Mar 4-6 | TNotes | STEP | Summary for Mark 4:1-34: 4:1-34 In this section Mark collects a number of Jesus’ teaching parables. 4:1 Jesus again uses a boat to avoid the press of the crowd when he is teaching (3:9 ; Luke 5:2-3 ).

Summary for Mark 4:1-34: 4:1-34 ^a In this section Mark collects a number of Jesus’ teaching parables. 4:1 ^b Jesus again uses a boat to avoid the press of the crowd when he is teaching (3:9 ^c; Luke 5:2-3 ^d).
4:2 ^e Parables are often stories (Luke 15:11-32 ^f; 18:1-8 ^g) but can also be proverbs (Mark 3:24-25 ^h; Luke 4:23 ⁱ), similes and metaphors (Matt 5:14 ^j; 10:16 ^k), riddles (Mark 7:15 ^l; 14:58 ^m), comparisons (Matt 13:33 ⁿ; Luke 15:3-7 ^o), examples (Luke 10:30-35 ^p; 12:16-21 ^q), or allegories (Mark 4:3-9 ^r; 12:1-12 ^s).
Summary for Mark 4:3-9: 4:3-9 ^t The collection begins with the longest parable and its interpretation (4:13-20 ^u), focusing on various types of soil as an analogy for various conditions of the human heart.
4:10 ^v The scene changes from Jesus’ teaching a very large crowd from a boat to his being alone with the twelve disciples and ... others. Their question concerns all the parables (4:33-34 ^w), not just this one.
Summary for Mark 4:11-12: 4:11-12 ^x Jesus’ real followers were permitted to understand the secret of the Kingdom of God—namely, that the Kingdom of God had come (1:14-15 ^y) and that Christ, the Son of God, was in their midst (1:1 ^z). For outsiders, it all seemed like riddles.

• Jesus’ reply to the disciples’ question suggests that the parables were intended to prevent outsiders from understanding them, so that they would be unable to repent and be forgiven. The quotation from Isa 6:9-10 ^aa (Greek version) suggests that it was an intentional judgment on the hearers. Jesus’ teaching in parables, and the resultant unbelief of outsiders, fulfilled what the Scriptures had predicted. The sensitive nature of Jesus’ teaching about the Kingdom of God (a theme that would have made Roman authorities very uneasy) made teaching in parables useful in defusing this issue.
4:13 ^ab If Jesus’ hearers could not understand the parable, they might lack the grace of citizenship in Christ’s Kingdom. However, even the insiders required Jesus’ explanation.
Summary for Mark 4:14-20: 4:14-20 ^ac The interpretation of the parable of the four soils is allegorical. The farmer represents a preacher of God’s word (4:14 ^ad). The four types of soil that receive the seed represent different responses to the preaching of the word. The point of this parable and its interpretation is that hearers should be good soil and heed God’s word (4:9 ^ae). Only those who produce fruit and endure to the end will be saved (13:13 ^af; 8:35 ^ag; Rev 2:10-11 ^ah).
Summary for Mark 4:21-25: 4:21-25 ^ai These sayings are connected with the exhortation to hear (4:9 ^aj, 23-24 ^ak) and with the distinction between insiders and outsiders (4:11-12 ^al, 24-25 ^am). They illustrate what citizens of the Kingdom will do. 4:21 ^an A lamp is lighted to shine and give people light, not to remain hidden. Citizens of the Kingdom are responsible for putting the light of the Good News on a stand (4:17 ^ao).
Summary for Mark 4:22-23: 4:22-23 ^ap One day the lamp (i.e., Jesus; cp. John 8:12 ^aq) will shine his light on everything that is hidden, on every thought and secret action (Mark 13:26 ^ar; 14:62 ^as; see Phil 2:10-11 ^at). The time to listen is before this occurs (Mark 4:9 ^au).
4:24 ^av Those who listen and respond will be given more understanding, but those outside (4:11-12 ^aw) will have greater darkness (2 Cor 3:14-16 ^ax).
Summary for Mark 4:26-34: 4:26-34 ^ay Mark now gives additional seed parables (cp. 4:3-20 ^az). Their common theme is the secret of the Kingdom of God (4:11 ^ba). The parables of the seed growing secretly (4:26-29 ^bb) and of the mustard seed (4:30-32 ^bc) describe different stages of the seed-growth process. The Kingdom of God is hidden (4:21 ^bd), but growth is certain (4:26-29 ^be) and the result will be glorious (4:32 ^bf).
Summary for Mark 4:26-29: 4:26-29 ^bg This parable focuses on the seed and its inevitable growth.

• Just as the earth produces the crops on its own, the consummation of God’s Kingdom does not depend on human action.

• The leaf blade, the heads of wheat, and the ripened grain describe normal stages in a seed’s growth.
4:29 ^bh Harvest time is analogous to the final inauguration of God’s Kingdom. A sickle is a frequent symbol of the final judgment (Jer 50:16 ^bi; Joel 3:13 ^bj; Rev 14:14-19 ^bk).
Summary for Mark 4:30-32: 4:30-32 ^bl Jesus contrasts a very small beginning with a large result. The mustard seed is proverbially small (see Matt 17:20 ^bm).
Summary for Mark 4:33-34: 4:33-34 ^bn Mark’s summary of this section indicates that 4:3-32 ^bo is a collection of parables, not a chronological description of Jesus’ teaching on a specific day.

• Jesus’ private explanation of the parables to the disciples shows that they were not outsiders, even though they sometimes lacked understanding (cp. 4:13 ^bp).
Summary for Mark 4:35-5:43: 4:35–5:43 ^bq The three miracle stories in this section are connected by a shared location (the Sea of Galilee), the presence of the disciples, the use of a boat, and a common theme, Who is this man? (4:41 ^br).
Summary for Mark 4:35-41: 4:35-41 ^bs This passage focuses on the greatness of Jesus Christ, the Son of God. Jesus’ authority over natural forces demonstrated his divinity.

• the other side: The eastern side of the Sea of Galilee was the region of the Gerasenes (5:1 ^bt).

• The fact that other boats followed shows Jesus’ fame.
4:38 ^bu Jesus was probably asleep under the stern, using a bag of ballast sand as a pillow. In 1986, a boat dating from Jesus’ time was discovered in the mud near the northwest shore of the Sea of Galilee. It is 26½ feet long, 7½ feet wide, and 4½ feet deep, with an elevated stern. It could hold up to fifteen people.
Summary for Mark 4:39-40: 4:39-40 ^bv The disciples still lacked faith in Jesus (4:41 ^bw), despite their numerous opportunities to experience his power and authority (1:21-34 ^bx, 40-45 ^by; 2:1-12 ^bz; 3:1-5 ^ca).
4:41 ^cb The disciples were absolutely terrified—a frequent response to Jesus in Mark (5:15 ^cc, 33 ^cd; 6:50 ^ce; 9:32 ^cf; 10:32 ^cg; 11:18 ^ch; 16:8 ^ci).

• Who is this man? Readers already know that Jesus is the Messiah, the Son of God (1:1 ^cj, 11 ^ck, 24 ^cl; 3:11 ^cm).

‏ Mark 5

Summary for Mark 5:1-20: 5:1-20 ^cn Jesus and the disciples arrived at the other side of the lake, completing the journey begun in 4:35 ^co. As in 1:21-28 ^cp and 3:11 ^cq, the demons truly recognized (1:34 ^cr) that Jesus was the Son of the Most High God. For the first time in the Gospel of Mark, a Gentile was the recipient of Jesus’ healing ministry (see study note on 5:10-13; cp. 7:24-30 ^cs). 5:1 ^ct The region of the Gerasenes: Textual and geographical problems make the exact location uncertain. Manuscript evidence supports Gerasa, a city in this region located thirty-seven miles southeast of the Sea of Galilee (5:13 ^cu). Some manuscripts read “Gadarenes”; Gadara was five miles southeast of the Sea of Galilee. A few manuscripts read “Gergesenes”; the town of Gergesa was located on a steep bank on the Sea of Galilee’s eastern shore.
Summary for Mark 5:2-5: 5:2-5 ^cv Mark focuses on Jesus. The evil spirit had great strength, but Jesus’ authority was even greater (5:6-13 ^cw).
Summary for Mark 5:6-8: 5:6-8 ^cx Despite the man’s horrible condition, Jesus’ coming provided him a glimmer of hope; he ran and knelt before Jesus, seeking help.

• Son of the Most High God: Evil spirits know Jesus’ true identity (1:24 ^cy, 34 ^cz; 3:11 ^da).

• There was no struggle; Jesus was in charge and the evil spirit obeyed the Master. Torture is the final judgment awaiting evil spirits (Matt 8:29 ^db; Luke 8:31 ^dc).
5:9 ^dd A legion was a Roman military unit of 5,000–6,000 men. Here it describes the presence of many evil spirits.
Summary for Mark 5:10-13: 5:10-13 ^de The spirits’ persistent begging shows Jesus’ mastery over them. They were permitted to enter a herd of about 2,000 pigs, whose presence marks this as Gentile territory. Some have focused on the economic loss of the pigs or have speculated about why Jesus let the demons destroy them, but Mark and his readers were interested in how Jesus saved the man.
Summary for Mark 5:15-16: 5:15-16 ^df The contrast between the former and present condition of the man who had been possessed was a testimony of Jesus’ saving power.
5:17 ^dg The frightened people asked Jesus to go away. Fear and amazement are frequent responses to the mighty acts of Jesus (cp. 1:22 ^dh, 27 ^di; 2:12 ^dj; 4:41 ^dk; 6:50-51 ^dl). The response to Jesus’ saving work varied (cp. 4:14-20 ^dm).
5:18 ^dn Unlike his neighbors (5:17 ^do), the man experienced God’s grace and wanted to go with him (literally to be with him; see 3:14 ^dp).
Summary for Mark 5:19-20: 5:19-20 ^dq Jesus’ mission for the man was to tell others the great things the Lord had done for him. Mark thus identifies Jesus as the Lord.

• tell them everything: Unlike other occasions, Jesus did not try to keep his identity secret (see 3:11-12 ^dr), perhaps because it was less dangerous in this Gentile area.

• Ten Towns: See study note on Matt 4:24-25.
Summary for Mark 5:21-43: 5:21-43 ^ds Two healing miracles are connected by the need for faith (5:34 ^dt, 36 ^du). The story of Jairus’s daughter brackets the story of the healing of the woman who had constant bleeding (5:25-34 ^dv; see Mark Book Introduction, “Literary Features”), during which Jairus’s sick daughter died (5:35-43 ^dw).
Summary for Mark 5:21-22: 5:21-22 ^dx As Jesus arrived in Galilee on the other (i.e., west) side of the lake, ... a leader of the local synagogue named Jairus approached him. Jairus organized the worship services at the synagogue (cp. Acts 13:15 ^dy) and represented the Jewish community to the outside world.
5:23 ^dz The father wanted Jesus to heal her physically (literally that she might be saved; see 3:4 ^ea; 5:28 ^eb, 34 ^ec; 6:56 ^ed; 10:52 ^ee; 15:30-31 ^ef).
Summary for Mark 5:24-34: 5:24-34 ^eg As Jesus goes to Jairus’s home with a great crowd following, Mark introduces a woman in the crowd who suffered from constant bleeding. This condition not only brought poor health, but made her ceremonially unclean and thus unable to participate in the normal life of the community (see Lev 15:25-27 ^eh). She was a model of the kind of faith that Jairus should have.
Summary for Mark 5:27-29: 5:27-29 ^ei The woman’s faith (5:34 ^ej) convinced her that just touching Jesus’ clothing would bring healing; this took place immediately.
Summary for Mark 5:33-34: 5:33-34 ^ek The woman responded in fear—not from guilt, but from the realization that she had experienced a mighty miracle from God. Unlike the fear of the Gerasenes (5:15-17 ^el), her fear was positive and brought Jesus’ blessing. She experienced God’s grace and salvation.
Summary for Mark 5:35-43: 5:35-43 ^em Since Jairus had left home, his daughter had died. Jesus reassured Jairus that, despite the death of his daughter and the seeming hopelessness of the situation, Jairus should not be afraid but have faith in Jesus.
5:36 ^en Just have faith: As the woman had (5:28 ^eo).
5:37 ^ep Peter, James, and John became Jesus’ inner circle (see 3:16-17 ^eq; 9:2 ^er; 14:33 ^es).
5:38 ^et The commotion and weeping and wailing confirmed the report of the messengers and dramatized the hopelessness of the situation. Such outbursts of grief were typical of funerals in Jesus’ day, where professional mourners were often hired (cp. Matt 9:23 ^eu).
5:39 ^ev Sleep is a metaphor for death (John 11:11 ^ew; 1 Thes 4:13-15 ^ex). The child isn’t dead because she will be resurrected—she’s only asleep and will shortly “wake up” and resume her life. The same Greek word translated here as “sleep” refers to death in Matt 27:52 ^ey; Acts 7:60 ^ez; 13:36 ^fa; 1 Cor 15:6 ^fb, 18 ^fc, 20 ^fd, 51 ^fe; 1 Thes 4:13-15 ^ff.
5:40 ^fg Because the crowd did not understand Jesus’ words, they laughed at him, knowing that the girl had died. He made them all leave, probably to keep them from discouraging the parents any further.
5:41 ^fh Mark translates Talitha koum for his Greek-speaking readers as Little girl, get up! The Aramaic terms are not magical; they are simply the actual words Jesus spoke when he raised the little girl, since Aramaic was his native language. The Aramaic terms that Mark records probably come from learning the story in Aramaic in Jerusalem.
5:42 ^fi Jesus’ authority over death was demonstrated when the little girl immediately stood up and walked around, with no need for recuperation. The transformation was instant and absolute.
5:43 ^fj The miracle is followed by a command not to tell anyone what had happened (see 3:11-12 ^fk).

• give her something to eat: The Lord of nature, demons, illness, and death is also concerned with the daily needs of his creatures.

‏ Mark 6

Summary for Mark 6:1-6: 6:1-6 ^fl Nazareth’s rejection of Jesus contrasts ironically with the faith displayed by others, and the miracles he couldn’t do contrasts with the power displayed elsewhere.
Summary for Mark 6:1-2: 6:1-2 ^fm The people’s amazement at Jesus’ teaching was due to the wisdom of his teaching and his power to heal and cast out demons.

• Where did he get: His quiet years in Nazareth had not prepared them to accept him as an authoritative teacher and healer.
Summary for Mark 6:3-4: 6:3-4 ^fn The residents of Nazareth thought of Jesus only as a carpenter (literally craftsman).

• He’s just a carpenter, the son of Mary: One expects “son of Joseph”; this phrasing probably indicates that Joseph had died by this time.

• brother ... his sisters: See study note on 3:31-35.

• They were deeply offended: They thought Jesus was claiming to be someone he could not possibly be.
Summary for Mark 6:5-6: 6:5-6 ^fo Faith and healing are frequently connected in Mark (2:5 ^fp; 5:34 ^fq, 36 ^fr; 9:23-24 ^fs; 10:52 ^ft). Jesus’ miracles were not performances but the partial realization of God’s Kingdom; entrance to that Kingdom and its benefits require repentance and faith (1:15 ^fu).

• A few sick people were healed, but the unbelief that Jesus encountered in his own village amazed him, a unique occurrence.

• This section of Mark (3:7–6:6a ^fv) speaks of Jesus’ rejection by his family (3:21 ^fw, 31-35 ^fx), the scribes (3:22 ^fy), and the people of Gerasa (5:17 ^fz); it ends with rejection by people in his hometown (6:1-6a ^ga). Along the way, a few people believed and were healed. This ending is similar to the ending of the previous section (1:14–3:6 ^gb).
Summary for Mark 6:6-13: 6:6–8:21 ^gc Jesus’ mission and the disciples’ misunderstanding are prominent themes in this section. 6:6 ^gd This summary of Jesus’ healing and preaching ministry introduces an account concerning the disciples. Jesus’ teaching from village to village probably took place around the Sea of Galilee and perhaps in Capernaum (see 2:1 ^ge).
Summary for Mark 6:7-13: 6:7-13 ^gf Jesus now sent the disciples out to preach and heal. During this mission, Jesus’ memorable teachings were engraved in their minds by retelling, and it prepared them to remember and retell later what Jesus did and taught (Luke 1:2 ^gg). 6:7 ^gh two by two: This practice fulfilled the Old Testament requirement of two witnesses (Num 35:30 ^gi; Deut 17:6 ^gj; 19:15 ^gk; see Matt 18:16 ^gl) and provided for companionship and mutual help (Acts 13:1-3 ^gm; 15:22 ^gn, 39 ^go, 40 ^gp).

• giving them authority: Jesus can delegate his authority (see Mark 1:27 ^gq; 2:10 ^gr) to others.

• The disciples were to cast out evil spirits and to preach and heal (6:12-13 ^gs; see 6:30 ^gt).
Summary for Mark 6:8-9: 6:8-9 ^gu The instructions for the disciples’ mission were about what they should leave behind (food ... bag ... money ... change of clothes). They were to travel light, counting on Jewish hospitality for food and lodging (cp. Luke 22:35-37 ^gv).
6:10 ^gw They were to stay in the same house and not abuse hospitality by seeking out better offers of food and lodging.
6:11 ^gx The shaking of dust from the feet is best interpreted as a symbolic act pronouncing God’s judgment upon those who rejected the apostles’ preaching (cp. Acts 18:6 ^gy), which was really a rejection of Jesus and of God, who sent him (9:37 ^gz).
Summary for Mark 6:12-13: 6:12-13 ^ha The message to repent is an abbreviation of the fuller message of 1:15 ^hb.
Summary for Mark 6:14-29: 6:14-29 ^hc The account of John the Baptist’s death, sandwiched between the sending out and the return of the disciples, continues the theme of Jesus’ authority and power (see 6:7 ^hd, 14 ^he). John’s fate and the warning given to the disciples in their missionary charge (6:11 ^hf) also foreshadowed Jesus’ death. The one greater even than John (1:8 ^hg) would soon be handed over to religious and political leaders and put to death (8:31 ^hh; 9:31 ^hi; 10:33 ^hj). 6:14 ^hk soon heard about Jesus: The successful mission in Galilee and Perea of six teams of disciples (6:12-13 ^hl) spread Jesus’ fame throughout the region.

• This must be John the Baptist raised from the dead: Either Herod was thinking that the spirit of John the Baptist had come to rest upon Jesus at his death, as the spirit of Elijah came upon Elisha, or he was saying figuratively in exasperation, “This is John the Baptist all over again!”
6:15 ^hm The return of the prophet Elijah had been prophesied in Mal 3:1 ^hn; 4:5-6 ^ho (cp. Mark 9:11-13 ^hp).
6:17 ^hq imprison John: The Jewish historian Josephus (Antiquities 18.5.2) says that John was imprisoned in the fortress of Machaerus in Perea.

• Josephus (Antiquities 18.5.1–4) states that Herodias was the wife of Herod Antipas’s half brother, Herod Philip.
6:18 ^hr Mark gives the moral-religious reason for the imprisonment and execution of John the Baptist. Josephus refers to the political reason (fear that John’s great popularity might start a revolution; Josephus, Antiquities 18.5.2). Similarly, the religious reasons for Jesus’ condemnation (Mark 14:63-64 ^hs) became political when he was brought before Pontius Pilate (15:2 ^ht; Luke 23:2-3 ^hu).

• It is against God’s law: Not only was the relationship adulterous (Lev 20:10 ^hv), but it violated the further law against marrying a brother’s wife (Lev 18:16 ^hw; 20:21 ^hx).
Summary for Mark 6:19-28: 6:19-28 ^hy Herodias’s role in the murder of John the Baptist recalls the story of Jezebel (1 Kgs 19:1-2 ^hz). Herod succumbed to pressure (Mark 6:26-28 ^ia), which foreshadows the later story of Pontius Pilate, who put Jesus to death against his better judgment (cp. 6:20 ^ib, 25-28 ^ic with 15:6-15 ^id).
6:22 ^ie his daughter, also named Herodias: According to the first-century Jewish historian Josephus, Herodias’s daughter was also named Salome (Josephus, Antiquities 18.5.4).
6:29 ^if This verse is similar to the description of Jesus’ death and burial (see 15:43-46 ^ig). Disciples of John existed after his death until at least the AD 200s (see Acts 18:24–19:7 ^ih).
Summary for Mark 6:30-44: 6:30-44 ⁱⁱ The disciples’ mission concludes (6:6-13 ^ij, 30-34 ^ik), followed by the account of the feeding of the 5,000 (6:35-44 ^il; see also Matt 14:13-21 ^im; Luke 9:10-17 ⁱⁿ; John 6:1-15 ^io). The feeding of the 4,000 is sufficiently different to indicate that these were two separate occasions (see Mark 8:1-10 ^ip). 6:30 ^iq Mark calls Jesus’ disciples apostles here to indicate their new status as those who had been sent out (see study note on 3:14-15) and to avoid possible confusion between them and John the Baptist’s disciples.

• The apostles reported the success of what they had done and taught.
Summary for Mark 6:31-33: 6:31-33 ^ir Let’s go: Jesus and the disciples probably proceeded northward along the western shore of the Sea of Galilee toward Bethsaida (Luke 9:10 ^is), in sight of the crowds along the shore.

• so many people: The great crowds demonstrate the success of the apostolic mission and the greatness of Jesus, whom the apostles represented.
6:34 ^it they were like sheep without a shepherd: God’s people need a shepherd (Num 27:16-17 ^iu; 1 Kgs 22:17 ^iv; 2 Chr 18:16 ^iw; see Jer 13:10 ^ix; Ezek 34:23 ^iy). Teaching people God’s word is compared to feeding sheep in Jewish literature (e.g., Ezek 34:1-24 ^iz; 2 Baruch 77:13-15).
Summary for Mark 6:35-36: 6:35-36 ^ja The place where Jesus taught was remote,, but it still had farms and villages ... nearby where the people could buy something to eat.
6:37 ^jb Jesus suggests that, just as the disciples were able to cast out demons and heal through his power (6:7 ^jc, 13 ^jd, 30 ^je), they should be able to feed the crowd. Their reply considered only what they themselves were capable of doing. They did not consider Jesus’ power.
6:41 ^jf The words took, blessed, breaking, and giving echo Jesus’ words at the Last Supper (14:22-25 ^jg). Both events envision the final messianic banquet in which believers will eat and drink with Jesus in the Kingdom of God (14:25 ^jh; Matt 5:6 ^ji; 22:1-10 ^jj; see Rev 2:7 ^jk; 19:7-9 ^jl; 22:1-2 ^jm, 14 ^jn, 17-19 ^jo).
Summary for Mark 6:42-44: 6:42-44 ^jp This miracle makes Elisha’s great miracle of feeding 100 people with twenty loaves (2 Kgs 4:42-44 ^jq) seem trivial by comparison. Readers of the Gospel must ask themselves, “Who is this man who does such things?” (Mark 4:41 ^jr). He is the Messiah, the Son of God (1:1 ^js).
Summary for Mark 6:45-52: 6:45-52 ^jt This story is a manifestation of Jesus’ glory to the disciples (6:48-50 ^ju). It is also a rescue story (6:47-48 ^jv, 51 ^jw) and a story about the disciples’ lack of understanding (6:51-52 ^jx).
Summary for Mark 6:45-46: 6:45-46 ^jy The disciples proceeded to Bethsaida, the home of Peter and Andrew (John 1:44 ^jz), while Jesus dismissed the crowd and went apart to pray. Jesus was a man of prayer (Mark 1:35 ^ka) and urged his disciples to pray (see 14:38 ^kb).
6:48 ^kc It was about three o’clock in the morning (literally about the fourth watch of the night, which began at 3:00 am): This was a Roman designation of time (Jews reckoned only three watches), which supports the view that Mark wrote for Christians in Rome.

• Mark does not explain how Jesus saw his disciples’ plight late at night in the middle of the lake (cp. John 6:19 ^kd), as it is not important to the story.

• Jesus came toward them, walking on the water: It appears that Jesus’ purpose was to rescue the disciples from the storm. However, Mark then states that Jesus intended to go past them. Numerous attempts have been made to explain this, but the best explanation is that “to go past them” speaks of a divine manifestation (cp. Exod 33:18–34:6 ^ke; 1 Kgs 19:11-13 ^kf): Jesus apparently sought to show his divine glory to the disciples. This understanding is supported by the disciples’ fear, a response often associated with theophany.

• Many have tried to rationalize the miracle of Jesus’ walking on the sea, but Mark, Matthew, and John clearly understood this as a miracle, beyond natural explanation. If Jesus is in fact the Son of God, there is no need to find another explanation.
Summary for Mark 6:49-50: 6:49-50 ^kg The disciples’ terror is understandable—humans cannot walk on water, so they concluded that they were seeing a ghost. As in many divine manifestations, the Lord gave a word of assurance: Don’t be afraid and Take courage! The reason is, I am here! It was not a ghost but Jesus—their friend, Savior, and Lord.

• I am here!: Because Jesus’ walking on the sea and stilling the storm were miraculous, Mark’s original readers would have understood the exclamation I am as a parallel to God’s self-description in the Old Testament (Exod 3:14 ^kh; Deut 32:39 ^ki; Isa 41:4 ^kj; 43:10-13 ^kk) and thus as a reference to Jesus’ divinity.
6:51 ^kl Jesus’ entrance into the boat calmed the storm.

• totally amazed: They were reverential and awed at the greatness of Jesus Christ, the Son of God (cp. 2:12 ^km; 5:24 ^kn; Matt 14:33 ^ko).
6:52 ^kp The account ends with a comment about the disciples’ dullness. It was not from lack of opportunity to believe in Jesus—they had witnessed the miracle of the loaves and many other miracles—but because their hearts were too hard, usually a quality of Jesus’ opponents (e.g., 3:5 ^kq; see also 8:17 ^kr, 21 ^ks; 9:32 ^kt). Later their hearts would be softened, and they would understand (Luke 24:44-49 ^ku; John 12:16 ^kv; 13:7 ^kw).
Summary for Mark 6:53-56: 6:53-56 ^kx This summary of Jesus’ ministry in Galilee emphasizes his great popularity and healing ability. 6:53 ^ky Gennesaret refers to a fertile plain, 3.5 miles long by 0.5 miles wide (5.6 by 0.8 kilometers), between Tiberias and Capernaum on the northwest coast of the Sea of Galilee. The original journey was to Bethsaida (6:45 ^kz), so perhaps the winds (6:48 ^la) blew the ship off course and they landed at Gennesaret. Alternatively, 6:45 ^lb might indicate the direction of the journey (i.e., northeast) and not the actual goal of the voyage.
6:56 ^lc The fringe of a garment refers to the tassels worn by Jewish men on their robes (see Num 15:38-39 ^ld; Deut 22:12 ^le). Just touching the fringe of the garment of Jesus the Messiah, the Son of God, brought healing to the sick (see also Mark 3:10 ^lf; 5:28 ^lg).