jn 6:2a+ LARGE CROWD When He went ashore, He saw a large crowd- Mt 14:14a+ When Jesus went ashore, He saw a large crowd Mk 6:34a+ Then Jesus went up on the mountain, and there He sat down with His disciples. Now the Passover, the feast of the Jews, was near. Jesus, lifting up His eyes and seeing that a large crowd was coming to Him Jn 6:3-5+ COMPASSION He felt compassion for them and healed their sick - Mt 14:14b+ He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. Mk 6:34b+ Welcoming them, He began speaking to them about the kingdom of God and curing those who had need of healing. Lk 9:11b+ THE TIME WAS LATE When it was evening...the hour is already late, Mt 14:15a+ When it was already quite late...already quite late Mk 6:35a+ Now the day was ending Lk 9:12a+ SEND THEM AWAY The disciples came to Him and said, “This place is desolate...so send the crowds away, that they may go into the villages and buy food for themselves.”.- Mt 14:15b+ His disciples came to Him and said, “This place is desolate...send them away so that they may go into the surrounding countryside and villages and buy themselves something to eat.”" Mk 6:35b-36+ The twelve came and said to Him, “Send the crowd away, that they may go into the surrounding villages and countryside and find lodging and get something to eat; for here we are in a desolate place.” Lk 9:12b+ THE TEST (FAITH NOT SIGHT) Jesus said to them, “They do not need to go away; you give them something to eat!” Mt 14:16+ He answered them, “You give them something to eat!” Mk 6:37+ He said to them, “You give them something to eat!” - Lk 9:13a+ Jesus said to Philip, “Where are we to buy bread, so that these may eat?” This He was saying to test him, for He Himself knew what He was intending to do. Jn 6:5b-6+ THEIR SOLUTION (SIGHT NOT FAITH) They said to Him, “Shall we go and spend 200 denarii on bread and give them something to eat?” Mk 6:37b+ Unless perhaps we go and buy food for all these people.” Lk 9:13c+ Philip answered Him, “200 denarii worth of bread is not sufficient for them, for everyone to receive a little.” Jn 6:7+ (cf Jn 6:9b+) WHEN LITTLE IS ENOUGH They said to Him, “We have here only 5 loaves and 2 fish.”Mt 14:17+ He said, “Bring them here to Me.” Mt 14:18+ He said to them, “How many loaves do you have? Go look!” And when they found out, they said, “5 and 2 fish.” Mk 6:38+ They said, “We have no more than 5 loaves and 2 fish Lk 9:13b+ One of His disciples, Andrew, Simon Peter’s brother, said to Him, “There is a lad here who has 5 barley loaves and 2 fish, but what are these for so many people?” Jn 6:8-9+ JESUS SEATS THE GUESTS Ordering the people to sit down on the grass Mt 14:19a+ He commanded them all to sit down by groups on the green grass. They sat down in groups of hundreds and of fifties. Mk 6:39-40+ He said to His disciples, “Have them sit down to eat in groups of about fifty each. - Lk 9:14b+ They did so, and had them all sit down. - Lk 9:15+ Jesus said, “Have the people sit down.” Now there was much grass in the place. Jn 6:10a+ JESUS GIVES THANKS He took the 5 loaves and the 2 fish, and looking up toward heaven, He blessed the food Mt 14:19b+ He took the 5 loaves and the 2 fish, and looking up toward heaven, He blessed the food Mk 6:41a+ He took the 5 loaves and the 2 fish, and looking up to heaven, He blessed them Lk 9:16a+ Jesus then took the loaves, and having given thanks, Jn 6:11a+ NOURISHMENT Breaking the loaves He gave them to the disciples, and the disciples gave them to the crowds, - Mt 14:19c+ He broke the loaves and He kept giving them to the disciples to set before them; and He divided up the two fish among them all. Mk 6:41b+ He broke them, and kept giving them to the disciples to set before the people. Lk 9:16b+ He distributed to those who were seated; likewise also of the fish as much as they wanted. Jn 6:11b+ SATISFACTION They all ate and were satisfied - Mt 14:20a+ They all ate and were satisfied, Mk 6:42+ And they all ate and were satisfied; Lk 9:17a+ When they were filled Jn 6:12+ FAR MORE ABUNDANT They picked up what was left over of the broken pieces, 12 full baskets. - Mt 14:20+ They picked up 12 full baskets of the broken pieces, and also of the fish. Mk 6:43+ The broken pieces which they had left over were picked up, 12 baskets full. Lk 9:17b+ He said to His disciples, “Gather up the leftover fragments so that nothing will be lost.” So they gathered them up, and filled 12 baskets with fragments from the 5 barley loaves which were left over by those who had eaten. Jn 6:12-13+ MIRACULOUS NUMBERS FED There were about 5000 men who ate, besides women and children.Mt 14:21+ There were 5000 men who ate the loaves. Mk 6:44+ There were about 5000 men - Lk 9:14a+ So the men sat down, in number about 5000. Jn 6:10b+ PROPHET BUT NOT MESSIAH When the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” Jn 6:14+ JESUS SENDS DISCIPLES AWAY Immediately He made the disciples get into the boat and go ahead of Him to the other side, while He sent the crowds away. - Mt 14:22+ Immediately Jesus made His disciples get into the boat and go ahead of Him to the other side to Bethsaida, while He Himself was sending the crowd away. Mk 6:45+ JESUS PRAYS After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone.Mt 14:23+ After bidding them farewell, He left for the mountain to pray. Mk 6:46+ So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone. Jn 6:15+ Mark 6:31 And He said to them, "Come away by yourselves to a secluded place and rest a while." (For there were many people coming and going, and they did not even have time to eat.)
Marcos 6
MacArthur points out that although the crowd was large "The reaction of the people was mixed and fickle. Although the citizens of Nazareth had twice rejected Jesus because of their familiarity with Him as a boy and young man, most of the people were still fascinated by His miracles. With the miracle of creating food for feeding the crowd of five thousand, Jesus’ popularity reached its pinnacle as the people tried to take Him by force to be their king and deliverer (John 6:15). As the religious and political opposition became more intense and the allegiance of the crowds more vacillating, Jesus began to spend less time in public and more time in private with His disciples. During the last year of His life, He devoted the majority of His attention to the twelve, preparing them for what was soon to happen to Him in the crucifixion and for what would soon after that happen to them as they embarked on their task of laying the foundation for His church." (MNTC-John) And He felt compassion for them because they were like sheep without a shepherd - Sheep without a shepherd are sheep in great danger, and here the danger was not physical but spiritual. They were in danger of falling off the cliff into a Christ-less eternity. And so “He was gripped with compassion.” Shepherd-less sheep; folks trying to make it on their own through life. Spiritually speaking they had no one to lead them on the path of true life, eternal life. Note the term of explanation because which explains Jesus' compassion for the oncoming crowd. And so we see the heart of Jesus, because instead of resenting the interruption, He was deeply moved and overcome with compassion. Jesus was coming for rest, but quickly adjusted His mindset. His response here recalls an earlier description of Jesus' reaction upon "Seeing the people, He felt compassion (splanchnizomai) for them, because they were distressed and dispirited like sheep without a shepherd." (Mt 9:36+) And earlier in Mark when a leper asked Jesus if He were willing to heal him, Mark records "Moved with compassion, Jesus stretched out His hand and touched him, and *said to him, “I am willing; be cleansed.”." (Mk 1:41) Barclay on sheep without a shepherd - (1) A sheep without the shepherd cannot find the way. Left to ourselves, we get lost in life....(2) A sheep without the shepherd cannot find its pasture and its food.....(3) A sheep without the shepherd has no defence against the dangers which threaten it. It can defend itself neither from robbers nor from wild animals. Daniel Akin - Often the Bible pictures our Lord as a Shepherd and us as sheep. - Jesus is the “Lord who is my Shepherd” of Psalm 23. 4 - Jesus is the “Rejoicing Shepherd” of Luke 15:1-7 who goes after the one lost sheep. - Jesus is the “Good Shepherd” of John 10:11 who lays down his life for His sheep. - Jesus is the “Chief Shepherd” of 1 Peter 5:4 who honors his servants. - Jesus is the “Great Shepherd” of Hebrews 13:20. - Jesus is the “Shepherd Lamb” of Rev 7:17 who guides us to springs of living water. We on the other hand, are weak, foolish, helpless sheep. We are stupid sheep who cannot take care of themselves and cannot save themselves. Dietrich Bonhoeffer understands the desperate situation “human sheep” face without a shepherd, “There were questions but no answers, distress but no relief, anguish of conscience but no deliverance, tears but no consolation, sin but no forgiveness” (Garland, NIVAC, 258). We desperately need a shepherd, one who is compassionate and able to provide for us and protect us. We need a Shepherd Savior. When they land their boat and go ashore, already “he saw a great crowd” (v. 34). What was His response? Anger? Frustration? Depression? No. What Mark records are some of the most precious and tender words found in all the Bible: “He had compassion on them.” He was moved from the depth of his being and his heart went out to them. He saw them “like sheep without a shepherd.” The spiritual leaders of Israel had become hirelings (cf. John 10:12-13; cf. Ezek 34:1-24!). The nation of Israel was lost, helpless, without direction and guidance, malnourished and lacking protection. 3 “He began to teach them many things” (cf. 1 Pet 5:2). In the wilderness Moses plead with the Lord to raise up a leader, a Shepherd, “that the congregation of the Lord may not be as sheep that have no shepherd” (Num 27:17). God raised up Joshua in anticipation of the greater Joshua named Jesus. In Ezekiel 34 the Lord rails against the evil shepherds of Israel who have neglected and abused the people. Then in Ezek 34:23-24, he promises, “And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken.” That Davidic Shepherd-King has now appeared in Jesus. Once again lost in the wilderness, “a desolate place,” the Good Shepherd Jesus has arrived to spiritually guide them and feed them by His Word. His compassion moved Him to teach them. His 6 compassion moves Him to meet their greatest needs, their spiritual needs. It also moves Him to meet other needs as well. Jesus' compassionate reaction to the large shepherd-less crowd reminds one of His cry in Luke 13:34+ (cf the same lament in Mt 23:37-39)... "O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! Hiebert - Mark alone records the reason for His compassion. Jesus viewed them not as a group but as individuals, “as sheep not having a shepherd.” The picture, drawn from the Old Testament (Num. 27:17; 1 Kings 22:17; 2 Chron. 18:16; Ezek. 34:5), portrays them as helpless, lacking nourishment, guidance, and protection, exposed to the perils of dispersion and destruction. He saw that the religious leaders did not meet the spiritual needs of the people. MacArthur - Without help and guidance, sheep are defenseless, unable to clean themselves, and prone to getting lost. In the Old Testament, the nation of Israel was sometimes pictured as a flock with no shepherd (Num. 27:17; 1 Kings 22:17; 2 Chron. 18:16; Ezek. 34:5). The metaphor depicted the nation as being spiritually vulnerable to deadly enemies and malnourished, threatened by error and sin, and lacking in faithful caretakers and spiritual protectors. As “the good shepherd” (John 10:11), Jesus was willing to feed, cleanse, and protect these lost sheep (cf. Matt. 10:6), and lead them into eternal safety in the fold of salvation. (MNTC-Mk)
Marcos 6
MacArthur - The possibility that Jesus might create the necessary food never crossed their minds. They were so focused on the problem, and the need to find a human solution, that they failed to consider the divine power of their Lord. And they said to Him, "Shall we go and spend two hundred denarii on bread and give them something to eat?" - Notice their response is not a response of by faith but by sight. In other words they respond with human reasoning about the amount of money it would take to feed the multitude. Keep in mind that at least some of the disciples had experienced Jesus' creative power at the wedding of Cana where He made wine out to water and while John says they "believed in Him," (John 2:11+) their faith is still very small (cf Mk 6:52+). The disciple's problem was they looked at their meager resources, and failed to look with eyes of faith at the Sufficient Savior! THOUGHT - Their faith is focused on their insufficiency rather than trusting in the Master's sufficiency. They have not yet learned when God commands, God enables. Their faith was feeble and Jesus would will use this insufficiency to teach them of His all sufficiency. Man's extremity is God's opportunity. This is a lesson of which we all need to be frequently reminded. (cf 2 Cor 3:5-6+). Thank you Lord, for Your timely reminders! Amen. NET Note on denarius - The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day's wage for a laborer. Two hundred denarii was thus approximately equal to eight months' wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus' request is his way of causing them to trust him as part of their growth in discipleship.
Marcos 6
MacArthur adds "With a simple command, Jesus transformed the chaotic crowd into a highly coordinated assembly." Groups (ONLY HERE)(4849)(sumposion) strictly drinking together, banquet; by metonymy festive company; BDAG adds it is "a drinking-party’, which is better understood as ‘banquet’, at which sparkling conversation was highly prized, a party of people eating together." In Septuagint in Esther 4:17 and Esther 7:7.