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Commentary on Mark 6 verses 7–13
Here is, I. The commission given to the twelve apostles, to preach and work miracles; it is the same which we had more largely, Mt. 10. Mark doth not name them here, as Matthew doth, because he had named them before, when they were first called into fellowship with him, Mar 3:16-19. Hitherto they had been conversant with Christ, and had set at his feet, had heard his doctrine, and seen his miracles; and now he determines to make some use of them; they had received, that they might give, had learned, that they might teach; and therefore now he began to send them forth. They must not always be studying in the academy, to get knowledge, but they must preach in the country, to do good with the knowledge they have got. Though they were not as yet so well accomplished as they were to be, yet, according to their present ability and capacity, they must be set to work, and make further improvements afterward. Now observe here,
1.That Christ sent them forth by two and two; this Mark takes notice of. They went two and two to a place, that out of the mouth of two witnesses every word might be established; and that they might be company for one another when they were among strangers, and might strengthen the hands, and encourage the hearts, one of another; might help one another if any thing should be amiss, and keep one another in countenance. Every common soldier has his comrade; and it is an approved maxim, Two are better than one. Christ would thus teach his ministers to associate, and both lend and borrow help.
2.That he gave them power over unclean spirits. He commissioned them to attack the devil's kingdom, and empowered them, as a specimen of their breaking his interest in the souls of men by their doctrine, to cast him out of the bodies of those that were possessed. Dr. Lightfoot suggests, that they cured diseases, and cast out devils, by the Spirit, but preached that only which they had learned from the mouth of Christ.
3.That he commanded them not to take provisions along with them, neither victuals nor money, that they might appear, wherever they came, to be poor men, men not of this world, and therefore might with the better grace call people off from it to another world. When afterward he bid them take purse and scrip (Luk 22:36), that did not intimate (as Dr. Lightfoot observes) that his care of them was abated from what it had been; but that they should meet with worse times and worse entertainment than they met with at their first mission. In Matthew and Luke they are forbidden to take staves with them, that is, fighting staves; but here in Mark they are bid to take nothing save a staff only, that is, a walking staff, such as pilgrims carried. They must not put on shoes, but sandals only, which were only the soles of shoes tied under their feet, or like pumps, or slippers; they must go in the readiest plainest dress they could, and must not so much as have two coats; for their stay abroad would be short, they must return before winter, and what they wanted, those they preached to would cheerfully accommodate them with.
4.He directed them, whatever city they came to, to make that house their head-quarters, which happened to be their first quarters (Mar 6:10); "There abide, till ye depart from that place. And since ye know ye come on an errand sufficient to make you welcome, have such charity for your friends that first invited you, as to believe they do not think you burthensome."
5.He pronounces a very heavy doom upon those that rejected the gospel they preached (Mar 6:11); "Whosoever shall not receive you, or will not so much as hear you, depart thence (if one will not, another will), and shake off the dust under your feet, for a testimony against them. Let them know that they have had a fair offer of life and happiness made them, witness that dust; but that, since they have refused it, they cannot expect ever to have another; let them take up with their own dust, for so shall their doom be." That dust, like the dust of Egypt (Exo 9:9), shall turn into a plague to them; and their condemnation in the great day, will be more intolerable than that of Sodom: for the angels were sent to Sodom, and were abused there; yet that would not bring on so great a guilt and so great a ruin as the contempt and abuse of the apostles of Christ, who bring with them the offers of gospel grace.
II. The apostles' conduct in pursuance of their commission. Though they were conscious to themselves of great weakness, and expected no secular advantage by it, yet, in obedience to their Master's order, and in dependence upon his strength, they went out as Abraham, not knowing whither they went. Observe here,
1.The doctrine they preached; They preached that men should repent (Mar 6:12); that they should change their minds, and reform their lives, in consideration of the near approach of the kingdom of the Messiah. Note, The great design of the gospel preachers, and the great tendency of gospel preaching, should be, to bring people to repentance, to a new heart and a new way. They did not amuse people with curious speculations, but told them that they must repent of their sins, and turn to God.
2.The miracles they wrought. The power Christ gave them over unclean spirits, was not ineffectual, nor did they receive it in vain, but used it, for they cast out many devils (Mar 6:13); and they anointed with oil many that were sick, and healed them. Some think this oil was used medicinally, according to the custom of the Jews; but I rather think it was used as a sign of miraculous healing, by the appointment of Christ, though not mentioned; and it was afterward used by those elders of the church, to whom by the Spirit was given the gift of healing, Jam 5:14. It is certain here, and therefore probable there, that anointing the sick with oil, is appropriated to that extraordinary power which has long ceased, and therefore that sign must cease with it.
But, moreover, the very interrogation which is put in baptism is a witness of the truth. For when we say, "Dost thou believe in eternal life and remission of sins through the holy Church? "we mean that remission of sins is not granted except in the Church, and that among heretics, where there is no Church, sins cannot be put away. Therefore they who assert that heretics can baptize, must either change the interrogation or maintain the truth; unless indeed they attribute a church also to those who, they contend, have baptism. It is also necessary that he should be anointed who is baptized; so that, having received the chrism, that is, the anointing, he may be anointed of God, and have in him the grace of Christ. Further, it is the Eucharist whence the baptized are anointed with the oil sanctified on the altar. But he cannot sanctify the creature of oil, who has neither an altar nor a church; whence also there can be no spiritual anointing among heretics, since it is manifest that the oil cannot be sanctified nor the Eucharist celebrated at all among them. But we ought to know and remember that it is written, "Let not the oil of a sinner anoint my head," which the Holy Spirit before forewarned in the Psalms, lest any one going out of the way and wandering from the path of truth should be anointed by heretics and adversaries of Christ. Besides, what prayer can a priest who is impious and a sinner offer for a baptized person? since it is written, "God heareth not a sinner; but if any man be a worshipper of God, and doeth His will, him He heareth." Who, moreover, can give what he himself has not? or how can he discharge spiritual functions who himself has lost the Holy Spirit? And therefore he must be baptized and renewed who comes untrained to the Church, that he may be sanctified within by those who are holy, since it is written, "Be ye holy, for I am holy, saith the Lord." So that he who has been seduced into error, and baptized outside of the Church, should lay aside even this very thing in the true and ecclesiastical baptism, viz., that he a man coming to God, while he seeks for a priest, fell by the deceit of error upon a profane one.
(Vict. Ant. e Cat. in Marc.) The Lord also gives them this command, that they might show by their mode of life, how far removed they were from the desire of riches.
(Vict. Ant. e Cat. in Marc.) Or else, Matthew and Luke neither allow shoes nor staff, which is meant to point out the highest perfection. But Mark bids them take a staff and be shod with sandals, which (1 Cor. 7:6) is spoken by permission.
(Vict. Ant. e Cat. in Marc.) Or else, that it might be a witness of the toil of the way, which they sustained for them; or as if the dust of the sins of the preachers was turned against themselves. It goes on, And they went and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them. Mark alone mentions their anointing with oil. James however, in his canonical Epistle, says a thing similar. For oil both refreshes our labours, and gives us light and joy; but again, oil signifies the mercy of the unction of God, the healing of infirmity, and the enlightening of the heart, the whole of which is worked by prayer.
(Hom. in Evan. 17) Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching. There follows, And he commanded them, that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: but be shod with sandals; and not put on two coats.
Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things. When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things? But when the sick were returning to health, when the dead were rising to life, when lepers were receiving cleanliness of flesh, when demoniacs were snatched from the power of unclean spirits, with so many visible miracles performed, who would not believe what he heard about invisible things? For visible miracles shine forth for this purpose: that they may draw the hearts of those who see them to faith in invisible things, so that through what is done wondrously on the outside, what is within may be perceived to be far more wondrous. Hence now also, when the number of the faithful has increased, there are many within the holy Church who hold to a life of virtues but do not have the signs of virtues, because a miracle is shown outwardly in vain if what it should work inwardly is lacking. For according to the voice of the Teacher of the Gentiles: "Tongues are for a sign not to believers, but to unbelievers." Hence also that same distinguished preacher, amidst the words of his preaching, raised by praying, in the sight of all the unbelievers, Eutychus who had fallen asleep and fallen from the window and was completely extinguished from life. Coming to Malta, and knowing the island was full of unbelievers, he healed by praying the father of Publius who was afflicted with dysentery and fevers. But his companion on his journey and helper in his holy preaching, Timothy, who was growing weak from a stomach ailment, he does not cure by a word but restores by the art of medicine, saying: "Use a little wine, for your stomach and your frequent infirmities." Why then does he who saves an unbelieving sick person with a single prayer not also strengthen his sick companion with prayer? Because surely that one who was not inwardly alive needed to be healed outwardly through a miracle, so that through what the external power displayed, the internal virtue might animate him to life. But to the faithful sick companion, outward signs did not need to be shown, since he was living healthily within.
(in Marc. 2, 24) Now our kind and merciful Lord and Master did not grudge His servants and their disciples His own virtues, and as He Him self had healed every sickness and every infirmity, so also He gave the same power to His disciples. Wherefore it goes on: And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits. Great is the difference between giving and receiving. Whatsoever He does, is done in His own power, as Lord; if they do any thing, they confess their own weakness and the power of the Lord, saying in the name of Jesus, Arise, and walk.
(ubi sup.) For such should be the preacher's trust in God, that, though he takes no thought for supplying his own wants in this present world, yet he should feel most certain that these will not be left unsatisfied, lest whilst his mind is taken up with temporal things, he should provide less of eternal things to others.
(ubi sup.) Again, by the two tunics He seems to me to mean two sets of clothes; not that in places like Scythia, covered with the ice and snow, a man should be content with only one garment, but by coat, I think a suit of clothing is implied, that being clad with one, we should not keep another through anxiety as to what may happen.
(ubi sup.) Again, allegorically; under the figure of a scrip is pointed out the burdens of this world, by bread is meant temporal delights, by money in the purse, the hiding of wisdom; because he who receives the office of a doctor, should neither be weighed down by the burden of worldly affairs, nor be made soft by carnal desires, nor hide the talent of the word committed to him under the ease of an inactive body. It goes on, And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. Where He gives a general precept of constancy, that they should look to what is due to the tie of hospitality, adding, that it is inconsistent with the preaching of the kingdom of heaven to run about from house to house.
(ubi sup.) Wherefore it is evident from the Apostles themselves, that it is an ancient custom of the holy Church that persons possessed or afflicted with any disease whatever, should be anointed with oil consecrated by priestly blessing.
The Lord not only preached in the cities, but also in villages, that we may learn not to despise little things, nor always to seek for great cities, but to sow the word of the Lord, in abandoned and lowly villages. Wherefore it is said, And he went round about the villages, teaching.
Again He sends the Apostles two and two that they, might become more active; for, as says the Preacher, Two are better than one. (Eccl. 4:9) But if He had sent more than two, there would not have been a sufficient number to allow of their being sent to many villages.
Instructing them also by this means not to be fond of receiving gifts, in order too that those, who saw them proclaim poverty, might be reconciled to it, when they saw that the Apostles themselves possessed nothing.
That is, lest they should be accused of gluttony in passing from one to another. It goes on, And whoever shall not receive you, &c. This the Lord commanded them, that they might show that they had walked a long way for their sakes, and to no purpose. Or, because they received nothing from them, not even dust, which they shake off, that it might be a testimony against them, that is, by way of convicting themv.
It also means, the grace of the Holy Ghost, by which we are eased from our labours, and receive light and spiritual joy.
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SUMMARY
Mark 6:13 recounts the practical outworking of the disciples' delegated authority from Jesus, detailing their active ministry of deliverance and healing. Empowered by Christ, they effectively confronted demonic forces, ministered to the physically afflicted through anointing with oil, and restored health to many, thereby demonstrating the tangible arrival and compassionate power of God's kingdom in Galilee.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark's concise narrative style in Mark 6:13 effectively employs Parallelism and Repetition to emphasize the scope and nature of the disciples' ministry. The structure "cast out many devils, and anointed with oil many that were sick, and healed them" presents three distinct but related actions, each contributing to the overall picture of their empowered mission. The Repetition of "many" (G4183, polýs) preceding both "devils" and "that were sick" underscores the extensive reach and impact of their work, indicating that their ministry was not isolated but widespread and consistently effective. This highlights the scale of the spiritual and physical brokenness they addressed and the comprehensive nature of the healing and deliverance they brought. The use of the imperfect tense for all three main verbs ("cast out," "anointed," "healed") implies continuous or repeated action, functioning as a form of Durative Aspect, conveying that these were ongoing practices rather than isolated incidents. This reinforces the idea of a sustained, active ministry demonstrating the power of God's kingdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 6:13 profoundly illustrates the transfer of divine authority from Jesus to His disciples, establishing a pattern for the church's ongoing mission. It reveals that the proclamation of the Gospel is not merely intellectual assent but is often accompanied by tangible demonstrations of God's power over spiritual and physical brokenness. The disciples' actions—casting out demons and healing the sick—were not just acts of compassion but clear signs of the in-breaking of God's kingdom, confronting the dominion of evil and ushering in an era of restoration. This verse underscores the holistic nature of biblical ministry, addressing both the spiritual plight of humanity (demonic oppression) and its physical suffering (sickness), reflecting the comprehensive redemption offered by Christ. The anointing with oil, while having practical and symbolic significance, also points to the role of faith and the Holy Spirit in the process of healing within the early Christian community.
REFLECTION AND APPLICATION
Mark 6:13 serves as a powerful reminder that the mission of God's people extends beyond mere words to tangible acts of compassion and power. Just as Jesus empowered His first disciples, He continues to empower believers today through the Holy Spirit to be agents of His kingdom. This verse challenges us to consider the scope of our own ministry and witness. Are we merely speaking about the kingdom, or are we actively demonstrating its reality through prayer for the sick, intercession for the oppressed, and practical acts of love that bring healing and liberation? The disciples' obedience in stepping out in faith, even with limited understanding, resulted in profound impact. This calls us to cultivate a deeper trust in the authority Christ has given us, recognizing that God desires to work through ordinary people to accomplish extraordinary things. It encourages us to pray boldly for miraculous intervention, to engage with the suffering in our communities, and to remember that the presence of the Holy Spirit enables us to confront spiritual darkness and bring God's restorative touch to a broken world.
Questions for Reflection
FAQ
Why did the disciples anoint the sick with oil?
Answer: The anointing with oil in Mark 6:13 likely carried multiple layers of meaning. Historically, oil was used for medicinal purposes (e.g., soothing wounds), and it may have served as a practical act of care. Spiritually, oil often symbolized consecration, blessing, or the presence and power of the Holy Spirit in biblical tradition (e.g., anointing kings or priests). In the context of healing, it could have been an outward sign of faith, a symbolic act accompanying prayer, or a means by which divine power was channeled. The practice is later affirmed in James 5:14-15, where elders are instructed to anoint the sick with oil and pray over them, with the promise that "the prayer of faith shall save the sick." This suggests it was an established practice within early Christian ministry, combining practical care with spiritual significance and faith.
Does this verse imply that all sickness is caused by demons?
Answer: No, Mark 6:13 does not imply that all sickness is caused by demons. The verse clearly distinguishes between "casting out many devils" and "anointing with oil many that were sick, and healed them." While the New Testament acknowledges a connection between some illnesses and demonic activity (e.g., the mute man in Matthew 9:32-33), it also presents instances of sickness not directly attributed to demons (e.g., Peter's mother-in-law in Mark 1:30-31 or the man born blind in John 9:1-3). The disciples' ministry, mirroring Jesus' own, addressed both spiritual oppression and physical ailments, recognizing distinct causes and requiring distinct responses. This verse highlights the comprehensive nature of their delegated authority to confront both categories of human suffering.
CHRIST-CENTERED FULFILLMENT
Mark 6:13 finds its ultimate Christ-centered fulfillment in Jesus Himself as the source and embodiment of all authority and healing. The disciples' ability to cast out demons and heal the sick was not inherent to them but was a direct outflow of the power delegated by Christ, demonstrating that His victory over sin, sickness, and spiritual darkness was already at work. Jesus is the true "stronger man" who binds the "strong man" (Satan) and plunders his house, as seen in Mark 3:27. The disciples' actions foreshadow the comprehensive redemptive work of Christ on the cross, where He triumphed over "principalities and powers" (Colossians 2:15) and bore our sicknesses and infirmities (Isaiah 53:4, quoted in Matthew 8:17). Their ministry, therefore, was a preview of the kingdom fully inaugurated by Jesus' death and resurrection, where all authority in heaven and on earth has been given to Him (Matthew 28:18), empowering His church to continue His mission until His return. The anointing with oil and the healings point to the Holy Spirit, whom Christ poured out on His church (Acts 2:17-18), enabling believers to continue manifesting His compassionate power in the world.