In the opening paragraph of this chapter, we learn of hatred and rejection of those who had enjoyed the rich privileges of being the neighbors and associates of our Lord from His earliest days. They could not discern the divine in the human, the heavenly under the earthly veil. The Savior, therefore, driven from their towns, goes about among the villages, depriving Himself of the companionship of His disciples, in order to spread the good news as far as possible. The Lord is still in His Church through the Holy Spirit, but His power is limited and neutralized by our unbelief. It is useless to ask Him to put forth His great power and save us, so long as we have made it practically impossible for Him to do as we ask. The oldtime cry was: "Why shouldst thou be as a mighty man that cannot save?" The answer is supplied here: He could do no mighty work,"¦ and he marveled at their unbelief. Faith is our capacity for God, and there are several conditions for its nurture and growth.
With what simplicity the Twelve were started on their mission, Mark 6:7. But with what authority they spoke! Simplicity and power are closely allied. The truly strong soul is not in need of the external surroundings and circumstances on which others lean; and in proportion to our willingness to deprive ourselves of the sources of human confidence may we lay hold on and possess divine power. [source]
Chapter Summary: Mark 6
1Jesus is a prophet without honor in his own country 7He gives the twelve power over unclean spirits 14Various opinions of Jesus 16John the Baptist is imprisoned, beheaded, and buried 30The apostles return from preaching 34The miracle of five loaves and two fishes 45Jesus walks on the sea; 53and heals all who touch him
Greek Commentary for Mark 6:13
They cast out many demons and they anointed with oil [εχεβαλλον και ηλειπον ελαιωι] Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of αλειπω ελαιωι aleiphō elaiōi used in connection with healing save in James 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 note on Luke 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 αλειπω aleiphō 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 αλειπω aleiphō 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. [source]
Reverse Greek Commentary Search for Mark 6:13
Matthew 1:1Christ [Χριστός] Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25,Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3,1 Samuel 12:5; 2 Samuel 1:14,2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER-
-DIVIDER-
It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35,Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8,Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER-
Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1,Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6,John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER-
-DIVIDER-
Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
John 11:2Anointed [ἀλείψασα] Three words for anointing are found in the New Testament: ἀλείφω, χρίω , and its compounds, and μυρίζω . The last is used but once, Mark 14:8, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Χρίω , which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (Luke 4:18; Acts 4:27; Acts 10:38; Hebrews 1:9). In the remaining instance (2 Corinthians 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. Ἁλείφω is used of all actual anointings. See Matthew 6:17; Mark 6:13; Luke 7:38; James 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Numbers 3:3. [source]
James 5:14Let him call for [προσκαλεσαστω] First aorist (ingressive) middle imperative of προσκαλεω proskaleō Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in 1 Thessalonians 5:14 (“help the sick”). Note the plural here, “elders of the church,” as in Acts 20:17; Acts 15:6,Acts 15:22; Acts 21:18; Philemon 1:1 (bishops).Let them pray over him (προσευχαστωσαν επ αυτον proseuxasthōsan ep' auton). First aorist middle imperative of προσευχομαι proseuchomai Prayer for the sick is clearly enjoined.Anointing him with oil First aorist active participle of αλειπω aleiphō old verb, to anoint, and the instrumental case of ελαιον elaion (oil). The aorist participle can be either simultaneous or antecedent with προσευχαστωσαν proseuxasthōsan (pray). See the same use of αλειπω ελαιωι aleiphō elaiōi in Mark 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mark 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of “extreme unction” (after the eighth century). It is by no means certain that αλειπω aleiphō here and in Mark 6:13 means “anoint” in a ceremonial fashion rather than “rub” as it commonly does in medical treatises. Trench (N.T. Synonyms) says: “Αλειπειν Aleiphein is the mundane and profane, χριειν chriein the sacred and religious, word.” At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer. [source]
James 5:14Anointing him with oil [αλειπσαντες ελαιωι] First aorist active participle of αλειπω aleiphō old verb, to anoint, and the instrumental case of ελαιον elaion (oil). The aorist participle can be either simultaneous or antecedent with προσευχαστωσαν proseuxasthōsan (pray). See the same use of αλειπω ελαιωι aleiphō elaiōi in Mark 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mark 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of “extreme unction” (after the eighth century). It is by no means certain that αλειπω aleiphō here and in Mark 6:13 means “anoint” in a ceremonial fashion rather than “rub” as it commonly does in medical treatises. Trench (N.T. Synonyms) says: “Αλειπειν Aleiphein is the mundane and profane, χριειν chriein the sacred and religious, word.” At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer. [source]
What do the individual words in Mark 6:13 mean?
Anddemonsmanythey were casting outwere anointingwith oilmanysickhealing [them]
Greek Commentary for Mark 6:13
Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of αλειπω ελαιωι aleiphō elaiōi used in connection with healing save in James 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 note on Luke 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 αλειπω aleiphō 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 αλειπω aleiphō 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. [source]
Reverse Greek Commentary Search for Mark 6:13
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER- -DIVIDER- It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER- Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER- -DIVIDER- Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
Three words for anointing are found in the New Testament: ἀλείφω, χρίω , and its compounds, and μυρίζω . The last is used but once, Mark 14:8, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Χρίω , which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (Luke 4:18; Acts 4:27; Acts 10:38; Hebrews 1:9). In the remaining instance (2 Corinthians 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. Ἁλείφω is used of all actual anointings. See Matthew 6:17; Mark 6:13; Luke 7:38; James 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Numbers 3:3. [source]
First aorist (ingressive) middle imperative of προσκαλεω proskaleō Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in 1 Thessalonians 5:14 (“help the sick”). Note the plural here, “elders of the church,” as in Acts 20:17; Acts 15:6, Acts 15:22; Acts 21:18; Philemon 1:1 (bishops).Let them pray over him (προσευχαστωσαν επ αυτον proseuxasthōsan ep' auton). First aorist middle imperative of προσευχομαι proseuchomai Prayer for the sick is clearly enjoined.Anointing him with oil First aorist active participle of αλειπω aleiphō old verb, to anoint, and the instrumental case of ελαιον elaion (oil). The aorist participle can be either simultaneous or antecedent with προσευχαστωσαν proseuxasthōsan (pray). See the same use of αλειπω ελαιωι aleiphō elaiōi in Mark 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mark 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of “extreme unction” (after the eighth century). It is by no means certain that αλειπω aleiphō here and in Mark 6:13 means “anoint” in a ceremonial fashion rather than “rub” as it commonly does in medical treatises. Trench (N.T. Synonyms) says: “Αλειπειν Aleiphein is the mundane and profane, χριειν chriein the sacred and religious, word.” At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer. [source]
First aorist active participle of αλειπω aleiphō old verb, to anoint, and the instrumental case of ελαιον elaion (oil). The aorist participle can be either simultaneous or antecedent with προσευχαστωσαν proseuxasthōsan (pray). See the same use of αλειπω ελαιωι aleiphō elaiōi in Mark 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mark 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of “extreme unction” (after the eighth century). It is by no means certain that αλειπω aleiphō here and in Mark 6:13 means “anoint” in a ceremonial fashion rather than “rub” as it commonly does in medical treatises. Trench (N.T. Synonyms) says: “Αλειπειν Aleiphein is the mundane and profane, χριειν chriein the sacred and religious, word.” At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer. [source]