Mark 6:15-16 · Bible study
Mark 6:15-16 Commentary: Study: Public Opinion and Guilty Fear
Greek · 10 what the commentators say
Meaning in one sentence
Study the varied opinions about Jesus in Mark 6:15-16, from Elijah to risen John the Baptist. Compare public expectation with Herod's guilty fear.
Research Summary
- Meaning: Explanation of varied opinions about Jesus's identity, contrasting public expectation with Herod's guilty fear.
- Key words: Others (ἄλλοι), Herod (Ἡρῴδης), I myself (ἐγώ), beheaded (ἀπεκεφάλισα), risen (ἠγέρθη).
- Main debate: Whether Jesus fits Jewish hopes (Elijah/prophet) vs. Herod's personal belief that John has returned from the dead.
- Theological theme: Recognition of Jesus's identity is clouded by human categories and guilty conscience; only divine revelation can overcome both.
- Best use: Preaching on conscience, guilt, and how our past can distort our view of Christ; also useful for teaching about first-century messianic expectations.
Translation Comparison
BSB Berean Standard Bible 2020
15Others were saying, “He is Elijah,” and still others, “He is a prophet, like one of the prophets of old.”
16But when Herod heard this, he said, “John, whom I beheaded, has risen from the dead!”
WEB World English Bible 2000
15But others said, “He is Elijah.” Others said, “He is a prophet, or like one of the prophets.”
16But Herod, when he heard this, said, “This is John, whom I beheaded. He has risen from the dead.”
KJV King James Version 1769
15Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.
16But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.
ASV American Standard Version 1901
15But others said, It is Elijah. And others said, It is a prophet, even as one of the prophets.
16But Herod, when he heard thereof, said, John, whom I beheaded, he is risen.
YLT Young's Literal Translation 1898
15Others said--`It is Elijah,' and others said--`It is a prophet, or as one of the prophets.'
16And Herod having heard, said--`He whom I did behead--John--this is he; he was raised out of the dead.'
Darby Darby Bible 1890
15And others said, It is Elias; and others said, It is a prophet, as one of the prophets.
16But Herod when he heard [it] said, John whom I beheaded, he it is; he is risen [from among the dead].
Douay-Rheims Douay-Rheims Bible 1899
15And others said: It is Elias. But others said: It is a prophet, as one of the prophets.
16Which Herod hearing, said: John whom I beheaded, he is risen again from the dead.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 6:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that these two verses capture a moment of public and royal confusion about Jesus's identity. The people fall back on Jewish expectations: some think he is Elijah, the forerunner prophesied in Malachi 4:5; others say he is a prophet like the old prophets. Both categories fit within a hope that God would send a figure to restore Israel. Herod, however, fixes on a different explanation. As Gill notes, the thought 'stuck close to him, and continued with him', he cannot shake the idea that Jesus is John the Baptist raised from the dead. Vincent's Word Studies points out that the Greek pronoun οὗτος ('this one') is emphatic: 'This very John.' The Cambridge Bible adds that the ἐγώ ('I myself') in Herod's confession carries 'the emphasis of a guilty conscience.' Across the supplied sources, the consensus is that the public speculated within a framework of messianic expectation, while Herod's conclusion sprang from personal guilt and fear of retribution.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Herod's belief as superstitious guilt: The Cambridge Bible notes the emphatic pronoun 'I myself' and calls it a guilty conscience; Poole and others see Herod's fear as driving his conclusion without genuine faith in resurrection.
- Herod's belief as literal resurrection conviction: Gill states that Herod 'firmly believed it, that he must be risen,' and that the thought 'stuck close to him' — a straightforward reading of the text.
What is clear: Regardless of how one interprets Herod's psychology, the core event is that Jesus's identity was publicly debated, and Herod expressed the view that Jesus was John the Baptist raised from the dead, driven by his own involvement in John's death.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Public opinion about Jesus' identity | Across traditions, commentators recognize that the public speculation (Elijah, prophet) reflects genuine Jewish hope rooted in Malachi 4:5 and Deuteronomy 18:15. | Some emphasize that the people's categories were inadequate but sincere; others stress that they missed Jesus's true identity as the Son of God, which only faith grasps. |
| Herod's belief in resurrection | All agree that Herod said Jesus is John the Baptist risen from the dead, and that this belief caused him fear. | Some (e.g., Cambridge Bible) see it as a guilty conscience projecting fear; others (Gill) take Herod's words as a firm belief that John had literally been raised, possibly to exact vengeance. |
| Textual variant: 'or' (ἤ) in verse 15 | The phrase 'or like one of the prophets' appears in some manuscripts but is omitted in many early ones (including the Vulgate and Syriac). Clarke, Bengel, and Griesbach prefer the omission. | When included, the meaning is 'a prophet, or like one of the prophets', two alternatives. When omitted, it reads 'a prophet, like one of the prophets', a single, more coherent comparison. The choice affects whether the crowd offered a third distinct option. |
Historical & Cultural Context
First-century Jewish hope was shaped by specific expectations. Malachi 4:5 promised that God would send Elijah 'before the great and terrible day of Yahweh.' Many Jews believed Elijah would appear in person to prepare the way for the Messiah. Others looked for 'the prophet' like Moses (Deuteronomy 18:15), a figure who would restore and teach. When Jesus began his public ministry, performing miracles and preaching repentance, it was natural for people to place him into these familiar categories.
Herod Antipas ruled Galilee as tetrarch. He had known John the Baptist personally, had heard him gladly, yet imprisoned and eventually beheaded him (Mark 6:17-29). Josephus records that Herod's later military defeat by Aretas was widely seen as divine punishment for killing John (Cambridge Bible cites Antiquities 18.5.1-2). The news of Jesus's growing fame, especially after the disciples' mission (Mark 6:12-13), reached Herod's court. The public speculation may have been reported to him, prompting his own theory.
Literarily, these verses serve as a hinge. They close the section on the disciples' mission and introduce the flashback to John's death. The mention of Herod hearing ‘this’, the various opinions, creates dramatic tension. The Greek of verse 16 is striking: ὃν ἐγὼ ἀπεκεφάλισα Ἰωάννην, οὗτος ἐστιν· αὐτὸς ἠγέρθη ἐκ νεκρῶν. The word order front-loads the beheading and the first-person pronoun, making Herod's personal guilt unavoidable.
Textual Notes
In verse 15, the Greek conjunction ἤ ('or') is absent in many important manuscripts. Adam Clarke lists as supporting the omission: MSS A, B, C, E, G, H, K, L, M, S (and ‘one hundred others’), the Syriac, all Arabic versions, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, two Itala, Origen, Victor, and Theophylact. Bengel, Wetstein, and Griesbach also omit it. The UBS/NA text includes ἤ in brackets, showing uncertainty. The external evidence strongly favors omission, which produces the smoother reading 'a prophet, like one of the prophets.' No other significant textual variants are noted in the supplied sources.
Reception History
Although the supplied commentaries do not trace reception history in detail, this passage has been used across Christian traditions to illustrate the tension between public opinion and personal conscience. Early church homilies often contrasted the crowds' vague hopes with Herod's specific dread, reading it as a warning against unrepented sin. Reformation-era interpreters, such as the Geneva Bible note, drew attention to Herod's guilty fear as evidence that even a ruler cannot silence his conscience. Modern scholarship, building on the work of commentators like Vincent and the Cambridge editors, highlights the literary function of these verses as a prelude to the account of John's death and the subsequent feeding of the 5,000. The passage continues to serve as a mirror for readers: it asks whether we, like the crowds, reduce Jesus to a category we already understand, or whether we, like Herod, let our past sins shape how we hear about him.
Preaching This Verse
Three-point outline
- Public expectations miss the mark, The people guessed Elijah or a prophet, but they did not recognize God's Son. Their categories were too small.
- Guilt distorts perception, Herod's conscience locked onto John the Baptist. His fear of resurrection came not from hope but from dread of justice.
- God speaks through rumors and fear, Even mistaken opinions about Jesus point to the truth that he is more than a prophet; he is the risen Lord.
Five-point outline
- The public debate: Jesus as Elijah (Malachi 4:5) or a prophet, shows a people longing for God's intervention but unsure how to recognize it.
- Herod's reaction: 'John, whom I beheaded, has risen', a guilty conscience that cannot rest.
- The contrast: the crowd looks forward to a future figure; Herod looks backward to a past sin.
- The literary context: Mark places this speculation before the feeding of the 5,000, inviting readers to see Jesus as the one who fulfills all expectations.
- The invitation: to move beyond guessing about Jesus and respond to who he actually is, the Son of God (Mark 1:1).
Illustration hooks
- A teacher assigning a famous painting to an unknown artist: students guess the painter by style (Rembrandt, Van Gogh). Their guesses reflect what they already know, but the real painter is outside their experience.
- A homeowner hears a noise at night and fears an intruder because of a past break-in. The fear colors every sound, just as Herod's murder of John colored his view of Jesus.
Questions your congregation is asking
- Is it wrong to have questions about who Jesus is? The crowds had questions, but Jesus still worked through them.
- How do guilty feelings affect the way I see God? Herod's example warns that unresolved guilt can make us see a judge rather than a Savior.
- Why did people think Jesus was Elijah? Understanding the Old Testament background helps us see how carefully God prepared his people.
Leading a Discussion
This passage shows us two ways of thinking about Jesus: the public's religious speculation and Herod's fearful personal conclusion. Both fall short of the truth, but both contain clues that point to Jesus's true identity. As you discuss, consider how your own assumptions or fears might shape how you see Christ.
Discussion questions
- Read Mark 6:14-16 aloud. What different explanations do the people offer for who Jesus is? Why do you think they chose Elijah or a prophet?
- What does Herod's response reveal about his state of mind? How does the Greek emphasis on 'I myself' (εγώ) and 'this one' (οὗτος) affect your reading?
- Compare the crowd's perspective with Herod's. Which one seems more open to the truth about Jesus? Which seems more clouded by personal history?
- How does the context of John's death (described in the following verses) help explain why Herod reacted this way?
- In what ways do people today still try to fit Jesus into familiar categories instead of accepting him as he reveals himself?
- Herod's guilty conscience made him certain John had risen. How can a troubled conscience lead us to correct or incorrect conclusions about God?
- This passage ends with the spotlight on Herod's fear. What hope does the rest of Mark's Gospel offer for someone who fears meeting the one they have wronged?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Malachi 4:5 | Behold, I will send you Elijah the prophet before the great and terrible day of Yahweh comes. |
| Matthew 16:14 | They said, “Some say John the Baptizer, some, Elijah, and others, Jeremiah or one of the prophets.” |
| Matthew 17:10 | His disciples asked him, saying, “Then why do the scribes say that Elijah must come first?” |
| Matthew 17:11 | Jesus answered them, “Elijah indeed comes first, and will restore all things; |
| Matthew 21:11 | The multitudes said, “This is the prophet, Jesus, from Nazareth of Galilee.” |
| Mark 8:28 | They told him, “John the Baptizer, and others say Elijah, but others, one of the prophets.” |
| Mark 9:12 | He said to them, “Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? |
| Mark 9:13 | But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes that the Greek word for "or" in this verse is missing from nearly all ancient manuscripts and early translations. He concludes the word should be omitted, because its removal clarifies the meaning of the passage.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights that Herod did many things for John, even protecting him, but refused the one thing God demanded: breaking off his sin. He tried to quiet his conscience with lesser acts of respect, expecting them to substitute for genuine repentance and obedience.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the original Greek wording places heavy emphasis on "I" in Herod's statement, revealing a guilty conscience. He adds that Josephus confirms this, recording how the people viewed Herod's later military defeat as divine punishment for murdering John the Baptist.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that while the people offered various guesses about Jesus’s identity, Herod’s guilty conscience drove him to a specific and fearful conclusion: John the Baptist had risen from the dead. His own crime shaped how he saw Christ.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the irony that Herod, possibly a Sadducee who denied the resurrection, became convinced John the Baptist had risen from the dead. His guilty conscience forced him to accept what he once rejected, yet this change of belief did not bring him to true repentance or conversion.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights Herod's guilt-laden reaction: he alone among the crowd cannot entertain theories about Elijah or a prophet. His conscience forces him to identify Jesus as John the Baptist risen—as if John's holiness and innocence made it impossible for him to remain dead.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that Herod's guilty conscience made him superstitiously believe John the Baptist had risen, despite having beheaded him. He points out the tragedy of Herod hearing John gladly and doing many things, yet still yielding to sin and the pressure of his oath and guests.
Vincent's Word Studies Evangelical 1887
Vincent notes that the Greek pronoun for "he" is emphatic, meaning "this one" or "this very John." The resurrection announcement is not vague but singles out John as the specific witness and author of the account.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that Herod, after hearing the various popular opinions about Jesus, refused to accept any of them and stubbornly maintained his own judgment that Jesus was John the Baptist risen from the dead. Herod's fixed belief shows how powerful personal guilt and fear can be in blinding someone to truth.