Mark 6:7

Mark 6:7 . He calleth unto him the twelve — While Jesus preached among the villages in the neighbourhood of Nazareth, he sent his twelve apostles through the several cities of Galilee, to proclaim that God was about to establish the kingdom of the Messiah, wherein he would be worshipped in spirit and in truth; and instead of all external rites and ceremonies, would accept nothing but repentance, faith, and sincere obedience. Moreover, to confirm their doctrine, he gave them power to work miracles of healing, which also would tend to procure them acceptance. See Luke 9:1-2 . By two and two — We may suppose that Matthew had an eye to this circumstance in the catalogue which he has given of the apostles; for, chapter Mark 10:2-4 , he has joined them together in pairs; very probably just as they were sent out now by their Master. Jesus ordered his disciples to go by two and two, doubtless that they might encourage each other in their work. The history of their election and commission is given, Matthew 10:1 , &c.; where see the notes. But it seems they were not actually sent till now, when Jesus intended forthwith to enlarge the scene of his ministry. He, therefore, on this occasion renewed their powers, and repeated the principal things contained in the instructions formerly given.

Mark 6:7-13 . Comp. Matthew 10:1-14 ; Luke 9:1-6 . Mark here adopts, with abridgment and sifting, from the collection of Logia what was essentially relevant to his purpose; Luke follows him, not without obliteration and generalizing of individual traits. ἤρξατο ] He now began that sending forth, to which they were destined in virtue of their calling; its continuance was their whole future calling, from the standpoint of which Mark wrote his ἤρξατο . δύο δύο ] binos, in pairs . Sir 36:25 . A Hebraism; Winer, p. 223 [E. T. 312]. The Greek says κατά , ἀνά , εἰς δύο , or even συνδύο (see Valckenaer, ad Herod. p. 311; Heindorf, ad Plat. Parm. p. 239). Wherefore in pairs? “Ad plenam testimonii fidem,” Grotius. Comp. Luke 7:19 ; Luke 9:1 . Mark 6:8 . αἴρωσιν ] should take up , in order to carry it with them, 1Ma 4:30 . εἰ μὴ ῥάβδον μόνον ] The variation in Matthew and Luke betokens the introduction of exaggeration,[96] but not a misunderstanding of the clear words (Weiss). There is an attempt at a mingling of interpretations at variance with the words in Ebrard, p. 382; Lange, L. J. II. 2, p. 712. It ultimately comes to this, that εἰ μὴ ῥ . μ . is intended to mean: at most a staff. Even Bleek has recourse to the unfounded refinement, that the staff in Mark is meant only for support , not as a weapon of defence . Mark 6:9 . ἀλλʼ ὑποδεδεμ . σανδάλ .] There is no difference from μηδὲ ὑποδήματα , Matthew 10:10 , not even a correction of this expression (Bleek, comp. Holtzmann).

See on Matt. l.c. The meaning is, that they should be satisfied with the simple light foot-covering of sandals , in contrast with the proper calceus ( ὑπόδημα κοῖλον ), which had upper leather, and the use of which was derived from the Phoenicians and Babylonians (Leyrer in Herzog’s Encykl. VII. p. 729). Comp. Acts 12:8 . The construction is anacoluthic , as though παρήγγειλεν αὐτοῖς πορεύεσθαι had been previously said. Then the discourse changes again, going over from the obliqua into the directa ( ἐνδύσησθε ). See Kühner, II. p. 598 f., and ad Xen. Mem. i. 4. 15, iii. 5. 14, iv. 4. 5. A lively non-periodic mode of representing the matter; comp. Buttmann, neut. Gr. p. 330 [E. T. 384 f.]. Mark 6:10 . καὶ ἔλεγ . αὐτ .] a new portion of the directions given on that occasion. Comp. on Mark 4:13 . ἐκεῖ ] in this house: but ἐκεῖθεν : from this τόπος (see the critical remarks). Mark 6:11 . εἰς μαρτύριον αὐτοῖς ] which is to serve them for a testimony , namely, of that which the shaking off of the dust expresses, that they are placed on a footing of equality with heathens. Comp. on Matthew 10:14 . Mark 6:12 f. ἵνα ] the aim of the ἐκήρυξαν . ἤλειφον ἐλαίῳ ] The anointing with oil (the mention of which in this place is held by Baur, on account of Jam 5:14 , to betray a later date) was very frequently applied medically in the case of external and internal ailments. See Lightfoot, p. 304, 617; Schoettgen, I. p. 1033; Wetstein in loc.

(7) He called unto him the twelve. —See Notes on Matthew 10:1-15 . The omission by St. Mark of the greater part of the discourse connected with the mission of the Twelve in Matthew 10 is every way characteristic of the writer, whose main work it was to trace the ministry of action rather than of speech.

Mark 6:7 . ἤρξατο , etc.: Jesus calling to Him ( προσκαλεῖται , vide Mark 3:13 ) the Twelve began at length to do what He had intended from the first (Weiss), viz. , to send them forth as missioners ( ἀποστέλλειν ).— δύο δύο , two (and) two, Hebraic for κατὰ or ἀνὰ δύο ; two together, not one by one, a humane arrangement.— ἐδίδου , imperfect, as specifying an accompaniment of the mission, not pointing to separate empowerment of each pair.— ἐξουσίαν τ . π . τ . ἀ ., power over unclean spirits, alone mentioned by Mark, cf. Matthew and Luke.

7–13 . Mission of the Twelve 7 . he called ] Rather, He calleth unto Him. two and two ] St Mark alone records this. They were sent forth probably in different directions on a tentative mission, to make trial of their powers, and fit them for a more extended mission afterwards. Their election had taken place in the solitude of a mountain range their first mission occurred amidst the busy towns and villages of Galilee.

Verse 7. - At Mark 3:7 we had the account of our Lord's selection of the twelve. Here we find the notice of their being first sent forth. Their names have already been recorded. He gave them authority - mark the imperfect ( ἐδίδου ) - over unclean spirits . St. Matthew ( Matthew 10:1 ) adds, "and to heal all manner of sickness and all manner of disease." But St. Mark here fixes the attention upon the great central object of Christ's mission - to contend against evil in every form, and especially to grapple with Satan in his stronghold in the hearts of men. Mark 6:7