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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 6:45–56. His two-level outline is real structure in the source text, so it is rendered as structure.
This passage of story we had Mat 14:22, etc., only what was there related concerning Peter, is omitted here. Here we have,
I.The dispersing of the assembly; Christ constrained his disciples to go before by ship to Bethsaida, intending to follow them, as they supposed, by land. The people were loth to scatter, so that it cost him some time and pains to send them away. For now that they had got a good supper, they were in no haste to leave him. But as long as we are here in this world, we have no continuing city, no not in communion with Christ. The everlasting feast is reserved for the future state.
II.Christ departed into a mountain, to pray. Observe,
1.He prayed; though he had so much preaching-work upon his hands, yet he was much in prayer; he prayed often, and prayed long, which is an encouragement to us to depend upon the intercession he is making for us at the right hand of the Father, that continual intercession.
2.He went alone, to pray; though he needed not to retire for the avoiding either of distraction or of ostentation, yet, to set us an example, and to encourage us in our secret addresses to God, he prayed alone, and, for want of a closet, went up into a mountain, to pray. A good man is never less alone than when alone with God.
III.The disciples were in distress at sea; The wind was contrary (Mar 6:48), so that they toiled in rowing, and could not get forward.
This was a specimen of the hardships they were to expect, when hereafter he should send them abroad to preach the gospel; it would be like sending them to sea at this time with the wind in their teeth: they must expect to toil in rowing, they must work hard to strive against so strong a stream; they must likewise expect to be tossed with waves, to be persecuted by their enemies; and by exposing them now he intended to train them up for such difficulties, that they might learn to endure hardness. The church is often like a ship at sea, tossed with tempests, and not comforted we may have Christ for us, and yet wind and tide against us; but it is a comfort to Christ's disciples in a storm, that their Master is in the heavenly mount, interceding for them.
IV.Christ made them a kind visit upon the water.
He could have checked the winds, where he was, or have sent an angel to their relief; but he chose to help them in the most endearing manner possible, and therefore came to them himself.
1.He did not come till the fourth watch of the night, not till after three o'clock in the morning; but then he came. Note, If Christ's visits to his people be deferred long, yet at length he will come; and their extremity is his opportunity to appear for them so much the more seasonably. Though the salvation tarry, yet we must wait for it; at the end it shall speak, in the fourth watch of the night, and not lie.
2.He came, walking upon the waters. The sea was now tossed with waves, and yet Christ came, walking upon it; for though the floods lift up their voice, the Lord on high is mightier, Psa 93:3, Psa 93:4. No difficulties can obstruct Christ's gracious appearances for his people, when the set time is come. He will either find, or force, a way through the most tempestuous sea, for their deliverance, Psa 42:7, Psa 42:8,
3.He would have passed by them, that is, he set his face and steered his course, as if he would have gone further, and took no notice of them; this he did, to awaken them to call to him. Note, Providence, when it is acting designedly and directly for the succour of God's people, yet sometimes seems as if it were giving them the go-by, and regarded not their case. They thought that he would, but we may be sure that he would not, have passed by them.
4.They were frightened at the sight of him, supposing him to have been an apparition; They all saw him, and were troubled (Mar 6:50), thinking it had been some daemon, or evil genius, that haunted them, and raised this storm. We often perplex and frighten ourselves with phantasms, the creatures of our own fancy and imagination.
5.He encouraged them, and silenced their fears, by making himself known to them; he talked familiarly with them, saying, Be of good cheer, it is I; be not afraid. Note, (1.) We know not Christ till he is pleased to reveal himself to us. "It is I; I your Master, I your friend, I your Redeemer and Saviour. It is I, that came to a troublesome earth, and now to a tempestuous sea, to look after you." (2.) The knowledge of Christ, as he is in himself, and near to us, is enough to make the disciples of Christ cheerful even in a storm, and no longer fearful. If it be so, why am I thus? If it is Christ that is with thee, be of good cheer, be not afraid. Our fears are soon satisfied, if our mistakes be but rectified, especially our mistakes concerning Christ. See Gen 21:19; Kg2 6:15-17. Christ's presence with us in a stormy day, is enough to make us of good cheer, though clouds and darkness be round about us. He said, It is I. He doth not tell them who he was (there was no occasion), they knew his voice, as the sheep know the voice of their own shepherd, Joh 10:4. How readily doth the spouse say, once and again, It is the voice of my beloved! Sol 2:8; Sol 5:2. He said, egō eimi - I am he; or I am; it is God's name, when he comes to deliver Israel, Exo 3:14. So it is Christ's, now that he comes to deliver his disciples. When Christ said to those that came to apprehend him by force, I am he, they were struck down by it, Joh 18:6. When he saith to those that come to apprehend him by faith, I am he, they are raised up by it, and comforted.
6.He went up to them into the ship, embarked in the same bottom with them, and so made them perfectly easy. Let them but have their Master with them, and all is well. And as soon as he was come into the ship, the wind ceased. In the former storm that they were in, it is said, He arose, and rebuked the winds, and said to the sea, Peace, be still (Mar 4:39); but here we read of no such formal command given, only the wind ceased all of a sudden. note, Our Lord Jesus will be sure to do his own work always effectually, though not always alike solemnly, and with observation. Though we hear not the command given, yet, if thus the wind cease, and we have the comfort of a calm, say, It is because Christ is in the ship, and his decree is gone forth or ever we are aware, Sol 6:12. When we come with Christ to heaven, the wind ceaseth presently; there are no storms in the upper region.
7.They were more surprised and astonished at this miracle than did become them, and there was that at the bottom of their astonishment, which was really culpable; They were sore amazed in themselves, were in a perfect ecstasy; as if it were a new and unaccountable thing, as if Christ had never done the like before, and they had no reason to expect he should do it now; they ought to admire the power of Christ, and to be confirmed hereby in their belief of his being the Son of God: but why all this confusion about it? It was because they considered not the miracle of the loaves; had they given that its due weight, they would not have been so much surprised at this; for his multiplying the bread was as great an instance of his power as his walking on the water. They were strangely stupid and unthinking, and their heart was hardened, or else they would not have thought it a thing incredible that Christ should command a calm. It is for want of a right understanding of Christ's former works, that we are transported at the thought of his present works, as if there never were the like before.
V.When they came to the land of Gennesaret, which lay between Bethsaida and Capernaum, the people bid them very welcome; The men of that place presently knew Jesus (Mar 6:54), and knew what mighty works he did wherever he came, what a universal Healer he was; they knew likewise that he used to stay but a little while at a place, and therefore they were concerned to improve the opportunity of this kind visit which he made them; They ran through that whole region round about, with all possible expedition, and began to carry about in beds those that were sick, and not able to go themselves; there was no danger of their getting cold when they hoped to get a cure, Mar 6:55. Let him go where he would, he was crowded with patients - in towns, in the cities, in the villages about the cities; they laid the sick in the streets, to be in his way, and begged leave for them to touch if it were but the border of his garment, as the woman with the bloody issue did, by whom, it should seem, this method of application was first brought in; and as many as touched, were made whole. We do not find that they were desirous to be taught by him, only to be healed. If ministers could not cure people's bodily diseases, what multitudes would attend them! But it is sad to think how much more concerned the most of men are about their bodies than about their souls.
Historical interpretation
Nine 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.
Furthermore that which is said, And as many as touched him were made whole, shall be fulfilled, when grief and mourning shall fly away.
The Lord of hosts was not signaling weakness as he gave sight to the blind, made the crooked to stand upright, raised the dead to life, anticipated the effects of medicine at our prayers, and cured those who sought after him. Those who merely touched the fringe of his robe were healed. Surely you did not think it was some divine weakness, you speculators, when you saw him wounded. Indeed there were wounds that pierced his body, but they did not demonstrate weakness but strength. For from these wounds flowed life to all, from the One who was the life of all.
(ubi sup.) But they knew Him by report, not by His features; or through the greatness of His miracles, even His person was known to some. See too how great was the faith of the men of the land of Gennesaret, so that they were not content with the healing of those who were present, but sent to other towns round about, that all might hasten to the Physician; wherefore there follows, And ran through the whole region round about, and began to carry about in beds those that were sick, where they heard he was.
(ubi sup.) Again, in a mystical sense, do thou understand by the hem of His garment the slightest of His commandments, for whosoever shall transgress it shall be called the least in the kingdom of heaven, (Matt. 5:19) or else His assumption of our flesh, by which we have come to the Word of God, and afterwards, shall have the enjoyment of His majesty.
And wherever he entered into villages, cities, or the countryside, they laid the sick in the marketplaces and begged him to let them touch even the fringe of his garment. And all who touched him were healed. Those who are unwell should not touch the body of Jesus, nor his whole garment, but the outermost fringe. And whoever touches it will be healed. Understand the fringe of his garment as the least commandment, which if anyone breaks, he will be called least in the kingdom of heaven: or the assumption of flesh by which we come to the word of God, and afterwards enjoy his majesty.
The Lord remained at the above-mentioned place for some time. Therefore the Evangelist subjoins, And when they had come out of the ship, straightway they knew him, that is, the inhabitants of the country.
For they did not call Him to their houses that He might heal them, but rather the sick themselves were brought to Him. Wherefore it also follows, And whithersoever he entered into villages, or cities, or country, &c. For the miracle which had been wrought on the woman with an issue of blood, had reached the ears of many, and caused in them that great faith, by which they were healed. It goes on, And as many as touched him were made whole.
(non occ.) The Evangelist, having shown the danger which the disciples had sustained in their passage, and their deliverance from it, now shows the place to which they sailed, saying, And when they had passed over, they came into the land of Gennesaret, and drew to the shore.
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Summary
Mark 6:56 vividly portrays the extensive reach and profound impact of Jesus' healing ministry across the region of Gennesaret. Following His miraculous feeding of the five thousand and walking on water, Jesus' presence drew immense crowds, who, driven by desperate need and burgeoning faith, brought their sick to Him in every town and countryside. The verse highlights the people's earnest desire to touch even the fringe of His garment, believing this contact would bring healing, a belief Jesus honored with immediate and universal restoration for all who touched Him.
Context
Literary Context
This verse concludes a significant section in Mark's Gospel (Mark 6:45-56) that immediately follows two monumental miracles: the feeding of the five thousand (Mark 6:30-44) and Jesus walking on water (Mark 6:45-52). The disciples, having just witnessed these displays of divine power, are still struggling to fully grasp Jesus' identity, as noted in Mark 6:52. Mark 6:56 serves as a powerful testament to Jesus' ongoing compassion and authority, demonstrating that His power was not limited to specific, dramatic events but was consistently available to those who sought Him. It sets the stage for further teachings and confrontations with religious leaders, emphasizing the stark contrast between Jesus' compassionate ministry and the growing opposition.
Historical & Cultural Context
After crossing the Sea of Galilee, Jesus and His disciples landed in Gennesaret, a fertile plain on the northwest shore, known for its dense population and agricultural prosperity. News of Jesus' arrival and His extraordinary abilities spread like wildfire. In ancient Jewish society, it was common practice to bring the sick to public places, such as streets or market squares, hoping for a miraculous intervention from a renowned healer. The specific request to touch the "border of his garment" (Greek: kraspedon) is deeply significant. These were the ritual tassels or fringes worn on the four corners of Jewish men's outer garments, a practice commanded by God in Numbers 15:38-40 and Deuteronomy 22:12. These fringes served as a visual reminder of God's commandments. The people's belief that touching this sacred part of Jesus' clothing could convey healing echoes the earlier account of the woman with a hemorrhage, highlighting a blend of genuine faith and a cultural understanding of ritual purity and transferred power.
Key Themes
Mark 6:56 powerfully contributes to several overarching themes in Mark's Gospel. Firstly, it underscores Jesus' Divine Authority and Compassion, demonstrating His supreme power over sickness and His boundless willingness to heal all who come to Him. The widespread healing reinforces the theme of the Kingdom of God breaking into the present reality through Jesus' ministry, bringing restoration and wholeness. Secondly, it highlights the theme of Faith and Accessibility, showing that even a seemingly small act of faith—the desire to touch His garment—was sufficient for healing. This accessibility contrasts with the exclusivity often found in religious systems of the day. Finally, the verse implicitly emphasizes Jesus' Identity as the Messiah, as these widespread healings were a hallmark of the Messianic age prophesied in the Old Testament, such as in Isaiah 35:5-6.
Exposition and Analysis
Key Word Analysis
This verb, G1531, means "to enter (literally or figuratively)." In Mark 6:56, it emphasizes Jesus' active movement into various locales—villages, cities, and the countryside. It conveys the deliberate and pervasive nature of His ministry, indicating that He was not confined to one spot but intentionally went to where the people were, bringing His healing presence to every corner of the region.
G2899 refers to a "margin, i.e. (specially), a fringe or tassel." This word specifically denotes the tzitzit, the ritual fringes worn by observant Jews on the corners of their outer garments, as commanded in the Mosaic Law. The people's focus on touching this specific part of Jesus' garment reveals their understanding of its symbolic significance as a point of contact with holiness and divine authority, stemming from their cultural and religious background.
G4982 means "to save, i.e. deliver or protect (literally or figuratively); heal, preserve, save (self), do well, be (make) whole." In this context, it signifies complete physical restoration from illness. The use of sṓzō here is significant because it carries the broader theological meaning of salvation, hinting that Jesus' physical healings were not merely acts of compassion but manifestations of His power to bring holistic salvation—spiritual, emotional, and physical—to humanity.
Verse Breakdown
"And whithersoever he entered, into villages, or cities, or country"
This clause emphasizes the expansive and unrestrained nature of Jesus' ministry. He was not limited to specific, pre-arranged locations but moved freely and widely, extending His compassion and power to all types of settlements—from small hamlets to larger urban centers, and even the surrounding rural areas. This highlights His universal accessibility and the widespread recognition of His presence.
"they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment"
This section vividly portrays the desperate anticipation and profound faith (or perhaps a blend of faith and superstition) of the people. They actively brought their infirm to public thoroughfares, making them accessible to Jesus. Their earnest plea to touch even the smallest part of His clothing—the ritual fringe—underscores their belief that His power was so potent it could be transmitted through even indirect physical contact, reflecting a deep conviction in His divine authority.
"and as many as touched him were made whole"
This concluding statement serves as a powerful affirmation of Jesus' boundless healing power and compassion. It emphasizes the immediate, complete, and universal efficacy of His touch (or the touch of His garment). There were no failures, no partial healings, and no prerequisites beyond the act of touching. This demonstrates Jesus' absolute authority over all forms of sickness and disease, confirming His divine nature and the authenticity of His Messianic claims.
Literary Devices
Mark 6:56 employs several powerful literary devices. Hyperbole is evident in the phrase "whithersoever he entered, into villages, or cities, or country," which emphasizes the comprehensive and widespread nature of Jesus' healing ministry, suggesting that no place was untouched by His presence. This communicates the overwhelming demand for His healing power. Symbolism is central to the people's desire to touch "the border of his garment." The kraspedon (fringe) was a literal and symbolic reminder of God's commandments and holiness. By seeking to touch it, the people were symbolically reaching out to Jesus' divine authority and purity, believing His power resided within or emanated from His very person, even through His clothing. This act becomes a symbol of faith reaching out to divine power. Furthermore, the phrase "as many as touched him were made whole" demonstrates Repetition of a successful outcome, reinforcing the consistent and unfailing nature of Jesus' healing power, creating a sense of awe and wonder at His capabilities.
Theological and Thematic Connections
Mark 6:56 profoundly illustrates God's compassionate nature and His desire to bring wholeness to humanity. Jesus' willingness to heal "as many as touched him" underscores that God's grace is not exclusive but extends to all who seek Him, regardless of their social standing or the nature of their affliction. The people's desperate act of reaching out, even if their understanding of the mechanism of healing was imperfect, was met with divine power. This passage teaches that true healing, whether physical or spiritual, flows from a genuine connection with Christ, not from external rituals or objects themselves. It highlights the accessibility of God's power through Jesus, demonstrating that faith, even a small act of it, can unlock extraordinary divine intervention.
Reflection and Application
Mark 6:56 serves as a timeless testament to Jesus' enduring compassion and His unwavering willingness to meet human needs. It challenges us to consider the depth of our own faith and the extent of our reliance on Christ. Just as the people in Gennesaret desperately sought Jesus, bringing their sick to Him in every public space, we are called to bring our needs—our illnesses, our anxieties, our brokenness, and our spiritual emptiness—directly to Him. This passage encourages us to approach Him with a tenacious, expectant faith, believing that His power is just as available today as it was then. It reminds us that true healing and wholeness come from Him alone, not from external remedies or human efforts. Our connection with Christ, however humble or seemingly insignificant, is the conduit for His transformative power, inviting us to trust in His boundless ability to make us whole in every aspect of our lives.
Questions for Reflection
FAQ
Did people believe Jesus' garment itself had magical power?
While the text doesn't explicitly state "magic," the people's desire to touch the "border of his garment" (Greek: kraspedon) suggests a belief in a transferable power or holiness. This was rooted in Jewish cultural understanding of the tzitzit (fringes) as sacred and a point of contact with God's commandments. It's likely a blend of genuine faith in Jesus' divine power and a cultural understanding that physical proximity or contact with a holy person or object could convey blessing or healing. Jesus, in His compassion, honored this faith, regardless of its precise theological nuance, demonstrating that His power was accessible even through such an indirect means.
Why did Jesus allow people to touch His garment for healing instead of just speaking a word?
Jesus often healed through a word, but He also frequently used touch (e.g., Mark 1:41, Mark 7:33). Allowing people to touch His garment served several purposes. Firstly, it accommodated the people's existing cultural and spiritual framework, meeting them where their faith was. For many, physical contact was a tangible expression of faith and a way to believe in the transfer of power. Secondly, it visually and physically demonstrated His accessibility and compassion, showing He was not aloof but intimately involved in their suffering. Thirdly, it underscored that His power was inherent and pervasive, not limited to specific actions or words, but emanating from His very being. Ultimately, Jesus' method of healing was always tailored to the individual or the context, aiming to build faith and reveal God's glory.
Christ-Centered Fulfillment
Mark 6:56, with its vivid portrayal of widespread physical healing, points profoundly to the ultimate spiritual wholeness offered in Jesus Christ. The people's desperate desire to touch the "border of his garment" foreshadows humanity's desperate need to be reconciled to God, a need fulfilled not by a mere physical touch, but by a spiritual connection to the Person of Christ. Jesus, the true Lamb of God, came not just to heal physical ailments but to take away the sin of the world, offering a far deeper and more enduring "wholeness" than any physical cure. His pervasive ministry in Gennesaret, reaching "villages, or cities, or country," prefigures the global reach of the Gospel, where His saving power extends to all nations (Matthew 28:19). The physical healings were tangible signs of His divine authority and a glimpse into the restorative power of His Kingdom, which culminates in the new heavens and new earth where there will be no more sickness or pain (Revelation 21:4). Thus, Mark 6:56 is a powerful testament to Jesus as the comprehensive healer, whose ultimate mission was to bring holistic salvation—making us truly "whole" in body, soul, and spirit through His atoning work on the cross and His resurrection power (1 Peter 2:24).