Mark 6:1
And he went out from thence, and came into his own country; and his disciples follow him.
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(1-6) And he went out from thence.—See Notes on Matthew 13:54-58.

His disciples follow him.—St, Matthew does not name this fact. As put by St. Mark it seems to imply that the disciples did not accompany their Master, but came subsequently.



Mark 6:1 - Mark 6:13

An easy day’s journey would carry Jesus and His followers from Capernaum, on the lake-side, to Nazareth, among the hills. What took our Lord back there? When last He taught in the synagogue of Nazareth, His life had been in danger; and now He thrusts Himself into the wolf’s den. Why? Mark seems to wish us to observe the connection between this visit and the great group of miracles which he has just recorded; and possibly the link may be our Lord’s hope that the report of these might have preceded Him and prepared His way. In His patient long-suffering He will give His fellow-villagers another chance; and His heart yearns for ‘His own country,’ and ‘His own kin,’ and ‘His own house,’ of which He speaks so pathetically in the context.

I. We have here unbelief born of familiarity, and its effects on Christ {Mark 6:1 - Mark 6:6}.

Observe the characteristic avoidance of display, and the regard for existing means of worship, shown in His waiting till the Sabbath, and then resorting to the synagogue. He and His hearers would both remember His last appearance in it; and He and they would both remember many a time before that, when, as a youth, He had sat there. The rage which had exploded on His first sermon has given place to calmer, but not less bitter, opposition. Mark paints the scene, and represents the hearers as discussing Jesus while He spoke. The decorous silence of the synagogue was broken by a hubbub of mutual questions. ‘Many’ spoke at once, and all had the same thing to say. The state of mind revealed is curious. They own Christ’s wisdom in His teaching, and the reality of His miracles, of which they had evidently heard; but the fact that He was one of themselves made them angry that He should have such gifts, and suspicious of where He had got them. They seem to have had the same opinion as Nathanael-that no ‘good thing’ could ‘come out of Nazareth.’ Their old companion could not be a prophet; that was certain. But He had wisdom and miraculous power; that was as certain. Where had they come from? There was only one other source; and so, with many headshakings, they were preparing to believe that the Jesus whom they had all known, living His quiet life of labour among them, was in league with the devil, rather than believe that He was a messenger from God.

We note in their questions, first, the glimpse of our Lord’s early life. They bring before us the quiet, undistinguished home and the long years of monotonous labour. We owe to Mark alone the notice that Jesus actually wrought at Joseph’s handicraft. Apparently the latter was dead, and, if so, Jesus would be the head of the house, and probably the ‘breadwinner.’ One of the fathers preserves the tradition that He ‘made plows and yokes, by which He taught the symbols of righteousness and an active life.’ That good father seems to think it needful to find symbolical meanings, in order to save Christ’s dignity; but the prose fact that He toiled at the carpenter’s bench, and handled hammer and saw, needs nothing to heighten its value as a sign of His true participation in man’s lot, and as the hallowing of manual toil. How many weary arms have grasped their tools with new vigour and contentment when they thought of Him as their Pattern in their narrow toils! The Nazarenes’ difficulty was but one case of a universal tendency. Nobody finds it easy to believe that some village child, who has grown up beside him, and whose undistinguished outside life he knows, has turned out a genius or a great man. The last people to recognise a prophet are always his kindred and his countrymen. ‘Far-away birds have fine feathers.’ Men resent it as a kind of slight on themselves that the other, who was one of them but yesterday, should be so far above them to-day. They are mostly too blind to look below the surface, and they conclude that, because they saw so much of the external life, they knew the man that lived it. The elders of Nazareth had seen Jesus grow up, and to them He would be ‘the carpenter’s son’ still. The more important people had known the humbleness of His home, and could not adjust themselves to look up to Him, instead of down. His equals in age would find their boyish remembrances too strong for accepting Him as a prophet. All of them did just what the most of us would have done, when they took it for certain that the Man whom they had known so well, as they fancied, could not be a prophet, to say nothing of the Messiah so long looked for. It is easy to blame them; but it is better to learn the warning in their words, and to take care that we are not blind to some true messenger of God just because we have been blessed with close companionship with him. Many a household has had to wait for death to take away the prophet before they discern him. Some of us entertain ‘angels unawares,’ and have bitterly to feel, when too late, that our eyes were holden that we should not know them.

These questions bring out strongly what we too often forget in estimating Christ’s contemporaries-namely, that His presence among them, in the simplicity of His human life, was a positive hindrance to their seeing His true character. We sometimes wish that we had seen Him, and heard His voice. We should have found it more difficult to believe in Him if we had. ‘His flesh’ was a ‘veil’ in other sense than the Epistle to the Hebrews means; for, by reason of men’s difficulty in piercing beneath it, it hid from many what it was meant and fitted to reveal. Only eyes purged beheld the glory of ‘the Word’ become flesh when it ‘dwelt among us’-and even they saw Him more clearly when they saw Him no more. Let us not be too hard on these simple Nazarenes, but recognise our kith and kin.

The facts on which the Nazarenes grounded their unbelief are really irrefragable proof of Christ’s divinity. Whence had this man His wisdom and mighty works? Born in that humble home, reared in that secluded village, shut out from the world’s culture, buried, as it were, among an exclusive and abhorred people, how came He to tower above all teachers, and to sway the world? ‘With whom took He counsel? and who instructed Him, and taught Him?’ The character and work of Christ, compared with the circumstances of His origin and environment, are an insoluble riddle, except on one supposition-that He was the word and power of God.

The effects of this unbelief on our Lord were twofold. It limited His power. Matthew says that ‘He did not many mighty works.’ Mark goes deeper, and boldly days ‘He could not.’ It is mistaken jealousy for Christ’s honour to seek to pare down the strong words. The atmosphere of chill unbelief froze the stream. The power was there, but it required for its exercise some measure of moral susceptibility. His miraculous energy followed, in general, the same law as His higher exercise of saving grace does; that is to say, it could not force itself upon unwilling men. Christ ‘cannot’ save a man who does not trust Him. He was hampered in the outflow of His healing power by unsympathetic disparagement and unbelief. Man can thwart God. Faith opens the door, and unbelief shuts it in His face. He ‘would have gathered,’ but they ‘would not,’ and therefore He ‘could not.’

The second effect of unbelief on Him was that He ‘marvelled.’ He is twice recorded to have wondered-once at a Gentile’s faith, once at His townsmen’s unbelief. He wondered at the first because it showed so unusual a susceptibility; at the second, because it showed so unreasonable a blindness. All sin is a wonder to eyes that see into the realities of things and read the end; for it is all utterly unreasonable {though it is, alas! not unaccountable} and suicidal. ‘Be astonished, O ye heavens, at this.’ Unbelief in Christ is, by Himself, declared to be the very climax of sin, and its most flagrant evidence {John 16:9}; and of all the instances of unbelief which saddened His heart, none struck more chill than that of these Nazarenes. They had known His pure youth; He might have reckoned on some touch of sympathy and predisposition to welcome Him. His wonder is the measure of His pain as well as of their sin.

Nor need we wonder that He wondered; for He was true man, and all human emotions were His. To one who lives ever in the Father’s bosom, what can seem so strange as that men should prefer homeless exposedness and dreary loneliness? To one whose eyes ever behold unseen realities, what so marvellous as men’s blindness? To one who knew so assuredly His own mission and rich freightage of blessing, how strange it must have been that He found so few to accept His gifts! Jesus knew that bitter wonder which all men who have a truth to proclaim which the world has not learned, have to experience-the amazement at finding it so hard to get any others to see what they see. In His manhood, He shared the fate of all teachers, who have, in their turn, to marvel at men’s unbelief.

II. The new instrument which Christ fashions to cope with unbelief.

What does Jesus do when thus ‘wounded in the house of His friends’? Give way to despondency? No; but meekly betake Himself to yet obscurer fields of service, and send out the Twelve to prepare His way, as if He thought that they might have success where He would fail. What a lesson for people who are always hankering after conspicuous ‘spheres,’ and lamenting that their gifts are wasted in some obscure corner, is that picture of Jesus, repulsed from Nazareth, patiently turning to the villages! The very summary account of the trial mission of the Twelve here given presents only the salient points of the charge to them, and in its condensation makes these the more emphatic. Note the interesting statement that they were sent out two-and-two. The other Evangelists do not tell us this, but their lists of the Apostles are arranged in pairs. Mark’s list is not so arranged, but he supplies the reason for the arrangement, which he does not follow; and the other Gospels, by their arrangement, confirm his statement, which they do not give. Two-and-two is a wise rule for all Christian workers. It checks individual peculiarities of self-will, helps to keep off faults, wholesomely stimulates, strengthens faith by giving another to hear it and to speak it, brings companionship, and admits of division of labour. One-and-one are more than twice one.

The first point is the gift of power. Unclean spirits are specified, but the subsequent verses show that miracle-working power in its other forms was included. We may call that Christ’s greatest miracle. That He could, by His mere will, endow a dozen men with such power, is more, if degree come into view at all, than that He Himself should exercise it. But there is a lesson in the fact for all ages-even those in which miracles have ceased. Christ gives before He commands, and sends no man into the field without filling his basket with seed-corn. His gifts assimilate the receiver to Himself, and only in the measure in which His servants possess power which is like His own, and drawn from Him, can they proclaim His coming, or prepare hearts for it. The second step is their equipment. The special commands here given were repealed by Jesus when He gave His last commands. In their letter they apply only to that one journey, but in their spirit they are of universal and permanent obligation. The Twelve were to travel light. They might carry a staff to help them along, and wear sandals to save their feet on rough roads; but that was to be all. Food, luggage, and money, the three requisites of a traveller, were to be ‘conspicuous by their absence.’ That was repealed afterwards, and instructions given of an opposite character, because, after His ascension, the Church was to live more and more by ordinary means; but in this journey they were to learn to trust Him without means, that afterwards they might trust Him in the means. He showed them the purpose of these restrictions in the act of abrogating them. ‘When I sent you forth without purse . . . lacked ye anything?’ But the spirit remains unabrogated, and the minimum of outward provision is likeliest to call out the maximum of faith. We are more in danger from having too much baggage than from having too little. And the one indispensable requirement is that, whatever the quantity, it should hinder neither our march nor our trust in Him who alone is wealth and food.

Next comes the disposition of the messengers. It is not to be self-indulgent. They are not to change quarters for the sake of greater comfort. They have not gone out to make a pleasure tour, but to preach, and so are to stay where they are welcomed, and to make the best of it. Delicate regard for kindly hospitality, if offered by ever so poor a house, and scrupulous abstinence from whatever might suggest interested motives, must mark the true servant. That rule is not out of date. If ever a herald of Christ falls under suspicion of caring more about life’s comforts than about his work, good-bye to his usefulness! If ever he does so care, whether he be suspected of it or no, spiritual power will ebb from him.

The next step is the messengers’ demeanour to the rejecters of their message. Shaking the dust off the sandals is an emblem of solemn renunciation of participation, and perhaps of disclaimer of responsibility. It meant certainly, ‘We have no more to do with you,’ and possibly, ‘Your blood be on your own heads.’ This journey of the Twelve was meant to be of short duration, and to cover much ground, and therefore no time was to be spent unnecessarily. Their message was brief, and as well told quickly as slowly. The whole conditions of work now are different. Sometimes, perhaps, a Christian is warranted in solemnly declaring to those who receive not his message, that he will have no more to say to them. That may do more than all his other words. But such cases are rare; and the rule that it is safest to follow is rather that of love which despairs of none, and, though often repelled, returns with pleading, and, if it have told often in vain, now tells with tears, the story of the love that never abandons the most obstinate.

Such were the prominent points of this first Christian mission. They who carry Christ’s banner in the world must be possessed of power, His gift, must be lightly weighted, must care less for comfort than for service, must solemnly warn of the consequences of rejecting the message; and so they will not fail to cast out devils, and to heal many that are sick.

Mark 6:1-6. And he came into his own country, &c. — For an explanation of this paragraph, see the notes on Matthew 13:53-58. Is not this the carpenter’s son? — There can be no doubt that Jesus in his youth wrought with his supposed father Joseph. He could there do no mighty work — Not consistently with his wisdom and goodness; it being inconsistent with his wisdom to work miracles there, where he knew the prejudices of the people would certainly prevent any good effect they might otherwise have had in promoting the great end he had in view in coming into the world; and with his goodness, seeing that he well knew his countrymen would reject whatever evidence could be given them of his being the Messiah, or a divinely-commissioned teacher. And, therefore, to have given them greater evidence would only have increased their guilt and condemnation. And he marvelled because of their unbelief — He wondered at their perverseness in rejecting him upon such unreasonable grounds as the meanness of his parentage. It is justly observed here by Dr. Macknight, that

“the Jews in general seem to have mistaken their own prophecies, when they expected the Messiah would exalt their nation to the highest pitch of wealth and power, for this was an end unworthy of so grand an interposition of Providence. When the eternal Son of God came down from heaven, he had something infinitely more noble in view: namely, that by suffering and dying he might destroy him who had the power of death; that by innumerable benefits he might overcome his enemies; that by the bands of truth he might restrain the rebellious motions of men’s wills; that by the sword of the Spirit he might slay the monsters of their lusts; and that by giving them the spiritual armour he might put them in a condition to fight for the incorruptible inheritance, and exalt them to the joyful possession of the riches and honours of immortality. Wherefore, as these characters of the Messiah were in a great measure unknown to the Jews, he who possessed them was not the object of their expectation. And, though he laid claim to their submission by the most stupendous miracles, instead of convincing them, these miracles made him who performed them obnoxious to the hottest resentment of that proud, covetous, sensual people. It seems they could not bear to see one so low in life as Jesus was, doing things which they fancied were peculiar to that idol of their vanity, a glorious, triumphant, secular Messiah. Our Lord, therefore, having made this second trial with a view to see whether the Nazarenes would endure his ministry, and to show to the world that his not residing with them was owing to their stubbornness and wickedness, he left them, and visited the towns and villages in the neighbourhood where he expected to find a more favourable reception. Thus the unbelief of these Nazarenes obstructed Christ’s miracles, deprived them of his preaching, and caused him to withdraw a second time from their town. In which example the evil and punishment of mis-improving spiritual advantages, is clearly set forth before all who hear the gospel.”

6:1-6 Our Lord's countrymen tried to prejudice the minds of people against him. Is not this the carpenter? Our Lord Jesus probably had worked in that business with his father. He thus put honour upon mechanics, and encouraged all persons who eat by the labour of their hands. It becomes the followers of Christ to content themselves with the satisfaction of doing good, although they are denied the praise of it. How much did these Nazarenes lose by obstinate prejudices against Jesus! May Divine grace deliver us from that unbelief, which renders Christ a savour of death, rather than of life to the soul. Let us, like our Master, go and teach cottages and peasants the way of salvation.See this passage explained in the notes at Matthew 13:54-58. CHAPTER 6

Mr 6:1-6. Christ Rejected at Nazareth. ( = Mt 13:54-58; Lu 4:16-30).

See on [1439]Lu 4:16-30.


Mark 6:1-6 Christ is slighted by his own countrymen.

Mark 6:7-13 He sendeth out the twelve with power over unclean spirits.

Mark 6:14-15 The opinions of Herod and others concerning him.

Mark 6:16-29 John the Baptist imprisoned and beheaded by Herod at

the instigation of Herodias.

Mark 6:30-33 The apostles return from their mission.

Mark 6:34-44 The miracle of five thousand fed with five loaves and

two fishes.

Mark 6:45-52 Christ walketh on the sea to his disciples.

Mark 6:53-56 He lands at Gennesaret, and healeth the sick who but

touched the hem of his garment.

Ver. 1-3. We meet with all this in Matthew 13:53-58: See Poole on "Matthew 13:53", and following verses to Matthew 13:58. By

his own country, questionless, is meant Nazareth, the place of his education, though Bethlehem were the place of his birth; hence he was usually called Jesus of Nazareth. Luke 4:16, nameth Nazareth; though I cannot be confident that this text mentions the same motion of our Saviour’s. The constant practice of our Saviour on the sabbath days is observable: it is true, he had a liberty there to preach and expound the Scripture; but without doubt many things of a ritual nature were there done which our Lord was far from approving: their assemblies being not idolatrous, he judged it no sin to be present: the main things done there were of his Father’s institution; for other things, we never read our Saviour touched at them. Still the effect of our Saviour’s preaching to the Jews we find to be amazement and astonishment, but no faith. Men may be affected by the word that are not converted by it. That which troubled them was, they could not imagine whence our Saviour had his power to do those mighty works, and to speak things importing such a wisdom given unto him; they could not conceive how one that had never sat at the feet of their doctors, but had been bred up as a mechanic, should have such wisdom and knowledge, or such a power to work miraculous operations.

Is not this the carpenter. This makes it appear probable that our Saviour did, till he was thirty years of age, work with Joseph in his trade, whether of a carpenter or a mason (for tecnwn, signifies either). It is certain he did not begin to appear publicly and to preach till he was thirty years of age, and it is not probable that he lived all these years in idleness.

The son of Mary, the brother of James, and Joses, and of Juda, and Simon; that is, the kinsman, (as most interpret it), supposing Mary the mother of our Lord had no more children: I shall not determine it. They say these four were the children of Mary, sister to the mother of our Lord, and the wife of Cleophas. Mark 15:40 16:1, we read of James, Joses, and Salome, as the children of that Mary; but of Judas and Simon we read not.

And they were offended at him; that is, although they heard such things from him, and saw such mighty works done by him, as they could not but think required a Divine influence and power, yet because by their reason they could not comprehend how one who had almost thirty years lived as a mechanic amongst them, should come by any such acquaintance with or extraordinary influence from God, their passion quickly went over; and though they were more modest than, with their corrupt teachers, to say he did this by the devil, yet neither would they receive him and believe him, but slighted and despised him; as if God’s influence had been tied to their schools of the prophets.

And he went out from thence,.... From Capernaum;

and came into his own country; or "city", as the Syriac, Arabic, Persic, and Ethiopic versions read, the city of Nazareth; so called because it was the place where Christ was conceived, and where he was educated; for which he had a regard, and was willing it should partake of the benefit of his doctrine and miracles:

and his disciples follow him; as they did wherever he went; and which is a true characteristic of a disciple of Jesus.

And {1} he went out from thence, and came into his own country; and his disciples follow him.

(1) The faithless world by no means diminishes the virtue of Christ, but knowingly and willingly it deprives itself of the efficacy of it being offered unto them.

Mark 6:1-6. See on Matthew 13:54-58, who follows Mark with slight abbreviations and unessential changes. As respects the question of position, some advocates of the priority of Matthew have attributed to Mark an unthinking mechanism (Saunier), others a very artistic grouping (Hilgenfeld, who holds that the insusceptibility of the people was here to be represented as attaining its climax).

The narrative itself is not to be identified with that of Luke 4:16 ff. See on Matt.

ἐξῆλθεν ἐκεῖθεν] from the house of Jairus. Matthew has an entirely different historical connection, based on a distinct tradition, in which he may have furnished the more correct τάξις.

ἤρξατο] for the first emergence and its result are meant to be narrated.

After elimination of ὅτι, the words from πόθεν to αὐτῷ are to be taken together as an interrogative sentence, and καὶ δυνάμεις on to γίνονται forms again a separate question of astonishment.

δυνάμεις τοιαῦται] presupposes that they have heard of the miracles that Jesus had done (in Capernaum and elsewhere); these they now bring into association with His teaching.

διὰ τῶν χειρ. αὐτοῦ] that is, by laying on of His hands, by taking hold of, touching, and the like; Mark 6:5. Comp. Acts 5:12; Acts 19:11.

Mark 6:3. ὁ τέκτων] According to the custom of the nation and of the Rabbins (Lightfoot, p. 616; Schoettgen, II. p. 898; Gfrörer in the Tub. Zeitschr. 1838, p. 166 ff.), Jesus Himself had learned a handicraft. Comp. Justin, c. Tryph. 88, p. 316, where it is related that He made[94] ploughs and yokes; Origen, c. Celsum, vi. 4. 3, where Celsus ridicules the custom; Theodoret, H. E. iii. 23; Evang. infant. 38; and see generally, Thilo, ad Cod. Apocr. I. p. 368 f. The circumstance that Mark has not written ὁ τοῦ τέκτονος υἱός, as in Matthew 13:55, is alleged by Hilgenfeld, Evang. p. 135 (“Mark tolerates not the paternity of Joseph even in the mouth of the Nazarenes”), Baur, Markusevangel. p. 138, and Bleek, to point to the view of the divine procreation of Jesus. As though Mark would not have had opportunity and skill enough to bring forward this view otherwise with clearness and definitely! The expression of Matthew is not even to be explained from an offence taken at τέκτων (Holtzmann, Weizsäcker), but simply bears the character of the reflection, that along with the mother the father also would have been mentioned. And certainly it is singular, considering the completeness of the specification of the members of the families, that Joseph is not also designated. That he was already dead, is the usual but not certain assumption (see on John 6:42). In any case, however, he has at an early date fallen into the background in the evangelical tradition, and in fact disappeared: and the narrative of Mark, in so far as he names only the mother, is a reflection of this state of things according to the customary appellation among the people, without any special design. Hence there is no sufficient reason for supposing that in the primitive-Mark the words ran: ὁ τέκτων, ὁ υἱὸς Ἰωσήφ (Holtzmann).

ἸΩΣῆ] Matthew, by way of correction, has ἸΩΣΉΦ. See on Matthew 13:55. The brother of James of Alphaeus was called Joses. See on Matthew 27:56; Mark 15:40.

Mark 6:4. The generic προφήτης is not to be misapplied (so Schenkel) to make good the opinion that Jesus had not yet regarded Himself as the Messiah.

καὶ ἐν τοῖς συγγ. κ.τ.λ.[95]] graphic fulness of detail; native town, kinsfolk, house, proceeding from the wider to the narrower circle; not a glance back at Mark 3:20 (Baur, p. 23).

Mark 6:5. ΟὐΚ ἨΔΎΝΑΤΟ] neither means noluit (Verc. Vind. Brix. Germ. 2), nor is ἠδύν. superfluous; but see on Matthew 13:58. Theophylact says well: οὐχ ὅτι αὐτὸς ἀσθενὴς ἦν, ἀλλʼ ὅτι ἐκεῖνοι ἄπιστοι ἦσαν.

Mark 6:6. διὰ τὴν ἀπιστ. αὐτῶν] on account of their unbelief. ΔΙΆ is never thus used with ΘΑΥΜΆΖΕΙΝ in the N. T. (not even in John 7:21) and in the LXX. But the unbelief is conceived not as the object, but as the cause of the wondering. Comp. Ael. V. H. xii. 6, xiv. 36: αὐτὸν θαυμάζομεν διὰ τὰ ἔργα. Jesus Himself had not expected such a degree of insusceptibility in His native town. Only a few among the sick themselves (Mark 6:5) met Him with the necessary condition of faith.

καὶ περιῆγε κ.τ.λ.] seeking in the country a better field for His ministry.

κύκλῳ] as Mark 3:34, belonging to περιῆγε.

[94] Whether exactly “with an ideal meaning,” so that they became symbols under His hand, as Lange, L. J. II. p. 154, thinks, may be fitly left to the fancy which is fond of inventing such things. No less fanciful is Lange’s strange idea that the brothers of Jesus (in whom, however, he sees sons of his brother Alphaeus adopted by Joseph) would hardly have allowed Him to work much, because they saw in Him the glory of Israel! Comp., on the other hand, Mark 3:21; John 7:5.—We may add that, according to the opinion of Baur, Mark here, with his ὁ τέκτων, “stands quite on the boundary line between the canonical and the apocryphal” (Markusevang, p. 47).

[95] The form συγγενεῦσι, which, though erroneous, had been in use, is here recommended by Buttmann, neut. Gr. p. 22 [E. T. 25]; and it is so adequately attested by B D** E F G, al. (in א* the words κ. . τ. συγγ. are wanting) that it is, with Tischendorf, to be adopted. In Luke 2:44 the attestation is much weaker. Mark has not further used the word.

Mark 6:1-6 a. Jesus at Nazareth (Matthew 13:53-58 cf. Luke 4:16-30).

Ch. Mark 6:1-6. Christ is despised at Nazareth

1. his own country] that is, Nazareth. From this time forward He ceased to have His abiding residence at Capernaum, although He still assembled His disciples on passing occasions. This visit to Nazareth is recorded only by St Matthew and St Mark.

Mark 6:1.[45] Ἀκολουθοῦσιν, follow) Although they were not all admitted to see the raising of Jairus’ daughter.

[45] ἐκεῖθεν) from thence: this term has a wider sense in this passage of Mark than in Matthew 13:53, and has respect to the whole sojourn of the Saviour at Capernaum and the adjacent district. Jairus dwelt in Capernaum; and, not long after the resurrection of his daughter, the parables recorded in Matthew 13, etc., were put forth near Capernaum.—Harm., p. 325.

Verse 1. - Our Lord now left the neighbourhood of Capernaum, and came into his own country, the district of Nazareth, where he had been, not born indeed, but brought up, and where his kinsfolk after the flesh still lived. Nazareth would be about a day's journey from Capernaum. This was not the first public exercise of his ministry at Nazareth. Of that and its results St. Luke gives us the account (Luke 4:16). It would seem reasonable to suppose that, after the fame which he had now acquired, he should again visit the place where he had been brought up. His sisters were still living there. St. Mark here again uses the historical present ἔρχεται, "he cometh," for which there is better authority than for ῆλθεν. His disciples follow him. Only the chosen three had been with him in the house of Jairus. The presence of the whole body of the disciples would be valuable at Nazareth. Mark 6:1
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