Exegetical and Hermeneutical Commentary of Mark 6:13
And they cast out many devils, and anointed with oil many that were sick, and healed [them.]
13. anointed with oil ] St Mark alone mentions this anointing as the method, whereby the healing of the sick was effected. Though not expressly ordered, it was doubtless implied in the injunction to “heal the sick” (Mat 10:8). The prophet Isaiah (Mar 1:6) alludes to the use of oil for medicinal purposes, and we find this form of cure prescribed thirty years later than this Gospel, by St James in his general Epistle (Mar 5:14). It was much used by the Jews for curative purposes, and thus supplied at once a fitting symbol and an efficient means in these miraculous cures wrought by the Apostles. For the use of the symbolical media by our Lord Himself comp. Mar 8:23; Joh 9:6.
Fuente: The Cambridge Bible for Schools and Colleges
Cast out many devils – See the notes at Mat 4:24.
And anointed with oil … – Anointing with oil was in common use among the Jews in cases of sickness. It was supposed to have a mild, soothing, and alleviating effect on the body. In Jam 5:14, the elders of the church, in connection with prayer, were directed also to anoint the sick with oil. See the notes at that passage. It was also used in wounds. See the notes at Isa 1:6. The good Samaritan poured oil and wine into the wounds of the waylaid Jew, Luk 10:34. Josephus says that, in the last sickness of Herod, his physicians commanded him to be anointed with oil. It need not be supposed, however, that the apostles used oil for mere medical purposes. It was used, probably, like the imposition of hands, or like our Saviours anointing the eyes of the blind with clay; also as a sign, in expectation of imparting that aid and comfort from God which was sought, and which was represented by the soothing and gentle effect of oil.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. Anointed with oil many that were sick] This is only spoken of here, and in Jas 5:14. This ceremony was in great use among the Jews; and in certain cases it might be profitable. But in the cases mentioned here, which were merely miraculous, it could avail no more of itself than the imposition of hands. It was used symbolically, as an emblem of that ease, comfort, and joy, which they prayed God to impart to the sick. For various examples of its use among the Jews, see Lightfoot and Wetstein on this place.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And they cast out many devils,…. Which they had power given them to do; and this they did, in confirmation of their mission and doctrine, and for the benefit of miserable creatures, who were possessed by them; and to show their power over the devils, and as a prelude of what they were to be the instruments of, in casting Satan out of the souls of men, both Jews and Gentiles; and especially, in the ejection of him out of the Gentile world:
and anointed with oil many that were sick, and healed them. This they were doubtless directed to by Christ, as an outward sign of healing; but not as a medicine; otherwise there would have been no miracle in the cure: though it is certain, the Jews used anointing with oil medicinally in many cases, as the means of healing; but they did not always succeed, as the apostles did: on the day of atonement w,
“it was not lawful to “anoint” part of the body, as the whole body; but if a man was sick, or had ulcers on his head, he might anoint according to his usual way, and no notice was taken of it.”
Again x,
“a man may not anoint with wine, or vinegar, but he may anoint with oil: he that has a pain in his head, or has ulcers upon him, , “he may anoint with oil”, but he may not anoint with wine and vinegar: wine of the second tithe, which they mix, is forbidden to anoint with; oil of the second tithe, which they mix, is lawful to anoint with.”
And it is elsewhere said y, that
“R. Meir allowed of the mixing of oil and wine, , “to anoint the sick” on a sabbath; but when he was sick, and we sought to do so to him, he would not suffer us.”
But that oil was used by the apostles as a medicine for the healing of diseases, cannot well be thought; since oil, though it may be useful in some cases, it is not an universal medicine, which is proper to all; nor were the apostles instructed by Christ in the art of physic, but were possessed by him with extraordinary gifts, to cure the disorders of the body, for the confirmation of the Gospel, which they preached; and it is easy to observe, that healing the sick by anointing with oil, is joined with the extraordinary power of casting out devils; and it was the same power by which they performed the one, as the other; see Lu 9:1. Hence it appears, that this passage gives no countenance to the use of such a practice in our days; since these were apostles only, who used it, who were extraordinary persons, and whose office in the church was an extraordinary one, and is now ceased; and healing in this way, was by an extraordinary power bestowed upon them, which has ceased; and therefore the rite, or ceremony of anointing with oil, for such a purpose, should be of course discontinued; however, it cannot be supported by this instance, whatever countenance it may seem to have from Jas 5:14, for it must be owned, there is some difference in the passages: the persons that anointed here were apostles, there the elders of the church; the persons anointed there, were good people, the members of the church, but here any sort of persons, and chiefly, if not altogether unbelievers; the healing of them is ascribed to the prayer of faith in James, but here to the extraordinary power of the apostles, by anointing with oil; though it may be, the healing was equally miraculous in the one, as the other: but be this as it will, nothing can be concluded from hence, in favour of the sacrament of extreme unction, used by the Papists; who administer that to persons, just at the point of death, and that for the remission of their sins, and the saving of their souls; whereas oil was used by the apostles to sick persons, and for the recovery of their bodily health. But since these were extraordinary cures which they performed this way, why did they make use of oil at all, seeing the virtue of healing did not come from that, and they could as well have healed sicknesses without it, as with it? To which it may be replied, that they did not always make use of it; sometimes only words were expressed, sometimes only hands were laid on the sick, and sometimes the sick persons were healed by handkerchiefs and aprons taken from them; which show, that the “healing” virtue was not in the means, nor was it tied to any: moreover, this was only used as an outward sign of healing, and might have some spiritual significancy in it; it might show, that they were sent forth by Christ the anointed one, who is anointed with the oil of gladness above his fellows; it might be symbolical of the grace of the Spirit, which is often compared to oil, which they themselves were possessed of in a large measure, and which is communicated through the ministration of the Gospel; and it might be significative of the Gospel itself, which brings light and joy, health and comfort along with it, to the souls of men, which they were the happy messengers of.
w T. Bab. Yoma, fol. 77. 2. Maimon. Hikh. Shebitat Ashur, c. 3. sect. 9. x T. Hieros. Maaser Sheni, fol. 53. 2. y Ib. Betacot, fol. 3. 1. & Sabbat, fol. 14. 3.
Fuente: John Gill’s Exposition of the Entire Bible
They cast out many demons and they anointed with oil ( ). Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of 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 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 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.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And they cast out many devils,” (kai kaimonis polla ekseballon) “And they expelled or tossed out numerous demons,” from those who had deranged minds, by virtue of demon influences, as the seventy did, Luk 10:17.
2) “And anointed with oil many that were sick,” (kai eleiphon elaio pollous arrostous) “And they anointed many sick persons with oil,” They administered, or assisted in administering, medical aid to many. Let it be observed that as alcohol is a primary basis for medicine today, oil was a basis of most all medicine in our Lord’s day, Jas 5:14. He did not use “magic oil” for healing, or sanction such for any foIlower.
3) “And healed them.” (kai etherapeLion) “And they healed them,” either by medical means, or by instantaneous miraculous means, perhaps both, under the gifts of miracles given by our Lord, as credentials for His disciples and apostles, till the New Testament was completed Eph 4:7-16. Neither apostolic office nor the gift of miraculous healing was given for perpetual continuity in the church.
Fuente: Garner-Howes Baptist Commentary
(13) Anointed with oil.St. Mark is the only Evangelist who mentions this as the common practice of the disciples, but we learn from Jas. 5:14 that it was afterwards in use, at least, in the churches of Jerusalem and other Jewish communities. It was partly analogous to our Lords treatment of the blind and deaf (Mar. 7:33; Mar. 8:23; Joh. 9:6), i.e., it was an outward sign showing the wish to heal, and therefore a help to faith; but as the use of oil was more distinctly that of an agent recognised as remedial in the popular therapeutics of the time, it had also the character of uniting (and devout minds have since so regarded it) the use of natural outward means of healing with prayer for the divine blessing. It need scarcely be said that it had not the slightest affinity with the medival so-called sacrament of extreme unction, which, though it may still retain, in theory, a partial secondary connection with the cure of the diseases of the body, is practically never administered till all hope of cure is abandoned. The development of the latter aspect of the usage was obviously the after-growth of a later time, when the miraculous gift of healing was withdrawn, and when it became necessary to devise a theory for the retention of the practice.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Anointed with oil many that were sick See note on Mat 6:17. Oil bore the same symbolic relation to the restoration of health of body and soul in these miracles that water did to spiritual purification of body and soul in baptism. Hence, in Jas 5:14, the elders in their miraculous cures were to anoint the sick with prayer. The Jews had the custom of anointing the sick with incantations.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they cast out many devils, and anointed with oil many that were sick and healed them.’
Their ministry was accompanied by successful acts of power. Evil spirits were cast out, and as well as that they healed the sick by the anointing with oil (compare Jas 5:14 where it is ‘in the Name of the Lord’). This anointing with oil demonstrated the separation of the person in question to God as in the Old Testament. They were healed because they responded to Him in faith and became His. Healing in God’s name put them in further debt to God, signifying that they were henceforth to live for Him and obey Him. They became His property. It also distinguished the ministry of the Apostles from that of Jesus, He healed through His own power and authority, whilst they healed through His power and authority. Thus the oil was also symbolic of the Anointed One in Whose Name they healed.
It is true that oil was also at this time seen as a healing medicament (compare Luk 10:34). But elsewhere when it was used it was seen as working gradually. There was nothing of that idea here. Here the thought was rather that these people were being set apart to God, and committed to the Name of the Anointed One. Healing could only be expected where there was a submissive heart (compare Mar 2:1-12).
This ministry of the Apostles was vital preparation for their future. They preached, and they preached effectively, what they had heard from Jesus, thus sealing it in their own minds; they would then begin to appreciate how little they knew of what they should know and would thus in future pay even more attention to Jesus’ ministry (no one learns more, or is more aware of his own need to be taught, than he who genuinely seeks to teach others); and their words prepared men for the time when Jesus Himself would arrive to preach among them, and laid the foundation for the future message. Jesus clearly saw the mission as a success. Had He not done so He would not have later sent out the seventy (Luk 10:1-17). There would, of course, be a limit to what the disciples taught. They still had very mistaken ideas about the Kingly Rule of God, as John had had before them. But they could not go wrong on the central message, that the Kingly Rule of God was about to break in on men. Perhaps it was their over-enthusiasm that resulted in five thousand men seeking them out along with Jesus in the desert place.
Fuente: Commentary Series on the Bible by Peter Pett
Mar 6:13. And anointed with oil many that were sick, This probably was in conformity with the custom of the Jews, who made use of the imposition of hands, and the ceremony of anointing the sick with oil, when they offered up their prayers to heaven in their behalf. See Jam 5:14 and Grotius. Mar 6:15. Others said, That it is Elias,] There is little difficulty in accounting for the opinion of those, who, upon Christ’s appearing in this part ofthe country, began to take notice of his miracles; and, being struck with them, imagined that he was Elijah, or one of the prophets; for as they expected that Elijah would actually descend from heaven, and usher in the Messiah, (Mat 16:14.) and that one of the prophets was to be raised from the dead for the same end, they might fancy Elijah was come, or that one of the old prophets appeared anew upon earth. See the notes on Matthew 14.
Fuente: Commentary on the Holy Bible by Thomas Coke
13 And they cast out many devils, and anointed with oil many that were sick, and healed them .
Ver. 13. And anointed with oil many, &c. ] By the misunderstanding of this text, and that Jas 5:14 , Pro pastoribus habuit Ecclesia unguentarios, et pigmentarios; qui hoc praetextu miseras oviculas non tantum ungerent, sed etiam emungerent. a This oil in the text was used, not as a medicine, but as a sign and symbol of that power of miraculous healing.
a Bezae Confess.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. ] This oil was not used medicinally , but as a vehicle of healing power committed to them ; a symbol of a deeper thing than the oil itself could accomplish. That such anointing has nothing in common with the extreme unction of Romanists, see proved in note on Jas 5:14 .
See for instances of such symbolic use of external applications, 2Ki 5:14 ; Mar 8:23 ; Joh 9:6 , &c.
Fuente: Henry Alford’s Greek Testament
devils = demons
anointed with oil. Then a common practice. See Jam 1:14.
Fuente: Companion Bible Notes, Appendices and Graphics
13. ] This oil was not used medicinally, but as a vehicle of healing power committed to them;-a symbol of a deeper thing than the oil itself could accomplish. That such anointing has nothing in common with the extreme unction of Romanists, see proved in note on Jam 5:14.
See for instances of such symbolic use of external applications, 2Ki 5:14; Mar 8:23; Joh 9:6, &c.
Fuente: The Greek Testament
Mar 6:13.[46] , they began casting out) The demons, without doubt, bore their expulsion by the disciples with more vexation than that by the Lord Himself.- , anointed with oil) This anointing differed widely from that anointing which is called extreme unction. They did not carry oil about with themselves, as Mar 6:8 proves; but found and used it at the houses of the sick. The miracle was on that account the more unequivocal.
[46] Mar 6:10. , from thence) out of the city.
Fuente: Gnomon of the New Testament
cast: Mar 6:7, Luk 10:17
anointed: Jam 5:14, Jam 5:15
Reciprocal: Mar 5:23 – lay thy hands Luk 9:6 – General Luk 10:9 – heal 1Co 12:9 – the gifts
Fuente: The Treasury of Scripture Knowledge
3
They cast out devils by the power or authority that Jesus gave them (verse 7); and performed the other miracles by the same means. Anointing with oil is connected with healing the sick. The significance of that is expressed by one writer by saying, “Its use implied that God was the healer.” That is correct, but it does not explain how it does so. The idea is that oil of olives is no active medicine and could not effect a cure of sickness alone. The conclusion would be, then, that a greater power was working in connection with the oil. (See Jas 5:14.)
Fuente: Combined Bible Commentary
And they cast out many devils, and anointed with oil many that were sick, and healed them.
[Anointed with oil many that were sick.] “The oil; therefore, was (saith the famous Beza) a symbol of that miraculous power, not a medicament whereby they cured diseases.” But the Jews say, and that truly, such an anointing was physical, although it did not always obtain its end. But this anointing of the apostles ever obtained its end: “R. Simeon Ben Eliezer saith, ‘R. Meir permitted the mingling of wine and oil, and to anoint the sick on the sabbath. But when he once was sick, and we would do the same to him, he permitted it not.’ ” This story is recited elsewhere; where for ‘R. Simeon Ben Eliezer,’ is ‘R. Samuel Ben Eliezer.’ Perhaps in the manuscript copy it was written with an abbreviation and thence came the ambiguity of the name.
Let it be granted such anointing was medicinal, which cannot possibly be denied; and then there is nothing obscure in the words of Jam 5:14; “Let the elders of the church be called, and let the sick man be anointed by them, or by others present, that their prayers may be joined with the ordinary means.”
Fuente: Lightfoot Commentary Gospels
Mar 6:13. Anointed with oil many sick. Peculiar to Mark. To suppose that the oil was used medicinally is contrary to the whole tenor of the narratives. It was the vehicle of healing power committed to them (Alford), an external sign such as our Lord sometimes used to connect Himself and the person cured. It was probably also a symbol of anointing by the Holy Spirit. A practice of this kind continued in the Apostolic Church (see Jas 5:14); but neither the fact nor the symbolical meaning justify the Roman sacrament of extreme unction (observed also in the Greek Church, with the difference that it may be repeated, while the Roman Church administers it only once, at the approach of death).
Fuente: A Popular Commentary on the New Testament
6:13 And they cast out many devils, and {h} anointed with oil many that were sick, and healed [them].
(h) This oil was a token and a sign of his marvellous virtue: and seeing that the gift of healing has stopped a good while since, the ceremony of anointing which is yet carried on by some is of no purpose.