Mark 6:7-13 | Session 22 | Mark Rightly Divided

Click below for a PDF version.

010323 Session 22 Mark 6_7-13.pdf

Mark 6:7-13 | The Messianic Ministry Extended

Verse 7

Introduction to verses 7-13

There are several instances in the Gospel of Mark where Jesus refused to be publicly recognized as the king. Here are a few examples:

Mark 1:43-45: After healing a man with leprosy, Jesus sternly warned him not to tell anyone but to show himself to the priest and offer sacrifices.
Mark 3:11-12: When unclean spirits saw Him, they fell down before Him and shouted, "You are the Son of God!" But He sternly ordered them not to make Him known.
Mark 8:29-30: When Peter acknowledged Him as the Christ, Jesus warned them not to tell anyone about Him.

In stark contrast to these instances in Mark where Jesus refuses recognition as king, in the book of Acts, He is explicitly proclaimed as such. This shift is evident from the start of Acts, specifically in Acts 2:36 where Peter declares, "Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah." This proclamation continues throughout Acts 1-8, marking a clear departure from the secrecy surrounding Jesus' identity in Mark.

This distinction is crucial because the mission that the 12 apostles are about to undertake in Mark 6:7-13 is not a "kingdom ministry" offering the kingdom. Instead, it is an extension of the Messianic ministry. Even if the people were inclined to accept a kingdom offer, it could not have been made at this time. This mission is an offer to recognize the identity of the Messiah through the ministry of the 12.

Commentary on verse 7

"The Twelve" referred to here are the Apostles, chosen by Jesus as mentioned in Mark 3:13-19. They were a group of Jesus' disciples selected to accompany Him and to preach (Mk. 6:14). This is their first recorded preaching ministry.

Jesus dispatched them in pairs, which seems more reflective of human nature than a basis for a spiritual principle.

Besides sending them to preach, it's explicitly stated that Jesus granted them power over unclean spirits. This significant empowerment marks a new stage in their ministry. The cross-references in Matthew and Luke also mention healing diseases, further underscoring the miraculous authority conferred upon them.

Verse 8 -

In Mark 6:8 (KJV), "staff" refers to a walking stick or a rod, often used for support during walking or hiking. It can also serve as a tool for protection against wild animals.

"Scrip" is an old English term referring to a bag or a sack. In the context of this verse, it is used to refer to a small bag or pouch that travelers used to carry their food provisions during a journey.

"Money in their purse" refers to carrying coins in a small bag or pouch. This phrase is translated from "ζώνην" [zōnēn], which specifically means a pouch for holding money. The prohibition against carrying money suggests a complete reliance on God's providence during the journey.

It's worth noting that, later on in the book of Luke 22:35-36, Jesus instructs His disciples to take a purse, a bag, and even a sword when they go out.

In Luke 22:35-36 Jesus said,

“When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.”

This suggests that the instructions given in Mark 6:8-9 were specific and circumstantial to that particular mission, rather than being a general principle for all time. His later instructions underscore the fact that different circumstances may call for different provisions.

Bible students should take great care in not using a particular passage to "proof text," because someone can almost always find a contradictory text to destroy the argument. Doctrine should never be built from historical references, but rather from clear doctrinal teaching from within a particular dispensation.

Verse 9 -

The word "χιτωνας" is Greek for "tunics."

first century tunic.png

The Middle English usage of "tunic" refers to a simple outer garment, with short or long sleeves, reaching down to the knees, worn by men of the first Century.

The instruction not to take two tunics likely implied a shorter trip, with simple provisions. Once again, no spiritual principle should be drawn from this rudimentary and practical instruction.

Verse 10 -

This verse has been misused, in my interpretation, by two different groups.

First, it has been adopted as a missiological principle for missionaries on new frontiers, often referred to as the "man of peace" strategy, based on the wording of Luke 10:5-6. If taken carefully as a strategy to follow, it might work, as there is certainly value in going to a new location and looking for friendly individuals who would provide hospitality and show eagerness for cultural exchange and religious training. However, if taken as a spiritual principle, it would require adopting the entire passage equally, including not taking money, food, or an extra coat.

One example of this strategy comes from the article “Person of Peace” at Praxeis.org, a “passionate group of people committed to following Jesus wherever he leads,” according to the website’s home page. The article teaches the strategy as follows:

One important principle in which Jesus trained his disciples (and thereby vicariously trained us) was the principle of the person of peace. In Luke 9, & 10, Matt 10, Mark 6 Jesus gathered his disciples, trained them, gave them authority over the evil one and then commissioned them. Amongst a number of instructions, he told them to find a house, and stay there until they moved on to the next village. To find a ‘worthy person’ or a ‘man of peace’. Finding this household, or person [of] peace, was core to his instructions on how to enter into a community with the message of the Kingdom of God. Praxeis, 'Person of Peace', accessed January 3, 2024, [https://praxeis.org/person-of-peace/.]

Several points are worth noting. First, it presumes some "authority over the evil one" associated with missionary life. Second, it sidesteps the issue of the moneybag and similar topics with the phrase, "Amongst a number of instructions...", adopting a "if it's not mentioned, no one will ask" approach. Lastly, it assumes that "the message of the Kingdom of God" equates to the Gospel of grace. These are familiar oversights when the Pauline dispensation is not recognized.

For another example of this strategy, see https://www.baptistpress.com/resource-library/sbc-life-articles/finding-a-man-of-peace/print/

A second misuse is much more rare, and comes with some small groups that avoid paying preachers. These groups tend to be highly works-based, often strongly associated with the holiness or pietistic movements. They take the Scripture literally, for which they should be commended. They are much more consistent in the literal application (unlike the more evangelical approach above). The problem is they do not take the passage in light of dispensational changes. So, while these groups would not ignore any of the instruction of Jesus in this passage, they would ignore instructions other places, such as Luke 22:35-36, or 1 Corinthians 9:9. There is a group called the “No Names” or “Two-by-Twos” that historically followed such principles. You can read about them on Wikipedia (https://en.wikipedia.org/wiki/Two_by_Twos) or read an interesting account of a child who grew up in the group here: https://thoughtcatalog.com/cody-boyte/2015/07/i-was-raised-in-a-christian-religious-sect-called-two-by-twos/.

Both errors are the fruit of the same problem, namely an inappropriate application of a passage. This problem arises from a failure to rightly divide the word of truth.

Verse 11 -

The phrase, “shake off the dust under your feet” has come to common usage for anyone leaving a situation in disgust. But what Jesus says next is truly shocking: “It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.” This must imply that a rejection of the Messiah by those who should be most expected to eagerly receive Him is the most intolerable of all offenses against God.

Indeed, the Jewish nation was given "much." They were chosen by God to be His special people and were recipients of His law, His promises, and His covenants. They were the lineage through which the Messiah, Jesus, would come. The Jews were tasked with being a light to the nations, demonstrating God's righteousness to the world. As Jesus stated in Luke 12:48 (KJV), "For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.” This principle underscores the significant responsibility that the Jewish nation held because of the unique position and blessings they had received from God. Finally, while we don’t know much detail concerning the day of judgement, this passage would support the case that not everyone will be judged to the same severity.

It is noteworthy that modern Bible translations often omit the latter part of Mark 6:11, particularly the passage referring to the judgment of Sodom and Gomorrah. Despite this omission, it is widely accepted that Jesus spoke these words, as they are also documented in Matthew 10:15. Regrettably, many modern versions do not provide a footnote explaining that the text does appear in some manuscripts.

Additionally, the same texts that omit the judgment segment also use the phrase “Any place that does not receive you” (NASB), instead of “whosoever.” Advocates of the so-called “oldest and best” manuscripts assert that “place” is the correct term and that the judgment passage was not originally included.

However, when comparing the parallel passages in Matthew and Luke, it is evident that both use “whosoever” instead of “place,” and Matthew includes the judgment passage. It would be a wild goose chase to find a commentary that concedes the “oldest and best” manuscripts are incorrect regarding this verse, and that the majority and received texts are be correct.

Verse 12 -

The teaching was short and to the point: repent. The parallel passages base the repentance upon the imminent arrival of the Kingdom of God. Repentance (and its corollary, obedience) was always the requirement for entrance to the Kingdom.

A dispensationalist would quickly notice that nothing of faith is mentioned. This is a works-based message, and such is not a surprise since an offer of a gift of salvation by grace through faith is not being proclaimed.

Verse 13 -

The miraculous events are not because the apostles were more spiritual than we are, or more obedient than we are, but because they were empowered for this action and this event and experience. There is no formula for miraculous victories. There were times when God anointed the apostles for such miraculous work. There were other times when He expanded this work beyond the apostles. My personal theology, which I think is well supported in Scripture, is that such works were rare even in Biblical days, and they have now come to a close. The miraculous will return after the rapture in the last days. Recognizing this dispensational truth frees one from the manipulation that can occur from those who chastise believers who are not experiencing daily miracles.

About this episode