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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 6:30–44. His three-level outline is real structure in the source text, so it is rendered as structure.
In there verses, we have,
I.The return to Christ of the apostles whom he had sent forth (Mar 6:7), to preach, and work miracles.
They had dispersed themselves into several quarters of the country for some time, but when they had made good their several appointments, by consent they gathered themselves together, to compare notes, and came to Jesus, the centre of their unity, to give him an account of what they had done pursuant to their commission: as the servant that was sent to invite to the feast, and had received answers from the guests, came, and showed his Lord all those things, so did the apostles here; they told him all things, both what they had done, and what they had taught. Ministers are accountable both for what they do, and for what they teach; and must both watch over their own souls, and watch for the souls of others, as those that must give account, Heb 13:17. Let them not either do any thing, or teach any thing, but what they are willing should be related and repeated to the Lord Jesus. It is a comfort to faithful ministers, when they can appeal to Christ concerning their doctrine and manner of life, both which perhaps have been misrepresented by men; and he gives them leave to be free with him, and to lay open their case before him, to tell him all things, what treatment they have met with, what success, and what disappointment.
II.The tender care Christ took for their repose, after the fatigue they had (Mar 6:31); He said unto them, perceiving them to be almost spent, and out of breath, Come ye yourselves apart into a desert place, and rest awhile. It should seem that John's disciples came to Christ with the mournful tidings of their master's death, much about the same time that his own disciples came to him with the report of their negotiation. Note, Christ takes cognizance of the frights of some, and the toils of others, of his disciples, and provides suitable relief for both, rest for those that are tired, and refuge for those that are terrified. With what kindness and compassion doth Christ say to them, Come, and rest! Note, The most active servants of Christ cannot be always upon the stretch of business, but have bodies that require some relaxation, some breathing-time; we shall not be able to serve God without ceasing, day and night, till we come to heaven, where they never rest from praising him, Rev 4:8. And the Lord is for the body, considers its frame, and not only allows it time for rest, but puts it in mind of resting. Come, my people, enter thou into thy chambers. Return to thy rest. And those that work diligently and faithfully, may cheerfully retire to rest. The sleep of the labouring man is sweet. But observe,
1.Christ calls them to come themselves apart; for, if they had any body with them, they would have something to say, or something to do, for their good; if they must rest, they must be alone.
2.He invites them not to some pleasant country-seat, where there were fine buildings and fine gardens, but into a desert place, where the accommodations were very poor, and which was fitted by nature only, and not by art, for quietness and rest. But it was of a piece with all the other circumstances he was in; no wonder that he who had but a ship for his preaching place, had but a desert for his resting place.
3.He calls them only to rest awhile; they must not expect to rest long, only to get breath, and then to go to work again. There is no remaining rest for the people of God till they come to heaven.
4.The reason given for this, is, not so much because they had been in constant work, but because they now were in a constant hurry; so that they had not their work in any order; for there were many coming and going, and they had no leisure so much as to eat. Let but proper time be set, and kept for every thing, and a great deal of work may be done with a great deal of ease; but if people be continually coming and going, and no rule or method be observed, a little work will not be done without a deal of trouble.
5.They withdrew, accordingly, by ship; not crossing the water, but making a coasting voyage to the desert of Bethsaida, Mar 6:32. Going by water was much less toilsome than going by land would have been. They went away privately, that they might be by themselves. The most public persons cannot but wish to be private sometimes.
III.The diligence of the people to follow him.
It was rude to do so, when he and his disciples were desirous, for such good reason, to retire; and yet they are not blamed for it, nor bid to go back, but bid welcome. Note, A failure in good manners will easily be excused in those who follow Christ, if it be but made up in a fulness of good affections. They followed him of their own accord, without being called upon. Here is no time set, no meeting appointed, no bell tolled; yet they thus fly like a cloud, and as the doves to their windows. They followed him out of the cities, quitted their houses and shops, their callings and affairs, to hear him preach. They followed him afoot, though he was gone by sea, and so, to try them, seemed to put a slight upon them, and to endeavour to shake them off; yet they stuck to him. They ran afoot, and made such haste, that they out-went the disciples, and came together to him with an appetite to the word of God. Nay they followed him, though it was into a desert place, despicable and inconvenient. The presence of Christ will turn a wilderness into a paradise.
IV.The entertainment Christ gave them (Mar 6:34); When he saw much people, instead of being moved with displeasure, because they disturbed him when he desired to be private, as many a man, many a good man, would have been, he was moved with compassion toward them, and looked upon them with concern, because they were as sheep having no shepherd, they seemed to be well-inclined, and manageable as sheep, and willing to be taught, but they had no shepherd, none to lead and guide them in the right way, none to feed them with good doctrine: and therefore, in compassion to them, he not only healed their sick, as it is in Matthew, but he taught them many things, and we may be sure that they were all true and good, and fit for them to learn.
V.The provision he made for them all; all his hearers he generously made his guests, and treated them at a splendid entertainment: so it might truly be called, because a miraculous one.
1.The disciples moved that they should be sent home. When the day was not far spent, and night drew on, they said, This is a desert place, and much time is now past; send them away to buy bread, Mar 6:35, Mar 6:36. This the disciples suggested to Christ; but we do not find that the multitude themselves did. They did not say, Send us away (though they could not but be hungry), for they esteemed the words of Christ's mouth more than their necessary food, and forgot themselves when they were hearing him; but the disciples thought it would be a kindness to them to dismiss them. Note, Willing minds will do more, and hold out longer, in that which is good, than one would expect from them.
2.Christ ordered that they should all be fed (Mar 6:37); Give ye them to eat. Though their crowding after him and his disciples hindered them from eating (Mar 6:31), yet he would not therefore, to be even with them, send them away fasting, but, to teach us to be kind to those who are rude to us, he ordered provision to be made for them; that bread which Christ and his disciples took with them into the desert, that they might make a quiet meal of it for themselves, he will have them to partake of. Thus was he given to hospitality. They attended on the spiritual food of his word, and then he took care that they should not want corporal food. The way of duty, as it is the way of safety, so it is the way to supply. Let God alone to fill the pools with rain from heaven, and so to make a well even in the valley of Baca, for those that are going Zion-ward, from strength to strength, Psa 84:6, Psa 84:7. Providence, not tempted, but duly trusted, never yet failed any of God's faithful servants, but has refreshed many with seasonable and surprising relief. It has often been seen in the mount of the Lord, Jehovah-jireh, that the Lord will provide for those that wait on him.
3.The disciples objected against it as impracticable; Shall we go, and buy two hundred penny-worth of bread, and give them to eat? Thus, through the weakness of their faith, instead of waiting for directions from Christ, they perplex the cause with projects of their own. It was a question, whether they had two hundred pence with them, whether the country would of a sudden afford so much bread if they had, and whether that would suffice so great a company; but thus Moses objected (Num 11:22), Shall the flocks and the herds be slain for them? Christ would let them see their folly in forecasting for themselves, that they might put the greater value upon his provision for them.
4.Christ effected it, to universal satisfaction. They had brought with them five loaves, for the victualling of their ship, and two fishes perhaps they caught as they came along; and that is the bill of fare. This was but a little for Christ and his disciples, and yet this they must give away, as the widow her two mites, and as the church of Macedonia's deep poverty abounded to the riches of their liberality. We often find Christ entertained at other people's tables, dining with one friend, and supping with another: but here we have him supping a great many at his own charge, which shows that, when others ministered to him of their substance, it was not because he could not supply himself otherwise (if he was hungry, he needed not tell them); but it was a piece of humiliation, that he was pleased to submit to, nor was it agreeable to the intention of miracles, that he should work them for himself. Observe,
(1.)The provision was ordinary. Here were no rarities, no varieties, though Christ, if he had pleased, could have furnished his table with them; but thus he would teach us to be content with food convenient for us, and not to be desirous of dainties. If we have for necessity, it is no matter though we have not for delicacy and curiosity. God, in love, gives meat for our hunger; but, in wrath, gives meat for our lusts, Psa 78:18. The promise to them that fear the Lord, is, that verily they shall be fed; he doth not say, They shall be feasted. If Christ and his disciples took up with mean things, surely we may.
(2.)The guests were orderly; for they sat down by companies on the green grass (Mar 6:39), they sat down in ranks by hundreds and by fifties (Mar 6:40), that the provision might the more easily and regularly be distributed among them; for God is the God of order, and not of confusion. Thus care was taken that every one should have enough, and none be over-looked, nor any have more than was fitting.
(3.)A blessing was craved upon the meat; He looked up to heaven, and blessed. Christ did not call one of his disciples to crave a blessing, but did it himself (Mar 6:41); and by virtue of this blessing the bread strangely multiplied, and so did the fishes, for they did all eat, and were filled, though they were to the number of five thousand, Mar 6:42, Mar 6:44. This miracle was significant, and shows that Christ came into the world, to be the great feeder as well as the great healer; not only to restore, but to preserve and nourish, spiritual life; and in him there is enough for all that come to him, enough to fill the soul, to fill the treasures; none are sent empty away from Christ, but those that come to him full of themselves.
(4.)Care was taken of the fragments that remained, with which they filled twelve baskets. Though Christ had bread enough at command, he would hereby teach us, not to make waste of any of God's good creatures; remembering how many there are that do want, and that we know not but we may some time or other want such fragments as we throw away.
Historical interpretation
Twelve Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For they return to the fountain-head whence the streams flow; those who are sent by God, always offer up thanks for those things which they have received.
Mystically, however, the Lord took apart those whom He chose, that though living amongst evil men, they might not apply their minds to evil things, as Lot in Sodom, Job in the land of Uz, and Obadiah in the house of Ahab.
Little indeed is the rest of the saints here on earth, long is their labour, but afterwards, they are bidden to rest from their labours. But as in the ark of Noah, the animals that were within were sent forth, and they that were without rushed in, so is it in the Church, Judas went, the thief came to Christ. But as long as men go back from the faith, the Church can have no refuge from grief; for Rachel weeping for her children would not be comforted. Moreover, this world is not the banquet, in which the new wine is drank, when the new song will be sung by men made anew, when this mortal shall have put on immortality.
(ubi sup.) Not only do the Apostles tell the Lord what they themselves had done and taught, but also his own and John's disciples together tell Him what John had suffered, during the time that they were occupied in teaching, as Matthew relates. It goes on: And he said to them, Come ye yourselves apart, &c.
(ubi sup.) How arose the necessity for giving rest to His disciples, He shows, when He adds, For there were many coming and going, and they had no leisure so much as to eat; we may then see how great was the happiness of that time, both from the toil of the teachers, and from the diligence of the learners. It goes on, And embarking in a ship, they departed into a desert place privately. The disciples did not enter into the ship alone, but taking up the Lord with them, they went to a desert place, as Matthew shows. (Matt. 14) Here He tries the faith of the multitude, and by seeking a desert place He would see whether they care to follow Him. And they follow Him, and that not on horseback, nor in carriages, but laboriously coming on foot, they show how great is their anxiety for their salvation. There follows, And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them. In saying that they outwent them on foot, it is proved that the disciples with the Lord did not reach the other bank of the sea, or of the Jordan, but they went to the nearest places of the same country, where the people of those parts could come to them on foot.
(in Marc. 2, 26) Matthew says that He healed their sick, for the real way of pitying the poor is to open to them the way of truth by teaching them, and to take away their bodily pains.
(in Marc. 2, 25) Leaving also Judæa, the holy preachers, in the desert of the Church, overwhelmed by the burden of their tribulations amongst the Jews, obtained rest by the imparting of the grace of faith to the Gentiles.
(in Marc. 2, 26) But when Christ goes to the deserts of the Gentiles, many bauds of the faithful leaving the walls of their cities, that is their old manner of living, follow Him.
For many were coming and going, and they had not even time to eat. Where the great happiness of that time is demonstrated by the labor of the teachers and the zeal of the learners, which would that it return in our time, so that such great crowds of faithful listeners throng to the ministers of the word, that they have no free time for tending to the body. For when the necessary hour for tending to the body is denied, how much less is there opportunity for indulging in the allurements of soul or flesh? Rather, from whom the word of faith and the ministry of salvation is sought timely and untimely, the spirit of these men is consequently kindled always to do and think of heavenly things, lest by their actions they contradict what they teach with words.
And he said to them: Come apart into a desert place, and rest a little while, etc. Not only for the sake of their rest, but also for the mystical significance, because indeed Judah, having abandoned, which had taken away the head of prophecy from itself by not believing, in the desert of the Church which had no husband, the food of the word would be for the believers, as if to bestow feasts of bread and fish. For there the holy preachers, who in unbelieving and opposing Judea, were for some time pressed by the heavy burden of tribulations, found rest from the grace of faith bestowed upon the nations. And what need there was to grant rest to the disciples is subsequently shown, when it says:
Let us also learn, when we are sent on any mission, not to go far away, and not to overstep the bounds of the office committed, but to go often to him, who sends us, and report all that we have done and taught; for we must not only teach but act.
Again, He goes into a desert place from His humility. But Christ makes His disciples rest, that men who are set over others may learn, that they who labour in any work or in the word deserve rest, and ought not to labour continually.
So do thou not wait for Christ till He Himself call you, but outrun Him, and come before Him. There follows, And Jesus when he came out saw much people, and was moved with compassion towards them, because they were as sheep having no shepherd. The Pharisees being ravening wolves did not feed the sheep, but devoured them; for which reason they gather themselves to Christ, the true Shepherd, who gave them spiritual food, that is, the word of God. Wherefore it goes on, And he began to teach them many things. For seeing that those who followed Him on account of His miracles were tired from the length of the way, He pitied them, and wished to satisfy their wish by teaching them.
(non occ.) The Evangelist, after relating the death of John, gives an account of those things which Christ did with His disciples after the death of John, saying, And the Apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...
Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say “It is Ceres, it is Adonis, it is the Corn-King,” or else “It is the laws of Nature.” The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to Our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style...
When He fed the thousands He multiplied fish as well as bread. Look in every bay and almost every river. This swarming, pulsating fecundity shows He is still at work. The ancients had a god called Genius – the god of animal and human fertility, the presiding spirit of gynecology, embryology, or the marriage bed – the “genial bed” as they called it after its god Genius. As the miracles of wine and bread and healing showed who Bacchus really was, who Ceres, who Apollo, and that all were one, so this miraculous multiplication of fish reveals the real Genius.
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Summary
Mark 6:31 presents Jesus' compassionate directive to His disciples to withdraw for rest and solitude amidst overwhelming ministry demands. Following their return from a successful evangelistic mission, the constant influx of people left them no time even to eat. Jesus, keenly aware of their physical and spiritual exhaustion, calls them to a "desert place" to "rest a while," underscoring the vital necessity of intentional respite and spiritual replenishment for sustainable service in the Kingdom.
Context
Literary Context
This verse is situated immediately after the disciples' return from their first missionary journey, where Jesus had sent them out two by two with authority over unclean spirits (Mark 6:7). They had just reported back to Jesus all they had done and taught (Mark 6:30). The narrative then swiftly moves to the urgent need for rest, directly preceding the miraculous feeding of the five thousand, which highlights the continued intense demands of the crowds even in their attempt to find solitude (Mark 6:32-44). The relentless pace of ministry and the disciples' physical exhaustion set the stage for Jesus' compassionate command.
Historical & Cultural Context
In first-century Galilee, the concept of a "desert place" (Greek: erēmos topos) did not necessarily imply a barren, sandy desert, but rather an uninhabited, solitary, or uncultivated area, often just outside a village or town. Such places offered a retreat from the bustling crowds and the demands of daily life and ministry. Jesus himself frequently sought out such solitary places for prayer and communion with God, modeling a practice common among spiritual leaders of the time who valued periods of withdrawal for spiritual renewal. The constant "coming and going" described reflects the typical experience of popular teachers and healers in that era, where crowds would follow them relentlessly, seeking healing, teaching, or even just a glimpse.
Key Themes
Mark 6:31 contributes significantly to several overarching themes in the Gospel of Mark. It reinforces the theme of Jesus' compassionate leadership, demonstrating His concern for the holistic well-being of His disciples, not just their productivity. It highlights the demands and pressures of ministry, showing that even divinely empowered service can lead to exhaustion. Crucially, it introduces the theme of the necessity of rest and solitude for spiritual and physical replenishment, a practice Jesus Himself frequently modeled (Mark 1:35, Luke 5:16). This verse also subtly foreshadows the overwhelming needs of the multitude, which will immediately follow in the feeding miracle, emphasizing that even rest must sometimes yield to urgent compassion, yet the principle of rest remains vital.
Exposition and Analysis
Key Word Analysis
This word is an imperative, meaning "come hither!" or "come here!" It is a direct, urgent command, not merely an invitation. Its use here underscores the authority and earnestness with which Jesus calls His disciples to withdraw, emphasizing the non-negotiable nature of their need for rest.
While often translated as "desert," this term broadly refers to a solitary, uninhabited, or desolate place. It implies a location away from the noise, demands, and crowds of populated areas. The choice of this word highlights the intentionality of seeking true isolation for the purpose of rest and reflection, a place where external distractions are minimized.
This verb means "to cause to cease from labor," "to refresh," or "to give rest." It implies a restorative and invigorating pause, not mere idleness, but a necessary cessation of activity that leads to rejuvenation and renewed strength. It encompasses both physical and spiritual recuperation.
This primary particle is crucial as it introduces the reason or explanation for Jesus' command. It directly links the disciples' overwhelming activity ("many coming and going") and lack of basic sustenance ("they had no leisure so much as to eat") to the necessity of their withdrawal for rest. It functions as a causal conjunction, justifying the urgency of Jesus' directive.
Verse Breakdown
"And he said unto them, "Come ye yourselves apart into a desert place, and rest a while:"
Jesus, observing the exhausted state of His disciples after their intense missionary work, issues a direct and compassionate command. The phrase "ye yourselves apart" (Greek: kat' idian) emphasizes a personal, private withdrawal, distinct from the crowds. The destination, a "desert place" (erēmon topon), signifies a secluded, uninhabited area, providing the necessary quietude. The purpose is clearly stated: "and rest a while" (anapaúō olígon), indicating a restorative pause, a brief period of recuperation from their labors. This highlights Jesus' profound care for His followers' well-being.
"for there were many coming and going, and they had no leisure so much as to eat."
This clause provides the immediate and compelling reason for Jesus' command. The conjunction "for" (gar) introduces the explanation. The phrase "many coming and going" (polloi erchomenoi kai hypagontes) paints a vivid picture of constant activity and relentless demands from the crowds. This incessant flow of people meant that the disciples were so overwhelmed that they "had no leisure" (oudé eukairéō), literally "no good time" or "no opportunity," even for the most basic human need: "so much as to eat" (phágō). This detail underscores the severity of their exhaustion and the urgency of Jesus' intervention.
Literary Devices
The verse employs several significant literary devices. Irony is present in the disciples' inability to eat despite being in the presence of Jesus, who would soon miraculously feed thousands. This highlights the practical, physical toll of ministry. Hyperbole is used in the description "no leisure so much as to eat," emphasizing the extreme level of busyness and the complete lack of personal time. The phrase "desert place" functions as Symbolism, representing not merely a geographical location but a spiritual and emotional space of withdrawal, quiet, and renewal, contrasting sharply with the chaotic demands of the crowd. The entire scene serves as a Foreshadowing of the subsequent feeding of the five thousand, where the disciples' need for rest is momentarily deferred by the greater need of the multitude, yet Jesus' initial command underscores the principle of rest.
Theological and Thematic Connections
Mark 6:31 offers profound theological insights into the nature of ministry, leadership, and human well-being. It reveals Jesus as a compassionate leader who understands the physical and spiritual limitations of His followers, prioritizing their health over relentless activity. This command to rest is not merely practical advice but a divine injunction, underscoring that rest is a vital component of sustainable service and spiritual flourishing, not a luxury or a sign of weakness. It challenges the modern tendency to equate constant activity with spiritual fervor, reminding us that even in the most urgent work of the Kingdom, intentional pauses for replenishment are essential for avoiding burnout and maintaining effectiveness. The "desert place" symbolizes the necessity of intentional withdrawal for communion with God, mirroring Jesus' own consistent practice of solitude and prayer.
Reflection and Application
In a world that often glorifies busyness and constant productivity, Mark 6:31 stands as a powerful counter-cultural directive. It reminds us that even Jesus, in His divine wisdom, recognized the human need for rest and solitude. For those engaged in ministry, demanding professions, or simply navigating the relentless pace of modern life, this verse is a compassionate invitation to pause. It challenges us to re-evaluate our priorities, ensuring that we are not sacrificing our physical, mental, and spiritual well-being on the altar of perpetual activity. True productivity and sustainable service flow from a place of replenishment, not depletion. Just as Jesus cared for His disciples, we are called to care for ourselves and for those under our charge, fostering rhythms of work and rest that honor our created limitations and our dependence on God. Intentional withdrawal, whether for prayer, quiet reflection, or simply physical rest, is not a sign of weakness but a vital act of self-care and spiritual discipline that enables us to serve with renewed strength and clarity.
Questions for Reflection
FAQ
Why did Jesus tell His disciples to go to a "desert place" specifically?
The "desert place" (Greek: erēmos topos) was not necessarily a barren, sandy desert, but rather an uninhabited, solitary, or uncultivated area. Jesus directed them there precisely because it offered a retreat from the incessant demands of the crowds and the bustling activity of towns. It was a place where they could find true solitude, quiet, and unhindered rest, away from the constant interruptions that prevented them from even eating. This aligns with Jesus' own practice of withdrawing to solitary places for prayer and communion with God (Mark 1:35).
Is taking "rest" a biblical command or merely a suggestion for ministry?
While not always phrased as a direct command to "rest" in every instance, the principle of rest is deeply embedded in biblical teaching, beginning with God's own rest on the seventh day of creation (Genesis 2:2) and the institution of the Sabbath (Exodus 20:8-11). In Mark 6:31, Jesus' words "Come ye yourselves apart... and rest a while" function as a compassionate yet firm directive, indicating its necessity for the disciples' well-being and sustainable ministry. It underscores that rest is not a luxury but a vital component of a healthy, God-honoring life and service, preventing burnout and fostering spiritual renewal.
Christ-Centered Fulfillment
Mark 6:31, with Jesus' compassionate call for His disciples to "rest a while," finds its ultimate Christ-centered fulfillment in the person and work of Jesus as the true source of rest. While the disciples sought physical and mental respite from the demands of ministry, Jesus Himself embodies the profound spiritual rest that humanity truly needs. He is the one who invites all who are weary and burdened to "Come unto me, all ye that labour and are heavy laden, and I will give you rest" (Matthew 11:28). The temporary rest offered by a "desert place" foreshadows the eternal rest found in Him, a rest from the striving of legalism, the burden of sin, and the futility of human effort to earn salvation. Through His finished work on the cross, Jesus provides the ultimate Sabbath rest for the people of God, a rest that transcends physical cessation and speaks to the peace and security found in His completed redemption (Hebrews 4:9-10). Thus, Mark 6:31 not only teaches us the importance of physical rest but also points us to the One who is our true and everlasting rest.