Mark 8:1–21

We had the story of a miracle very like this before, in this gospel (Mar 6:35), and of this same miracle (Mat 15:32), and here is little or no addition or alternation as to the circumstances. Yet observe, 1. That our Lord Jesus was greatly followed; The multitude was very great (Mar 8:1); notwithstanding the wicked arts of the scribes and Pharisees to blemish him, and to blast his interest, the common people, who had more honesty, and therefore more true wisdom, than their leaders, kept up their high thoughts of him. We may suppose that this multitude were generally of the meaner sort of people, with such Christ conversed, and was familiar; for thus he humbled himself, and made himself of no reputation, and thus encouraged the meanest to come to him for life and grace. 2. Those that followed him, underwent a great deal of difficulty in following him; They were with him three days, and had nothing to eat, that was hard service. Never let the Pharisee say, that Christ's disciples fast not. There were those, probably, that brought some food with them from home; but by this time it was all spent, and they had a great way home; and yet they continued with Christ, and did not speak of leaving him till he spoke of dismissing them. Note, True zeal makes nothing of hardships in the way of duty. They that have a full feast for their souls may be content with slender provision for their bodies. It was an old saying among the Puritans, Grown bread and the gospel are good fare. 3. As Christ has a compassion for all that are in wants and straits, so he has a special concern for those that are reduced to straits by their zeal and diligence in attending on him. Christ said, I have compassion on the multitude. Whom the proud Pharisees looked upon with disdain, the humble Jesus looked upon with pity and tenderness; and thus must we honour all men. But that which he chiefly considers, is, They have been with me three days, and have nothing to eat. Whatever losses we sustain, or hardships we go through, for Christ's sake, and in love to him, he will take care that they shall be made up to us one way or other. They that seek the Lord, shall not long want any good thing, Psa 34:10. Observe with what sympathy Christ saith (Mar 8:3), If I send them away fasting to their own houses, they will faint by the way, for hunger. Christ knows and considers our frame; and he is for the body, if we glorify him, verily we shall be fed. He considered that many of them came from afar, and had a great way home. When we see multitudes attending upon the word preached, it is comfortable to think that Christ knows whence they all come, though we do not. I know thy works, and where thou dwellest, Rev 2:13. Christ would by no means have them go home fasting, for it is not his manner to send those empty way from him, that in a right manner attend on him. 4. The doubts of Christians are sometimes made to work for the magnifying of the power of Christ. The disciples could not imagine whence so many men should be satisfied with bread here in the wilderness, Mar 8:4. That therefore must needs be wonderful, and appear so much the more so, which the disciples looked upon as impossible. 5. Christ's time to act for the relief of his people, is, when things are brought to the last extremity; when they were ready to faint, Christ provided for them. That he might not invite them to follow him for the loaves, he did not supply them but when they were utterly reduced, and then he sent them away. 6. The bounty of Christ is inexhaustible, and, to evidence that, Christ repeated this miracle, to show that he is still the same for the succour and supply of his people that attend upon him. His favours are renewed, as our wants and necessities are. In the former miracle, Christ used all the bread he had, which was five loaves, and fed all the guests he had, which were five thousand, and so he did now; though he might have said, "If five loaves would feed five thousand, four may feed four thousand;" he took all the seven loaves, and fed with them the four thousand; for he would teach us to take things as they are, and accommodate ourselves to them; to use what we have, and make the best of that which is. Here it was, as in the dispensing of manna, He that gathered much had nothing over, and he that gathered little had no lack. 7. In our Father's house, in our Master's house, there is bread enough, and to spare; there is a fulness in Christ, which he communicates to all that passes through his hands; so that from it we receive, and grace for grace, Joh 1:16. Those need not fear wanting, that have Christ to live upon. 8. It is good for those that follow Christ, to keep together; these followers of Christ continued in a body, four thousand of them together, and Christ fed them all. Christ's sheep must abide by the flock, and go forth by their footsteps, and verily they shall be fed.

Mr 8:1-26 . Four Thousand Miraculously Fed —A Sign from Heaven Sought and Refused — The Leaven of the Pharisees and Sadducees —A Blind Man at Bethsaida Restored to Sight. ( = Mt 15:32-16:12 ). This section of miscellaneous matter evidently follows the preceding one in point of time, as will be seen by observing how it is introduced by Matthew. Feeding of the Four Thousand ( Mr 8:1-9 ). 1. In those days the multitude being very great, &c.

2. I have compassion on the multitude —an expression of that deep emotion in the Redeemer's heart which always preceded some remarkable interposition for relief. (See Mt 14:14 ; 20:34 ; Mr 1:41 ; Lu 7:13 ; also Mt 9:36 , before the mission of the Twelve; compare Jud 2:18 ; 10:16 ). because they have now been with me —in constant attendance. three days, and have nothing to eat:

3. And if I send them away fasting to their own houses, they will faint by the way —In their eagerness they seem not to have thought of the need of provisions for such a length of time; but the Lord thought of it. In Matthew ( Mt 15:32 ) it is, "I will not send them away fasting"—or rather, "To send them away fasting I am unwilling."

4. From whence can a man satisfy these men with bread here in the wilderness? —Though the question here is the same as when He fed the five thousand, they evidently now meant no more by it than that they had not the means of feeding the multitude; modestly leaving the Lord to decide what was to be done. And this will the more appear from His not now trying them, as before, by saying, "They need not depart, give ye them to eat"; but simply asking what they had, and then giving His directions.

5. And he asked them, How many loaves have ye? And they said, Seven —It was important in this case, as in the former, that the precise number of the loaves should be brought out. Thus also does the distinctness of the two miracles appear.

9. And they that had eaten were about four thousand: and he sent them away —Had not our Lord distinctly referred, in this very chapter and in two successive sentences, to the feeding of the five thousand and of the four thousand as two distinct miracles, many critics would have insisted that they were but two different representations of one and the same miracle, as they do of the two expulsions of the buyers and sellers from the temple, at the beginning and end of our Lord's ministry. But even in spite of what our Lord says, it is painful to find such men as Neander endeavoring to identify the two miracles. The localities, though both on the eastern side of the lake, were different; the time was different; the preceding and following circumstances were different; the period during which the people continued fasting was different—in the one case not even one entire day, in the other three days; the number fed was different—five thousand in the one case, in the other four thousand; the number of the loaves was different—five in the one case, in the other seven; the number of the fishes in the one case is definitely stated by all the four Evangelists—two; in the other case both give them indefinitely—"a few small fishes"; in the one case the multitude were commanded to sit down "upon the green grass"; in the other "on the ground"; in the one case the number of the baskets taken up filled with the fragments was twelve, in the other seven; but more than all, perhaps, because apparently quite incidental, in the one case the name given to the kind of baskets used is the same in all the four narratives—the cophinus (see on Mr 6:43 ); in the other case the name given to the kind of baskets used, while it is the same in both the narratives, is quite different—the spuris, a basket large enough to hold a man's body, for Paul was let down in one of these from the wall of Damascus ( Ac 9:25 ). It might be added, that in the one case the people, in a frenzy of enthusiasm, would have taken Him by force to make Him a king; in the other case no such excitement is recorded. In view of these things, who could have believed that these were one and the same miracle, even if the Lord Himself had not expressly distinguished them?

Sign from Heaven Sought ( Mr 8:10-13 ). 10. And straightway he entered into a ship —"into the ship," or "embarked." with his disciples, and came into the parts of Dalmanutha —In Matthew ( Mt 15:39 ) it is "the coasts of Magdala." Magdala and Dalmanutha were both on the western shore of the lake, and probably not far apart. From the former the surname "Magdalene" was probably taken, to denote the residence of Mary Magdalene. Dalmanutha may have been a village, but it cannot now be identified with certainty.

Sermon XLV. [XCV. Ben.] On the words of the Gospel, Mark viii. 5, etc., where the miracle of the seven loaves is related. 1. In expounding to you the Holy Scriptures, I as it were break bread for you. Do ye in hunger receive it, and break Saginam laudis eructuate. 2. The “seven loaves” Mark viii. 6. Ps. cxix. 164. Ps. xxxiv. 1. Rev. i. 4. Voraces, Edd. ant.; veraces, B from 1Ms. 2da manu. Mark viii. 6. 3. Of a truth four thousand men were filled by seven loaves; what is more wonderful than this! Yet even this were not enough, had not seven baskets also been filled with the fragments that remained. O great mysteries! they were works, and the works spake. If thou understand these doings, they are words. And ye too belong to the four thousand, because ye live under the fourfold Gospel. To this number the children and women did not belong. For so it is said, “And they that did eat were four thousand men, excepting women and children.” Matt. xv. 38. 4. Ye know it, dearly Beloved; call to mind the parable of the Gospel, how that the Lord came in to inspect the guests at a certain feast of His. The Master of the house who had invited them, as it is written, “found there a man which had not on a wedding garment.” Matt. xxii. 11. Ps. xliv. 3 (xlv. 2, English version). marred, and His whole look Positio. Isa. liii. 2, Sept. Phil. ii. 6. Phil. ii. 7, 8. 5. So then this Bridegroom, “fair in beauty above the children of men,” became deformed that He might make His Spouse fair to whom it is said, “O thou beauteous among women,” Cant. i. 8. Cant. viii. 5, Sept. Dealbata, “not as women whiten themselves, who would appear what they are not; not as a whitened wall,—not thus whitened, but enlightened, because not of itself white.—Grace came illumining and whitening; first thou wert black, but hast been made white by His grace. For ye were darkness, but now are ye light in the Lord.” St. Aug. In Ps. 103, s. 1, § 6. Matt. xxii. 12, etc.

6. For in truth, dearly Beloved, he who was cast forth from the feast, does not signify one man; far from it. They are many. And the Lord Himself who put forth this parable, the Bridegroom Himself, who calleth together to the feast, and quickeneth whom He calleth, He hath Himself explained to us, that that man does not denote one man, but many, there, in that very place, in the same parable. I do not go far for this, I find the explanation there, there I break the bread, and set it before you to be eaten. For He said, when he who had not “the wedding garment was cast out thence into outer darkness,” He said and added immediately, “for many are called, but few chosen.” Matt. xxii. 14. 7. What is “the wedding garment”? Let us search for it in the Holy Scriptures. What is “the wedding garment”? Without doubt it is something which the bad and good have not in common; let us discover this, and we shall discover “the wedding garment.” Among the gifts of God, what have not the good and bad in common? Vid. Serm. xl. (xc. Ben.) 5, etc. and bad. That the light from heaven rises upon us, that the rain descends from the cloud, the fountains flow, the fields yield their fruit; these are gifts, but common to the good and bad. Let us go to the marriage feast, let us leave the others without, who being called come not. Let us consider the guests themselves, that is, Christians. Baptism is a gift of God, the good and bad have it. The Sacraments of the Altar the good and bad receive together. Saul prophesied for all his wickedness, and in his rage against a holy and most righteous man, even while he was persecuting him, he prophesied. Are the good only said to believe? “The devils also believe and tremble.” Jas. ii. 19. Involucrum. 1 Cor. xiii. 1, etc.

In those days,.... The Ethiopic version reads, on that day; as if it was on the same day that the deaf man was healed; and so it might be; and on the third day from Christ's coming into those parts; and so is very properly expressed, "in those days"; see Mark 7:31, compared with the following verse: the multitude being very great: for the number of men that ate, when the following miracle was wrought, were about four thousand; see Mark 8:9. The Vulgate Latin, Arabic, and Ethiopic versions add, "again"; referring to the former miracle of the five thousand, who were fed with five loaves, and two fishes, Mark 6:44. And having nothing to eat; what they might have brought with them being expended, and they in a desert, where nothing was to be had, nor bought for money: Jesus called his disciples to him, and saith unto them; See Gill on Matthew 15:32.

I have compassion on the multitude,.... Christ is a compassionate Saviour both of the bodies and souls of men: he had compassion on the souls of this multitude, and therefore had been teaching them sound doctrine and he had compassion on the bodies of many of them, and had healed them of their diseases; and his bowels yearned towards them all; because, says he, they have now been with me three days, and have nothing to eat; for if they brought any food with them, it was all spent, and they were in a wilderness, where nothing was to be got; where they had no house to go into, nor bed to lie upon, and no provisions to be bought; and in this case they had been two nights and three days; which showed great affection and zeal in these people, and a close attachment to Christ, in exposing themselves to all these difficulties and hardships, which they seemed to bear with much patience and unconcernedness. The Vulgate Latin, Syriac, Persic, and Ethiopic versions prefix the word "behold" to this clause, as expressing admiration at their stay with him so long in such a place.

And if I send them away fasting to their own houses,.... Greek, "to their own house", or home; but all the Oriental versions render it as we do, in the plural, "their own houses", or habitations; and it seems from hence that they were now tasting, and at least had had no food all that day, whatever they might have the day before, which it not certain. They will faint by the way; for want of food their strength will be exhausted, their animal spirits will fail, their nerves will be loosened, they will not be able to perform their journey, or get to the end of it: for divers of them came from far; perhaps some had followed him from the coasts of Tyre and Sidon, from whence he came last; and others from Decapolis, through the midst of the borders of which he passed hither; and others from different parts, who had heard of his coming; See Gill on Matthew 15:32.

And his disciples answered him,.... The Syriac version renders it, "say unto him"; and the Persic and Ethiopic, "said unto him"; forgetting the late miracle of feeding five thousand with five loaves and two fishes, when they had now a less number, and more provisions: from whence can a man satisfy these men with bread here in the wilderness? from what place, and by what ways and means can it be thought, that such a quantity of bread can be got at any rate in a desert, as to satisfy so large a number of hungry men? See Gill on Matthew 15:33.

And he asked them, how many loaves have ye?.... See Gill on Matthew 15:34; and they said, seven. Matthew adds, "and a few little fishes", which are here afterwards mentioned.

And he commanded the people to sit down on the ground,.... See Gill on Matthew 15:35; and he took the seven loaves, and gave thanks, and brake them; See Gill on Matthew 15:36; and gave to his disciples to set before them, the multitude, and they did set them before the people; in which they were obedient to their Lord's commands, though they were so forgetful, unbelieving, and stupid.

And they had a few small fishes,.... Which they also acquainted Christ with, and brought out unto him: and he blessed, and commanded to set them also before them. It looks, by this account, as if the fishes were blessed, and brake, and distributed separately, alter the blessing, breaking, and distribution of the bread; and so the Syriac version renders it, "upon whom also he blessed"; and the Persic thus, "and he also blessed the fishes"; but, according to Matthew they were both blessed, and brake, and distributed together, as it is highly reasonable to suppose they were both ate together; See Gill on Matthew 15:36.

So they did eat, and were filled,.... Christ and his disciples, and the whole multitude: they not only had some, but they had all enough, a full meal. It was surprising that it could be divided so, is that every one should have a bit; but that they should all be satisfied to the full, is amazing: and they took up of the broken meat that was left seven baskets; as many as there were loaves; See Gill on Matthew 15:37.

And they that had eaten were about four thousand,.... That is, men, besides women and children, as Matthew observes; See Gill on Matthew 15:38. and he sent them away; some that came dumb, with their speech, and deaf, with their hearing; others that were maimed, with perfect healing of their wounds, and with their limbs sound and whole; others that came lame, he dismissed leaping; and others that were blind, with their sight restored to them, and all of them full.

And straightway he entered into a ship, with his disciples,.... As soon as ever he had, dismissed the multitude, he took shipping with his disciples; for he was at the sea of Galilee, either at a place near it, or upon the shore of it; see Mark 7:31; and came into the parts of Dalmanutha; which Matthew calls, "the coasts of Magdala"; See Gill on Matthew 15:39. The Arabic version reads it, "Magdal"; and in two of Beza's copies it is read, "Madegada"; but the Syriac version reads, "Dalmanutha"; and the Persic, "Dalmanuth"; and the Ethiopic, "Dalmathy": it was a city in the coasts of Magdala, and is thought by Dr. Lightfoot to be the same with Tzalmon, or Salmon, a place often mentioned (f) in the Jewish writings. (f) Misn. Celaim, c. 4. sect. 9. & Yebarnot, c. 16. sect. 6. T. Bab. Bava Bathra, fol. 82. 2.

Still Christ is upon motion; now he visits the parts of Dalmanutha, that no corner of the land of Israel might say that they had not had his presence with them. He came thither by ship (Mar 8:10); but, meeting with occasions of dispute there, and not with opportunities of doing good, he entered into the ship again (Mar 8:13), and came back. In these verses, we are told, I. How he refused to gratify the Pharisees, who challenged him to give them a sign from heaven. They came forth on purpose to question with him; not to propose questions to him, that they might learn of him, but to cross question with him, that they might ensnare him. 1. They demanded of him a sign from heaven, as if the signs he gave them on earth, which were more familiar to them, and were more capable of being examined and enquired into, were not sufficient. There was a sign from heaven at his baptism, in the descent of the dove, and the voice (Mat 3:16, Mat 3:17); it was public enough; and if they had attended John's baptism as they ought to have done, they might themselves have seen it. Afterward, when he was nailed to the cross, they prescribed a new sign; Let him come down from the cross, and we will believe him; thus obstinate infidelity will still have something to say, though ever so unreasonable. They demanded this sign, tempting him; not in hopes that he would give it them, that they might be satisfied, but in hopes that he would not, that they might imagine themselves to have a pretence for their infidelity. 2. He denied them their demand; He sighed deeply in his spirit, Mar 8:12. He groaned (so some), being grieved for the hardness of their hearts, and the little influence that his preaching and miracles had had upon them. The infidelity of those that have long enjoyed the means of conviction, is a great grief to the Lord Jesus; it troubles him, that sinners should thus stand in their own light, and put a bar in their own door. (1.) He expostulates with them upon this demand; "Why doth this generation seek after a sign; this generation, that is so unworthy to have the gospel brought to it, and to have any sign accompanying it; this generation, that so greedily swallows the traditions of the elders, without the confirmation of any sign at all; this generation, into which, by the calculating of the times prefixed in the Old Testament, they might easily perceive that the coming of the Messiah must fall; this generation, that has had such plenty of sensible and merciful signs given them in the cure of their sick? What an absurdity is it for them to desire a sign!" (2.) He refuses to answer their demand; Verily, I say unto you, there shall no sign, no such sign, be given to this generation. When God spoke to particular persons in a particular case, out of the road of his common dispensation, they were encouraged to ask a sign, as Gideon and Ahaz; but when he speaks in general to all, as in the law and the gospel, sending each with their own evidence, it is presumption to prescribe other signs than what he has given. Shall any teach God knowledge? He denied them, and then left them, as men not fit to be talked with; if they will not be convinced, they shall not; leave them to their strong delusions. II. How he warned his disciples against the leaven of the Pharisees and of Herod. Observe here, 1. What the caution was (Mar 8:15); "Take heed, beware, lest ye partake of the leaven of the Pharisees, lest ye embrace the tradition of the elders, which they are so wedded to, lest ye be proud, and hypocritical, and ceremonious, like them." Matthew adds, and of the Sadducees; Mark adds, and of Herod: whence some gather, that Herod, and his courtiers were generally Sadducees, that is, deists, men of no religion. Others give this sense, The Pharisees demanded a sign from heaven; and Herod was long desirous to see some miracle wrought by Christ (Luk 23:8); such as he should prescribe, so that the leaven of both was the same; they were unsatisfied with the signs they had, and would have others of their own devising; "Take heed of this leaven" (saith Christ), "be convinced by the miracles ye have seen, and covet not to see more." 2. How they misunderstood this caution. It seems, at their putting to sea this time, they had forgotten to take bread, and had not in their ship more than one loaf, Mar 8:14. When therefore Christ bid them beware of the leaven of the Pharisees, they understood it as an intimation to them, not to apply themselves to any of the Pharisees for relief, when they came to the other side, for they had lately been offended at them for eating with unwashen hands. They reasoned among themselves, what should be the meaning of this caution, and concluded, "It is because we have no bread; he saith this, to reproach us for being so careless as to go to sea, and go among strangers, with but one loaf of bread; he doth, in effect, tell us, we must be brought to short allowance, and must eat our bread by weight." They reasoned it - dielogizonto, they disputed about it; one said, "It was owing to you;" and the other said, "It was owing to you, that we are so ill provided for this voyage." Thus distrust of God makes Christ's disciples quarrel among themselves. 3. The reproof Christ gave them for their uneasiness in this matter, as it argued a disbelief of his power to supply them, notwithstanding the abundant experience they had had of it. The reproof is given with some warmth, for he knew their hearts, and knew they needed to be thus soundly chidden; "Perceive ye not yet, neither understand, that which you have had so many demonstrations of? Have ye your hearts yet hardened, so as that nothing will make any impression upon them, or bring them to compliance with your Master's designs? Having eyes, see ye not that which is plain before your eyes? Having ears, hear ye not that which you have been so often told? How strangely stupid and senseless are ye! Do ye not remember that which was done but the other day, when I broke the five loaves among the five thousand, and soon after, the seven loaves among the four thousand? Do ye not remember how many baskets full ye took up of the fragments?" Yes, they did remember, and could tell that they took up twelve baskets full one time, and seven another; "Why then," said he, "how is it that ye do not understand? As if he that multiplied five loaves, and seven, could not multiply one." They seemed to suspect that the one was not matter enough to work upon, if he should have a mind to entertain his hearers a third time: and if that was their thought, it was indeed a very senseless one, as if it were not all alike to the Lord, to save by many or few, and as easy to make one loaf to feed five thousand as five. It was therefore proper to remind them, not only of the sufficiency, but of the overplus, of the former meals; and justly were they chidden for not understanding what Christ therein designed, and what they from thence might have learned. Note, (1.) The experiences we have had of God's goodness to us in the way of duty, greatly aggravate our distrust of him, which is therefore very provoking to the Lord Jesus. (2.) Our not understanding of the true intent and meaning of God's favours to us, is equivalent to our not remembering of them. (3.) We are therefore overwhelmed with present cares and distrusts, because we do not understand, and remember, what we have known and seen of the power and goodness of our Lord Jesus. It would be a great support to us, to consider the days of old, and we are wanting both to God and ourselves if we do not. (4.) When we thus forgot the works of God, and distrust him, we should chide ourselves severely for it, as Christ doth his disciples here; "Am I thus without understanding? How is it that my heart is thus hardened?"

Mark 8:11-13 Matthew 16:1-4 Mark 8:11-13 Luke 12:54-57 1. And the Pharisees, together with the Sadducees, came, and tempting desired that he would show them a sign from heaven. 2. But he answering said to them, About the commencement of the evening you say, It will be fine weather; for the sky is red. 3. And in the morning, There will be a storm today; for the sky is red and lowering. Hypocrites, you can judge aright of the face of the sky; but can you not judge of the signs of the times? 4. A wicked and adulterous nation demandeth a sign, and no sign shall be given to it but the sign of the prophet Jonah. And he left them, and departed. 11. And the Pharisees came, and began to dispute with him, requesting from him a sign from heaven tempting him. 12. And he groaned in his spirit, and said, Why doth this generation ask a sign? Verily, I say to you, That no sign shall be given to this generation. 13. And he left them, and returned to the ship, and departed across the lake. 54. And he said also to the multitudes, When you see a cloud rising out of the west, you immediately say, A shower is coming; and so it Isaiah 55. And when you perceive the south wind blowing, you say that there will be hot weather; and so it Isaiah 56. Hypocrites, you know how to judge of the appearance of the sky and of the earth, and how comes it that you do not understand this time? 57. And why even of yourselves do you not judge what is right? Matthew 16:1. And the Pharisees came. Mark says that they began to dispute, from which we may conjecture that, when they had been vanquished in argument, this was their last resource; as obstinate men, whenever they are reduced to extremities, to avoid being compelled to yield to the truth, are accustomed to introduce something which is foreign to the subject. Though the nature of the dispute is not expressed, yet I think it probable that they debated about the calling of Christ, why he ventured to make any innovation, and why he made such lofty pretensions, as if by his coming he had fully restored the kingdom of God. Having nothing farther to object against his doctrine, they demand that he shall give them a sign from heaven. But it is certain that a hundred signs would have no greater effect than the testimonies of Scripture. Besides, many miracles already performed had placed before their eyes the power of Christ, and had almost enabled them to touch it with their hands. Signs, by which Christ made himself familiarly known, are despised by them; and how much less will they derive advantage from a distant and obscure sign? Thus the Papists of our own day, as if the doctrine of the Gospel had not yet been proved, demand that it be ascertained by means of new miracles. The Pharisees, together with the Sadducees. It deserves our attention that, though the Sadducees and the Pharisees looked upon each other as enemies, and not only cherished bitter hatred, but were continually engaged in hostilities, yet they enter into a mutual league against Christ. In like manner, though ungodly men quarrel among themselves, their internal broils never prevent them from conspiring against God, and entering into a compact for joining their hands in persecuting the truth. Tempting. By this word the Evangelists mean that it was not with honest intentions, nor from a desire of instruction, but by cunning and deceit, that they demanded what they thought that Christ would refuse, or at least what they imagined was not in his power. Regarding him as utterly mean and despicable, they had no other design than to expose his weakness, and to destroy all the applause which he had hitherto obtained among the people. In this manner unbelievers are said to tempt God, when they murmur at being denied what their fancy prompted them to ask, and charge God with want of power. 2. About the commencement of the evening. By these words Christ reminds them that his power had been sufficiently manifested, so that they must have recognised the time of their visitation, (Luke 19:44,) had they not of their own accord shut their eyes, and refused to admit the clearest light. The comparison which he employs is beautiful and highly appropriate; for, though the aspect of the sky is changeable, so that sometimes a storm unexpectedly arises, and sometimes fair weather springs up when it was not expected, yet the instructions of nature are sufficient to enable men to predict from signs whether the day will be fair or cloudy. Christ therefore asks why they do not recognize the kingdom of God, when it is made known by signs not less manifest; for this proved clearly that they were excessively occupied with earthly and transitory advantages, and cared little about any thing that related to the heavenly and spiritual life, and were blinded not so much by mistake as by voluntary malice. 3. Hypocrites, you can judge. He calls them hypocrites, because they pretend to ask that which, if it were exhibited to them, they are resolved not to observe. The same reproof applies nearly to the whole world; for men direct their ingenuity, and apply their senses, to immediate advantage; and therefore there is scarcely any man who is not sufficiently well qualified in this respect, or at least who is not tolerably acquainted with the means of gaining his object. How comes it then that we feel no concern about the signs by which God invites us to himself? Is it not because every man gives himself up to willing indifference, and extinguishes the light which is offered to him? The calling of Christ, and the immediate exhibition of eternal salvation, were exhibited to the scribes both by the Law and the Prophets, and by his own doctrine, to which miracles were added. There are many persons of the same description in the present day, who plead that on intricate subjects they have a good right to suspend their judgment, because they must wait till the matter is fully ascertained. They go farther, and believe that it is a mark of prudence purposely to avoid all inquiry into the truth; as if it were not an instance of shameful sloth that, while they are so eagerly solicitous about the objects of the flesh and of the earth, they neglect the eternal salvation of their souls, and at the same time contrive vain excuses for gross and stupid ignorance. A very absurd inference is drawn by some ignorant persons from this passage, that we are not at liberty to predict from the aspect of the sky whether we shall have fair or stormy weather. It is rather an argument which Christ founds on the regular course of nature, that those men deserve to perish for their ingratitude, who, while they are sufficiently acute in matters of the present life, yet knowingly and willfully quench the heavenly light by their stupidity. Mark 8:12. And groaning in his spirit. By these words Mark informs us that it occasioned grief and bitter vexation to our Lord, when he saw those ungrateful men obstinately resist God. And certainly all who are desirous to promote the glory of God, and who feel concern about the salvation of men, ought to have such feelings that nothing would inflict on their hearts a deeper wound than to see unbelievers purposely blocking up against themselves the way of believing, and employing all their ingenuity in obscuring by their clouds the brightness of the word and works of God. The words, in his spirit, appear to me to be added emphatically, to inform us that this groan proceeded from the deepest affection of his heart, and that no sophist might allege that Christ resorted to outward attitudes to express a grief which he did not inwardly feel; for that holy soul, which was guided by the zeal of the Spirit, must have been moved by deep sadness at the sight of such wicked obstinacy. Luke 12:57. And why even of yourselves, etc.? Here Christ opens up the source of the evil, and, as it were, applies the lancet to the ulcer. He tells them that they do not descend into their consciences, and there examine with themselves, as in the presence of God, what is right. The reason why hypocrites are so much disposed to make objections is, that they throw their swelling words into the air without any concern, and never exercise calm thought, or place themselves at the tribunal of God, that the truth, when once ascertained, may be fully embraced. When Luke says that this was spoken to the multitudes, he does not contradict the narrative of Matthew and Mark; for it is probable that Christ adapted his style generally to the followers and disciples of the scribes, and to other despisers of God who resembled them, of whom he perceived that there were too many; as the present complaint or expostulation was applicable to the whole of that rabble. Matthew 16:4. A wicked and adulterous nation. This passage was explained [426] under Matthew 12:38. The general meaning is, that the Jews are never satisfied with any signs, but are continually tickled by a wicked desire to tempt God. He does not call them an adulterous nation merely because they demand some kind of sign, (for the Lord sometimes permitted his people to do this,) but because they deliberately provoke God; and therefore he threatens that, after he has risen from the dead, he will be a prophet like Jonah. So Matthew at least says -- for Mark does not mention Jonah -- but the meaning is the same; for, strictly speaking, this was intended to serve as a sign to them, that Christ, when he had risen from the dead, would in every place cause the voice of his Gospel to be distinctly heard. Footnotes: [426] See [22]page 93 of this volume.

11. seeking of him a sign from heaven, tempting him —not in the least desiring evidence for their conviction, but hoping to entrap Him. The first part of the answer is given in Matthew alone ( Mt 16:2 , 3 ): "He answered and said unto them, When it is evening, ye say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather to-day: for the sky is red and lowering [sullen, gloomy]. Hypocrites! ye can discern the face of the sky; but can ye not discern the signs of the times?" The same simplicity of purpose and careful observation of the symptoms of approaching events which they showed in common things would enable them to "discern the signs of the times"—or rather "seasons," to which the prophets pointed for the manifestation of the Messiah. The scepter had departed from Judah; Daniel's seventy weeks were expiring, &c.; and many other significant indications of the close of the old economy, and preparations for a freer and more comprehensive one, might have been discerned. But all was lost upon them.

12. And he sighed deeply in his spirit —The language is very strong. These glimpses into the interior of the Redeemer's heart, in which our Evangelist abounds, are more precious than rubies. The state of the Pharisaic heart, which prompted this desire for a fresh sign, went to His very soul. and saith, Why doth this generation —"this wicked and adulterous generation" ( Mt 16:4 ). seek after a sign? —when they have had such abundant evidence already. There shall no sign be given unto this generation —literally, "If there shall be given to this generation a sign"; a Jewish way of expressing a solemn and peremptory determination to the contrary (compare Heb 4:5 ; Ps 95:11 , Margin ). "A generation incapable of appreciating such demonstrations shall not be gratified with them." In Mt 16:4 He added, "but the sign of the prophet Jonas." (See on Mt 12:39 , 40 .)

13. And he left them —no doubt with tokens of displeasure. and entering into the ship again, departed to the other side.

And the Pharisees came forth,.... Out of their houses; who dwelt in the coasts of Magdala, and parts of Dalmanutha, and came to Jesus, hearing of his being arrived in their neighbourhood: and began to question with him; or to dispute with him, it being their manner to carry on disputations by questions and answers. The Persic version has the question they put, and about which they disputed, "if thou art the Christ"; in proof of which they required a sign: seeking of him a sign from heaven, tempting him; See Gill on Matthew 16:1.

And he sighed deeply in his Spirit,.... In his human soul; and which shows that he had one, and was subject to grief and sorrow, and all passions and infirmities, excepting sin. This deep sigh was on account of the hardness of their hearts, the malignity of their minds, and insincerity of their intentions; who had no view to come at truth by this inquiry, but to ensnare him: and saith, why doth this generation seek after a sign? when so many have been shown among them, and they will not believe: verily I say unto you, there shall no sign be given to this generation: such as they desired; namely, one from heaven. The Evangelist Matthew adds, "but the sign of the Prophet Jonas"; See Gill on Matthew 16:4, Matthew 12:40.

And he left them,.... As a perverse and hardened generation of men, and as such with whom it was not worth while to discourse: and entering into the ship again; which brought him over, and waited for him: departed to the other side; of the sea of Galilee, towards Bethsaida, Mark 8:22.

Mark 8:14-21 Matthew 16:5-12 Mark 8:14-21 Luke 12:1 5. And his disciples, when they had come to the opposite bank, through neglect had not taken bread. [427] 6. And Jesus said to them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. 7. But they considered within themselves, saying, We have not taken bread. [428] 8. And when Jesus knew this, he said to them, Why do you think within yourselves, O you of little faith, that you have not taken bread? 9. Do you not yet understand, and do you not remember those five loaves, when there were five thousand men, and how many baskets you carried away? 10. Nor those seven loaves, when there were four thousand men, and how many baskets you carried away? 11. How comes it that you do not understand that it was not about bread that I told you to beware of the leaven of the Pharisees and of the Sadducees? 12. Then they understood that he did not bid them beware of the doctrine of the Pharisees and of the Sadducees. 14. And they had neglected to take bread, and had not more than one loaf with them in the ship. 15. And he charged them saying, Take heed and beware of the leaven of the Pharisees, and of the leaven of Herod. 16. And they reasoned within themselves, saying, We have not bread. [429] 17. And Jesus, perceiving this, said to them, Why do you reason that you have no bread? Do you not yet consider or understand? Have you your heart yet blinded? 18. Having eyes, do you not see? and having ears, do you not hear? and do you not remember? 19. When I broke the five thousand men, how many baskets full of fragments did you carry away? They say to him, Twelve. 20. And when [I broke] the seven among four thousand, how many baskets of the remains of the fragments did you carry away? And they said, Seven. 21. And he said to them, How is it that you do not understand? 1. And when an innumerable multitude had assembled, [430] so that they trod one upon another, he began to say to his disciples, Above all, beware [431] of the leaven of the Pharisees, which is hypocrisy Matthew 16:5. And when his disciples came. Here Christ takes occasion from the circumstance that had just occurred [432] to exhort his disciples to beware of every abuse that makes an inroad on sincere piety. The Pharisees had come a little before; the Sadducees joined them; and apart from them stood Herod, a very wicked man, and an opponent and corrupter of sound doctrine. In the midst of these dangers it was very necessary to warn his disciples to be on their guard; for, since the human mind has a natural inclination towards vanity and errors, when we are surrounded by wicked inventions, spurious doctrines, and other plagues of the same sort, nothing is more easy than to depart from the true and simple purity of the word of God; and if we once become entangled in these things, it will never be possible for the true religion to hold an entire sway over us. But to make the matter more clear, let us examine closely the words of Christ. Beware of the leaven of the Pharisees. Along with the Pharisees Matthew mentions the Sadducees Instead of the latter, Mark speaks of Herod Luke takes no notice of any but the Pharisees, (though it is not absolutely certain that it is the same discourse of Christ which Luke relates,) and explains the leaven to be hypocrisy In short, he glances briefly at this sentence, as if there were no ambiguity in the words. Now the metaphor of leaven, which is here applied to false doctrine, might have been employed, at another time, to denote the hypocrisy of life and conduct, or the same words might even have been repeated a second time. But there is no absurdity in saying, that those circumstances which are more copiously detailed by the other two Evangelists, in the order in which they took place, are slightly noticed by Luke in a manner somewhat different, and out of their proper place or order, but without any real contradiction. If we choose to adopt this conjecture, hypocrisy will denote here something different from a pretended and false appearance of wisdom. It will denote the very source and occasion of empty display, which, though it holds out an imposing aspect to the eyes of men, is of no estimation in the sight of God. For, as Jeremiah (5:3) tells us that the eyes of the Lord behold the truth, so they that believe in his word are instructed to maintain true godliness in such a manner as to cleave to righteousness with an honest and perfect heart; as in these words, An now, O Israel, what doth the Lord require from thee, but that thou shouldst cleave to him with all thy heart, and with all thy soul? (Deuteronomy 10:12.) On the other hand, the traditions of men, while they set aside spiritual worship, wear a temporary disguise, as if God could be imposed upon by such deceptions; for to whatever extent outward ceremonies may be carried, they are, in the sight of God, nothing more than childish trifles, unless so far as they assist us in the exercise of true piety. We now perceive the reason why hypocrisy was viewed by Luke as equivalent to doctrines invented by men, and why he included under this name the leavens of men, which only puff up, and in the sight of God contain nothing solid, and which even draw aside the minds of men from the right study of piety to empty and insignificant ceremonies. But it will be better to abide by the narrative of Matthew, which is more copious. The disciples, after having been reproved by our Lord, came at length to understand that he had charged them to be on their guard against certain doctrine. It was plainly, therefore, the intention of Christ to fortify them against prevailing abuses, by which they were attacked on all sides. The Pharisees and Sadducees were expressly named, because those two sects maintained at that time a tyrannical sway in the Church, and held opinions so utterly subversive of the doctrine of the Law and the Prophets, that almost nothing remained pure and entire. But Herod did not in any way profess to teach; and a question arises, why does Mark class him with false teachers? Beware of the leaven of the Pharisees, and Of The Leaven Of Herod. I:reply: he was half a Jew, was mean and treacherous, and availed himself of every contrivance that was within his reach to draw the people to his side; for it is customary with all apostates to contrive some mixture, for the purpose of establishing a new religion by which the former may be abolished. It was because he was laboring craftily to subvert the principles of true and ancient piety, and thus to give currency to a religion that would be exceedingly adapted to his tyranny, or rather because he was endeavoring to introduce some new form of Judaism, that our Lord most properly charged them to beware of his leaven. From the temple of God the scribes disseminated their errors, and the court of Herod was another workshop of Satan, in which errors of a different kind were manufactured. Thus in our own day we find that not only from Popish temples, and from the dens of sophists and monks, does Antichrist vomit out her impostures, but that there is a Theology of the Court, which lends its aid to prop up the throne of Antichrist, so that no stratagem is left untried. But as Christ opposed the evils which then prevailed, and as he aroused the minds of his followers to guard against those which were the most dangerous, let us learn from his example to make a prudent inquiry what are the abuses that may now do us injury. Sooner shall water mix with fire than any man shall succeed in reconciling the inventions of the Pope with the Gospel. Whoever desires to become honestly a disciple of Christ, must be careful to keep his mind pure from those leavens; and if he has already imbibed them, he must labor to purify himself till none of their polluting effects remain. There are restless men, on the other hand, who have endeavored in various ways to corrupt sound doctrine, and, in guarding also against such impostures, believers must maintain a strict watch, that they may keep a perpetual Passover with the unleavened bread of sincerity and truth, (1 Corinthians 5:8.) And as on every hand there now rages an impiety like that of Lucian, [433] a most pernicious leaven, or rather a worse than deadly poison, let them exercise this very needful caution, and apply to it all their senses. 8. Why do you think within yourselves, etc.? The disciples again show how little they had profited by the instructions of their Master, and by his wonderful works. What he had said about being on their guard against the leaven is rashly interpreted by them as if Christ intended only to withdraw them from outward intercourse. As it was customary among the Jews not to take food in company with irreligious men, the disciples imagine that the Pharisees were classed with such persons. This ignorance might perhaps have been endured; but they are forgetful of a favor which they lately received, and do not consider that Christ has the remedy his power to hinder them from being compelled to pollute themselves by meat and drink, and therefore he reproves them sharply, as they deserved. And certainly it was shameful ingratitude that, after having seen bread created out of nothing, and in such abundance as to satisfy many thousands of men, and after having seen this done twice, they are now anxious about bread, as if their Master did not always possess the same power. From these words we infer that all who have once or twice experienced the power of God, and distrust it for the future are convicted of unbelief; for it is faith that cherishes in our hearts the remembrance of the gifts of God, and faith must have been laid asleep, if we allow them to be forgotten. 12. Then they understood. The word leaven is very evidently used by Christ as contrasted with the pure and uncorrupted word of God. In a former passage, (Matthew 13:33,) Christ had used the word in a good sense, when he said that the Gospel resembled leaven; [434] but for the most part this word is employed in Scripture to denote some foreign substance, by which the native purity of any thing is impaired. In this passage, the naked truth of God, and the inventions which men contrive out of their own brain, are unquestionably the two things that are contrasted. The sophist must not hope to escape by saying that this ought not to be understood as applicable to every kind of doctrine; for it will be impossible to find any doctrine but what has come from God that deserves the name of pure and unleavened Hence it follows that leaven is the name given to every foreign admixture; as Paul also tells us that faith is rendered spurious, as soon as we are drawn aside from the simplicity of Christ, (2 Corinthians 11:3.) It must now be apparent who are the persons of whose doctrine our Lord charges us to beware. The ordinary government of the Church was at that time in the hands of the scribes and priests, among whom the Pharisees held the highest rank. As Christ expressly charges his followers to beware of their doctrine, it follows that all who mingle their own inventions with the word of God, or who advance any thing that does not belong to it, must be rejected, how honorable soever may be their rank, or whatever proud titles they may wear. Accursed and rebellious, therefore, is the obedience of those who voluntarily submit to the inventions and laws of the Pope. Footnotes: [427] "Et quand les disciples furent venus outre, ils avoyent oublie a prendre les pains;" -- "and when the disciples were come across, they had forgotten to take bread." [428] "[C'est pource que] nous n'avons point prins de pains;" -- "[it is because] we have not taken bread." [429] "[C'est pource que] nous n'avons point prins de pains;" -- "[it is because] we have not taken bread." [430] "Cependant une multitude s'estant assemblee a milliers;" -- "mean while, a multitude having assembled by thousands." [431] "En premier lieu, donnez-vous garde;" -- "in the fi…

The Leaven of the Pharisees and Sadducees ( Mr 8:14-21 ). 14. Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf —This is another example of that graphic circumstantiality which gives such a charm to this briefest of the four Gospels. The circumstance of the "one loaf" only remaining, as Webster and Wilkinson remark, was more suggestive of their Master's recent miracles than the entire absence of provisions.

15. And he charged them, saying, Take heed, beware of the leaven of the Pharisees —"and of the Sadducees" ( Mt 16:6 ). and of the leaven of Herod —The teaching or "doctrine" ( Mt 16:12 ) of the Pharisees and of the Sadducees was quite different, but both were equally pernicious; and the Herodians, though rather a political party, were equally envenomed against our Lord's spiritual teaching. See on Mt 12:14 . The penetrating and diffusive quality of leaven, for good or bad, is the ground of the comparison.

16. And they reasoned among themselves, saying, It is because we have no bread —But a little while ago He was tried with the obduracy of the Pharisees; now He is tried with the obtuseness of His own disciples. The nine questions following each other in rapid succession ( Mr 8:17-21 ) show how deeply He was hurt at this want of spiritual apprehension, and worse still, their low thoughts of Him, as if He would utter so solemn a warning on so petty a subject. It will be seen, however, from the very form of their conjecture, "It is because we have no bread," and our Lord's astonishment that they should not by that time have known better with what He took up His attention—that He ever left the whole care for His own temporal wants to the Twelve: that He did this so entirely, that finding they were reduced to their last loaf they felt as if unworthy of such a trust, and could not think but that the same thought was in their Lord's mind which was pressing upon their own; but that in this they were so far wrong that it hurt His feelings—sharp just in proportion to His love—that such a thought of Him should have entered their minds! Who that, like angels, "desire to look into these things" will not prize such glimpses above gold?

19. When I brake the five loaves among five thousand —"the five thousand." how many baskets full of fragments took ye up? &c.

21. How is it that ye do not understand? —"do not understand that the warning I gave you could not have been prompted by any such petty consideration as the want of loaves in your scrip." Profuse as were our Lord's miracles, we see from this that they were not wrought at random, but that He carefully noted their minutest details, and desired that this should be done by those who witnessed, as doubtless by all who read the record of them. Even the different kind of baskets used at the two miraculous feedings, so carefully noted in the two narratives, are here also referred to; the one smaller, of which there were twelve, the other much larger, of which there were seven.

Now the disciples had, forgotten to take bread,.... At Dalmanutha, or Magdala, or whatever place in those parts they were at, before they took shipping, as was their usual method. Neither had they in the ship with them more than one loaf; for thirteen passengers of them. The Persic version reads the whole thus: "and they forgot to take bread with them, not indeed one loaf, and there was no bread with them in the ship"; See Gill on Matthew 16:5.

And he charged them,.... When they were in the ship, and had just recollected themselves, that they had took no care to bring any provisions with them: saying, take heed, beware of the leaven of the Pharisees; and of the leaven of Herod: in Matthew, instead of "the leaven of Herod", it is read, "the leaven of the Sadducees": which are either the same, Herod and his courtiers being Sadducees, or favourers of them; or the Sadducees being sticklers for Herod, and his government, which the Pharisees had no good opinion of; or else distinct from one another; and so Christ cautions against the doctrines of the Pharisees, which regarded the traditions of the elders, and of the Sadducees, concerning the resurrection, and of the Herodians, who thought Herod to be the Messiah; and against the unreasonable request and demand of them all to have a sign from heaven, in proof of his own Messiahship; See Gill on Matthew 16:6.

And they reasoned among themselves,.... Upon Christ's giving this caution, and recollecting with themselves, that they had forgot to buy any provisions, and take with them: saying, it is because we have no bread; that he says these words; tacitly chiding and reproving us, for our want of thought and care; See Gill on Matthew 16:7.

And when Jesus knew it,.... As he did immediately, by his omniscience; for as he knew the thoughts and reasonings of the Scribes and Pharisees, Matthew 9:4, so he did those of his own disciples: he saith unto them, why reason ye because ye have no bread? or imagine that I have given you this caution on that account; or are distressed because this is your case, as if you should be reduced to great difficulties, by reason of your forgetfulness and negligence: perceive ye not yet, neither understand? the meaning of the parabolical expressions, which he had used them to; or his power in providing food for them, and supporting a great number of persons with very little food, of which they had some very late instances: have ye your heart yet hardened? as after the first miracle; see Mark 6:52, for it might have been expected, that by a second miracle of the loaves, their understandings would have been more enlightened, and their faith increased, and that they would have relinquished their gross notions, their anxieties, doubts, and unbelief.

Having eyes, see ye not?.... Meaning perhaps both the eyes of their bodies, and of their understandings: they had bodily eyes, and with them saw the miracles he wrought, and yet took little notice of them; and the eyes of their understandings were enlightened by Christ, and yet saw things but very darkly: and having ears, hear ye not? They had their natural hearing, and yet made but little use of it; and did not so diligently attend to the sound of Christ's words: and though they had spiritual ears given them to hear, yet were very dull of, understanding, and taking in things: and do ye not remember? the interpretation of parables formerly given, and the miracles of the loaves lately wrought.

When I brake the five loaves among five thousand,.... This, with what follows, chiefly regards the last question: how many baskets full of fragments took ye up? do not you remember? have you forgot what was so lately done? surely you cannot: they say unto him, twelve. Their memories were hereby refreshed, and they call to mind the exact number of the baskets of fragments that were taken up, which were above double the number of the loaves, the multitude were fed with.

And when the seven among four thousand,.... That is, when seven loaves were broken among four thousand men, how many baskets full of fragments took ye up? this surely you must remember, it being so recent an action, but just done, as it were: and they said, seven; for this, as yet, could not have slipped their memories; though they had, been reasoning among themselves because of their straitness of provisions, as if these things had never been done.

And he said unto them,.... Since this was the case, and they so well remembered the miracles he had wrought, and the circumstances of them: how is it that ye do not understand? my words concerning the leaven of the Pharisees, of the Sadducees, and of Herod, as to imagine I spoke of bread, taken in a literal sense; or that I concerned myself about the scantiness of your provisions, when you, might have learnt from my late miracles, how able I am to support you, if you had not so much as one loaf with you: wherefore it argues great want both of understanding and faith, and shows great stupidity, ignorance, and unbelief, to give such a sense of my words, and to be anxiously concerned on the score of your provisions.

17. have ye your heart yet hardened? —How strong an expression to use of true-hearted disciples! See on Mr 6:52 .

18. Having eyes, see ye not? and having ears, hear ye not? —See on Mt 13:13 . and do ye not remember?