Mark

6:7-13

The journey to God's mountain, 6:1-10:52

1 Growing discontent, 6:1-7:37

ii] The twelve are sent out

Hunter, as usual, nicely summarizes the mission of the twelve. "First the call, then the choice, and finally the commission of the disciples. The time has come to test the results of their training (and to prepare them for future missions beyond the Cross). Jesus sends them forth two by two, no doubt on the scriptural and common-sense basis that 'two are better than one', Ecc.4:9. If we ask what is the purpose of the Mission, the answer is that it was to gather the People of God. He sends them out 'like men carrying the Fiery Cross through a Highland glen', and before they go he gives them their 'marching orders': First, they are to travel light; second, they are to preach and heal; third, they are to observe certain rules of hospitality; fourth, they are to remember whose ambassadors they are."

As is always the case, the context of the passage needs to be noted. In 6:1-6 Mark records Jesus' rejection and ongoing teaching ministry, this is then followed by the mission of the twelve, 6:7-13. The mission is part of a typical "Markan sandwich", Marcus, where the mission is followed by the Baptist's death, 6:14-29, and the account of the disciples' return from mission, 6:30. The internal structure of the episode is fairly straightforward. The disciples are first commissioned, v7, then instructed, v8-11 (instructions for the road, v8-9, instructions for the home, v10-11. Finally, in v12-13, the mission itself is described.

proskaleitai (proskaleomai) pres. "calling" - he calls to oneself, summons. Used often in Mark of Jesus calling disciples or others to himself. Jesus is drawing the 12 from a larger group of followers.

apostellein (apostellw) pres. inf. "he sent" - [he began] to send. The infinitive is complementary completing the verb "began", "he proceeded (began) to send them out", Moffatt. Jesus sends them as his qualified representatives.

duo duo "two by two" - An unusual form in Greek and therefore, most likely influenced by the Aramaic. The disciples' going out in pairs may reflect custom and/or the law's requirement of at least two witnesses.

edidou (didwmi) imperf. "gave" - he was giving. The other synoptic gospels have an aorist tense. The imperfect may imply an ongoing authority, or it may simply reflect the presence of direct speech in the giving of the authority. If the imperfect implies that they are given an ongoing authority, why do they fail to cast out the demon in 9:18? Note the other synoptic gospels for their answer. Even if it is an ongoing authority, it is surely limited to the apostolic mission to the Jews. The authority to cast out demons comes directly from Christ and sets the apostles apart as his emissaries. Exorcism serves as the most significant of the signs of the coming kingdom and as such serves to act out the gospel message. "Sent them out two by two with power over evil spirits", CEV.

parhggeilen (paraggellw) aor. "[these were his] instructions" - [and] he commanded, instructed, gave order [to them].

iJna + subj. "-" - that. Forming a dependent statement, epexegetic, explaining the content of the instructions.

airwsin (airw) pres. subj. "take [nothing]" - they should lift up, take away [nothing]. Jesus' instruction is emphasized by using the present tense of the subjunctive verb.

ei mh rJabdon (oV) "except a staff" - except a walking stick. It is interesting that Mark allows this exception.

phran (a) "[no] bag" - Probably "no haversack", NJB, although "no begging bag" is possible. The disciples must rely on the hospitality of the villages they visit.

mh eiV thn zwnhn calkon "no money in your belt" - no copper in the girdle. The girdle can serve as a form of money belt. "No money in their pockets", Phillips.

upodedemenouV (uJpodeomai) perf. mid. part. "wear [sandals]" - having had tied on (as. your feed) [sandals]. The participle is best treated as imperatival, "wear sandles but do not put on two tunics". "Its alright to wear sandals", CEV.

endushsqe (enduw) aor. subj. "-" - [do not] put on, wear, be clothed in [two shirts]. Subjective of prohibition. The prohibition is that they do not put one "tunic" over another. This is a rather strange instruction, although it may serve to limit luxurious dress. Clearly the instructions concern the present mission, and are more related to culture than poverty. Note Manson's observation that similar instructions were in vogue regarding attendance at the Temple.

kai elegen autoiV "-" - and he said to them. Some suggest that the editorial note "and he said to them" indicates that the instruction comes from another source, others that it simply serves to refocus the reader on the source of the words, namely, Jesus.

menete (menw) imp. "stay" - remain, abide, continue. Cranfield suggests that the instruction serves to stop a disciple becoming "upwardly mobile" if better accommodation is offered.

eJwV an + subj. "Until [you leave]" - Forming an adverbial temporal clause. The construction indicates future, or habitual action.

ekeiqen adv. "that town" - from there. Refers to a locality; "that place", Barclay.

an + subj. "if" - Introducing a conditional clause, third class, "if, as may be the case".

topoV "place" - Possibly here a "household". The point is, there will be some villages where all the households will reject the messengers.

dexhtai (decomai) aor. subj. "will [not] welcome" - welcome, receive. "Wherever they will not receive or listen to you", Weymouth.

ektinaxate (ektinassw) aor. imp. "shake [the dust] off" - shake, shake off. Alluding to the practice of pious Jews who carefully remove the dust of a heathen land before reentering Jewish territory. A gesture of disassociation. "Shake the last speck of dust from your feet as you would do if you were leaving a heathen town", Barclay.

eiV marturion autoiV "as a testimony against them" - to/for a testimony, witness to them. A witness to/against the people of that place, either to the people themselves, or to God. If a sign to the people, the gesture may serve to prompt a change of heart, but it seems more likely a gesture "against", in the sense of a sign of judgment. Rejecting the messenger and their message is dangerous. "Shake off the very dust from the soles of your feet as a warning to them", Williams.

ekhruxan (khrussw) aor. "preached" - they preached, proclaimed. The disciples' preaching role was not mentioned in the initial charge, v7. It is obvious that proclamation is central to the mission. They preached the gospel (message) of the coming kingdom.

iJna + subj. "that" - that. Here forming an epexegetic clause explaining the content of the preaching.

metanowsin (metanoew) subj. "people should repent" - they should repent, change their mind, turn about. Mark reminds us of the expected response to the message which he has already summarized in 1:15. Repentance involves an acceptance of the dawning kingdom in Christ by turning toward the living God in Christ for mercy and forgiveness. Note, repentance is not a feeling of sorrow for past actions. "Turn to God", CEV.

exeballon (ekballw) imperf. "they drove out" - they were casting out. The imperfect is durative, implying an ongoing success in casting out demons. Jesus casts out a few, his disciples "many". The mission serves to extend Jesus' authority to the many. The casting out of demons, as noted above, serves as a powerful sign of the dawning kingdom. "If I by the finger of God cast out demons then the kingdom of God is come upon you."

hleifon (aleifw) imperf. "anointed" - they were anointing. Most commentators see the anointing as symbolic rather than medicinal, even though olive oil was used as a cure-all. Yet, what was the point of the symbol, particularly as Jesus doesn't use oil himself? The only other reference to the use of oil in healing is in James 5:14, so we are at a bit of a loss to understand the point of its use here.

eqerapeuon (qerapeuw) imperf. "healed them" - they were treating, caring for, healing. "And cured them", Barclay.

Mark Introduction

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