Mark 6:5
in Mark 6So He could not perform any miracles there, except to lay His hands on a few of the sick and heal them.
BSB
The same verse in ASV and KJV ▾
ASV
And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
KJV
And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
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This verse in Mark 6
Commentary
14 notes on this verseOne meaning of "could not" is simply the limits of some human will. Take, for example, the point that Christ "could not" fulfill any signs in Nazareth was due to disbelief on their part. Something essential for healing is required on both sides—faith on the part of the patients, power on that of the healer. So one side without its counterpart "could not," so to speak, perform them. As this can be seen in medical care, it can also be seen in moral transformation.
This site's exposition
is a prophet without honor
on Mark 6:4-6
He could not perform any miracles there, except to lay His hands on a few of the sick and heal them. Mark ties the limit to their unbelief, at which He was amazed.
This site's exposition
lay His hands on a few of the sick
Gregory of Nazianzus explains the limit: healing needs faith in the patient as well as power in the healer. Origen compares faith to a magnet drawing iron. Matthew Henry says that by unbelief people put a bar on their own door and stop the flow of Christ's favours.
The record, by era
The Church Fathers3 voices
And perhaps, as in the case of metallic substances there exists in some a natural attraction toward some other thing, as in the magnet for iron, and in naphtha for fire, so there is an attraction in such faith toward the divine power according to what Jesus said: "If you have faith as a grain of mustard seed, you shall say unto this mountain, 'Move to another place,' and it shall be moved." Matthew and Mark wished to present the all-surpassing value of that divine power as a power that works even in those who do not believe. But they did not deny that grace works even more powerfully among those who have faith. So it seems to me that they accurately said not that the Lord did not do any mighty works because of their unbelief, but that he did not do many there. Mark does not flatly say that he could do no mighty work there at all, and stop at that point, but added, "except that he laid his hands upon a few sick folk and healed them." Thus the power in him overcame even their unbelief.
In some cases he so richly poured forth the mighty work of healing that the Evangelist was led to exclaim: "He healed all their sick." But among others the unfathomable depth of Christ's goodness was so thwarted that it was said: "And Jesus could do there no mighty works because of their unbelief." So the bounty of God is actually curtailed temporarily according to the receptivity of our faith. So it is said to one: "According to your faith may it be to you," and to another: "Go your way, and as you have believed so let it be to you," and to another "Let it be to you according as you will," and again to another: "Your faith has made you whole."
If the faith of those who bring them or of the sick is lacking, it may prevent those who possess the gift of healing from exercising it.
The Medieval Church2 voices
There follows, And he could there do no mighty work, &c. What, however, is here expressed by He could not, we must take to mean, He did not choose, because it was not that He was weak, but that they were faithless; He does not therefore work any miracles there, for he spared them, lest they should be worthy of greater blame, if they believed not, even with miracles before their eyes. Or else, for the working of miracles, not only the power of the Worker is necessary, but the faith of the recipient, which was wanting in this case: therefore Jesus did not choose to work any signs there. There follows, And he marvelled at their unbelief.
And He could do no mighty work there, except that He laid His hands on a few sick people and healed them. And He marveled because of their unbelief. Not that He could not perform many miracles even among the unbelievers, but that in doing …
6 more voices on this verse
The Medieval Church2 voices
(ubi sup.) Not as if He Who knows all things before they are done, wonders at what He did not expect or look forward to, but knowing the hidden things of the heart, and wishing to intimate to men that it was wonderful, He openly shows that He wonders. And indeed the blindness of the Jews is wonderful, for they neither believed what their prophets said of Christ, nor would in their own persons believe on Christ, Who was born amongst them. Mystically again; Christ is despised in His own house and country, that is, amongst the people of the Jews, and therefore He worked few miracles there, lest they should become altogether inexcusable. But He performs greater miracles every day amongst the Gentiles, not so much in the healing of their bodies, as in the salvation of their souls.
The Lord could not perform miracles there not because He was powerless, but because those people were unbelieving. Sparing them, He does not perform miracles, lest they serve for the greater condemnation of those people as unbelievers even in the presence of miracles. On the …
The Puritans and the Awakening2 voices
Note, By unbelief and contempt of Christ men stop the current of his favours to them, and put a bar in their own door. He marvelled because of their unbelief,
And he could there do no mighty work,....
The Nineteenth Century2 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
This passage shows us our Lord Jesus Christ in "his hometown," at Nazareth. It is a melancholy illustration of the wickedness of man's heart, and deserves special attention. We see, in the first place, how apt men are to undervalue things with which they are familiar . The men of Nazareth "were offended" at our Lord. They could not think it possible that one who had lived so many years among themselves, and whose brethren and sisters they knew, could deserve to be followed as a public teacher. Never had any place on earth such privileges as Nazareth.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
This passage shows us our Lord Jesus Christ in "his hometown," at Nazareth. It is a melancholy illustration of the wickedness of man's heart, and deserves special attention. We see, in the first place, how apt men are to undervalue things with which they are familiar . The men of Nazareth "were offended" at our Lord. They could not think it possible that one who had lived so many years among themselves, and whose brethren and sisters they knew, could deserve to be followed as a public teacher. Never had any place on earth such privileges as Nazareth. For thirty years the Son of God resided in this town, and went to and fro in its streets. For thirty years He walked with God before the eyes of its inhabitants, living a blameless, perfect life. But it was all lost upon them. They were not ready to believe the Gospel, when the Lord came among them and taught in their synagogue. They would not believe that one whose face they knew so well, and who had lived so long, eating, and drinking, and dressing like one of themselves, had any right to claim their attention. They were "offended at Him." There is nothing in all this that need surprise us. The same thing is going on around us every day, in our own land. The holy Scriptures, the preaching of the Gospel, the public ordinances of religion, the abundant means of grace that England enjoys, are continually undervalued by English people. They are so accustomed to them, that they do not know their privileges. It is a solemn truth, that in religion, more than in anything else, familiarity breeds contempt. There is comfort in this part of our Lord's experience, for some of the Lord's people. There is comfort for faithful ministers of the Gospel, who are cast down by the unbelief of their parishioners or regular hearers.
The words behind it
15 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | And | G2532 → | 9120 times |
| οὐκ | ouk | not | G3756 → | 1664 times |
| ἐδύνατο | edunato | He was able | G1410 → | 207 times |
| ἐκεῖ | ekei | there | G1563 → | 105 times |
| ποιῆσαι | poiesai | to do | G4160 → | 569 times |
| οὐδεμίαν | oudemian | not any | G3762 → | 232 times |
| δύναμιν, | dunamin | work of power | G1411 → | 119 times |
| εἰ | ei | only | G1487 → | 508 times |
| μὴ | me | except | G3361 → | 1066 times |
| ὀλίγοις | oligois | on a few | G3641 → | 40 times |
| ἀρρώστοις | arrostois | sick | G732 → | |
| ἐπιθεὶς | epitheis | having laid | G2007 → | 38 times |
| τὰς | tas | the | G3588 → | 19766 times |
| χεῖρας | cheiras | hands | G5495 → | 175 times |
| ἐθεράπευσεν. | etherapeusen | He healed. | G2323 → | 43 times |
καὶAnd
kaiG2532 →9120 times
οὐκnot
oukG3756 →1664 times
ἐδύνατοHe was able
edunatoG1410 →207 times
ἐκεῖthere
ekeiG1563 →105 times
ποιῆσαιto do
poiesaiG4160 →569 times
οὐδεμίανnot any
oudemianG3762 →232 times
δύναμιν,work of power
dunaminG1411 →119 times
εἰonly
eiG1487 →508 times
μὴexcept
meG3361 →1066 times
ὀλίγοιςon a few
oligoisG3641 →40 times
ἀρρώστοιςsick
arrostoisG732 →
ἐπιθεὶςhaving laid
epitheisG2007 →38 times
τὰςthe
tasG3588 →19766 times
χεῖραςhands
cheirasG5495 →175 times
ἐθεράπευσεν.He healed.
etherapeusenG2323 →43 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Mark 9:23“If You can?” echoed Jesus. “All things are possible to him who believes!”
it leads to
- Hebrews 11:6
And without faith it is impossible to please God, because anyone who approaches Him must believe that He exists and that He rewards those who earnestly seek Him.
Reached by 2 separate paths from here.
- John 11:40
Jesus replied, “Did I not tell you that if you believed, you would see the glory of God?”
- Matthew 17:20
“Because you have so little faith,” He answered. “For truly I tell you, if you have faith the size of a mustard seed, you can say to this mountain, ‘Move from here to there,’…
- Mark 11:23
“Truly I tell you that if anyone says to this mountain, ‘Be lifted up and thrown into the sea,’ and has no doubt in his heart but believes that it will happen, it will…
- Matthew 21:21–22
“Truly I tell you,” Jesus replied, “if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain,…
- Hebrews 11:6
Through
Hebrews 4:2For we also received the good news just as they did; but the message they heard was of no value to them, since they did not share the faith of those who comprehended it.
it leads to
- 1 Thessalonians 2:13
And we continually thank God because, when you received the word of God that you heard from us, you accepted it not as the word of men, but as the true word of God—the…
- Romans 10:16–17
But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?”
- 1 Thessalonians 2:13
Through
Matthew 13:58And He did not do many miracles there, because of their unbelief.
it leads to
- Mark 6:5–6
So He could not perform any miracles there, except to lay His hands on a few of the sick and heal them.
- Mark 6:5–6
Where this verse is studied
About Mark

This page draws on 12 works. Open the list of works
This page draws on Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Bede, On the Gospel of Mark; Bede, Catena Aurea by Aquinas; Gregory of Nazianzus, ORATION 30, ON THE SON 10-11; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); John Cassian, THIRD CONFERENCE OF ABBOT CHAERMEON 15; John Cassian, SECOND CONFERENCE OF ABBOT NESTEROS 15.1; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON MATTHEW 10.19; Theophylact of Ohrid, Catena Aurea by Aquinas and Theophylact of Ohrid, Commentary on Mark.
