They went out and preached that people should repent.
Parallel Translations
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They went out and preached that people should repent.
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And they went out and preached that they shuld repent:
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And they went out, and preached, that men should amend their liues.
Cross-references (22)
Passages linked to Mark 6:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 4:17 From that time, Jesus began to preach, and to say, “Repent! For the Kingdom of Heaven is at hand.”
- Luke 13:3 I tell you, no, but unless you repent, you will all perish in the same way.
- Acts 20:21 testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus.
- Ezekiel 18:30 “Therefore I will judge you, house of Israel, everyone according to his ways,” says the Lord Yahweh. “Return, and turn yourselves from all your transgressions; so iniquity will not be your ruin.
- Matthew 3:2 “Repent, for the Kingdom of Heaven is at hand!”
- Matthew 3:8 Therefore produce fruit worthy of repentance!
- Luke 11:32 The men of Nineveh will stand up in the judgment with this generation, and will condemn it: for they repented at the preaching of Jonah, and behold, one greater than Jonah is here.
- Luke 24:47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
- Acts 2:38 Peter said to them, “Repent, and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.
- Acts 11:18 When they heard these things, they held their peace, and glorified God, saying, “Then God has also granted to the Gentiles repentance to life!”
- Mark 1:15 and saying, “The time is fulfilled, and God’s Kingdom is at hand! Repent, and believe in the Good News.”
- Luke 13:5 I tell you, no, but, unless you repent, you will all perish in the same way.”
- Luke 15:10 Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting.”
- Acts 26:20 but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance.
- Matthew 9:13 But you go and learn what this means: ‘I desire mercy, and not sacrifice,’ for I came not to call the righteous, but sinners to repentance.”
- Matthew 11:20 Then he began to denounce the cities in which most of his mighty works had been done, because they didn’t repent.
- Luke 15:7 I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance.
- Acts 3:19 “Repent therefore, and turn again, that your sins may be blotted out, so that there may come times of refreshing from the presence of the Lord,
- Mark 1:3 the voice of one crying in the wilderness, ‘Make ready the way of the Lord! Make his paths straight!’ ”
- Luke 9:6 They departed and went throughout the villages, preaching the Good News and healing everywhere.
- 2 Corinthians 7:9-10 I now rejoice, not that you were grieved, but that you were grieved to repentance. For you were grieved in a godly way, that you might suffer loss by us in nothing. For godly sorrow produces repentance to salvation, which brings no regret. But the sorrow of the world produces death.
- 2 Timothy 2:25-26 in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth, and they may recover themselves out of the devil’s snare, having been taken captive by him to his will.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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John Trapp 1656 · Public Domain 12 And they went out, and preached that men…
12 And they went out, and preached that men should repent.
Ver. 12. That they should repent] This must be done; or men are utterly undone, Aut poenitendum aut pereundum. Hence repentance is so pressed and preached in both Testaments, Exo 23:20; cf. Exo 33:2-4. Immediately after God had given the Law by the rules of threats whereof God the Father was to proceed (saith one), and after they had transgressed it, he could not go along with them, for he should destroy them: but his Angel, that is, Christ, he would send with them; who also would destroy them, if they turned not and repented according to the rules of his Law, the Gospel.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain They executed both the trusts which Christ had reposed…
They executed both the trusts which Christ had reposed in them, preaching the gospel, and by miraculous operations confirming the doctrine which they brought to be from heaven. John Baptist, and Christ, and the twelve all preached the same doctrine,
Repent; that is, turn from your former sinful courses, which if men do not, Christ’s coming will profit them nothing.
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And anointed with oil many that were sick. James directed this anointing with oil also in the name of the Lord. It is disputed amongst learned men whether this anointing with oil was the using of oil as a medicine, having a natural virtue, (for it is certain in that country there were oils that were of great natural force for healing), or only as sacramental and symbolical, signifying what they did was from that unction of the Spirit of Christ which they had received, not by their own power or virtue, and representing by anointing with oil, that is an excellent lenitive, the refreshing and recovery of the diseased. But it is not probable, considering that our Lord sent the disciples to confirm the doctrine of the gospel which they preached, that he should direct them in these operations to use means of a natural force and efficacy, which had at least much abated of the miracle; besides, James bids them anoint the sick with oil in the name of the Lord. So as they doubtless used oil as symbolical, testifying that what they did was not by their own power and virtue. Nor did the apostles always use this rite in healing. Peter and John used it not in their healing the lame man, Act 3:6; In the name of Jesus Christ (say they) rise up and walk. He declareth the use of it, Act 3:16, only to show, that Christ’s name through faith in his name was that which made the lame man whole. So that it being both a free rite, which they sometimes used and sometimes not, and a rite annexed to miraculous operations, to declare the effect was from Christ, not from their power, in a miraculous and extraordinary, not in a natural and ordinary, way of operation, the necessity of the use of it still is very impertinently urged by some, and as impertinently quoted by others, to prove the lawfulness of ritual impositions.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And they went out,.... From that part of the…
And they went out,.... From that part of the country where they then were, some one way, and some another, two by two, with these instructions, and according to these directions; in order to preach the word, and work miracles, in the several parts where they were sent:
and preached that men should repent; both of the evil practices which they were guilty of, and of the bad principles they had imbibed, and change both their sentiments and their conduct: this, they exhorted them to, as John the Baptist, and Christ, had done before, who set out in their ministry the same way; and these, as they did also, preached the Gospel, and the things appertaining to the kingdom of God, and Gospel dispensation, and called upon men to believe them. For faith and repentance went together in Christ's ministry, Mar 1:15, and so they did in the ministry of John, the Baptist, Act 19:4, and in the ministry of the apostles, Act 20:21. When they preached that men should repent, it does not from hence follow, that they have a power to repent of themselves: for such is the condition of men by nature, that they neither see their need of repentance, and their hearts are so hard and obdurate, that they cannot work themselves up to it, or work it in them, and exercise it; this requires the powerful and efficacious grace of God to produce it, and it is a gift of his grace; and if he gives the means, and not the grace of repentance itself, it will never appear: but the apostles preaching that men should repent, shows that they were in such a state as to need it; and how necessary it was for them to have it, seeing without it they must all perish: and such a ministration is proper, to awaken the minds of men to a sense of the need of it, and to direct them to Christ the Saviour, who is exalted to give it, as well as the remission of sins.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Luke ix, 6.
Luke ix, 6.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Mar 6:12-13. They went, and preached that men should…
Mar 6:12-13. They went, and preached that men should repent — They went away and published everywhere the glad tidings of the approach of the Messiah’s kingdom, and exhorted men on that consideration to turn to God in true repentance, forsaking all their sins in temper, word, and work, and in all respects bringing forth fruits worthy of repentance. They cast out many devils, &c. — And did many other miracles. And anointed with oil many that were sick — Which St. James gives as a general direction, (chap. Mar 5:11; Mar 5:15,) adding those peremptory words, And the Lord shall heal him. He shall be restored to health: not by the natural efficacy of the oil, but by the supernatural blessing of God. And it seems, this was the great standing means of healing desperate diseases in the Christian Church, long before extreme unction was used or heard of, which bears scarcely any resemblance to it; the former being used only as a means of health; the latter, only when life is despaired of. It is not said how long they were out on this their first expedition; but it is probable they spent a considerable time in it, for Luke says, Luk 9:6, they departed, and went through the towns, preaching the gospel, and healing everywhere.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Preached that men should repent - See the nature…
Preached that men should repent - See the nature of repentance explained in notes at Mat 3:2. They were now called upon to repent and reform their lives because sin was evil, because the Messiah had come to preach forgiveness to the penitent, and because at “his” presence it was fit that the nation should turn from its sins and prepare to receive him.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (12) And preached that men should repent.—The work of…
(12) And preached that men should repent.—The work of the Apostles appears from this to have been a continuation of that of the Baptist. They announced the nearness of the kingdom of God, and repentance as the one adequate preparation for it, and baptised as the outward token of that repentance and the new life in which it was to issue (Joh_3:5; Joh_4:2), but they did not as yet proclaim their Master as being Himself the Christ, and therefore the Head of that kingdom.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain They preached that men should repent. This was their…
They preached that men should repent. This was their great work, to which the miracles were subordinate.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain Mar 6:12-13. “And having gone out, they continued to…
CHAPTER 31
THE MINISTRY OF THE TWELVE
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Mar 6:12-13. “And having gone out, they continued to preach that they must repent; they continued to cast out many demons; they continued to anoint many sick people with oil, and heal them.” Luk 9:6 : “And going forth, they continued to go throughout the villages, everywhere preaching the gospel and healing” (the sick). This is all we have on record appertaining to the ministry of the Twelve, while separate from Jesus, pursuant to the above commission; and this, you observe, is given by Mark and Luke, who were not apostles at that time. We hear nothing of Mark till Paul’s first evangelistic tour, about nine years subsequently to this transaction, when he went out as a helper of Paul and Barnabas, doubtless quite young and inexperienced, as his heart failed him in Pamphylia, so that, much to the disgust of Paul and doubtless the grief of his uncle Barnabas, he left the work and returned to Jerusalem; Barnabas, loath to give up his nephew, endeavoring to restore him to the evangelistic work and take him out on their second tour; but Paul positively refusing, they separated, thus organizing two evangelistic forces, Barnabas taking Mark, and Paul taking Silas, Luke, and Timothy. If Mark was present at the time of this commission, he was quite a youth, not coming into history till about nine years later. As Luke was a citizen of Antioch, when we first hear of him as a convert under the ministry of Paul and Barnabas, about ten years subsequently, it is hardly probable that he was present; yet he might have been, as the Jews were coming from all Gentile countries, magnetized by the preaching and miracles of Jesus. Why do not Matthew and John give us an account of this ministry? In their histories they are simply writing up the life and ministry of Jesus. They were both members of the apostleship at that time, and went out under this commission to preach the gospel to the Jews. From the chronological data we can pick up, the presumption is that they were gone about three months. Six parties of them, moving with great expedition over a region of country about the size of New England, would make great progress in a dozen weeks.
Here is a vacuum in the history of our Lord’s life and ministry. Matthew and John were absent; Luke and Mark had not yet become disciples, so far as our knowledge extends; the latter yet in his home in Jerusalem, and the former, off in Antioch, studying medicine. Luke, about A.D. 42, became the evangelistic helper and amanuensis of Paul, writing for him to the end of his life. Though the Gospel of Luke was dictated by Paul, we must remember that he never came to Palestine during the ministry of Jesus; having been educated at Jerusalem, but returned to Tarsus before the ministry of John the Baptist. It is believed that Mark wrote his Gospel at Rome, about thirty years after the ascension of our Lord, as dictated by Peter, who speaks of him very kindly, calling him his son. (1Pe 5:13.) We find from the above Scriptures that the Twelve, during their absence from Jesus, were true and faithful, giving the trumpet no uncertain sound, but laying a constant, burning emphasis on repentance, which is fundamental in the gracious economy, not only laying the bottom rock of the experimental edifice, but gilding the topmost pinnacle; as metanoia, “repentance,” is from meta, “change,” and nous, “the mind.” Hence it means a change of minds; i.e., get rid of the carnal mind, and receive the whole mind of Christ, which really comprehends the entire plan of salvation. The trouble with dead Churches is the absence of evangelical repentance. We find these Twelve were constantly casting out demons — i.e., getting people converted — and healing the sick, not forgetting the anointing with olive-oil, which everywhere abounds in that country, and is a constant symbol of the Holy Ghost.
Mat 14:1-12; Mar 6:14-29; and Luk 9:7-9
MARTYRDOM OF JOHN THE BAPTIST
Mat 14:1-12; Mar 6:14-29; and Luk 9:7-9. While the biography of Jesus is intimated by these inspired historians during the period of their absence, we find three of them favoring us with the record of the melancholy and apparently premature death of John the Baptist. As the Jews had poured out in multitudes, and hung spell-bound upon his eloquent lips, the six months of his brilliant and wonderful ministry, his name was everywhere a household word. Hence his cruel and untimely martyrdom fell on the nation with the shock of an earthquake. Mark:
“And King Herod said, John the Baptist is risen from the dead, and therefore mighty works are wrought through him. Others said, That he is Elijah. And others said, That he is one of the prophets. But Herod, hearing, said, This is John, whom I beheaded; he is risen from the dead. It being a high day when Herod, on his birthday, made a feast for his magnates, chiliarchs, and the first men of Galilee, and the daughter of Herodias having come in, and danced and pleased Herod, and those sitting along with him at the table, the king said to the damsel, Ask of me whatsoever you may wish, and I will give it to you. And he swore unto her, Whatsoever you may ask me, I will give you, even unto the half of my kingdom. And she, having gone out, said to her mother, What shall I ask? And she said, The head of John the Baptist. And having come in unto the king with haste, unhesitatingly she asked him, saying, I wish that you may give me here the head of John the Baptist in a charger. The king being much grieved, on account of his oaths and those who were sitting at the table with him, did not receive his consent to reject her. The king immediately sending forth an executioner, commanded that his head should be brought. He having departed, beheaded him in prison; and he brought his head in a charger, and gave it to the damsel; and the damsel gave it to her mother. His disciples, hearing, came and took his body and buried it in a tomb.”
a. This was Herod Antipas, the son of Herod the Great, the last king of the Jews, who was on the throne when our Savior was born, and died at Jericho while He was in Egypt, a fugitive from the infantile slaughter at Bethlehem. He had married the daughter of Aretas, king of Arabia, whom he discarded in order to take Herodias, his niece, the wife of his half- brother Philip (not Philip the tetrarch, of Iturea and Trachonitis — Luk 3:1), having employed a bondman in the home of his brother to seduce her away from her husband, and get her thus unlawfully to become his wife. His enraged father-in-law eventually invaded his country with an army, to avenge the maltreatment of his daughter. I saw the battle-field, off the southeast coast of the Galilean Sea, where Aretas met Herod, and signally defeated him, thus beginning his fatal downfall, which culminated in his ruin, the Roman emperor not only dethroning him, taking his kingdom from him and giving it to Herod Agrippa, but actually banishing him and Herodias to Lugdunum (Lyons), in the wilds of Gaul, and afterward exiling them in Spain, where they died in dreary solitude and misery, their temporal misfortunes the ominous prelude of the awful fate awaiting them.
b. We have in John the Baptist a beautiful and brilliant example of that stern and uncompromising ministerial fidelity which alone will qualify the Lord’s heralds for the judgment fires. John knew no fear. Bold as an archangel, he looked the king and queen in the face, and publicly exposed their sins, making the queen so awfully mad, as it was wholesale murder to her pride, that she would have slain him quickly through a hired assassin, if her husband had not defeated her purposes by shutting him up in prison. The implacable woman never relented, but studied every conceivable device to take his life. Eighteen months have whiled away since this greatest of prophets has become the inmate of a gloomy, subterranean dungeon in the Tower of Machierus, east of the Dead Sea, in the Land of Moab. During all this time, Herod frequently heard him preach, being powerfully wrought upon and deeply convicted, so that he actually obeyed the preacher in many respects. “For Herod feared John, knowing him to be a righteous and holy man; and he continued to hold him in prison, and hearing him, he continued to do many things, and hear him delightfully.” (Mar 6:20.) Herod was a member of the Jewish Church, loved to go to meeting, and as John was the best preacher he had ever heard, was delighted with him, making great reformation under his ministry, still retaining him in prison, to keep his enraged wife from killing him. Little did he anticipate his awful, impending fate. Now conceive the situation.
c. Pursuant to the custom of Oriental monarchs, he makes a great feast, to which he invites his official subordinates, and the rich and mighty men from all parts of his kingdom, to participate his bounty and contemplate his royal magnificence. In the midst of the festivities and jollifications, while all are merry with wine, pretty, little Salome comes in, and dances a pantomime for their edification, her wonderful agility literally capturing the princely audience thronging the royal palace. Amid a thousand compliments by the magnates, the king, now drunk enough to act the fool, obligates himself, by a solemn oath, in the presence of the royalty and nobility, to grant her petition, even though she ask the queenship of half his dominions a custom from time immemorial peculiar to Oriental monarchs.
d. The little girl darts away, and counsels her mother, whose constant study the last two years has been the destruction of that impudent preacher, who had the atidacity, in his public preaching, to assault her character and ruin her reputation. O how she seizes the auspicious moment, and sends the girl back, with the bloody petition dropping in livid horror from her lips, “Give me here in this charger the head of John the Baptist!”
e. The king expected her to ask some great present, perhaps a kingdom, that she might rule over it when she arrived at womanhood. Her demand strikes him like a thunderbolt from a cloudless sky. He is flooded with grief, and would give a world to rescind the whole matter. But what can he do? If he goes back on his oath, he will so unman himself in the estimation of the royalty and the nobility that they will rebel against him on the spot, take the crown from his head, and either take his head off, or banish him from his kingdom. Satan helps him. He rallies his courage; dispatches the bloody executioner at once to the prison, with the charger sent in by blood-thirsty Herodias to receive the gory head of the greatest prophet the world has seen. f. The sad fate of King Herod should be a profitable warning to all the people who have not settled the problem of personal salvation by entire sanctification; lest, like poor Herod, in an evil hour, the enemy slip in like a weasel and suck away your life-blood, blighting your hope, and sealing your doom in the gloom of rayless night.
g. In the present age of conjugal infidelity, illegal marriages, and all sorts of domestic entanglements, withering and blighting the beautiful flowers wont to bloom amid the gardens of holy wedlock, and disseminating social pestilence, like the withering sirocco that sweeps its pestilential gales over Lybia’s burning sands, thus turning home into a pandemonium, O how we need the lightning, steel, fire, thunder, and earthquake type of preaching which characterized the fearless prophet of the wilderness, when he publicly scandalized the king and queen in their own presence, heroically preaching the truth, though it cost him imprisonment and martyrdom!
h. Should not that great preacher have been more cautious, and thus perpetuated his liberties, and prolonged his life many years to preach the gospel? I trow not. God makes no mistakes. Though John’s active ministry in the open air lasted but about six months, till overtaken by the dark eclipse of imprisonment and death, doubtless he did more good than if he had preached a compromised gospel six hundred years.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 They went out
They went out
The word "They" refers to the twelve and does not include Jesus. Also, it may be helpful to state that they went out to various towns. AT: "They went out to various towns" (See: Ellipsis)
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turn away from their sins
Here "turn away from" is a metaphor that means to stop doing something. AT: "stop sinning" or "repent of their sins" (See: Metaphor)
They cast out many demons
It may be helpful to state that they cast the demons out of people. AT: "They cast many demons out of people" (See: Ellipsis)
translationWords
preach
turn
sin
cast out
demon
anoint
oil
cure
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 6:12-13 The message to repent is an abbreviation of…
6:12-13 The message to repent is an abbreviation of the fuller message of 1:15.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.