Mar 6:6-13 | RWP | e4.org | And he marvelled because of their unbelief ( κα εθαυμασεν δια την απιστιαν αυτων ). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith ( ; ). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct ( , ). There is no proof that she ever lost faith in her wonderful Son. He went round about the villages teaching ( περιηγεν τας κωμας κυκλω διδασκων ). A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse . The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. "Jesus resumes the role of a wandering preacher in Galilee" (Bruce). Imperfect tense, περιηγεν .

‏ Mark 6:6-13

And he marvelled because of their unbelief ( κα εθαυμασεν δια την απιστιαν αυτων ). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Mt 8:10; Lu 7:9). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mr 3:21, 31). There is no proof that she ever lost faith in her wonderful Son.

He went round about the villages teaching ( περιηγεν τας κωμας κυκλω διδασκων ). A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse 7. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. "Jesus resumes the role of a wandering preacher in Galilee" (Bruce). Imperfect tense, περιηγεν.

By two and two ( δυο δυο ). This repetition of the numeral instead of the use of ανα δυο or κατα δυο is usually called a Hebraism. The Hebrew does have this idiom, but it appears in Aeschylus and Sophocles, in the vernacular Koine (Oxyrhynchus Papyri No. 121), in Byzantine Greek, and in modern Greek (Deissmann, Light from the Ancient East, pp. 122f.). Mark preserves the vernacular Koine better than the other Gospels and this detail suits his vivid style. The six pairs of apostles could thus cover Galilee in six different directions. Mark notes that he "began to send them forth" ( ηρξατο αυτους αποστελλειν ). Aorist tense and present infinitive. This may refer simply to this particular occasion in Mark's picturesque way. But the imperfect tense εδιδου means he kept on giving them all through the tour, a continuous power (authority) over unclean spirits singled out by Mark as representing "all manner of diseases and all manner of sickness" (Mt 10:1), "to cure diseases" ( ιασθα, Lu 9:1), healing power. They were to preach and to heal (Lu 9:1; Mt 10:7). Mark does not mention preaching as a definite part of the commission to the twelve on this their first preaching tour, but he does state that they did preach (6:12). They were to be missioners or missionaries ( αποστελλειν ) in harmony with their office ( αποστολο ).

Save a staff only ( ε μη ραβδον μονον ). Every traveller and pilgrim carried his staff. Bruce thinks that Mark has here preserved the meaning of Jesus more clearly than Mt 10:10 (nor staff) and Lu 9:3 (neither staff). This discrepancy has given trouble to commentators. Grotius suggests no second staff for Matthew and Luke. Swete considers that Matthew and Luke report "an early exaggeration of the sternness of the command." "Without even a staff is the ne plus ultra of austere simplicity, and self-denial. Men who carry out the spirit of these precepts will not labour in vain" (Bruce).

Shod with sandals ( υποδεδεμενους σανδαλια ). Perfect passive participle in the accusative case as if with the infinitive πορευεσθα or πορευθηνα, (to go). Note the aorist infinitive middle, ενδυσασθα (text of Westcott and Hort), but ενδυσησθε (aorist middle subjunctive) in the margin. Change from indirect to direct discourse common enough, not necessarily due to "disjointed notes on which the Evangelist depended" (Swete). Mt 10:10 has "nor shoes" ( μηδε υποδηματα ), possibly preserving the distinction between "shoes" and "sandals" (worn by women in Greece and by men in the east, especially in travelling). But here again extra shoes may be the prohibition. See on Mt 10:10 for this.

Two coats ( δυο χιτωνας ). Two was a sign of comparative wealth (Swete). The mention of "two" here in all three Gospels probably helps us to understand that the same thing applies to shoes and staff. "In general, these directions are against luxury in equipment, and also against their providing themselves with what they could procure from the hospitality of others" (Gould).

There abide ( εκε μενετε ). So also Mt 10:11; Lu 9:4. Only Matthew has city or village (10:11), but he mentions house in verse 12. They were to avoid a restless and dissatisfied manner and to take pains in choosing a home. It is not a prohibition against accepting invitations.

For a testimony unto them ( εις μαρτυριον αυτοις ). Not in Matthew. Lu 9:5 has "for a testimony against them" ( εις μαρτυριον επ αυτους ). The dative αυτοις in Mark is the dative of disadvantage and really carries the same idea as επ in Luke. The dramatic figure of

shaking out ( εκτιναξατε, effective aorist imperative, Mark and Matthew),

shaking off ( αποτινασσετε, present imperative, Luke).

Preached that men should repent ( εκηρυξαν ινα μετανοωσιν ). Constative aorist ( εκηρυξαν ), summary description. This was the message of the Baptist (Mt 3:2) and of Jesus (Mr 1:15).

They cast out many demons and they anointed with oil ( εξεβαλλον κα ηλειφον ελαιω ). Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of αλειφω ελαιω used in connection with healing save in Jas 5:14. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See Lu 10:34 for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether αλειφω in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word αλειφω can be translated rub or anoint without any ceremony. "Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century" (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor.