The Meaning of Mark 6:14 Explained

Mark 6:14

KJV: And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.

YLT: And the king Herod heard, (for his name became public,) and he said -- 'John the Baptist out of the dead was raised, and because of this the mighty powers are working in him.'

Darby: And Herod the king heard of him (for his name had become public), and said, John the baptist is risen from among the dead, and on this account works of power are wrought by him.

ASV: And king Herod heard thereof ; for his name had become known: and he said, John the Baptizer is risen from the dead, and therefore do these powers work in him.

KJV Reverse Interlinear

And  king  Herod  heard  [of him]; (for  his  name  was  spread abroad:  ) and  he said,  That  John  the Baptist  was risen  from  the dead,  and  therefore  mighty works  do shew forth themselves  in  him. 

What does Mark 6:14 Mean?

Study Notes

Herod
Son of the Herod of our Lord's nativity; also vs. Mark 1:16-18 ; Mark 1:20-22 See margin ref., Matthew 14:1
Called Antipas; son of Herod the Great, (See Scofield " Matthew 2:1 ") and Malthace, a Samaritan woman; brother of Archelaus, see margin, See Scofield " Matthew 2:22 " a daughter of King Aretas; Herodias, wife of his half-brother, Philip.

Verse Meaning

Herod Antipas was not really a king, "king" being a popular designation rather than an official title in his case. He was the tetrarch who was born in20 B.C. and ruled over Galilee and Perea from4 B.C. to A.D39 , when he was banished to Gaul. Perea lay east of the Jordan River and south of the Decapolis. Its northern border was about half way between the Sea of Galilee and the Dead Sea, and its southern border was about half way between the north and south ends of the Dead Sea. The territory of Ammon lay to its east. Mark probably called Antipas a king because that is how the people in his territory spoke of him popularly. [1] It was natural for Mark , who was writing for Romans , to use this title since the Roman government used it to describe all eastern rulers. [2]
The antecedent of "it" (NASB) or "this" (NIV) seems to be the ministry of Jesus" disciples ( Mark 6:7-13). Their ministry focused on the identity of Jesus, which is the subject of this pericope. Interestingly, Jesus sent them on this mission even though their own understanding of His identity was still partial. He wanted them to share what they knew then even though they would understand more later.
Matthew recorded that Herod had heard the report concerning Jesus ( Matthew 14:1), and Luke wrote that he heard of all that happened ( Luke 9:7). These are complementary, not mutually exclusive descriptions. Herod heard about the ministry that Jesus was carrying on.
People were explaining Jesus" miraculous powers in several different ways. Mark mentioned three. Some said John the Baptist had risen from the dead, and he was the person doing these miracles. John had not performed miracles before his death ( John 10:41), so this view may have arisen from misinformation.
"John was a forerunner of Jesus in his birth, ministry, and death. Also the way people identified John the Baptist was as varied as the way they identified Jesus." [3]

Context Summary

Mark 6:1-20 - The Widening Fields
In the opening paragraph of this chapter, we learn of hatred and rejection of those who had enjoyed the rich privileges of being the neighbors and associates of our Lord from His earliest days. They could not discern the divine in the human, the heavenly under the earthly veil. The Savior, therefore, driven from their towns, goes about among the villages, depriving Himself of the companionship of His disciples, in order to spread the good news as far as possible. The Lord is still in His Church through the Holy Spirit, but His power is limited and neutralized by our unbelief. It is useless to ask Him to put forth His great power and save us, so long as we have made it practically impossible for Him to do as we ask. The oldtime cry was: "Why shouldst thou be as a mighty man that cannot save?" The answer is supplied here: He could do no mighty work,"¦ and he marveled at their unbelief. Faith is our capacity for God, and there are several conditions for its nurture and growth.
With what simplicity the Twelve were started on their mission, Mark 6:7. But with what authority they spoke! Simplicity and power are closely allied. The truly strong soul is not in need of the external surroundings and circumstances on which others lean; and in proportion to our willingness to deprive ourselves of the sources of human confidence may we lay hold on and possess divine power. [source]

Chapter Summary: Mark 6

1  Jesus is a prophet without honor in his own country
7  He gives the twelve power over unclean spirits
14  Various opinions of Jesus
16  John the Baptist is imprisoned, beheaded, and buried
30  The apostles return from preaching
34  The miracle of five loaves and two fishes
45  Jesus walks on the sea;
53  and heals all who touch him

Greek Commentary for Mark 6:14

Heard [ηκουσεν]
This tour of Galilee by the disciples in pairs wakened all Galilee, for the name of Jesus thus became known (πανερον — phaneron) or known till even Herod heard of it in the palace. “A palace is late in hearing spiritual news” (Bengel). [source]
Therefore do these powers work in him [δια τουτο ενεργουσιν αι δυναμεις εν αυτωι]
“A snatch of Herod‘s theology and philosophy” (Morison). John wrought no miracles (John 10:41), but if he had risen from the dead perhaps he could. So Herod may have argued. “Herod‘s superstition and his guilty conscience raised this ghost to plague him” (Gould). Our word energy is this same Greek word here used It means at work. Miraculous powers were at work in Jesus whatever the explanation. This all agreed, but they differed widely as to his personality, whether Elijah or another of the prophets or John the Baptist. Herod was at first much perplexed (διηπορει — diēporei Luke 9:7 and Mark 6:20). [source]
Was spread abroad []
“But for the rumor, Herod would not have known of him. A palace is late in hearing spiritual news” (Bengel). [source]
Mighty works do show forth themselves in him [ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ]
Rev., these powers work in him. 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. [source]

Reverse Greek Commentary Search for Mark 6:14

John 1:12 Power [ἐξουσίαν]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
Romans 7:5 Did work [ἐνηργεῖτο]
Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

1 Corinthians 12:6 Operations [ἐνεργήματα]
Rev., workings. Outward manifestations and results of spiritual gifts. The kindred word ἐνέργεια energyis used only by Paul: and only of superhuman good or evil. Compare Ephesians 1:19; Ephesians 3:7; Colossians 2:12. See on Mark 6:14. [source]
1 Corinthians 12:6 Worketh [ἐνεργῶν]
Etymologically akin to operations. See on Mark 6:14; see on James 5:16. [source]
2 Corinthians 1:6 Is effectual [ἐνεργουμένης]
See on Mark 6:14; see on James 5:16. [source]
Philippians 2:13 For it is God which worketh in you []
Completing and guarding the previous statement. In you, not among you. Worketh ( ἐνεργῶν ). See on Mark 6:14; see on James 5:16. The verb means effectual working. In the active voice, to be at work. In the middle voice, as here (used only by James and Paul, and only of things), to display one's activity; show one's self-operative. Compare Ephesians 3:20. [source]

What do the individual words in Mark 6:14 mean?

And heard - King Herod well known for became the name of Him they were saying - John the [one] baptizing is risen out from [the] dead because of this operate the miraculous powers in him
Καὶ ἤκουσεν βασιλεὺς Ἡρῴδης φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ ἔλεγον ὅτι Ἰωάννης Βαπτίζων ἐγήγερται ἐκ νεκρῶν διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ

ἤκουσεν  heard 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
βασιλεὺς  King 
Parse: Noun, Nominative Masculine Singular
Root: βασιλεύς  
Sense: leader of the people, prince, commander, lord of the land, king.
Ἡρῴδης  Herod 
Parse: Noun, Nominative Masculine Singular
Root: Ἡρῴδης  
Sense: the name of a royal family that flourished among the Jews in the times of Christ and the Apostles.
φανερὸν  well  known 
Parse: Adjective, Nominative Neuter Singular
Root: φανερός  
Sense: apparent, manifest, evident, known.
ἐγένετο  became 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
ὄνομα  name 
Parse: Noun, Nominative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἔλεγον  they  were  saying 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: λέγω  
Sense: to speak, say.
ὅτι  - 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Ἰωάννης  John 
Parse: Noun, Nominative Masculine Singular
Root: Ἰωάννης 
Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ.
  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Βαπτίζων  baptizing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: βαπτίζω  
Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk).
ἐγήγερται  is  risen 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: ἐγείρω  
Sense: to arouse, cause to rise.
ἐκ  out  from 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
νεκρῶν  [the]  dead 
Parse: Adjective, Genitive Masculine Plural
Root: νεκρός  
Sense: properly.
διὰ  because  of 
Parse: Preposition
Root: διά  
Sense: through.
τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
ἐνεργοῦσιν  operate 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: ἐνεργέω  
Sense: to be operative, be at work, put forth power.
δυνάμεις  miraculous  powers 
Parse: Noun, Nominative Feminine Plural
Root: δύναμις  
Sense: strength power, ability.