Mark 6:29

6:29 This verse is similar to the description of Jesus’ death and burial (see 15:43-46). Disciples of John existed after his death until at least the AD 200s (see Acts 18:24–19:7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 6:29. Πτώμα) So נבלה of the prophet [Urijah], Jer 26:23, Lat. cadaver. The body of the Saviour is not so termed.—ἐν μνημείῳ, in a tomb) perhaps that of his father, in which it was natural for him to be laid, as his own. Jesus Christ, the Prince of Life, was laid in the sepulchre of another.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 6:29 relates how the disciples of John buried the carcase of their master. ἐν μνημείῳ , in a tomb. The phrase recalls to mind the burial of Jesus. Did the evangelist wish to suggest for the reflection of his readers a parallel between the fate of the Baptist and that of Christ? (So Klostermann).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

29. laid it in a tomb] and then “went and told Jesus” (Mat_14:12) of the death of His great Forerunner, over whom He had pronounced so remarkable a eulogy (Luk_7:27-28).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when his disciples heard of it,.... That is, when the disciples of John heard of this barbarous execution of their master,

they came; to the prison in the castle of Machaerus,

and took up his corpse; the trunk of his body; for his head was carried away, to glut the revenge of Herodias;

and laid it in a tomb; See Gill on Mat 14:12.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29 And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.

Ver. 29. {See Trapp on "Mat 14:12"}

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.

Church history informs us, that the Christians were accustomed to frequent this tomb with great piety and respect, til the reign of Julian the apostate, at which time the pagans, through hatred for Christianity, broke open his tomb, and dispersed his bones; but immediately after, thinking it better to burn them, they endeavoured to collect them again. But some religious of a neighbouring convent, joining themselves to the pagans, under pretence of collecting the bones to burn, secreted the greater part of them, and sent them to Philip, at Jerusalem, who sent them to Athanasius, bishop of Alexandria; and in the reign of Theodosius, the temple of Serapis was converted into a Christian church, and dedicated to the honour of St. John the Baptist, where his relics were deposited. (Gloss. Ordina.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The taking up of the corpse by the disciples would seem to intimate that it lay uncared for and unburied until the disciples showed their respect for it. Josephus says that after the beheading, the mutilated remains were east out of the prison and left neglected. God"s judgments at length found out Herod. For not long after this he was defeated by Aretas in a great battle, and put to an ignominious flight. Herodias herself and Herod were banished by a decree of the Roman Senate to Lyons, where they both perished miserably; and Nicephorus relates that Salome, the daughter of Herodias, died by a remarkable visitation. She fell through some treacherous ice over which she was passing, and fell through it in such a manner that her head was caught while the rest of her body sank into the water, and thus it came to pass that in her efforts to save herself her head was nearly severed by the sharp edges of the broken ice.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

29. οἱ μαθηταὶ αὐτοῦ. Antipas would try to lessen his remorse by allowing John’s disciples to come and remove the corpse.

τὸ πτῶμα. Used also of the Body of Jesus (Mar 15:45), and it is possible that a parallel between the death and burial of the Forerunner and the death and burial of the Messiah is intended. Cf. Mat 24:28 and esp. Rev 11:8-9. John’s disciples would probably take his body far away from Machaerus and from the dominions of Antipas. The bones which were dug up at Samaria and burnt in the time of Julian (Thdrt H. E. iii. 3) may have been his. Legends about the body, as about the head, would multiply as the craze for relics increased. In class. Grk πτῶμα commonly has a gen., πτῶμα Ἑλένης, πτώματα νεκρῶν. Polybius uses the word of the ruins of buildings. The commemoration of the martyrdom, 29 Aug., is early.

The 2nd aor. with 1st aor. termination, ἦλθαν, is here well attested: also ἀνέπεσαν (Mar 6:40), εἶδαν (Mar 6:50). See on εἴδαμεν, Mar 2:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29. πτῶμα—means a fall, or secondarily, something fallen, and with νεκροῦ,—a corpse. But the omission of νεκροῦ in this sense belongs to the later Greek. Mat 14:12 adds to this the statement that the disciples of John came and told Jesus.

RETURN OF THE TWELVE. FEEDING OF THE FIVE THOUSAND

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Corpse. See on Mt 24:28.

Stier (" Words of Jesus ") says of Herod : "This man, whose inner life was burnt out; who was made up of contradictions, speaking of his kingdom like Ahasuerus, and yet the slave of his Jezebel; willingly hearing the prophet, and unwillingly killing him; who will be a Sadducee, and yet thinks of a resurrection; who has a superstitious fear of the Lord Jesus, and yet a curiosity to see him."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.