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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.
(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.
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.
(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.
And he went around the villages in a circuit, teaching; and he called the twelve and began to send them two by two, and gave them power over unclean spirits. The kind and merciful Lord and master does not envy his servants and disciples his own virtues; and just as he had healed all sickness and all infirmity, he also gave his apostles power, to heal all infirmity and all sickness. But there is a great difference between having and giving, granting and receiving. He, whatever he does, acts by the power of the Lord; those, if they do anything, confess their own weakness and the power of the Lord, saying, like Peter: In the name of Jesus Christ of Nazareth, rise up and walk (Acts III).
(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 6:7 details a pivotal moment in Jesus' ministry as He formally commissions the twelve disciples, sending them out in pairs to extend His work. This act of delegation signifies a crucial expansion of the Kingdom of God, empowering His chosen followers with divine authority, specifically over unclean spirits, to preach the gospel and confront spiritual darkness, thereby preparing them for the broader mission that would continue after His ascension.
CONTEXT
Literary Context: This verse immediately follows Jesus' return to His hometown of Nazareth, where He was met with skepticism and rejection, limiting His ability to perform many miracles there (Mark 6:1-6). In contrast to this constrained environment, Jesus now actively expands His ministry by delegating authority to His disciples. This commissioning fulfills the purpose for which He initially called them—"that they might be with Him and that He might send them out to preach, and to have authority to cast out demons" (Mark 3:14-15). The sending out of the Twelve is a direct response to the growing need for the gospel message to spread beyond Jesus' immediate presence and serves as a foundational step for the future expansion of the early church.
Historical & Cultural Context: In ancient Jewish society, a rabbinic teacher would gather disciples who would learn by observing and assisting their master. Jesus' actions here align with this tradition, but with a significant departure: He not only teaches but also empowers His disciples with supernatural authority. The practice of sending out messengers "by two and two" was common and practical. It provided mutual support, accountability, and a stronger, more credible witness, aligning with Old Testament legal principles requiring two or three witnesses to establish a matter (Deuteronomy 19:15). Furthermore, the pervasive belief in and fear of "unclean spirits" or demons was widespread in the ancient world, and the ability to cast them out was seen as a powerful demonstration of divine authority and the presence of God's Kingdom.
Key Themes: Mark 6:7 contributes significantly to several key themes within the Gospel of Mark and broader biblical theology. It highlights the theme of delegated authority, demonstrating Jesus' intention to empower His followers to participate in His redemptive work, not merely observe it. This act underscores the expansion of God's Kingdom, showing that the good news and its accompanying power are not limited to Jesus alone but are to be proclaimed and demonstrated through His chosen agents. The specific mention of "unclean spirits" emphasizes the spiritual warfare inherent in the ministry of the Kingdom, where the advance of God's reign directly confronts the forces of evil. This verse also introduces the theme of discipleship in action, moving from passive learning to active participation, a pattern that continues throughout the New Testament as disciples are called to "go and make disciples of all nations" (Matthew 28:19).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 6:7 employs several significant literary devices. The Synecdoche of "the twelve" refers to the specific group of disciples chosen by Jesus, representing the entirety of the apostolic mission. The phrase "by two and two" functions as a Symbolism of partnership, accountability, and the establishment of credible witness, echoing Old Testament legal requirements. The granting of "power over unclean spirits" serves as both Foreshadowing and Metonymy. It foreshadows the ongoing spiritual battle that the church would face and the authority believers would wield in Christ. It also uses "unclean spirits" as a metonymy for the spiritual darkness and demonic opposition that Jesus and His followers would confront in the advance of God's Kingdom. The entire verse is an act of Commissioning, a formal sending out with authority, which is a recurring motif in the Gospels and Acts, underscoring the continuity of divine mission.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 6:7 is profoundly significant for understanding the nature of Christian ministry. It reveals that ministry is not merely human effort but a divine enterprise empowered by God's authority. Jesus' act of delegating power signifies that His mission is expansive, intended to be carried forward by His followers, and that the proclamation of the Kingdom involves a direct confrontation with the forces of evil. This verse establishes a pattern for all believers, indicating that those who are called to serve Christ are also equipped by Him, not for personal glory, but for the advancement of His redemptive purposes in the world, demonstrating His supremacy over all spiritual darkness.
REFLECTION AND APPLICATION
Mark 6:7 serves as a powerful reminder that Christian service is rooted in divine empowerment and purpose. Just as Jesus equipped the Twelve, He continues to equip believers today with spiritual gifts and authority through the Holy Spirit to participate in His ongoing mission. This verse challenges us to consider how we are utilizing the spiritual authority and gifts God has entrusted to us, not for our own gain, but for the expansion of His Kingdom and the liberation of those oppressed by spiritual darkness. It also emphasizes the importance of partnership in ministry, encouraging us to work collaboratively with other believers, drawing strength and accountability from community rather than attempting to serve in isolation. Our mission, like that of the Twelve, involves both proclaiming the good news and demonstrating its power, confronting the spiritual realities of our world with the truth and authority of Christ.
Questions for Reflection
FAQ
Why did Jesus send the disciples out "by two and two"?
Answer: Jesus sent the disciples out "by two and two" for several significant reasons, reflecting both practical wisdom and theological principles. Practically, it provided mutual support and encouragement, especially as they faced potential rejection or hardship in their mission. It also offered accountability, as each disciple had a partner to witness their actions and provide counsel. Theologically, sending them in pairs established a credible witness. In Jewish legal tradition, the testimony of two or more witnesses was required to establish the truth of a matter (Deuteronomy 19:15). This practice underscored the validity and authority of their message and actions, demonstrating that their work was not an individual endeavor but a collective, authorized mission of the Kingdom of God. This pattern of partnership is also seen later in the New Testament, such as with Paul and Barnabas (Acts 13:2).
CHRIST-CENTERED FULFILLMENT
Mark 6:7, while detailing the commissioning of the twelve disciples, finds its ultimate fulfillment and deeper meaning in the person and work of Jesus Christ. Jesus, as the Son of God, possesses all authority in heaven and on earth (Matthew 28:18). The "power over unclean spirits" that He delegates to His disciples is but a manifestation of His own inherent and supreme authority over all spiritual forces of darkness. He is the one who ultimately "disarmed the powers and authorities" through His death and resurrection (Colossians 2:15). The disciples' mission to preach and cast out demons foreshadows the comprehensive victory of Christ over sin, death, and the devil, a victory that is fully realized in His atoning work on the cross and His subsequent resurrection. Therefore, the sending of the Twelve is not merely a historical event but a glimpse into the ongoing mission of the church, empowered by the Spirit of Christ, to proclaim His Lordship and demonstrate His triumph over every opposing spiritual force, until He returns to establish His Kingdom in its fullness (1 Corinthians 15:24-25).