Whether the narratives of the three synoptic evangelists refer to one visit to Nazareth or to two visits, is a question which has been eagerly discussed. Give suggestions for the settlement of the dispute. Possibly such discrepancies were allowed to exist that we might care less for the material, and more for the spiritual element in the Gospels; that we might concern ourselves less with external incidents in the life of Jesus, and more with the Christ who liveth for evermore. Those who rejected our Lord at Nazareth have their followers in the present day, who are influenced by similar motives. let us discover the reasons and the results of their conduct.

I. INDIFFERENCE TO CHRIST SOMETIMES ARISES FROM FAMILIARITY WITH HIS SURROUNDINGS. The inhabitants of an Alpine village live for years under the shadow of a snow-clad mountain, or within hearing of a splendid fall which comes foaming down its rocky bed; but they do not turn aside for a moment to glance at that which we have come many miles to see. This indifference, bred of familiarity, characterized the Nazarenes. They had known the great Teacher as a child, and had watched his growth to manhood. He did not come upon them out of obscurity, as a startling phenomenon demanding attention; but they knew the education he had received, the teachers at whose feet he had been sitting, the ordinary work he had done, etc. Jesus himself acknowledged the influence of this, when he said, "A prophet is not without honor, save in his own country, and among his own kin, and in his own house." We warn our hearers against similar peril; for there are many who have known their Bibles from childhood, who remember the old pictures which at first aroused some interest in it, who have attended public worship for years, and yet their lives are prayerless, and it may be said of them, "God is not in all their thoughts." Beware of that familiarity with sacred things which will deaden spiritual sensibility. Most of all, let us who think and speak and work for Christ pray that our hearts may ever be filled with light and love, and may be kept strong in spiritual power.

II. CONTEMPT FOR CHRIST SOMETIMES SPRINGS FROM ASSOCIATION WITH HIS FRIENDS "Is not this... the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us?" Possibly there was nothing known about them which was in antagonism to the truth and purity Jesus proclaimed, but as there was nothing wonderful about them, it was the more difficult to believe there was anything Divine about him. Far more reasonably, however, does the world misjudge our Lord because of what is seen in us. Earthly, ordinary, and spiritually feeble as we are, we nevertheless represent him. He speaks of truth, and is "the Truth," yet sometimes the world asks concerning his disciples, "Where is their sincerity and transparency?" We profess to uphold righteousness, yet in business, and politics, and home-life we sometimes swerve from our integrity. let there be but living witnesses in the world such as by God's grace we might become, and through whom there should be the outgoings of spiritual power, and then society would be shaken to its very foundations. When the rulers saw the boldness of Peter and John - the moral change wrought in these Galilean peasants - "they took knowledge of them, that they had been with Jesus;" and "seeing the man who had been cured" standing beside them, as the result of their work, "they could say nothing against it."

III. THE REJECTION OF CHRIST BRINGS ABOUT A WITHDRAWAL OF HIS INFLUENCE. "He could there do no mighty work." He could not. His power was omnipotent, but it conditioned itself, as infinite power always does in this world; and by this limitation it was not lessened, but was glorified as moral and spiritual power. In Nazareth there was an absence of the ethical condition, on the existence of which miracles depended - an absence, namely, of that faith which has its root in sincerity. If we have that, all else is simplified; if we have it not, we bind the hands of the Redeemer, who cannot do his mighty work, of giving us pardon and peace, because of our unbelief. Christ marvels at it. He does not wish to leave us, but he must; and old impressions become feebler, the once sensitive heart becomes duller, and we become "hardened through the deceitfulness of sin." "To-day, if ye will hear his voice, harden not your hearts." Nevertheless, he leaves not himself without a witness. If he must quit Nazareth, he will go "round about the villages teaching," encircling the town with the revelations of power which it will not receive into its midst. And though he "can do no mighty work" such as Capernaum had seen, he will lovingly "lay his hands upon a few sick folk," who in an unbelieving city have faith to be healed. "Thou despisest not the sighing of a contrite heart, nor the desire of such as be sorrowful." - A.R.

I. HOW THE FACT THAT JESUS WAS A CARPENTER WAS A HINDRANCE TO THE FAITH OF HIS FELLOW COUNTRYMEN.

1. The objection was natural. He had grown up among them. They had become familiar with His ways.

2. Yet it was wrong and unreasonable. Their intimacy with Him ought to have opened their eyes to His unique character.

3. The objection they raise against His claims tells really in His favour. They find no fault in His character; they can only complain of His trade. High, unconscious tribute to His excellence.

II. HOW THIS FACT SHOULD BE A HELP TO OUR FAITH.

1. It is a sign of Christ's humility.

2. It is a proof that He went through the experience of practical life. Christ knows good work, for He looks at it with a workman's eye.

3. He found the school for His spiritual training in His practical work.

4. This sheds a glory over the life of manual industry.

5. This should attract working men to Christ.

(W. F. Adeney, M. A.)

If labour was first imposed as a curse, it is turned truly into a blessing by this example of Him who thus wrought. The occupancy of a sphere of lowly industry by Christ, henceforth consecrates it as —

I. A SUITABLE OCCUPATION OF TIME.

1. Profitable

2. Healthful.

3. Saves from bad effects of indolence.

4. A source of pure and useful enjoyment.

II. AN HONOURABLE MEANS OF MAINTENANCE.

1. Nothing degrading in it.

2. Deserves and commands fair remuneration.

3. Preserves a man's independence.

III. A WORTHY SERVICE TO OTHERS. The products of industrial toil, especially of handicraft, are serviceable in the highest degree. Without them the comfort of large communities must be greatly impaired. He, therefore, who works with his hands the thing that is good, is a useful and honourable servant of his race.

1. In the lowliest spheres, the loftiest powers are not necessarily degraded.

2. In those spheres the holiest sentiments may be cherished, and the holiest character remain untarnished.

3. Whilst in them the humblest labourer may know that his toil is honoured, for it was shared by his Lord.

(R. Green.)

The word carpenter was given as an alternative translation by Wycliffe, and has descended into all the succeeding English versions; Wycliffe's primary translation was smith, the word that was used in the Anglo-Saxon version. It had in Anglo-Saxon a generic meaning, equivalent to artificer. A worker in iron was called in Anglo-Saxon iren-smith. A smith is one who smites: a carpenter is one who makes cars. The word carpenter, therefore, must be a much later coinage than the word smith. The original Greek term (τέκτων) means primarily a producer; the word wright very nearly corresponds to it, as being closely connected with wrought or worked. It just means worker, and occurs in Anglo-Saxon in the two forms wryhta and wyrhta. This is the only passage in which it is stated that our Lord worked at a handicraft. It is a different expression that is found in Matthew 13:53, "Is not this the carpenter's son?" There is no contradiction, however, between the two representations; both might be coincidently employed, and no doubt were, when the Nazarenes were freely and frettingly canvassing the merits of their wonderful townsman. Our Lord would not be trained to idleness; it was contrary to Jewish habits, and to the teaching of the best Jewish rabbis. It would have been inconsistent moreover with the principles of true civilization, and with the ideal of normal human development. It is no evidence of high civilization, either to lay an arrest on full physical development on the one hand, or on the other to encourage only those modes of muscular and nervous activity which are dissociated from useful working and manufacturing skill. Society will never be right until all classes be industrious and industrial: the higher orders must return to take part in the employments of the lower; the lower must rise up to take part in the enjoyments of the higher.

(J. Morison, D. D.)

Almost all agricultural instruments — ploughs, harrows, yokes, etc. — were made of wood. His workshop was the centre of the village life.

(T. M. Lindsay, D. D.)

That Jesus did in fact spring from the labouring class of the population, is confirmed by the language of His discourses and parables, which everywhere refer to the antecedents and relations of the ordinary workman's life, and betray a knowledge of it which no one could have gained merely by observation, He was at home in those poor, windowless, Syrian hovels in which the housewife had to light a candle in the daytime to seek for her lost piece of silver. He was acquainted with the secrets of the bake house, of the gardener, and the builder, and with things which the upper classes never see — as "the good measure pressed down and shaken together running over" of the corn chandler; the rotten, leaking wine skin of the wine dealer; the patchwork of the peasant woman; the brutal manners of the upper servants to the lower, — these and a hundred other features of a similar kind are interwoven by Him into His parables. Reminiscences even of His more special handicraft have been found, it is believed, in His sayings. The parable of the splinter and the beam is said to recall the carpenter's shop, the uneven foundations of the houses, the building yard, the cubit which is added, the workshop, and the distinction in the appearance of the green and dry wood, the drying shed.

(Hausrath.)

They could not believe in any Divine inspiration reaching such as themselves, and therefore resented it in Christ as an unjustifiable pretension of superiority. They had no proper faith in themselves, so had no proper faith in God. Self-respect is vital to religion. They believed in a God in a kind of way, but not in a God who touched their neighbourhood or entered into close dealings with Nazarenes. They were not on the outlook for the beautiful and the divine in the lives of men. No Nazarene Wordsworth had shown them the glory of common life, the beauty and divinity that exist wherever human life will welcome it.

(R. Glover.)

These words reveal to us —

I. CHRIST'S SOCIAL POSITION.

1. That he sympathised with the humblest sons of men.

2. That social rank is no criterion of personal worth.

3. That moral and spiritual excellence should be honoured in whomsoever found.

II. CHRIST'S MANUAL LABOUR.

1. That honourable industry and holy living may co-exist.

2. That mental development and physical toil may be associated.CONCLUSION: Observe —

(a)That labour is essential, not only to existence, but to happiness.

(b)That the greater our industry the fewer our temptations.

(c)That Christ waits to sanctify the duties of life to our spiritual interest.

(A. G. Churchill.)

The Divine Carpenter applies the language of His earthly trade to the spiritual things He has created.

1. He has built a Church.

2. He has founded the resurrection — "Destroy this temple, and in three days I will raise it up."

3. He has established His divinity — "The stone which the builders rejected has become the head of the corner."

4. He has prepared our eternal home — "In My Father's house," etc.

5. He has urged earnest heed to our building.

(C. M. Jones.)

I. WE SEE HIM HERE BEARING THE CURSE OF THE FALL. — "In the sweat of thy face shalt thou eat bread," etc.

II. WE SEE HIM HERE BRINGING HIMSELF NEAR TO ALL MEN.

III. HE ENTERS THE WORKSHOP THAT HE MAY UNITE MEN AS BRETHREN. IV HE ENTERS THE WORKSHOP THAT HE MAY SANCTIFY ALL SECULAR LIFE.

(J. Johnston.)

From that tiny fly thus at work all day over your head, to the huge hippopotamus of the Nile, that seems to spend its lifetime half asleep, all have to work. But emphatically is this true of man. The wild Indian huntsman, as he plunges over the prairie armed with tomahawk or rifle, in pursuit of the thundering buffalo; the Bosjesman, in the impenetrable thickets of Africa, as he digs with hardened, horny fingers for the roots on which he lives; the amphibious South Sea Islander, as he wages perilous warfare with the monsters of the ocean; the fur-clad Esquimaux, as he tracks the bear or seal of the icy north; as well as the semi-civilized myriads of Asia, or the more advanced peoples of Europe — all find this world is a workshop, and they must toil to live. And the exceptions to this rule are fewer than at first sight we are apt to suppose. It is not only the artisan who has to work, but also the merchant amongst his wares, the author amongst his books, the statesman with the affairs of the nation, and the sovereign upon his throne. Whether impelled by the necessities of mere existence, or by the necessities of position and spirit, it may be said of all — "Men must work." Our Lord, therefore, came near unto us when He entered the workshop. But as the great majority must gain their daily bread by manual labour, He entered even into that condition as the village carpenter of Nazareth. Had He been born in a palace and to a throne, or even into the estate of a wealthy merchant, He would have been separated, not in His feeling, but in theirs, by a great gulf from the great majority of men.

(J. Johnston.)

See how our whole life is redeemed, so that it may all be lived unto God and for eternity, and none of it be lost. He entered the kingdom of toil and subdued it to Himself for our salvation, so that toil is no more a curse to the Christian workman. The builder, as he lays brick on brick, may be building a heavenly temple; the carpenter, as he planes the wood, may thereby be refining his own character and that of others around him; the merchant, as he buys and sells, may be buying the pearl of great price; the statesman may be directing the affairs of an eternal kingdom; the householder may be setting her house in order for the coming of her Lord. As the blood of the sacrifice was put not only upon the ear, but upon the toe, of Aaron and his sons, so our Lord when, by entering it, He sanctified human life, sanctified its meanest and most secular things, spending His holy and Divine life mostly in the workshop. Brethren, whatever our station, we may live a holy, god-like, useful life.

(J. Johnston.)

A strange workman took his place one day amongst the shipwrights in a building yard in Amsterdam. Fit only for the rudest work, he was content at first to occupy himself with the caulking mallet, hewing of wood, or the twisting of ropes, yet displayed the keenest desire to understand and master every part of the handicraft. But what was the astonishment of his fellow workmen to see persons of the highest rank come to pay their respects to him, approaching him with every mark of regard, amid the dust and confusion of the workshop, or clambering up the rigging to have an audience with him on the maintop. For he was no less a personage than Peter the Great, founder of the Russian Empire. He came afterwards to England, and lodged amongst the workshops in Deptford. Bishop Burnet, when he visited him, said he had gone to see a mighty prince, but found a common shipwright. But the king who had invited him to visit this country understood him better. He was the ruler of an empire vaster in extent than any other in Europe, but as far behind the poorest financially as it was before it territorially. It was, in fact, in a state of absolute barbarism. Its largest ship was a fishing boat, and it was as yet destitute of almost all, even the rudest arts of civilization. The Czar, determined to elevate his people, ordered the youth of the nobility to travel in lands distinguished by wealth and power, and become qualified to take part in the regeneration of their own country, he himself showing them the example. It was thus that wonderful spectacle was seen by the astonished workmen, ambassadors waiting in state on a man in the dress and at the work of a common shipwright.

(J. Johnston.)

I. TO ILLUSTRATE THIS OBSERVABLE CIRCUMSTANCE OF OUR LORD'S LIFE. It was a maxim among the Jews, that every man should bring up his son to some mechanic trade.

II. TO SUGGEST SOME USEFUL REMARKS FROM THIS OBSERVABLE CIRCUMSTANCE OF OUR LORD'S LIFE.

1. A person's original, his business and circumstances in life, often occasion prejudices against him: against his most wise, useful, and instructive observations.

2. Such prejudices are very absurd, unreasonable, and mischievous.

3. The condescension of the Son of God in submitting to such humiliation, demands our admiration and praise.

4. The conduct of our Lord reflects an honour upon trade, and upon those who are employed in useful arts.

5. This circumstance in Christ's life furnisheth all, especially young persons, with an example of diligence and activity.

6. Persons may serve God and follow their trades at the same time.

(J. Orton.)

The word rendered offended is scandalized in the original. It is a very graphic word, but incapable of adequate translation. It presents to view a complex picture. Christ was to His kinsmen and townsmen like a scandal, or catch stick, in a trap. They did not see what He was. They hence heedlessly ran up against Him and struck on Him, to their own utter ensnarement; they were spiritually caught; they became fixed in a position in which it was most undesirable to be fixed; they were spiritually hurt, and in great danger of being spiritually destroyed. Such are the chief elements of the picture. The actual outcome of the whole complex representation may be given thus: They spiritually stumbled on Jesus. To their loss they did not accept Him for what He really was: They rejected Him as the Lord High Commissioner of heaven. They came into collision with Him, and were ensnared, by suspecting that His indisputable superiority to ordinary men in word and work was owing to some other kind of influence than what was right and from above.

(J. Morison, D. D.)

People in high station or of high birth are very often displeased if one of humbler position excels them in anything. The nobles of Scotland did not work hand in hand with Wallace, because he had not such good blood as they gloried in.

Our Lord specifies three concentric circles of persons to whom every prophet is nearly related. There is

(1)the circle of his little fatherland, or district of country, or township;

(2)the circle of his relatives or "kin;"

(3)the circle of his nearest relatives, the family to which he belongs.In each of these circles there is in general but little readiness to recognize native or nascent superiority. The principles of self-satisfaction, self-confidence, self-complacency, come in to lay a presumptive interdict upon any adjoining self rising up in eminence above the myself. The temporary advantage of age, and thus of more protracted experience, asserts to itself for a season a sort of counter-superiority; and the mere fact of proximity makes it easy to open the door for the influence of envy, an ignoble vice that takes effect chiefly in reference to those on whom one can actually look (invidia, in-vides). In the long run, indeed, real superiority, if time be granted it, will vindicate for itself its own proper place in the midst of all its concentric circles. But, in general, this will be only after victories achieved abroad have made it impossible for the people at home to remain in doubt.

(J. Morison, D. D.)

Elias, Elijah, Herod, Herodias, James, Jesus, John, Joseph, Joses, Judas, Jude, Mary, Philip, SimonBethsaida, Galilee, Genneseret, Jerusalem, Nazareth, Sea of GalileeAngrily, Aren't, Bitter, Brother, Carpenter, Isn't, James, Joseph, Joses, Juda, Judah, Judas, Jude, Mary, Mary's, Offended, Offense, Simon, Sisters, Stumbled, Woodworker1. Jesus is a prophet without honor in his own country.
7. He gives the twelve power over unclean spirits.
14. Various opinions of Jesus.
16. John the Baptist is imprisoned, beheaded, and buried.
30. The apostles return from preaching.
34. The miracle of five loaves and two fishes.
45. Jesus walks on the sea;
53. and heals all who touch him.

Mark 6:3

     1436   reality
     2078   Christ, sonship of
     2535   Christ, family of
     2540   Christ, genealogy
     5099   Mary, mother of Christ
     5150   face
     5247   carpenters
     5272   craftsmen
     5629   work, ordained by God
     5661   brothers
     5738   sons

Mark 6:1-4

     5818   contempt
     6206   offence

Mark 6:1-6

     5928   resentment, against God
     6231   rejection of God
     8712   denial of Christ

Mark 6:1-11

     7757   preaching, effects

Mark 6:1-56

     5357   journey

Mark 6:2-3

     2033   Christ, humanity
     5212   arts and crafts
     8800   prejudice

Mark 6:2-4

     7760   preachers, responsibilities

Mark 6:2-6

     5962   surprises

Mark 6:3-4

     2545   Christ, opposition to

January 6 Evening
The apostles gathered themselves together unto Jesus, and told him all things they had done.--MARK 6:30. There is a friend that sticketh closer than a brother.--The Lord spake unto Moses face to face, as a man speaketh unto his friend.--Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. When ye shall have done …
Anonymous—Daily Light on the Daily Path

September 4. "Come Ye Yourselves Apart" (Mark vi. 31).
"Come ye yourselves apart" (Mark vi. 31). One of the greatest hindrances to spirituality is the lack of waiting upon God. You cannot go through twenty-four hours with two or three breaths of air, in the morning, as you sip your coffee. But you must live in the atmosphere, and you must breathe it all day long. Christians do not wait upon God enough. It needs hours and hours daily of spiritual communion with the Holy Spirit to keep your vitality healthful and full. Every moment should find you breathing …
Rev. A. B. Simpson—Days of Heaven Upon Earth

January 8. "It is I, be not Afraid" (Mark vi. 50).
"It is I, be not afraid" (Mark vi. 50). Someone tells of a little child with some big story of sorrow upon its little heart, flying to its mother's arms for comfort, and intending to tell her the story of its trouble; but as that mother presses it to her bosom and pours out her love, it soon becomes so occupied with her and the sweetness of her affection that it forgets to tell its story, and in a little while even the memory of the trouble is forgotten. It has just been loved away, and she has taken …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Herod --A Startled Conscience
'But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.'--Mark vi. 16. The character of this Herod, surnamed Antipas, is a sufficiently common and a sufficiently despicable one. He was the very type of an Eastern despot, exactly like some of those half-independent Rajahs, whose dominions march with ours in India; capricious, crafty, as the epithet which Christ applied to him, 'That fox!' shows; cruel, as the story of the murder of John the Baptist proves; sensuous …
Alexander Maclaren—Expositions of Holy Scripture

The Master Rejected: the Servants Sent Forth
'And He went out from thence, and came into His own country; and His disciples follow Him. 2. And when the Sabbath day was come, He began to teach in the synagogue: and many hearing Him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto Him, that even such mighty works are wrought by His hands? 3. Is not this the carpenter, the Son of Mary, the Brother of James, and Joses, and of Juda, and Simon! and are not His sisters here with us? And they …
Alexander Maclaren—Expositions of Holy Scripture

The Martyrdom of John
'For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her. 18. For John had said unto Herod, It is not lawful for thee to have thy brother's wife. 19. Therefore Herodias had a quarrel against him, and would have killed him; but she could not: 20. For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. 21. And when …
Alexander Maclaren—Expositions of Holy Scripture

The World's Bread
'And the apostles gathered themselves together unto Jesus, and told Him all things, both what they had done, and what they had taught. 31. And He said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat. 32. And they departed into a desert place by ship privately. 33. And the people saw them departing, and many knew Him, and ran afoot thither out of all cities, and outwent them, and came together …
Alexander Maclaren—Expositions of Holy Scripture

Christ Thwarted
'And He could there do no mighty work, save that He laid His hands upon a few sick folk, and healed them. And He marvelled because of their unbelief.'--Mark vi. 5,6. It is possible to live too near a man to see him. Familiarity with the small details blinds most people to the essential greatness of any life. So these fellow-villagers of Jesus in Nazareth knew Him too well to know Him rightly as they talked Him over; they recognised His wisdom and His mighty works; but all the impression that these …
Alexander Maclaren—Expositions of Holy Scripture

On Attending the Church Service
"The sin of the young men was very great." 1 Sam. 2:17. 1. The corruption, not only of the heathen world, but likewise of them that were called Christians, has been matter of sorrow and lamentation to pious men, almost from the time of the apostles. And hence, as early as the second century, within a hundred years of St. John's removal from the earth, men who were afraid of being partakers of other men's sins, thought it their duty to separate from them. Hence, in every age many have retired from …
John Wesley—Sermons on Several Occasions

The Epistle of Saint Jude.
V. 1, 2. Jude, a servant of Jesus Christ, but a brother of James, to those that are called to be holy in God the Father, and preserved in Jesus Christ, mercy unto you and peace and love be multiplied. This Epistle is ascribed to the holy Apostle, St. Jude, brother of the two Apostles, James the Less and Simon, by the sister of the mother of Christ, who is called Mary (wife) of James or Cleopas, as we read in Mark vi. But this Epistle cannot be looked upon as being that of one who was truly an Apostle, …
Martin Luther—The Epistles of St. Peter and St. Jude Preached and Explained

The First Sayings of Jesus --His Ideas of a Divine Father and of a Pure Religion --First Disciples.
Joseph died before his son had taken any public part. Mary remained, in a manner, the head of the family, and this explains why her son, when it was wished to distinguish him from others of the same name, was most frequently called the "son of Mary."[1] It seems that having, by the death of her husband, been left friendless at Nazareth, she withdrew to Cana,[2] from which she may have come originally. Cana[3] was a little town at from two to two and a half hours' journey from Nazareth, at the foot …
Ernest Renan—The Life of Jesus

The Chronology
45. The length of the public ministry of Jesus was one of the earliest questions which arose in the study of the four gospels. In the second and third centuries it was not uncommon to find the answer in the passage from Isaiah (lxi. 1, 2), which Jesus declared was fulfilled in himself. "The acceptable year of the Lord" was taken to indicate that the ministry covered little more than a year. The fact that the first three gospels mention but one Passover (that at the end), and but one journey to Jerusalem, …
Rush Rhees—The Life of Jesus of Nazareth

The Friend of Men 223 in Nothing Does the Contrast Between Jesus and John the Baptist Appear More Clearly than in their Attitude Towards Common Social
I The Friend of Men 223. In nothing does the contrast between Jesus and John the Baptist appear more clearly than in their attitude towards common social life. John had his training and did his work apart from the homes of men. The wilderness was his chosen and fit scene of labor. From this solitude he sent forth his summons and warning to his people. They who sought him for fuller teaching went after him and found him where he was. They then returned to their homes and their work, leaving the prophet …
Rush Rhees—The Life of Jesus of Nazareth

Twelve Baskets Full of Fragments Gathered from the Miracle of Christ Feeding the Multitude.
1.--MAN NEEDS HELP. "They have nothing to eat." (Mark vi. 36.) 2.--GOD IS BETTER THAN GOOD MEN. "Send them away," said the disciples. (Mark vi. 36.) "They need not depart," the Lord replied. (Matt. xiv. 16.) 3.--MINISTERS SHOULD ALWAYS BE ON THE LOOK-OUT FOR THE CHILDREN, THEY GIVE HELP AS WELL AS TROUBLE. Andrew said, "There is a lad here." (John vi. 9.) 4.--YOUTH CAN GIVE TO JESUS WHAT NO ONE ELSE POSSESSES. "There is a lad here which hath five barley loaves." (John vi. 9.) 5.--UNBELIEF …
Thomas Champness—Broken Bread

The Historical Books. 1 the New Testament...
CHAPTER XXIX. THE HISTORICAL BOOKS. 1. The New Testament, like the Old, is not an abstract system of doctrines and duties, but a record of facts involving doctrines and duties of the highest import. This record does not constitute an independent history, complete in itself, and to be explained in its own light. It is rather the necessary sequel to the record of the Old Testament. It interprets the Old Testament, and is itself interpreted by it. The two constitute together an organic whole, and can …
E. P. Barrows—Companion to the Bible

The Right to Privacy
"There were many coming and going, and they had no leisure so much as to eat."--Mark 6:31 "But when he saw the multitudes, he was moved with compassion for them."--Matthew 9:36 I had just come back from a strenuous month in the country. Mr. and Mrs. Sprightly, the young married couple who were in charge of the mission station, and I were relaxing around the tea table. I told about the work I had been doing, and answered interested questions. Finally the talk drifted into lighter channels, and …
Mabel Williamson—Have We No Rights?

Set at Liberty.
(MARK VI. 27.) "Hush my soul, and vain regrets be stilled; Now rest in Him who is the complement Of whatsoe'er transcends our mortal doom, Of baffled hope and unfulfilled intent; In the clear vision and aspect of whom All longings and all hopes shall be fulfilled." ARCHBISHOP TRENCH. The Genesis of a Great Crime--The Strength of Evil Influences--An Accomplice of Satan--The Triumph of Hate--The Baptist Beheaded--A Place of Repentance The evangelist Mark tells us, in the twenty-first verse of this …
F. B. Meyer—John the Baptist

The King's Courts
(MARK VI.) "The number of thine own complete, Sum up and make an end; Sift clean the chaff, and house the wheat; And then, O Lord, descend. "Descend, and solve by that descent This mystery of life; Where good and ill, together blent, Wage an undying strife." J. H. N. Under Royal Surveillance--"It is not Lawful."--The Revenge of Herodias--The Upbraidings of Conscience--Devotion to Truth--"A Sin unto Death." Our story brings us next to speak of the Baptist's relations with Herod Antipas, son of the …
F. B. Meyer—John the Baptist

Rejected in his Own Country
"And He went out from thence; and He cometh into His own country; and His disciples follow Him." MARK 6:1-6 (R.V.) WE have seen how St. Mark, to bring out more vividly the connection between four mighty signs, their ideal completeness as a whole, and that mastery over nature and the spiritual world which they reveal, grouped them resolutely together, excluding even significant incidents which would break in upon their sequence. Bearing this in mind, how profoundly instructive it is that our Evangelist …
G. A. Chadwick—The Gospel of St. Mark

Mark 6:3 NIV
Mark 6:3 NLT
Mark 6:3 ESV
Mark 6:3 NASB
Mark 6:3 KJV

Mark 6:3 Bible Apps
Mark 6:3 Parallel
Mark 6:3 Biblia Paralela
Mark 6:3 Chinese Bible
Mark 6:3 French Bible
Mark 6:3 German Bible

Mark 6:3 Commentaries

Bible Hub