Mark 6:12

[[links from Mt 14:13-21; Mk 6:31-46; Lk 9:10-17]] Sermon for the Fourth Sunday in Lent; John 6:1-15 The Feeding of the 5000 I. THE FEEDING OF THE FIVE THOUSAND. 1 In today's Gospel Christ gives us another lesson in faith, that we should not be overanxious about our daily bread and our temporal existence, and stirs us up by means of a miracle; as though to say by his act what he says by his words in Matthew 6,33: “Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.” For here we see, since the people followed Christ for the sake of God's Word and the signs, and thus sought the Kingdom of God, he did not forsake them but richly fed them. He hereby also shows that, rather than those who seek the Kingdom of God should suffer need, the grass in the desert would become wheat, or a crumb of bread would be turned into a thousand loaves; or a morsel of bread would feed as many people and just as satisfactorily as a thousand loaves; in order that the words in Matthew 4,4 might stand firm, that “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” And to confirm these words Christ is the first to be concerned about the people, as to what they should eat, and asks Philip, before they complain or ask him; so that we may indeed let him care for us, remembering that he cares more and sooner for us than we do for ourselves. 2 Secondly, he gives an example of great love, and he does this in many ways. First, in that he lets not only the pious, Who followed him because of the signs and the Word, enjoy the food; but also the slaves of appetite, who only eat and drink, and seek in him temporal honor; as follows later when they disputed with him at Capernaum about the food, and he said to them in Jn 6:26: “Ye seek me, not because ye saw signs, but because ye ate of the loaves,” etc., also because they desired to make him king; thus here also he lets his sun shine on the evil and the good, Mt 5,45. Secondly, in that he bears with the rudeness and weak faith of his disciples in such a friendly manner. For that he tests Philip, who thus comes with his reason, and Andrew speaks so childishly on the subject, all is done to bring to light the imperfections of the disciples, and on the contrary to set forth his love and dealings with them in a more beautiful and loving light, to encourage us to believe in him, and to give us an example to do likewise; as the members of our body and all God's creatures in their relation to one another teach us. For these are full of love, so that one bears with the other, helps and preserves what God has created. 3 That he now takes the five loaves and gives thanks etc., teaches that nothing is too small and insignificant for him to do for his followers, and he can indeed so bless their pittance that they have an abundance, whereas even the rich have not enough with all their riches; as Ps 34:11 says: “They that seek Jehovah shall not want any good thing; but the rich must suffer hunger.” And Mary in her song of praise says: “The hungry he bath filled with good things; and the rich he hath sent empty away.” Lk 1:53. 4 Again, that he tells them so faithfully to gather up the fragments, teaches us to be frugal and to preserve and use his gifts, in order that we may not tempt God. For just as it is God's will that we should believe when we have nothing and be assured that he will provide; so he does not desire to be tempted, nor to allow the blessings be has bestowed to be despised, or lie unused and spoil, while we expect other blessings from heaven by means of miracles. Whatever he gives, we should receive and use, and what he does not give, we should believe and expect he will bestow. II. THE ALLEGORICAL INTERPRETATION. 5 That Christ by the miraculous feeding of the five thousand has encouraged us: to partake of a spiritual food, and taught that we should seek and expect from him nourishment for the soul, is clearly proved by the whole sixth chapter of John, in which he calls himself the bread from heaven and the true food, and says: “Verily, verily, I say unto you, ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you.” Jn 6,26-27. In harmony with these words we will explain also this evangelical history in its spiritual meaning and significance. 6 First, there was much hay or grass in the place. The Evangelist could not fail to mention that, although it appears to be unnecessary; however it signifies the Jewish people, who flourished and blossomed like the grass through their outward holiness, wisdom, honor, riches etc., as Isaiah 40:6-7, says: “All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.” From the Jewish people the Word of God went forth and the true food was given to us; for salvation is of the Jews, Jn 4,22. Now, as grass is not food for man, but for cattle; so is all the holiness of the outward Jewish righteousness nothing but food for animals, for fleshly hearts, who know and possess nothing of the Spirit. 7 The very same is taught by the people sitting on the grass; for the true saints despise outward holiness, as Paul does in Phil 3:8, in that he counted his former righteousness to be filth and even a hindrance. Only common and hungry people receive the Word of God and are nourished by it. For here you see that neither Caiaphas nor Annas, neither the Pharisees nor the Scribes follow Christ and see Christ's signs; but they disregard them, they are grass and feed on grass. This miracle was also performed near the festive time of the Jewish Passover; for the true Easter festival, when Christ should be offered as a sacrifice, was near, when he began to feed them with the Word of God. 8 The five loaves signify the outward, natural word formed by the voice and understood by man's senses; for the number five signifies outward things pertaining to the five senses of man by which he lives; as also the five and five virgins illustrate in Mt 25:1. These loaves are in the basket, that is, locked up in the Scriptures. And a lad carries them, that means the servant class and the priesthood among the Jews, who possessed the sayings of God, which were placed in their charge and entrusted to them, Rom 3:2, although they did not enjoy them. But that Christ took these into his own hands, and they were thereby blessed and increased, signifies that by Christ's works and deeds, and not by our deeds or reason, are the Scriptures explained, rightly understood and preached. This he gives to his disciples, and the disciples to the people. For Christ takes the Word out of the Scriptures; so all teachers receive it from Christ and give it to the people, by which is confirmed what Matthew 23:10 says: “For one is your master, even the Christ,” who sits in heaven, and he teaches all only through the mouth and the word of preachers by his Spirit, that is, against false teachers, who, teach their own wisdom. 9 The two fishes are the example and witness of the patriarchs and prophets, who are also in the basket; for by them the Apostles confirm and strengthen their doctrine and the believers like St. Paul does in Rom 4,2-6, where he cites Abraham and David etc. But there are two, because the examples of the saints are full of love, which cannot be alone, as faith can, but must go out in exercise to its neighbor. Furthermore the fishes were prepared and cooked; for such examples are indeed put to death by many sufferings and martyrdoms, so that we find nothing carnal in them, and they comfort none by a false faith in his own works, but always point to faith and put to death works and their assurance. 10 The twelve baskets of fragments are all the writings and books the Apostles and Evangelists bequeathed to us; therefore they are twelve, like the Apostles, and these books are nothing but that which remains from and has been developed out of the Old Testament. The fishes are also signified by the number five (Moses' books); as John 21,25 says: “Even the world itself would not contain the books that should be written” concerning Christ, all which nevertheless was written and proclaimed before in the Old Testament concerning Christ. 11 That Philip gives counsel as how to feed the people with his few shillings, and yet doubts, signifies human teachers who would gladly aid the soul with their teachings; but their conscience feels it helps nothing. For the discussion Christ here holds with his disciples takes place in order that we may see and understand that it is naturally impossible to feed so many people through our own counsel, and that this sign might be the more public. Thus he lets us also disgrace ourselves and labor with human doctrines, that we may see and understand how necessary and precious God's Word is and how doctrines do not help the least without God's Word. 12 That Andrew pointed out the lad and the loaves, and yet doubted still more than Philip, signifies the teachers who wish to make the people pious and to quiet them with God's laws; but their conscience has no satisfaction or peace in them; but only becomes continually worse, until Christ comes with his Word of grace. He is the one, and he alone, who makes satisfaction, delivers from sin and death, gives peace and fulness of joy, and does it all of his own free will, gratuitously, against and above all hope and presumption, that we may know that the Gospel is devised and bestowed, not through our own merit, but out of pure grace. 13 Finally, you see in this Gospel that Christ, though he held Gospel poverty in the highest esteem and was not anxious about the morrow, as he teaches in Matthew 6:34, had still some provisions, as the two hundred shillings, the five loaves and the two fishes; in order that we may learn how such poverty and freedom from care consist not in having nothing at all, as the barefooted fanatics and monks profess, and yet they themselves do not hold to it; but it consists in a free heart and a poor spirit. For even Abraham and Isaac had great possessions, and yet they lived without worry and in poverty, like the best Christians do.

, Mar 6:13 . Different opinions of Christ, Mar 6:14-16 . Account of the beheading of John Baptist, Mar 6:17-29 . The disciples return, and give an account of their mission, Mar 6:30 . He departs with them to a place of privacy, but the people follow him, Mar 6:31-33 . He has compassion on them, and miraculously feeds five thousand with five loaves and two fishes, Mar 6:34-44 . He sends the disciples by sea to Bethsaida, and himself goes into a mountain to pray, Mar 6:45 , Mar 6:46 . The disciples meet with a storm, and he comes to them walking upon the water, and appeases the winds and the sea, Mar 6:47-52 . They come into the land of Gennesaret, and he works many miracles, Mar 6:53-56 . Verse 1 And he went out from thence - That is, from Capernaum. See on Mat 13:54 (note). Verse 2 Were astonished - επι τῃ διδαχῃ αυτου, at his doctrine, or teaching. This is added by the Codex Bezae and eight others, later Syriac, Armenian, Vulgate, and all the Itala. Verse 3 Is not this the carpenter - Among the ancient Jews, every father was bound to do four things for his son. 1. To circumcise him. 2. To redeem him. 3. To teach him the law. 4. To teach him a trade. And this was founded on the following just maxim: "He who teaches not his son to do some work, is as if he taught him robbery!" It is therefore likely that Joseph brought up our Lord to his own trade. Joses - Several good MSS. read Ιωσητος, Joset, and one, with several versions, reads Joseph. Verse 4 See this curious subject explained, Mat 13:55-58 (note). Verse 7 By two and two - That they might encourage and support each other; and to show that union among the ministers of the Gospel is essential to the promotion of the cause of truth. See on Luk 10:1 (note). Verse 8 A staff only - It is likely he desired them to take only one with every two, merely for the purpose of carrying any part of their clothes on, when they should be obliged to strip them off by reason of the heat; for walking staves, or things of this kind, were forbidden, see Mat 10:10 . But, probably, no more is designed than simply to state that they must not wait to make any provision for the journey, but go off just as they were, leaving the provision necessary in the present case to the care of Divine Providence. St. James is represented in ancient paintings, as carrying a gourd bottle on a Staff across his shoulder. Verse 9 Shod with sandals - The sandal seems to have been similar to the Roman solea, which covered only the sole of the foot, and was fastened about the foot and ankle with straps. The sandal was originally a part of the woman's dress; ancient authors represent them as worn only by women. In Mat 10:10 , the disciples are commanded to take no shoes, ὑποδηματα, which word is nearly of the same import with σανδαλια, sandals; but, as our Lord intimates to them that they should be free from all useless incumbrances, that they might fulfill his orders with the utmost diligence and despatch, so we may suppose that the sandal was a lighter kind of wear than the shoe: and indeed the word sandal, which is mere Chaldee, סנדל might be properly translated a light shoe; as it is compounded of סין sin, a shoe, (see Targum, Deu 25:9 , Deu 25:10 ), and דל dal, thin, slender, or mean, as being made, not only lighter than the hypodema or shoe, but (probably) also of meaner materials. See many excellent observations on this subject in Martinius's Etymolog. Lexicon, under the word Sandalium. Verse 11 And whosoever shall not receive you - Ὁς αν τοπος μη δεξηται, whatsoever Place will not receive you: this is the reading of BL, four others, and the later Syriac in the margin. Verily, etc. - All this clause is omitted in BCDL, two others, one Arabic, one Persic, Coptic, Armenian, Vulgate, and all the Itala but three. Mill and Beza approve of the omission, and Griesbach leaves it out of the text. It has probably been transferred here from Mat 10:15 . See this subject, from Mar 6:7-11 , explained at large on Mat 10:1-15 (note). Verse 13 Anointed with oil many that were sick - This is only spoken of here, and in Jam 5:14 . This ceremony was in great use among the Jews; and in certain cases it might be profitable. But in the cases mentioned here, which were merely miraculous, it could avail no more of itself than the imposition of hands. It was used symbolically, as an emblem of that ease, comfort, and joy, which they prayed God to impart to the sick. For various examples of its use among the Jews, see Lightfoot and Wetstein on this place. Verse 14 And king Herod heard? - Την ακοην αοτου, his fame, is added by KM, fifteen others, and in the margin of several. It seems necessary to complete the sense. Verse 15 Or, as one of the prophets - η, or, is omitted by ABCEGHKLMS - BHV, and one hundred others, Syriac, all the Arabic, all the Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, two Itala, Origen, Victor, and Theophylact. Bengel, Wetstein, and Griesbach leave it out of the text: the omission of it mends the sense much. Verse 19 Would have killed - Εζητει, Sought to kill him. C and five of the Itala. See the whole of this account, from Mar 6:17-29 , explained on Mat 14:2-12 (note). Verse 21 Lords - Μεγιστασιν, probably governors of particular districts. High captains - Χιλιαρχοις; literally, chiefs or captains over a thousand men, military chiefs. Chief estates - Πρωτοις; probably such as might be called nobles by title only, having no office civil or military; probably magistrates. See Kypke an the place. Verse 23 Unto the half of my kingdom - A noble price for a dance! This extravagance in favor of female dancers has the fullest scope in the east, even to the present day. M. Anquetil du Perron, in the preliminary discourse to his Zend Avesta, p. 344 and 345, gives a particular account of the dancers at Surat. This account cannot be transcribed in a comment on the Gospel of God, however illustrative it might be of the conduct of Herodias and her daughter Salome: it is too abominable for a place here. He observes, that the rich vie with each other in the presents they make to the dancing girls of money and jewels; and that persons of opulence have even ruined themselves by the presents they made to those victims of debauch. He mentions a remarkable case, which may throw light on this passage: "That the dancer Laal-koner gained such a complete ascendancy over the Mogul Emperor Maaz-eddin, that he made her joint governess of the empire with himself." Verse 26 For their sakes which sat with him - Probably these persons joined in with the request, and were glad of this opportunity to get this light of Israel extinguished; he being a public reprover of all their vices. Verse 30 The apostles gathered themselves together - For they went different ways before, by two and two, Mar 6:7 ; and now they return and meet Christ at Capernaum. Verse 31 Rest a while - Rest is necessary for those who labor; and a zealous preacher of the Gospel will as often stand in need of it as a galley slave. Verse 33 The people - Or, οχλοι, the multitudes. This is wanting in many MSS., but it seems necessary to make the sense clear. There is scarcely a verse in the whole New Testament that has suffered so much from transcribers as this verse. Amidst the abundance of various readings, one can scarcely tell what its original state was. The various readings may be seen in Griesbach. Verse 34 Much people, etc. - See this miracle explained on Mat 14:14 (note), etc. Verse 40 By hundreds, and by fifties - "That is," says Mr. Wesley, "fifty in a rank, and a hundred in file. So, a hundred multiplied by fifty, made just five thousand." But if they sat fifty deep, how could the disciples conveniently serve them with the bread and fish? Verse 41 And blessed - I think the word God should be inserted here, as in Mat 14:19 . See the note there. The food we receive from God is already blessed, and does not stand in need of being blessed by man; but God, who gives it, deserves our warmest thanksgivings, as frequently as we are called to partake of his bounty. Verse 43 Twelve baskets - These were either the baskets used by the disciples, see Mat 14:20 , or baskets belonging to some of the multitude, who might have brought some with them to carry provisions, or other things necessary for the sick, whom they brought to Christ to be healed. Verse 44 Were about five thousand - ὡσει, about, is omitted by a great majority of the best MSS. and by the principal versions. It is wanting in several editions: Bengel, Wetstein, and Griesbach, leave it out of the text. It is omitted by some in the parallel place, Mat 14:21 , but it stands without any variation in Luk 9:14 , and Joh 6:10 . This miracle is mentioned by all the four evangelists. It is one of the most astonishing that Christ has wrought. It is a miracle which could not be counterfeited, and a full proof of the divinity of Christ. Verse 45 To the other side before unto Bethsaida - John says, Joh 6:17 , to Capernaum. It is probable our Lord ordered them to steer to one or other of these two places, which were about four miles distant, and on the same side of the sea of Galilee. Verse 47 The ship was in the midst of the sea - See all the parts of this wonderful transaction considered, on Mat 14:22-33 (note). Verse 49 They supposed it had been a spirit - That is, by whom the storm had been raised. Verse 52 Their heart was hardened - See this explained Mat 14:33 (note). Verse 53 The land of Gennesaret - This country lay on the coast of the sea of Galilee: it is described by Josephus as being exceedingly pleasant and fertile. It had its name of Gennesaret from גן, gen, a garden, and סר sar, a prince, either because the king had a garden there, or because of its great fertility. Verse 54 They knew him - Επιγνοντες, They recollected him; for he had before preached and wrought miracles in different places of the same country. Verse 56 Villages - Probably small towns near cities. Country - Villages at a distance from cities and large public towns. See the notes on Mat 14:34-36 (note). Christ went about doing good - he confined his ministry and miracles to no place - wherever he went, they stood in need of his help; and whenever they required his assistance, they had it granted immediately. Our Lord's conduct, in these respects, is a perfect pattern for every preacher of his Gospel. Introduction The Pharisees find fault with the disciples for eating with unwashen hands, Mar 7:1-5 . Christ exposes their hypocrisy, and shows that they had made the word of God of no effect by their traditions, Mar 7:6-13 . He shows what things defile men, Mar 7:14-16 ; and teaches his disciples in private, that the sin of the heart alone, leading to vicious practices, defiles the man, Mar 7:17-23

7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; 8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: 9 But be shod with sandals; and not put on two coats. 10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. 12 And they went out, and preached that men should repent. 13 And they cast out many devils, and anointed with oil many that were sick, and healed them. Here is, I. The commission given to the twelve apostles, to preach and work miracles; it is the same which we had more largely, Matt. x . Mark doth not name them here, as Matthew doth, because he had named them before, when they were first called into fellowship with him, ch. iii. 16-19 . Hitherto they had been conversant with Christ, and had set at his feet, had heard his doctrine, and seen his miracles; and now he determines to make some use of them; they had received, that they might give, had learned, that they might teach; and therefore now he began to send them forth. They must not always be studying in the academy, to get knowledge, but they must preach in the country, to do good with the knowledge they have got. Though they were not as yet so well accomplished as they were to be, yet, according to their present ability and capacity, they must be set to work, and make further improvements afterward. Now observe here, 1. That Christ sent them forth by two and two; this Mark takes notice of. They went two and two to a place, that out of the mouth of two witnesses every word might be established; and that they might be company for one another when they were among strangers, and might strengthen the hands, and encourage the hearts, one of another; might help one another if any thing should be amiss, and keep one another in countenance. Every common soldier has his comrade; and it is an approved maxim, Two are better than one. Christ would thus teach his ministers to associate, and both lend and borrow help. 2. That he gave them power over unclean spirits. He commissioned them to attack the devil's kingdom, and empowered them, as a specimen of their breaking his interest in the souls of men by their doctrine, to cast him out of the bodies of those that were possessed. Dr. Lightfoot suggests, that they cured diseases, and cast out devils, by the Spirit, but preached that only which they had learned from the mouth of Christ. 3. That he commanded them not to take provisions along with them, neither victuals nor money, that they might appear, wherever they came, to be poor men, men not of this world, and therefore might with the better grace call people off from it to another world. When afterward he bid them take purse and scrip ( Luke xxii. 36 ), that did not intimate (as Dr. Lightfoot observes) that his care of them was abated from what it had been; but that they should meet with worse times and worse entertainment than they met with at their first mission. In Matthew and Luke they are forbidden to take staves with them, that is, fighting staves; but here in Mark they are bid to take nothing save a staff only, that is, a walking staff, such as pilgrims carried. They must not put on shoes, but sandals only, which were only the soles of shoes tied under their feet, or like pumps, or slippers; they must go in the readiest plainest dress they could, and must not so much as have two coats; for their stay abroad would be short, they must return before winter, and what they wanted, those they preached to would cheerfully accommodate them with. 4. He directed them, whatever city they came to, to make that house their head-quarters, which happened to be their first quarters ( v. 10 ); " There abide, till ye depart from that place. And since ye know ye come on an errand sufficient to make you welcome, have such charity for your friends that first invited you, as to believe they do not think you burthensome." 5. He pronounces a very heavy doom upon those that rejected the gospel they preached ( v. 11 ); " Whosoever shall not receive you, or will not so much as hear you, depart thence (if one will not, another will), and shake off the dust under your feet, for a testimony against them. Let them know that they have had a fair offer of life and happiness made them, witness that dust; but that, since they have refused it, they cannot expect ever to have another; let them take up with their own dust, for so shall their doom be." That dust, like the dust of Egypt ( Exod. ix. 9 ), shall turn into a plague to them; and their condemnation in the great day, will be more intolerable than that of Sodom: for the angels were sent to Sodom, and were abused there; yet that would not bring on so great a guilt and so great a ruin as the contempt and abuse of the apostles of Christ, who bring with them the offers of gospel grace. II. The apostles' conduct in pursuance of their commission. Though they were conscious to themselves of great weakness, and expected no secular advantage by it, yet, in obedience to their Master's order, and in dependence upon his strength, they went out as Abraham, not knowing whither they went. Observe here, 1. The doctrine they preached; They preached that men should repent ( v. 12 ); that they should change their minds, and reform their lives, in consideration of the near approach of the kingdom of the Messiah. Note, The great design of the gospel preachers, and the great tendency of gospel preaching, should be, to bring people to repentance, to a new heart and a new way. They did not amuse people with curious speculations, but told them that they must repent of their sins, and turn to God. 2. The miracles they wrought. The power Christ gave them over unclean spirits, was not ineffectual, nor did they receive it in vain, but used it, for they cast out many devils ( v. 13 ); and they anointed with oil many that were sick, and healed them. Some think this oil was used medicinally, according to the custom of the Jews; but I rather think it was used as a sign of miraculous healing, by the appointment of Christ, though not mentioned; and it was afterward used by those elders of the church, to whom by the Spirit was given the gift of healing, Jam. v. 14 . It is certain here, and therefore probable there, that anointing the sick with oil, is appropriated to that extraordinary power which has long ceased, and therefore that sign must cease with it. The Death of John the Baptist.

Preached that men should repent. See the nature of repentance explained in Mt 3:2. They were now called upon to repent, and reform their lives, because sin was evil; because the Messiah had come to preach forgiveness to the penitent; and because at his presence it was fit that the nation should turn from its sins, and prepare to receive him. (f) "repent" Lk 24:47, Acts 2:28, 3:19

Lu 9:6 .