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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
6 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.
And getting into the boat, they went away to a desert place apart. Not the disciples alone, but taking the Lord with them, they got into the boat and sought a desert place, as the evangelist Matthew clearly shows.
(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.
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 6:32 captures a pivotal moment when Jesus, recognizing the intense demands placed upon His disciples after their missionary journey, intentionally withdraws them to a secluded "desert place" by ship. This strategic departure, undertaken privately, underscores Jesus' profound compassion for His weary followers and models the essential spiritual discipline of seeking rest and renewal amidst relentless ministry, preparing them for continued service and further divine revelation.
Context
Literary Context
This verse immediately follows the disciples' return from their first missionary assignment, where they had been empowered by Jesus to cast out demons, anoint the sick, and heal them (Mark 6:7-13). The narrative in Mark 6:30 explicitly states that "the apostles gathered together with Jesus and reported to Him all that they had done and taught." The preceding verse, Mark 6:31, highlights the overwhelming pressure of the crowds, noting that "many were coming and going, and they had no leisure even to eat." Jesus' directive to "Come away by yourselves to a secluded place and rest a while" directly precipitates their departure in Mark 6:32. This act of withdrawal sets the immediate stage for the miraculous feeding of the five thousand, which occurs shortly after their arrival in this "desert place" (Mark 6:35-44), demonstrating that even moments of rest can be interrupted by pressing needs, yet God's provision remains.
Historical & Cultural Context
In first-century Galilee, public figures like Jesus and His disciples experienced little to no privacy. Crowds would follow them relentlessly, drawn by Jesus' teachings, miracles, and the disciples' burgeoning ministry. Travel by ship across the Sea of Galilee was a common and efficient mode of transport, often used by Jesus to evade crowds or move between regions. A "desert place" (Greek: eremos topos) in this context does not necessarily imply a barren, sandy wasteland like the Sahara, but rather an uninhabited, uncultivated, or sparsely populated area, often used for pasturing sheep or for solitary reflection. Such places offered a degree of seclusion from the bustling towns and villages, providing the necessary quiet for rest, debriefing, and prayer. This setting echoes the Old Testament tradition of prophets and leaders seeking God in the wilderness, as seen with Moses on Mount Sinai or Elijah in the desert, emphasizing a space for divine encounter and spiritual renewal away from societal clamor.
Key Themes
This verse powerfully contributes to several overarching themes within Mark's Gospel and the broader biblical narrative. Firstly, it underscores The Humanity of Jesus and His Compassion for His Disciples. Jesus, fully God and fully man, understood the physical and mental toll of intense ministry, demonstrating profound care for His followers' well-being by prioritizing their rest over continuous public engagement, a theme also seen in His own frequent withdrawals for prayer (Mark 1:35). Secondly, it highlights The Essential Need for Rest and Spiritual Renewal. In a culture of constant demands, Jesus models the importance of intentional periods of withdrawal for recuperation, reflection, and deeper fellowship, a principle echoed throughout Scripture concerning Sabbath rest and reliance on God's strength (Exodus 20:8-11). Thirdly, the "privately" aspect emphasizes Strategic Withdrawal for Discipleship and Intimacy. This was not merely a physical break but an opportunity for the disciples to process their experiences, receive further instruction from Jesus, and deepen their relationship with Him away from the public gaze, reinforcing the idea that effective public ministry flows from private spiritual vitality.
Exposition and Analysis
Key Word Analysis
This verb (G565) signifies "to go off, i.e., depart, aside, or apart." It implies a deliberate movement away from a previous location or situation. In this context, it emphasizes the intentionality of Jesus and His disciples in leaving the crowded area, not merely wandering off, but actively seeking a different, secluded space. This departure is a purposeful act of withdrawal.
As an adjective (G2048) describing the "place," érēmos means "lonesome, waste, desolate, solitary, or wilderness." It denotes an uninhabited or sparsely populated region, rather than a barren wasteland. The choice of such a place was crucial for achieving the desired privacy and respite, offering a setting conducive to quiet reflection and undisturbed fellowship, echoing biblical wilderness experiences as places of testing, revelation, and renewal.
While the KJV translates the phrase kat' idian as "privately," the core word ídios (G2398) means "pertaining to self, i.e., one's own; by implication, private or separate." It underscores the exclusive and personal nature of their departure. They sought a time "by themselves," emphasizing the desire for an intimate, undisturbed period for Jesus to minister to His disciples, distinct from His public ministry to the crowds.
Verse Breakdown
"And they departed"
This phrase signifies a deliberate and collective action by Jesus and His disciples to leave their current location. It highlights their intentional withdrawal from the incessant demands of the crowds and the exhausting pace of their recent ministry. This departure is an act of obedience to Jesus' invitation for rest.
"into a desert place"
This specifies their destination. As discussed, "desert place" (eremos topos) refers to an uninhabited or sparsely populated area, a secluded spot away from the bustling towns. This choice of location was strategic, designed to provide the quiet and privacy necessary for recuperation and deeper interaction between Jesus and His followers.
"by ship privately"
This final clause details both the mode of transport and the manner of their journey. Traveling "by ship" across the Sea of Galilee allowed for a relatively quick and direct route to a less accessible area, further facilitating their escape from the crowds. The word "privately" (kat' idian) reinforces the intentionality of their seclusion, emphasizing their desire for an undisturbed, intimate time together, free from public observation and interruption.
Literary Devices
Mark's concise narrative in Mark 6:32 employs several literary devices to convey its profound meaning. The most prominent is Foreshadowing, as this seemingly simple act of withdrawal sets the stage for the miraculous feeding of the five thousand that immediately follows, demonstrating that even in moments of intended rest, Jesus' compassion and power are ready to meet overwhelming human need. There is also clear Modeling, as Jesus, the Son of God, demonstrates the vital human need for rest and strategic withdrawal from ministry's demands, serving as an example for His disciples and for all future ministers. The phrase "desert place" carries Symbolism, often representing a place of testing, spiritual encounter, and renewal in biblical tradition (e.g., Israel's wilderness wandering, Jesus' temptation). Here, it symbolizes a necessary space for spiritual replenishment and deeper instruction. Finally, the Contrast between the overwhelming demands of the crowds (implied from Mark 6:31) and the intentional seeking of privacy highlights the tension between active ministry and the vital need for personal and communal spiritual care.
Theological and Thematic Connections
Mark 6:32 offers a profound theological insight into the nature of ministry, discipleship, and the character of God. It reveals Jesus' deep understanding of human limitations and His compassionate provision for His servants' well-being. This passage underscores that effective and sustainable ministry is not solely about ceaseless activity, but also about intentional rest, spiritual replenishment, and intimate fellowship with the Master. Jesus, though divine, fully embraced His humanity, modeling the necessity of withdrawing from the clamor to reconnect with the Father and to nurture His closest followers. This act of seeking solitude is a testament to the fact that even the Son of God, and certainly His disciples, require periods of quiet reflection and restoration to avoid burnout and maintain spiritual vitality. It speaks to the biblical principle that our strength for service flows from our rest in God's presence, a truth often neglected in a performance-driven world.
Reflection and Application
Mark 6:32 provides a timeless and critical lesson for every believer, especially those engaged in demanding service or simply navigating the relentless pace of modern life. In a world characterized by constant connectivity, digital noise, and the pressure to always be productive, the example of Jesus and His disciples serves as a powerful counter-cultural call to intentional rest and spiritual renewal. We are prone to believe that our worth is tied to our output, leading to exhaustion and spiritual depletion. However, Jesus demonstrates that true effectiveness in God's kingdom flows from a place of rest and communion with Him. This verse challenges us to prioritize periods of "desert place" experiences—moments of intentional withdrawal from the demands of work, family, and even ministry—to be alone with God. This isn't about idleness, but about strategic replenishment: allowing our souls to be restored, our perspectives to be realigned, and our relationship with Christ to be deepened. It's a call to embrace the rhythm of grace, recognizing that God is the source of our strength, not our endless striving.
Questions for Reflection
FAQ
Why did Jesus and the disciples need to depart "privately" to a "desert place"?
Jesus and His disciples needed to depart privately to a desert place primarily for rest and spiritual renewal. Mark 6:31 explicitly states that "many were coming and going, and they had no leisure even to eat." The disciples had just returned from their first intense missionary journey (Mark 6:7-13), and both they and Jesus were constantly besieged by crowds seeking healing and teaching. The "desert place" (Greek: eremos topos) was an uninhabited area that offered seclusion from the public, allowing them to escape the relentless demands, debrief their experiences, find physical rest, and engage in deeper, undisturbed fellowship and instruction with Jesus. This was a strategic withdrawal for their well-being and continued spiritual formation.
What does "desert place" mean in this context? Was it a barren desert?
In the context of the Gospels, a "desert place" (Greek: eremos topos) does not necessarily refer to a barren, sandy desert like the Sahara. Instead, it typically signifies an uninhabited, uncultivated, or sparsely populated area, often used for pasturing sheep or as a quiet retreat away from towns and villages. It was a place where one could find solitude and be undisturbed by the crowds. For example, Luke 5:16 mentions Jesus often withdrawing to "desert places" to pray. In Mark 6:32, it was a secluded spot across the Sea of Galilee, chosen specifically to provide privacy and rest for Jesus and His weary disciples.
Christ-Centered Fulfillment
Mark 6:32, with Jesus modeling the indispensable need for rest and care for His disciples, finds its profound Christ-centered fulfillment in the ultimate rest and provision He offers to humanity. Jesus' compassionate invitation to "come away by yourselves" points forward to His greater invitation in Matthew 11:28: "Come to Me, all who are weary and heavy-laden, and I will give you rest." This is not merely physical rest, but spiritual rest for the soul, found uniquely in Him. As the Son of God who became flesh (John 1:14), Jesus perfectly understands the limitations and weariness of human existence. His strategic withdrawal in Mark 6:32 foreshadows His ultimate "withdrawal" to the cross, where He accomplished the work that provides eternal rest from the burden of sin and the striving for righteousness. He is our true Sabbath rest, the one who has entered into God's rest and invites us to do the same (Hebrews 4:9-11). Thus, Mark 6:32 is not just about a historical event of physical rest, but a profound illustration of the Good Shepherd's care, who leads His sheep to quiet waters and restores their souls, ultimately through His finished work on the cross and His ongoing intercession, providing the perfect solace and strength for all who labor and are heavy laden.