Marcos 6
Marvin Vincent · Citado em PreceptAustin
Marcos 6
Vincent says "That is an exaggeration for we have Luke 2:41–50 and “as his custom was” (Luke 4:16), to go no further." Brian Bell quips that "Jesus a blue-collar worker. Now there’s a fit place for Jesus, as He came to earth to build a ladder from earth to heaven! Jn.1:51+ Most assuredly, I say to you (Nathanael), hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man. The ladder that Jacob saw, was now replaced by the Son of man. Gods link with earth. One day the townsfolk found a sign on the door to the carpenter shop Closed. The doors locked. No longer in business. a) Jesus left that shop & walked out into the world. No longer to build plows, yokes, & chairs, but to build lives. More than a Carpenter. (Sermon) ILLUSTRATION - In ancient Rome, there was a terrible persecution under the Emperor Julian (Julian the apostate). At that time, a philosopher mocked a Christian, asking him “What do you think the carpenter’s son is doing now?” The Christian wisely answered, “He is building a coffin for Julian.” (Guzik) Guzik has some interesting applicational thoughts on Jesus as a Carpenter - It is wonderful to think that our Lord—of all the professions He could have been—chose to be a carpenter. God is a builder, and He knows how to build in our lives—and He knows how to finish the job.. A few things Jesus learned as a carpenter: (1) He learned that there is a lot of potential in a log. (2) He learned it takes work and time to make something useable. (3) He learned that the finest things are made from the hardest wood. Hiebert - Their designation of Him by trade placed Him on a level with themselves. They rejected any thought that He was better than they. (Ibid) THOUGHT - I cannot write about Jesus the Carpenter without thinking of a book God used greatly in my life some 36 years ago - Josh McDowell's "More Than a Carpenter." Indeed, He was! Carpenter (5045)(tekton kindred with teúchō = to fabricate, and tíktō = to produce, bear, bring forth) was used of the worker in wood or the builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal or stone, and even of sculpture work. So the picture of carpenter is broader than just one who works with wood and conveyed the sense of “a builder. Gilbrant adds that "In classical Greek tektōn meant a craftsman in wood, stone, or metal. In the Septuagint the word translates chārāsh which refers to craftsmen in general. The Jews, unlike the Greeks and Romans, held a high regard for manual labor and a deep respect for those who worked skillfully." Twice in the NT - Matt. 13:55; Mk. 6:3. Tekton in the Septuagint - 1 Sam. 13:19; 2 Sam. 5:11; 1 Ki. 7:14; 2 Ki. 12:11; 2 Ki. 22:6; 2 Ki. 24:14; 2 Ki. 24:16; 1 Chr. 4:14; 1 Chr. 14:1; 1 Chr. 22:15; 2 Chr. 24:12; 2 Chr. 34:11; Ezr. 3:7; Pr 14:22; Isa. 40:19; Isa. 40:20; Isa. 41:7; Isa. 44:12; Isa. 44:13; Jer. 10:3; Hos. 8:6; Hos. 13:2; Zech. 1:20;
Marcos 6
Vincent - As Dr. Morison observes, “A snatch of Herod’s theology and philosophy.” He knew that John wrought no miracles when alive, but he thought that death had put him into connection with the unseen world, and enabled him to wield its powers. James Morison on miraculous powers are at work in Him - This is a snatch of Herod’s theology and philosophy. He knew that the Baptist had in his natural lifetime wrought no miracles; but he thought that, in consequence of his connection with the unseen world, he had now become a prominent subject and agent of the occult forces of the universe. He knew not what these forces were; but he was sure that they were. He had too a wholesome dread of them, and was uneasy when the idea took possession of him that one of their terrestrial centres of operation was in the resuscitated person of his old faithful adviser, whom he had so unrighteously put out of the way. (Mark Commentary) And that is why these miraculous powers are at work in Him - There was indisputable evidence of supernatural power at work. And this statement would support Wuest's interpretation, that the One (Jesus) they were saying was John had the powers because of his resurrection from the dead. At work (1754)(energeo from en = in + érgon = work. English = energetic) means to work effectively to cause something to happen. To energize, to operate, to work effectually in. It means power in exercise, and is used only of superhuman power. To work energetically, effectively and/or efficiently. To put forth energy. To be at work. To produce results. Energeo describes active, efficient, effective working. Paul is saying that the power of God's word exerts effective, energetic power in believers. This activity put forth in an individual energizes him to the doing of certain things intended by the one who is doing the energizing. Energeo in the NT virtually always describes supernatural activity, principally God's energizing. Matt. 14:2; Mk. 6:14; Rom. 7:5; 1 Co. 12:6; 1 Co. 12:11; 2 Co. 1:6; 2 Co. 4:12; Gal. 2:8; Gal. 3:5; Gal. 5:6; Eph. 1:11; Eph. 1:20; Eph. 2:2; Eph. 3:20; Phil. 2:13; Col. 1:29; 1 Th. 2:13; 2 Thess. 2:7; Jas. 5:16 In Classical Greek, energes, energeia (energy), and energeo to be at work, seem to have been used almost exclusively as medical terms referring to medical treatment and the influence of medicine. Miraculous powers (1411) see dunamis a word which speaks of supernatural power, power to accomplish that which cannot be accomplished naturally in human strength. Today believers have as a result of the indwelling Spirit (Lk 24:49+ fulfilled in Acts 1:8+, Eph 3:16+, Micah 3:8+) and while we may not be able to perform miracles like Jesus did, we can perform miracles in the spiritual sense of such things as loving others (sometimes who are very "unlovable!") selflessly, forgiving fully and freely those who have hurt us, returning kindness for evil, and many other similar things that are just as miraculous as physical miracles! KIND DISAPPROVAL - Have no fellowship with the unfruitful works of darkness, but rather expose them.--Ephesians 5:11 How should we as Christians relate to people who are living contrary to biblical standards? I faced this question recently in a shopping mall when I met two people who had left their mates and children and were living together without getting married. They were friendly, and I greeted them politely. I did not berate them, but neither did I imply that I approved of what they had done and were doing. On another occasion a father told me that his son had declared himself to be a practicing homosexual. "I know you are a preacher," said the father, "but I hope you are enlightened enough to understand." I told him that I didn't despise his son or feel any ill-will, but that God says such conduct is sinful. John the Baptist told King Herod that he had no right to have Herodias as his wife, because she had divorced her husband to marry him (Mark 6:17, 18). Although the Bible doesn't tell us John's manner, I think he was respectful but firm. If his rebuke had unduly antagonized Herod, the king would not have continued to respect and listen to John. The sad world with all its repining, Its bitterness, care, and tears, Needs the wealth of your lovingkindness To sweeten the sin-soiled years. --Hall True kindness warns and rescues. J C Ryle on Mark 6:14-29 - THESE verses describe the death of one of the most eminent saints of God. They relate the murder of John the Baptist. Of all the evangelists none tells this melancholy story so fully as St. Mark. Let us see what practical lessons the passage contains for our own souls. We see, in the first place, the amazing power of truth over the conscience. Herod “fears” John the Baptist while he lives, and is troubled about him after he dies. A friendless, solitary preacher, with no other weapon than God’s truth, disturbs and terrifies a king. Every body has a conscience. Here lies the secret of a faithful minister’s power. This is the reason why Felix “trembled,” and Agrippa was “almost persuaded,” when Paul the prisoner spoke before them. God has not left Himself without witness in the hearts of unconverted people. Fallen and corrupt as man is, there are thoughts within him accusing or excusing, according as he lives,—thoughts that will not he shut out,—thoughts that can make even kings, like Herod, restless and afraid. None ought to remember this so much as ministers and teachers. If they preach and teach Christ’s truth, they may rest assured that their work is not in vain. Children may seem inattentive in schools. Hearers may seem careless in congregations. But in both cases there is often far more going on in the conscience than our eyes see. Seeds often spring up and bear fruit, when the sower, like John the Baptist, is dead or gone. We see, in the second place, how far people may go in religion, and yet miss salvation by yielding to one master-sin. King Herod went further than many. He “feared John.” He “knew that he was a just man and a holy.” He “observed” him. He “heard him, and did many things” in consequence. He even “heard him gladly.” But there was one thing Herod would not do. He would not cease from adultery. He would not give up Herodias. And so he ruined his soul for evermore. Let us take warning from Herod’s case. Let us keep back nothing,—cleave to no favourite vice,—spare nothing that stands between us and salvation. Let us often look within, and make sure that there is no darling lust or pet transgression, which, Herodias-like, is murdering our souls. Let us rather cut off the right hand, and pluck out the right eye, than go into hell-fire. Let us not be content with admiring favourite preachers, and gladly hearing evangelical sermons. Let us not rest till we can say with David, “I esteem all Thy commandments concerning all things to be right, and I hate every false way.” (Psalm. 119:128.) We see, in the third place, how boldly a faithful minister of God ought to rebuke sin. John the Baptist spoke plainly to Herod about the wickedness of his life. He did not excuse himself under the plea that it was imprudent, or impolitic, or untimely, or useless to speak out. He did not say smooth things, and palliate the king’s ungodliness by using soft words to describe his offence. He told his royal hearer the plain truth, regardless of all consequences,—“It is not lawful for thee to have thy brother’s wife.” Here is a pattern that all ministers ought to follow. Publicly and privately, from the pulpit and in private visits, they ought to rebuke all open sin, and deliver a faithful warning to all who are living in it. It may give offence. It may entail immense unpopularity. With all this they have nothing to do. Duties are theirs. Results are God’s. No doubt it requires great grace and courage to do this. No doubt a reprover, like John the Baptist, must go to work wisely and lovingly in carrying out his master’s commission, and rebuking the wicked. But it is a matter in which his character for faithfulness and charity are manifestly at stake. If he believes a man is injuring his soul, he ought surely to tell him so. If he loves him truly and tenderly, he ought not to let him ruin himself unwarned. Great as the present offence may be, in the long run the faithful reprover will generally be respected. “He that rebuketh a man, afterwards shall find more favour than lie that flattereth him with his tongue.” (Prov. 28:23.) We see, in the fourth place, how bitterly people hate a reprover, when they are determined to keep their sins. Herodias, the king’s unhappy partner in iniquity, seems to have sunk even deeper in sin than Herod. Hardened and seared in conscience by her wickedness, she hated John the Baptist for his faithful testimony, and never rested till she had procured his death. We need not wonder at this. When men and women have chosen their line, and resolved to have their own wicked way, they dislike any one who tries to turn them. They would fain be let alone. They are irritated by opposition. They are angry when they are told the truth. The prophet Elijah was called a “man that troubled Israel.” The prophet Micaiah was hated by Ahab, “because he never prophesied good of him, but evil.” The prophets and faithful preachers of every age have been treated in like manner. They have been hated by some, as well as not believed. Let it never surprise us when we hear of faithful ministers of the Gospel being spoken against, hated, and reviled. Let us rather remember that they are ordained to bear witness against sin, the world, and the devil, and that if they are faithful they cannot help giving offence. It is no disgrace to a minister’s character to be disliked by the wicked and ungodly. It is no real honour to a minister to be thought well of by everybody. Those words of our Lord are not enough considered,—“Woe unto you when all men speak well of you.” We see, in the fifth place, how much sin may sometimes follow from feasting and revelling. Herod keeps his birthday with a splendid banquet. Company, drinking, dancing, fill up the day. In a moment of excitement, he grants a wicked girl’s request to have the head of John the Baptist cut off. Next day, in all probability, he repented bitterly of his conduct. But the deed was done. It was too late. This is a faithful picture of what often results from feasting and merry-making. People do things at such seasons from heated feelings, which they afterwards deeply repent. Happy are they who keep clear of temptations, and avoid giving occasion to the devil! Men never know what they may do, when they once venture off safe ground. Late hours, and crowded rooms, and splendid entertainments, and mixed company, and music, and dancing, may seem harmless to many people. But the Christian should never forget, that to take part in these things is to open a wide door to temptation. We see, finally, in these verses, how little reward some of God’s best servants receive in this world. An unjust imprisonment and a violent death, were the last fruit that John the Baptist reaped, in return for his labour. Like Stephen and James and others, of whom the world was not worthy, he was called to seal his testimony with his blood. Histories like these are meant to remind us, that the true Christian’s best things are yet to come. His rest, his crown, his wages, his reward, are all on the other side of the grave. Here, in this world, he must walk by faith and not by sight; and if he looks for the praise of man, he will be disappointed. Here, in this life, he must sow, and labour, and fight, and endure persecution; and if he expects a great earthly reward, he expects what he will not find.—But this life is not all. There is to be a day of retribution. There is a glorious harvest yet to come. Heaven will make amends for all. Eye hath not seen, and ear hath not heard the glorious things that God has laid up for all that love Him. The value of real religion is not to be measured by the things seen, but the things unseen. “The sufferings of this present time are not worthy to be compared with the glory which shall be revealed.” “Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.” (Rom. 8:18; 2 Cor. 4:17.) Mark 6:15 But others were saying, "He is Elijah." And others were saying, "He is a prophet, like one of the prophets of old."
Marcos 6
Vincent notes that "The he (houtos) is emphatic. This one. This very John." (KJV has "he (houtos) is risen from the dead.") Mark 6:17 For Herod himself had sent and had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, because he had married her.
Marcos 6
Vincent - The Roman satirist, Persius, alludes to a festival known as “Herod’s Day,” and pictures a banquet on that occasion. “But when Comes Herod’s day, and on the steaming panes The ranged lamps, festooned with violets, pour The unctuous cloud, while the broad tunny-tail Sprawled o’er the red dish swims, and snowy jars Swell with the wine.” Sat. v. 180–183. Mark 6:22 and when the daughter of Herodias herself came in and danced, she pleased Herod and his dinner guests; and the king said to the girl, "Ask me for whatever you want and I will give it to you." Esther 1:10-12 Isa 3:16-26 Da 5:2 Mt 14:6 Mark 6 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 14:6 But when Herod’s birthday came, the daughter of Herodias danced before them and pleased Herod, 7 so much that he promised with an oath to give her whatever she asked. and when the daughter of Herodias herself came in and danced - This is Herod's stepdaughter. Notice it does not say necessarily that Herod invited her. He may have, but alternatively Herodias may have realized this was her chance to set a trap for Herod by having her daughter perform what was in effect a "striptease!"
Marcos 6
Vincent has a precious note: “The verbs are in different tenses; the former (BROKE) in the aorist, the latter (KEPT GIVING) in the imperfect. The aorist implies the instantaneous, the imperfect the continuous act. Farrar remarks that the multiplication evidently took place in Christ’s hands, between the acts of breaking and giving.” The Greek has it, “He brake and kept on giving.” (The tenses show that the miracle of multiplication occurred in Jesus' hands). (Borrow Mark in the Greek New Testament for the English reader)
Marcos 6
Vincent says; “a beautiful and picturesque word. The sea sank to rest as if exhausted by its own beating. (Borrow Mark in the Greek New Testament for the English reader) Astonished (1839)(existemi from ek = out + hístemi = to stand) literally means to stand out from or to stand outside oneself (and thus to be beside oneself). To put out of position, to displace or to change. To remove from its place. For example Aristotle writes "you won't budge (existemi) me from my position on these matters." The NT uses of existemi are all related in some way to the human mind. Richards adds that existemi "suggests astonishment mixed with anxiety, stimulated by extraordinary events that cannot be explained." 17x in NT - Mt. 12:23; Mk. 2:12; Mk. 3:21; Mk. 5:42; Mk. 6:51; Lk. 2:47; Lk. 8:56; Lk. 24:22; Acts 2:7; Acts 2:12; Acts 8:9; Acts 8:11; Acts 8:13; Acts 9:21; Acts 10:45; Acts 12:16; 2 Co. 5:13