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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 6:7–13. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Seven Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
What is forbidden is neither the carrying nor the possessing of two coats, but more distinctly the wearing of two coats at the same time. The words say: “and not put on two coats.” What counsel is conveyed to them by this? They ought to walk not in duplicity, but in simplicity.
(de Con. Evan. 2, 30.) Or else; according to Matthew (Matt. 10:19), the Lord immediately subjoined, The workman is worthy of his meat, which sufficiently proves why He forbade their carrying or possessing such things; not because they were not necessary, but because He sent them in such a way as to show, that they were due to them from the faithful, to whom they preached the Gospel. From this it is evident, that the Lord did not mean by this precept that the Evangelists ought to live only on the gifts of those to whom they preach the Gospel, else the Apostle transgressed this precept, when he procured his livelihood, by the labour of his own hands, but He meant that He had given them a power, in virtue of which, they might be assured, these things were due to them. It is also often asked, how it comes that Matthew and Luke have related that the Lord commanded His disciples not to carry even a staff, whilst Mark says, And he commanded them that they should take nothing for their journey, save a staff only. Which question is solved, by supposing that the word 'staff' has a meaning in Mark, who says that it ought to be carried, different from that which it bears in Matthew and Luke, who affirm the contrary. For in a concise way one might say, Take none of the necessaries of life with you, nay, not a staff, save a staff only; so that the saying, nay not a staff, may mean, nay not the smallest thing; but that which is added, save a staff only, may mean that, through the power received by them from the Lord, of which a rod is the ensign, nothing, even of those things which they do not carry, will be wanting to them. The Lord therefore said both, but because one Evangelist has not given both, men suppose, that he who has said that the staff, in one sense, should be taken, is contrary to him who again has declared, that, in another sense, it should be left behind: now however that a reason has been given, let no one think so. So also when Matthew declares that shoes are not to be worn on the journey, he forbids anxiety about them, for the reason why men are anxious about carrying them, is that they may not be without them. This is also to be understood of the two coats, that no man should be troubled about having only that with which he is clad, from anxiety lest he should need another, when he could always obtain one from the power given by the Lord. In like manner Mark, by saying that they are to be shod with sandals or soles, warns us that this mode of protecting the feet has a mystical signification, that the foot should neither be covered above nor be naked on the ground, that is, that the Gospel should neither be hid, nor rest upon earthly comforts; and in that He forbids their possessing or taking with them, or more expressly their wearing, two coats, He bids them walk simply, not with duplicity. But whosoever thinks that the Lord could not in the same discourse say some things figuratively, others in a literal sense, let him look into His other discourses, and he shall see, how rash and ignorant is his judgment.
(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.
And what is not to be carried or worn as two tunics, but more explicitly is forbidden to be put on, saying; and not to be clothed with two tunics, what does it admonish them, unless to walk not doubly, but simply? Otherwise. In the two tunics, it seems to me to show a double garment, not that in places of Scythia freezing with icy snow, one should be content with a single tunic; but that in the tunic we understand the garment, so that we do not keep another reserved for ourselves out of fear for the future. Allegorically, however, by the purse, the burdens of the world, by the bread, temporal delights, by the money in the belt, the hidden wisdom is designated. For he who has the word of wisdom, but neglects to share it with his neighbor, holds the money shut in a belt: and it is written: Hidden wisdom and concealed treasure, what is the use in both? (Ecclesiasticus 41). Therefore, apostles should not carry a purse, nor bread, nor money in their belt, because whoever has received the office of a teacher, should neither be weighed down by the burdens of secular affairs, nor be dissolved by carnal desires, nor hide the entrusted talent of the word in the leisure of sluggish laziness.
(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 6:9 provides specific, counter-cultural instructions from Jesus to His twelve disciples as He sends them out on their first missionary journey. This verse, part of a broader set of directives, mandates that they should wear only simple sandals and not carry a spare tunic or coat. These seemingly mundane details underscore profound theological principles: radical dependence on God's provision, the urgency and singular focus of their mission, and a detachment from material comforts that would distinguish them as heralds of the Kingdom of God.
Context
Literary Context
Mark 6:9 is nestled within Jesus' commissioning of the twelve disciples (Mark 6:7-13). Immediately preceding this verse, Jesus grants them authority over unclean spirits and sends them out "two by two" (Mark 6:7). The instructions that follow, including those in Mark 6:8-9, are practical guidelines for their travel and conduct. These directives are not merely logistical; they are deeply theological, emphasizing simplicity and dependence as foundational to their evangelistic task. The broader narrative of Mark's Gospel frequently highlights Jesus' authority and the nature of discipleship, themes powerfully encapsulated in this sending.
Historical & Cultural Context
In ancient Israel, travel was often arduous, with dusty roads and varying temperatures. It was common practice for travelers to carry extra provisions, including a spare tunic (the basic inner garment, often worn next to the skin) and money, and to wear sturdy sandals. Itinerant teachers, philosophers, or beggars often carried multiple cloaks for warmth, bedding, or as a sign of their status or trade. Jesus' instructions directly contradict these conventional travel preparations. By prohibiting a second tunic and limiting them to basic sandals, Jesus was not merely being ascetic; He was deliberately placing His disciples in a position of complete reliance on God and the hospitality of those they encountered. This also served to distinguish them from other wandering figures, signaling that their mission was divinely ordained and not for personal gain.
Key Themes
Mark 6:9 contributes significantly to several key themes in Mark's Gospel and broader biblical theology. Firstly, it powerfully illustrates Radical Dependence on God's Provision. By stripping away their ability to rely on personal resources, Jesus forces the disciples to trust solely in God for their daily needs, mirroring the principles taught in Matthew 6:25-34. Secondly, it emphasizes the Urgency and Singular Focus of the Mission. Traveling light symbolized a readiness to move quickly and without distraction, prioritizing the proclamation of the Kingdom over personal comfort or material security. This immediate readiness allowed them to focus entirely on their evangelistic task of preaching repentance and healing the sick (Mark 6:12-13). Finally, it highlights Simplicity and Detachment from Materialism, a recurring theme in Jesus' teaching that challenges worldly values and calls for a counter-cultural lifestyle for those who follow Him (Luke 12:33-34).
Exposition and Analysis
Key Word Analysis
From ὑπό (under) and δέω (to bind), meaning "to bind under one's feet," i.e., to put on shoes or sandals. This term emphasizes the act of being equipped with footwear, indicating readiness for travel. The passive voice ("be shod") implies that this is their state of being, a simple, practical necessity for the journey.
Refers to a slipper or sole-pad, simple footwear consisting of a sole attached to the foot by straps. Unlike more elaborate shoes, sandals were basic, common, and practical for walking on the dusty, rocky terrain of ancient Israel. The instruction to wear only sandals highlights the simplicity and lack of luxury expected of the disciples.
Refers to the basic inner tunic or shirt worn close to the body. It was the primary garment, often made of linen or wool. To "not put on two coats" meant not carrying a spare change of clothes. This prohibition was significant because carrying an extra tunic was a common and practical provision for travelers, offering warmth, cleanliness, or a change of attire. Its prohibition underscores the radical dependence and minimalism Jesus demanded.
Verse Breakdown
"But [be] shod with sandals"
This clause provides a positive instruction, specifying the appropriate footwear. Sandals were essential for walking on the rough and dusty roads of Palestine. The command indicates that while the disciples were to travel light, they were not to be impractical or neglect basic necessities for the journey. It signifies readiness for the mission, equipped only with what is fundamentally required for movement.
"and not put on two coats"
This is a negative prohibition, forbidding the carrying of a spare inner tunic. The "coat" (chitōn) was the basic garment, and carrying a second one was a common provision for travelers, offering warmth, a change of clothes, or a clean garment. By forbidding a second coat, Jesus underscores the principle of radical dependence on God's provision and the hospitality of others, rather than relying on personal preparedness or excess material possessions. It reinforces the urgency and single-mindedness of their mission, free from the encumbrance of material concerns.
Literary Devices
Mark 6:9 primarily employs Symbolism and Contrast. The simple sandals and the prohibition of a second coat are highly symbolic. The sandals symbolize readiness and preparedness for the journey, but also humility and connection to the earth, distinguishing the disciples from those who might travel in luxury. The prohibition of a second coat powerfully symbolizes radical dependence on God's provision and the hospitality of others, emphasizing a detachment from material security. This stands in Contrast to typical travel practices of the day, where carrying extra provisions was a sign of prudence. This stark contrast highlights the counter-cultural nature of Jesus' call to discipleship and the Kingdom mission, setting the disciples apart as those who trust entirely in God rather than in their own resources.
Theological and Thematic Connections
Mark 6:9 is a powerful theological statement about the nature of discipleship and mission. It encapsulates the principle that those sent by God are to operate not out of self-sufficiency or worldly comfort, but out of complete reliance on divine provision and the generosity of the community. This radical simplicity frees the disciples from material anxieties, allowing them to fully embody and proclaim the Kingdom message without distraction or compromise. It teaches that God's work is sustained by God's power and provision, not by human resources or elaborate preparations. This call to trust and detachment from material possessions is a recurring theme throughout Jesus' ministry, challenging His followers to prioritize the spiritual over the material and to live with an eternal perspective.
Reflection and Application
Mark 6:9, while given in a specific historical context, offers timeless principles for believers today. It challenges us to examine our own lives for areas where we might be relying more on material security or personal preparedness than on God's faithful provision. The call to be "shod with sandals" and "not put on two coats" is an invitation to embrace a posture of readiness for God's call, unburdened by excessive possessions or anxieties about the future. It encourages us to cultivate a deeper trust in God, believing that He will supply all our needs as we faithfully pursue His mission. This means prioritizing spiritual growth and Kingdom work over the accumulation of wealth or comfort, and being willing to step out in faith, knowing that God is our ultimate provider. Our readiness for service is not measured by what we possess, but by our willingness to depend entirely on Him.
Questions for Reflection
FAQ
Was this a literal command for all time, or specific to the disciples' first mission?
While the specific literal instructions (e.g., "no two coats") were given for the disciples' initial, urgent mission in a particular cultural context, the underlying principles are timeless. These principles include radical dependence on God, prioritizing the mission over personal comfort, and trusting God for provision. Later, Jesus even tells His disciples to take a purse and bag (Luke 22:35-36), indicating that the literal application could change with circumstances, but the spirit of trust and focus remains constant.
Why were sandals allowed but not two coats?
Sandals were a practical necessity for travel on dusty, rough roads; they represented basic, indispensable equipment for the journey. The prohibition of a second coat, however, was about rejecting excess and self-reliance. Carrying a spare tunic was a common comfort and provision against need. By allowing the essential (sandals) but forbidding the extra (second coat), Jesus emphasized that the disciples were to rely on God's provision and the hospitality of others for anything beyond the bare necessities, rather than on their own foresight or material security.
How does this passage apply to modern missionaries and believers?
For modern missionaries and believers, Mark 6:9 calls us to a spiritual posture of radical dependence on God and a singular focus on His mission. While we don't literally go without a second coat today, the principle means we should avoid excessive materialism, cultivate trust in God's provision for our needs, and be ready to serve without being encumbered by worldly anxieties or possessions. It encourages a willingness to live simply, prioritize the spiritual over the material, and be available for God's call, knowing that He will equip and sustain us for the work He has given us to do, as seen in passages like 1 Timothy 6:6-8.
Christ-Centered Fulfillment
Mark 6:9, with its emphasis on radical dependence and mission-focused simplicity, finds its ultimate fulfillment and perfect embodiment in the person of Jesus Christ Himself. Jesus, the Son of God, consistently lived a life of profound humility and complete reliance on the Father. He famously stated that "Foxes have dens and birds have nests, but the Son of Man has no place to lay His head" (Matthew 8:20), illustrating His own detachment from worldly comforts and His utter dependence on God. His entire earthly ministry was characterized by a singular focus on His mission to seek and save the lost (Luke 19:10) and to do the will of the Father who sent Him (John 4:34). The instructions to the disciples in Mark 6:9 are a call for them to imitate their Master, who "emptied himself, by taking the form of a servant" (Philippians 2:7). Thus, the disciples' radical simplicity is a reflection of Christ's own self-emptying and His perfect trust in the Father, making Him the supreme example of the principles He commanded them to live by.