Exploring the Meaning of Mark 6

Chapter Six

The Power of Belief

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1. And He went out from thence, and came into His own country; and His disciples follow Him.

2. And the Sabbath having come, He began to teach in the synagogue; and many hearing wondered, saying, “From whence does this [Man] have these things? And what wisdom [is] this which is given to Him, that even such [works of] power are worked by His hands?

3. Is not this the carpenter, the son of Mary, and the brother of James, and Joses, and Judah, and Simon? And are not His sisters here with us? And they were offended at Him.”

4. But Jesus said to them, “A prophet is not without honor, except in his own country, and among kin, and in his own house.”

5. And He could not do there any [work of] power, except [that] He cured a few that were ailing, by laying [His] hands on [them].

6. And He marveled on account of their unbelief. And He went around, all around the villages, teaching.

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In the two previous episodes, both Jairus and the woman with the issue of blood represent people of strong faith. Just as the woman with the issue of blood believed that Jesus could heal her physical illness, Jairus believed that Jesus could save his daughter from physical death. In these two episodes, which intertwine with each other, Jesus reveals Himself as having power over both sickness and death.

In the next episode, however, we are given a contrasting picture — a picture of those times when our faith is limited, and when no “mighty works” can be done in us. This condition is pictured in the state of unbelief that Jesus encounters when He comes into His own country. He says, “A prophet is not without honor except in his own country, among his own relatives, and in his own house” (Mark 6:4). Things had gotten to a point where “He could do no mighty work, except that He laid hands on a few sick people and healed them” (Mark 6:5). When there is little belief in His power, Jesus can do little for us. And where there is great belief in His power, Jesus can do great things.

If Jesus’ primary mission were to make people believe in Him, or force people to believe in Him, there would have been no better place to do miracles than in places where people did not believe. In fact, His greatest miracles should have taken place where people had the least belief. But this is not what Jesus did, because it is contrary to God’s nature to compel belief. Moreover, a belief which is compelled does not last because it is not freely chosen. The Lord has gifted us with freedom and reason — the freedom to believe, which relates to our will, and the wise use of our intellectual faculties, which relates to our understanding. This is the God-given pathway to faith, not through miracles, but through the free exercise of reason. When faith is compelled through external miracles, reason atrophies and freedom is denied. ¹

It is true that the gospels are filled with miracle story after miracle story from beginning to end. This was necessary at the time to introduce people to the Lord’s divinity, but it was not the goal. Jesus’ goal was not to dazzle us with His power, but rather to show us the way we could receive that power and use it to bless others.

In order to achieve this end, every story, every parable, and every miracle in the Word contains a more interior message about our spiritual life. Every physical healing is about the healing of some spiritual condition; and every time Jesus displays His power to calm the forces of nature, He is teaching us something about His power to calm our anxious spirit. The miracle stories, then, are not ends in themselves, but rather a means through which the Lord leads us to a more interior understanding of His will. Additionally, as we enter more and more deeply into the understanding of the Word, endeavoring to put it into our lives, we experience the miracle of miracles — a transformed life. ²

A practical application

This episode says that Jesus was “amazed at their unbelief” in Him. Because of it, “He could do no deed of power there” except for a few healings. To what extent does a lack of belief limit Jesus’ ability to do mighty works in you? Or, to put it differently, to what extent does a belief in Jesus empower you to do mighty works in His name?

Empowering the Disciples

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7. And He called the twelve, and began to send them out two [by] two, and gave them authority over unclean spirits,

8. And charged them that they should take nothing for [their] way, except a staff only; no pack, no bread, no bronze in the belt;

9. But [be] shod with sandals, and do not put on two tunics.

10. And He said to them, “Wherever you enter into a house, remain there until you come out from there.

11. And as many as will not receive you, nor hear you, when you go out thence, shake off the dust underneath your feet for a testimony [against] them. Amen I say to you, It shall be more tolerable for Sodom or Gomorrah in the day of judgment, than for that city.”

12. And going out, they preached that [all] should repent.

13. And they cast out many demons, and anointed with oil many that were ailing, and cured [them].

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This is the second time that Jesus has called together His disciples. The first time was when Jesus called them together on the mountain. At that time, Jesus announced the names of those who would be sent out to preach the gospel (Mark 3:13-15). That episode, however, was only the initial appointment; it was a promise that they would soon receive power to proclaim the gospel and cast out demons. Meanwhile they would follow Jesus, closely observing the way He went about calming the winds and waves, casting out demons, and healing the sick. The time has now come for that promise to become a reality. And so, Jesus “called the twelve and began to send them out, two by two and gave them power over unclean spirits” (Mark 6:7).

Jesus also gives them specific instructions for the fulfillment of their mission. “Take nothing for your journey,” He tells them, “except a staff” (Mark 6:8). In biblical times, the staff was used by shepherds as a means for controlling sheep and also as a walking stick to lean on during their journeys. When kings held office, the staff or scepter, which was held in their right hand, symbolized the authority and the power of their position. For these reasons, a staff, whether held by a shepherd or a king, was a symbol of power in the natural world. More interiorly, divine truth which comes to us from the Lord alone contains all power. It is our protection, our support, and our “staff” to rely on. Therefore, when the disciples were sent forth with only a staff, it signified that they were to rely entirely on the Lord, and not on themselves. ³

And so, Jesus sent them out in pairs, telling them to take nothing for the journey except a staff. They were not to take bread, or bags, or money, or even a change of clothes. They were to rely entirely on the Lord who would empower them and provide everything they needed. He would be their staff of life. Wherever they went, they were to proclaim the gospel and share the good news. If people accepted them and were receptive to their message, they were to remain with them, and continue to teach. If, however, their words were not accepted, they were simply “to shake off the dust that was on their feet” (Mark 6:8-11).

In other words, if people did not accept their teachings, they should not worry about it or take it personally. The people would not be rejecting the disciples, but rather they would be rejected the divine truth that Jesus commissioned them to preach. This is the very nature of spiritual reality. Good people long to hear the truth because good loves truth. But unclean spirits and demons hate the truth, preferring instead the false beliefs that support their evil desires. Therefore, the disciples had no need to worry about rejection. Being rebuffed, denied, or turned away could not hurt them in the least. The power of evil along with the falsity that arises from evil, is like dust. It has no staying power. They would merely need to “shake off the dust” and move on. ⁴

Apparently, the disciples were very successful. Proclaiming that “All should repent,” they “cast out many demons, anointed with oil many sick people, and healed them” (Mark 6:12-13). It should be noted that repentance, which is immediately followed by the casting out of demons continues to be a central theme in this gospel. At it is written, “They went out and proclaimed that all should repent.”

Encountering Herod and Herodias

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14. And Herod the king heard, for His name was made manifest; and he said that John the Baptist was risen from the dead, and therefore [works of] power work in him.

15. Others said that it is Elijah. But others said that it is a prophet, or as one of the prophets.

16. But when Herod heard, he said, “It is John, whom I beheaded; he is risen from the dead.”

17. For Herod himself, having sent forth, had taken hold of John, and bound him in the prison, on account of Herodias, his brother Philip’s wife, because he was wed to her.

18. For John said to Herod, “It is not permitted for thee to have thy brother’s wife.”

19. And Herodias bore him spite and willed to kill him; and she was not able,

20. For Herod feared John, knowing that he was a just man and holy, and protected him; and hearing him, he did many things, and heard him with pleasure.

21. And when an opportune day had come, Herod on his birthday made a supper for his great [ones], and commanders of a thousand, and the first [ones] of Galilee.

22. And when the daughter of her, of Herodias, came in and danced, and pleased Herod and those that sat with him, the king said to the damsel, “Ask of me whatever thou willest, and I will give [it] to thee.”

23. And he swore to her, “whatever thou shalt ask of me, I will give thee, to the half of my kingdom.”

24. And she going out, said to her mother, “What shall I ask?” And she said, “The head of John the Baptist.”

25. And having come in straightway with haste to the king, she asked, saying, “I will that thou give me immediately on a platter the head of John the Baptist.”

26. And the king, being very sorrowful, [yet] on account of his oaths and those that sat with him, was not willing to spurn her.

27. And straightway the king, sending an executioner, ordered his head to be brought; and he went and beheaded him in the prison.

28. And he brought his head on a platter, and gave it to the damsel; and the damsel gave it to her mother.

29. And when his disciples heard [it], they came and took up his corpse, and put it in a sepulcher.

30. And the apostles gathered themselves together to Jesus, and reported to Him all things, both what they had done, and what they had taught.

31. And He said to them, “Come ye by yourselves into a deserted place, and rest a little; for there were many coming and going, and they had no opportunity to eat.”

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At the end of the previous episode, it is written that the disciples went out two by two to preach the gospel and cast out demons. In the closing words of that episode it is written that “they went out and preached that people should repent.” As a result, they were able to “drive out many demons” (Mark 6:12).

The significant word in the closing verse of the previous episode is “repent.” The Greek word translated as “repent” is μετάνοια (metanoia), which is combination of the Greek word “meta” which means “above” and “noia” which relates to “thinking” or “mind.” Basically, then, the root idea behind the word “repent” is to change one’s mind or change the way one thinks.

To repent is to think above one’s habitual modes of thought and enter a higher state of consciousness in which the world is seen through the eyes of spirit. Before repentance, everything is seen in terms of how it might benefit one’s self; during the process of repentance, however, people learn to see everything in terms of God’s design for the universe. They see, for example, that we are here not just to serve ourselves, but to serve others. And in service, not in being served, we find our highest joy. ⁵

This is just one example of the higher truths that can be learned as people go through the process of repentance. But truths like this carry no meaning and have no effect unless people first look within, and honestly examine their thoughts and feelings. Just as people cannot escape from prison unless they first realize that they are in prison, people cannot be freed from egotism and selfishness unless they first realize that they are imprisoned by self-centered ways of thinking. Therefore, self-examination in the light of higher truth is the beginning of repentance. It is the beginning of a new way of looking at life, a new way of behaving, and finally, a new way of being. ⁶

It is sometimes argued that if people are already doing good in their life, they have no need for repentance. This is because they are already involved in the end product — doing good — which begins with repentance. But no one can do good that is truly good unless one’s motives and desires are in the right place. Some people might even think that if enough external good works are done, it will make up for or cover up the evil they think and do. But spiritual development must begin on the inside, with a careful examination of not only what we are thinking but also what we are intending. ⁷

All of this, and much more, is contained within the meaning of the simple word, “repent.”

Repentance, then, is not a mere lip confession that one is a sinner followed by a confession that Jesus has taken away one’s sins by His death on the cross. While it is true that God came into the world to “save us from our sins,” true salvation cannot take place through an oral confession alone. It must be accompanied by a life in accordance with the commandments, all of which point to specific evils that must be shunned.

In other words, the good news that the disciples were sent out to preach does not begin with the idea that we are already saved through the grace of God. Rather the Good news — the true gospel — begins with the necessity of repentance. And that’s why the Gospel According to Mark begins with John the Baptist preaching repentance for the remission of sins (Mark 1:4). ⁸

The process of repentance, however, is not easy. In the next episode, we encounter one of the most formidable foes of all, represented by King Herod. This is not the original King Herod, the vicious, power-hungry despot who put to death all the male children in Bethlehem under the age of two. This is one of his sons — Herod Antipas by name — and no less cruel than his father. Having heard of Jesus and His growing popularity, Herod is concerned. Under his orders, John the Baptist has first been imprisoned and then beheaded. Now he superstitiously fears that John has returned from the dead in the person of Jesus. “This is John whom I beheaded,” Herod says, “risen from the dead” (Mark 6:16).

In this episode, we learn that it was not Herod’s idea to imprison John the Baptist, nor was it his idea to have him beheaded. In fact, it is written that “Herod feared John, knowing that he was a righteous and holy man … and he liked to listen to him” (Mark 6:21). But Herod’s wife, Herodias, did not hold the same view. Although she had been previously married to Herod’s brother, she left him to live with Herod. When John the Baptist told Herod, in no uncertain terms, “It is not lawful for you to have your brother’s wife,” Herodias was furious. As it is written, “Therefore Herodias held him in malice, and was desirous to kill him” (Mark 6:18-19).

Looking beneath the surface of these words, we find a picture of what goes on in the human mind when it is confronted with the literal truths of scripture. In this case, John the Baptist,

representing literal truth, says “You shall not commit adultery,” one of the Ten Commandments. At first, the human understanding is able to perceive that this is a righteous law, in the same way that it understands that it is wrong to murder, or steal, or lie. Herod saw that “John was a righteous and holy man.” But the understanding has difficulty over-ruling the demands of a corrupted human will. This is represented by Herod’s wife, Herodias, who demands that John (the letter of the Word) be kept out of sight and out of mind. In other words, she demanded that John be imprisoned.

The story, however, does not end there. It is never enough for the corrupt will to keep the possibility of new insights imprisoned. In order for it to maintain total control, the corrupt will needs to not only imprison righteous teachings but destroy them. This is pictured in the next scene when Herodias’ daughter dances before King Herod. He is so pleased with her dancing that he swears to give her anything she wants, even half of his kingdom. In response, she approaches her mother, Herodias, and says, “What shall I ask for?” Herodias answers immediately, “John the Baptist’s head.”

This, then, is the spiritual story contained within Herod’s command to first imprison and then behead John the Baptist, the pre-eminent preacher of repentance. In the previous episode, when the twelve disciples were sent out to preach the good news, they were to specifically proclaim that “all should repent” (Mark 6:12). In this episode, however, it becomes clear that the corrupt human will does not regard repentance as “good news.” Because it has no desire to change and therefore sees no need to change, the corrupt will regards John the Baptist and the call to repentance as a threat to its idea of happiness, a peril that must be not only imprisoned, but utterly destroyed.

The story of Herod and Herodias is not about comparing men and women. It’s about the understanding and the will, our thoughts and affections, and how they relate to each other. With this in mind, let’s take a closer look at the two main characters in this story: Herod and his wife, Herodias. King Herod represents the understanding in everyone, that is, our thoughts and reasons. And his wife, Herodias, represents the will in everyone, that is our feelings and affections. Thought and feeling, reason and affection make up the essential nature of every individual.

The understanding, as we have mentioned before, is perfectly capable of being elevated into the light of heaven where it can comprehend divine truth almost as well as the angels. But if the will is not elevated as well, the understanding is dragged back down to the level of the will. While a new understanding should govern the old will, the case is often the reverse. The old will rules over the understanding and makes it subservient to it. In the language of sacred scripture, Herodias rules over Herod. This explains why it is so difficult to reason with anyone whose deep loves are threatened. Conversely, if a person is already inclined to love what is being proposed, it’s easy to accept reasons that support that love. In this regard, it often appears that thoughts produce affections, but the more interior truth is that affection produces thought. ⁹

What, then, does the marriage of Herod and Herodias represent in us? It is the marriage of an evil will (Herodias) and a perverted understanding (Herod) — an understanding that allows itself to be governed by an evil will. Taken together, this kind of connubial alliance is called “the marriage of evil and falsity.” And its offspring is destruction. Again, this is not about the differences between men and women. It’s about the difference between the understanding and the will in each of us. ¹⁰

There will be times when Herod and Herodias in us would prefer to have the “good news” delivered in easy clichés such as “Believe in Jesus and you will be saved” or “If you are washed in the blood of the lamb, nothing can hurt you.” While there is truth to these statements, it will do us no good unless we understand that the good news is about salvation through living according to what Jesus teaches. First and foremost, this is to believe in and live according to the powerful, life-changing, ego-challenging commands of the Word: “Do not murder,” “Do not commit adultery,” “Do not steal,” “Do not lie” and “Do not covet anything that is your neighbor’s.” These commands call us to do the difficult work of self-examination. But our unregenerate, self-serving nature resists, insisting that life would be so much easier without these seemingly narrow restrictions.

Nevertheless, the powerful, literal truths of the Word are here to stay. No matter how much they might be ignored, imprisoned, and ultimately beheaded by our lower nature, our higher nature will continue to treat them with reverence and honor. For this reason, when the disciples heard that John has been beheaded, “they came and took away his corpse and laid it in a tomb” (Mark 6:29). ¹¹

Our faith in the literal teachings of the Word will often come under attack, not just by Herod and Herodias in other people, but also by Herod and Herodias in ourselves. More deeply, these are the times when evil spirits within us desire to twist the good and truth that flows in from the Lord into evil and falsity, thereby effectively destroying it. These are the times when we must return to Jesus, communing with Him in prayer. These are the times when we must return to Jesus for sustenance, to rest our spirit and be nourished with the bread of heaven — the true “staff of life.”

Therefore, as this episode comes to an end, we read that, “The apostles returned to Jesus and told Him everything about what they had done and taught.” In response, Jesus said to them, ‘Come aside by yourselves to a quiet place and rest a while.’ For there were many coming and going, and they did not even have time to eat” (Mark 6:30-31). ¹²

The First Miraculous Feeding: Five Thousand

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32. And they went away into a deserted place by ship by themselves.

33. And the crowd saw them going away; and many knew Him, and ran thither together on foot out of all cities, and came before them, and came together to Him.

34. And Jesus, coming out, saw a crowd of many, and was moved with compassion for them, because they were as sheep not having a shepherd; and He began to teach them many [things].

35. And when the hour was already far spent, His disciples coming to Him, say, “This is a deserted place, and the hour [is] now far advanced.

36. Send them away, that departing into the fields and villages all around they may buy themselves bread; for they do not have anything to eat.”

37. And He answering said to them, “Give ye them to eat.” And they say to Him, “Shall we go and buy two hundred denarii of bread, and give them to eat?”

38. And He says to them, “How many loaves do you have? Go and see.” And when they knew, they said, “Five, and two fish.”

39. And He ordered them to have all recline [in] companies [and] companies on the green grass.

40. And they reclined [in] groups [and] groups, by hundreds and by fifties.

41. And taking the five loaves and the two fishes, He looked up to heaven, and He blessed and broke the loaves, and gave [them] to His disciples to set before them; and the two fish He divided among them all.

42. And they all ate, and were satisfied.

43. And they took up twelve baskets full of the fragments and of the fish.

44. And they that ate of the [loaves of] bread were about five thousand men.

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At the close of the previous chapter, the tired apostles return to Jesus who takes them to a quiet place where they can rest. Whenever the disciples are involved in missionary activity, they are called “apostles,” meaning “one who is sent.” Apparently, the apostles had been very busy with their missionary activities because ‘there were so many coming and going that they did not have enough time to eat” (Mark 6:31). This ending of the previous episode is actually the introduction to the next episode which begins with these words, “And they went away into a quiet place by themselves” (Mark 6:32). On the spiritual journey, with all its comings and goings, we need quiet time to rest and relax, time to read and meditate on sacred scripture, and time to restore our soul. These are the times when our natural desires are held in submission, allowing the truth of the Lord’s Word to rule over self-love and the love of possessing the things of the world. ¹³

The apostles, however, were not able to make it to their quiet place. Instead the eager crowds saw them leaving, knowing where they were headed, and arrived before them. When Jesus saw the crowds that arrived in search of healing, Jesus “had compassion for them, because they were like sheep without a shepherd. And so, He taught them many things” long into the evening (Mark 6:34). Meanwhile, the disciples are tired, hungry, and eager to get some rest. Finally, the disciples say to Jesus, “Send them away into the surrounding fields and villages that they may buy bread for themselves, for they have nothing to eat” (Mark 6:36).

Jesus, however, has something else in mind. So, He says to them, “You give them something to eat” (Mark 6:37). The disciples respond with concern: “Shall we go and buy two hundred denarii worth of bread and give them something to eat?” (Mark 6:37). Their concern is a reasonable one, for two hundred denarii was equivalent to about two hundred days of daily wages. Apparently brushing aside their concern, Jesus says to them “How many loaves of bread do you have?” They answer, “We have five loaves and two fish” (Mark 6:38).

Next, in a powerful gesture that calls to mind the Hebrew scriptures, Jesus turns to the large crowd and invites them to “recline on the green grass” (Mark 6:39). For those who were familiar with the scriptures it would call to mind the words of King David who said, “The Lord is my shepherd, I shall not want. He makes me to lie down in green pastures … He restores my soul (Psalms 23:1). This crowd of people whom Jesus sees as “sheep without a shepherd” are about to be fed by Him whose words suggest, ever so gently, that the Heavenly Shepherd has come to feed them in green pastures. He will restore their soul.

Having seated the crowds on the green grass, Jesus then takes the five loaves and two fish, looks up to heaven, blesses the food, and returns it to the disciples with instructions to distribute it among the people. The disciples do exactly what Jesus tells them to do.

The significance of the feeding

A few episodes back, just after Jesus had healed Jairus’ daughter, He commanded that “something should be given her to eat” (Mark 5:43). Physical nourishment symbolizes spiritual nourishment. Just as our physical bodies are revived through eating physical food, our spirits are revived through eating spiritual food. In sacred scripture the reception of goodness and truth, which flows in continually from the Lord, is called “spiritual eating” and is a fundamental theme of revelation. ¹⁴

Similarly, when Jesus, says to His apostles, “You give them something to eat,” we are reminded that this episode began with the words, “Then the apostles returned to Jesus” (Mark 6:30). This is the only time that Mark refers to them in this way, but the choice of words in this context — just before the feeding of the five thousand — is especially significant. As Jesus’ disciples, they are primarily learning from Him. They are gathered together under His discipline and training. But as Jesus’ apostles, they are sent forth as His ambassadors, to proclaim His message, and to be instruments through whom Jesus will feed and bless others. So, when Jesus says, “You give them something to eat,” He means just that. Whenever “disciples” are referred to as “apostles,” it means that they are actively participating in Jesus’ work of salvation. Jesus will of course do the feeding and saving, but He will do it through His apostles.

As we carefully read the next few verses, this is exactly what happens. After blessing the bread and fish, Jesus gives it to the apostles who, in turn, pass it out among the people. This is a picture of how Jesus blesses our efforts. No matter how meager our resources, no matter how tired and weary we might be, if we offer the little love we have (five loaves) and the little truth we possess (two fish) to Jesus, He will bless and multiply whatever we bring to Him.

In the end, we discover that whatever love and truth we might have, however minimal and seemingly insufficient, when blessed by God and shared with others, increases enormously: “And they all ate and were filled. And they took up twelve baskets full of fragments and of fish. Now those who had eaten the loaves were about five thousand people” (Mark 6:42-44). ¹⁵

The Second Calming of the Sea

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45. And straightway He constrained His disciples to step into the ship and to go before Him to the other side, to Bethsaida, while He sent away the crowd.

46. And taking leave of them, He went away into a mountain to pray.

47. And when evening had come, the ship was in the midst of the sea, and He alone on the land.

48. And He saw them being tossed [about] in rowing, for the wind was contrary to them; and about the fourth watch of the night He comes to them, walking on the sea, and would have passed by them.

49. But when they saw Him walking on the sea, they thought Him to be a phantom, and cried out;

50. For they all saw Him, and were disturbed. And straightway He spoke with them, and says to them, “Have confidence; I am; fear not.”

51. And He went up to them into the ship; and the wind grew still; and they were exceedingly amazed in themselves more abundantly, and marveled;

52. For they did not understand [the miracle] of the loaves, for their heart was hardened.

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As the next episode begins, we read that Jesus “made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away” (Mark 6:45).

Once again, they are “disciples,” or “learners,” and the lesson to be learned this time is that Jesus is always present — even when He appears to be absent. This is similar to the lesson taught to them previously when Jesus calmed the storm (Mark 4:35-41), but there is a significant difference. In the earlier episode it appeared that Jesus was asleep in the boat as they crossed over to the other side. It was then that a great windstorm arose, and Jesus rebuked His disciples for their “little faith.” This time the temptation is at a still deeper level, for it appears that the Lord is not merely asleep in the boat, but entirely absent. As it is written, “After He sent them away, He departed to the mountain to pray” (Mark 6:46).

The picture is a dramatic one. There they are, all twelve disciples down at sea level, straining at the oars, rowing in the darkness, while strong winds are blowing against them. Meanwhile Jesus seems to be far away, up in the mountains, praying.

And yet, Jesus is never far off. He is always present, urging and pressing to be received. The disciples “in the boat” by themselves represent the state of mind we come into when we are learning spiritual truth, but forget that the Lord is present within that truth. In such a state, doubts arise, we feel frustrated, and it seems as though we are making no spiritual progress. We feel like we are trying to make progress in the darkness, unable to see where we are going, rowing against the wind.

And then, as we come to the point of despair, Jesus miraculously comes to us, “walking on the sea” (Mark 6:49). This is a testimony, not only to His power, but also to His Divinity. Who but God can walk on water? Who but God can “tread on the waves of the sea” (Job 9:8)? This is a picture of God appearing in the midst of our doubts, assuring us that His words are true, and His promises are real. As He joins us in the boat, He says, “Be of good cheer! It is I; do not be afraid” (Mark 6:50).

When the Lord is once again seen in His Word (“He went up into the boat”) — when we realize that the truth we are learning is from God, and not from human minds — the winds of doubt and temptation cease. A great calm comes over us, attended with a feeling of reverent awe. As it is written, “Then He went up into the boat to them, and the wind quieted. And they were greatly amazed in themselves beyond measure, and marveled” (Mark 6:51).

At the conclusion of the previous calming of the sea, Jesus rebuked His disciples for their little faith in Him. Similarly, as He again calms the sea, we are reminded how slowly the disciples learn, how forgetful they are, and how patient Jesus is with them. Jesus had, just moments before, performed a wondrous miracle, feeding five thousand with five loaves and two fish. This was a wondrous manifestation of His divinity. But the disciples, who are slow to understand and quick to forget, relapse into states of doubt. They forget that the Lord’s love is always present even when it seems to be absent. Their minds were still not able to grasp this important truth because their love for Jesus was not yet certain. As it is written, “For they had not understood about the loaves, because their heart was hardened” (Mark 6:52).

The case is similar in each of our lives. Although Jesus calls each of us to serve as His apostles, and to carry His message to others, we must also undergo a long period of discipleship, learning constantly of His presence and power. Like the original twelve disciples, we keep forgetting about His loving presence. As we shall see, Jesus will need to perform other miracles, including another miraculous feeding of the multitudes, just as He needed to perform a second miraculous calming of the sea. We learn, as the disciples learned, slowly and gradually; meanwhile, Jesus, in His great wisdom and tireless patience, provides manifold opportunities for us to learn the same lessons, again and again, until we are convinced that what He says is true because our hearts are no longer hardened.

Further Healings

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53. And when they had crossed over, they came into the land of Gennesaret, and drew to the shore.

54. And when they came out of the ship, straightway they knew Him,

55. [and] running through that whole countryside, they began to carry around on cots those that had an illness, where they heard He was.

56. And wherever He went in, into villages or cities or fields, they put the sick in the market, and implored Him that they might just touch the hem of His garment; and as many as touched Him were saved.

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In the next episode, Jesus and His disciples take the boat to Gennesaret where they drop anchor. As soon as they arrive, the people of that region rush towards Jesus bringing with them those who are afflicted with illnesses: “Wherever He went, whether into villages, cities, or the country, they laid the sick in the marketplaces” (Mark 6:56).

Notice how Mark follows a distinct episodic pattern. Just after the first calming of the wind and waves, Jesus and His disciples take their boat across the sea. As soon as they go ashore, Jesus immediately proceeds to heal numerous people (i.e. the demon-possessed Gadarene, Jairus’ daughter, the woman with a flow of blood). Similarly, as Jesus concludes His second calming of the sea, He and His disciples travel to another region of Galilee where He performs numerous healing miracles. This time, however, He doesn’t need to say a word or do a thing. The people are healed through merely touching the outer edge of His clothing: “And they begged Him that they might just touch the hem of His garment. And as many as touched Him were made well” (Mark 6:56).

We know that every physical action in the Word represents some aspect of spiritual reality. What then could be represented by people being healed through merely touching the border of Jesus’ garment? Spiritually seen, “touching the border of Jesus’ garment” represents spiritual healing through remembering to do the simplest, outermost things of religion. This is because the border, or hem of a garment, is the outermost aspect of clothing, but it also is the part of the clothing that holds everything else together.

It is similar with the Lord’s commandments. When they are spiritually understood, it becomes clear that the Ten Commandments contain and “hold together” the entirety of divine truth, and within that, the entirety of the Lord’s love. It was for this reason that the children of Israel were commanded to pay special attention to the hems and borders of their garments. As it is written in the book of Numbers, “Tell them to make tassels on the corners of their garments … that you may look upon it and remember all the commandments of the Lord and do them” (Numbers 15:37-39). ¹²

These most external truths, which are symbolized by “the border of His garment,” are the simple, external truths of religion through which Jesus communicates to us the healing power of His divine love. These truths are not complicated or difficult to understand. Anyone can learn them, do them, and thereby experience a spiritual healing — a change of mind and heart.

The people who were living in and around the land of Gennesaret at that time represent an important quality in each of us; it is a simple faith that we can be spiritually healed merely through living according to the divine commandments. It is really that simple. And it is represented by those who begged Him that they might touch the hem of His garment: “And as many as touched Him were made well” (Mark 6:56).

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