Down to Earth But Heavenly Minded

What does Mark Chapter 8 mean?

Mark 8 runs in a loose parallel of Mark 6:31–7:37. Jesus performs a mass feeding (Mark 8:1–9; Mark 6:31–44), publicly disagrees with the religious leaders (Mark 8:10–21; Mark 7:1–23), and performs a healing miracle that the Old Testament associates with the Messiah (Mark 8:22–26; Mark 7:31–37).

Jesus had taken His disciples—apparently more than just the Twelve—into Gentile territory, presumably in an attempt to find a quiet place to teach. In Mark 7, they traveled northwest of Capernaum to the region of Tyre (Mark 7:24), then continued farther north to Sidon (Mark 7:31). Now they are in the district east of the Sea of Galilee.

While in Tyre, Jesus had set a tableau to show that He has come for the Gentiles as well as the Jews, even if said Gentiles interrupt their private meeting. Now, He continues the theme by serving a meal for a mixed group of four-thousand-plus Gentiles and Jews in Decapolis. The Pharisees had condemned the disciples for neglecting to wash their hands before meals in case the food had touched something unclean (Mark 7:1–5). Jesus provides food for Gentiles—the worst of all unclean things. The disciples, however, wonder how they will feed all the people, having forgotten that Jesus fed an even larger crowd outside Bethsaida (Mark 6:31–44).

From Decapolis, Jesus and the disciples return by boat to the west coast of the Sea of Galilee. The Pharisees renew their attack, demanding a sign that Jesus’ authority comes from God and not Satan (Mark 3:22). They do not mean the miracles Jesus has performed, but something that unquestionably proves He is the Messiah come to liberate Israel. In Mark’s account, Jesus leaves them with nothing, but in Matthew Jesus tells them they haven’t read the signs they’ve already received, and they won’t get another except one related to Jonah (Matthew 16:1–4).

Jesus promptly takes His disciples back to the boat. He tries to express to the disciples that the beliefs of the Pharisees and Herod’s followers are like tiny bits of leaven that, if they’re not careful, will permeate their belief systems, as a little yeast makes a whole loaf of bread rise. The disciples completely miss the point and translate His warning into frustration that they have forgotten to bring more than one loaf of bread. Jesus drops the larger message and reminds them that He is more than capable of turning a single loaf of bread into a meal for all of them.

In Bethsaida, Jesus heals a blind man—another miracle that is identified in the Old Testament as a sign of the Messiah. The disciples respond by declaring that Jesus is the Messiah. Unfortunately, they don’t know what the Messiah is. Jesus clearly explains that the Messiah’s eternal reign as prophesied in the Old Testament will not come yet. First, He will have to die and be resurrected. Next, His followers will have to be willing to make a similar sacrifice.

Mark 8 is a kind of fulcrum in the ministry of Jesus. Next, James, John, and Peter will witness His transfiguration. In chapters 9 and 10, He will again warn them of His impending sacrifice. Chapter 11 begins with the Triumphal Entry which marks the beginning of Passion Week. Throughout this time, Jesus will intensify His teaching to prepare the disciples for their roles in the early church. Eventually, they will begin to understand.

Chapter Context
Mark 8 continues Jesus’ attempts to teach the disciples God’s plan for the Messiah. Jesus has not come for the religious Pharisees but for the meek who willingly respond to Him. He has not yet come as the glorious and victorious champion of Israel, but to die for the whole world. And His followers must also be willing to sacrifice their lives. The chapter marks a turning point in Jesus’ ministry as His miracles grow fewer and His teaching increases. Interestingly, Jesus also faces a repeat of the temptations He experienced in the wilderness (Matthew 4:1–11).

Verse by Verse

Verse 1. In those days, when again a great crowd had gathered, and they had nothing to eat, he called his disciples to him and said to them,

“In those days” presumably refers to the time spent by Jesus and His followers in Decapolis (Mark 7:31). Decapolis is a territory with ten major cities on the east side of the Sea of Galilee. It was near here that Jesus saved the man possessed by a legion of demons (Mark 5:1–20). At the end of that encounter, as the on-lookers begged Jesus to leave, Jesus had uncharacteristically told the man to tell his friends how God had saved him. He did so, and his witness apparently changed the people’s view of Jesus. When Jesus and His disciples return, the locals bring Him many lame, blind, and mute to heal (Matthew 15:29–31), most notably a deaf man (Mark 7:31–37).

“Disciples” is from the Greek root word mathetes. When Mark refers to Jesus’ main twelve disciples, he calls them “the twelve” (Mark 6:7). The switch to “his disciples” may mean that more than just the Twelve are traveling with Him now. Since Mark 4:35, Jesus has been traveling, apparently looking for quiet places where He can train the disciples undisturbed. His route has taken Him mostly through Gentile territory—places where the people don’t concern themselves with the coming Jewish Messiah. The quiet is essential; His disciples will be leaders of the new church. They need to understand Who He is and what He has come to do. They will face crowds, persecution, and even death. And they will write the Scriptures that believers will study thousands of years later.

But Jesus still takes time for the interruptions. He healed the Syrophoenician woman’s daughter (Mark 7:24–30) and the deaf man (Mark 7:31–37). Now, He spends three days healing and teaching anyone who can reach Him. We need to follow His example. There is a time to close the office door to get strategic work done, but no one is above lending a helping hand when someone is in need.

Context Summary
Mark 8:1–10 is the third of a series of stories about bread and the proper place of ceremonial cleanness. In Mark 7:1–5, the Pharisees condemn Jesus’ disciples for eating bread with unclean hands. In Mark 7:24–30, a Syrophoenician woman boldly requests the metaphoric ”crumbs” of God’s provision. Here, Jesus feeds bread to a great crowd of Gentiles and Jews. Later, He will equate the insidious false teachings of the Pharisees with leaven (Mark 8:14–21). This account is also found in Matthew 15:32–39.

Verse 2. “I have compassion on the crowd, because they have been with me now three days and have nothing to eat.

Jesus has been mobbed by crowds many times (Mark 2:4, 13; 3:7–9, 20; 4:1; 5:21), usually in or near a city. This situation is similar to the crowd of five thousand men plus women and children who followed Him to a plain outside of Bethsaida (Mark 6:30–44). Still, there are several differences.

The five thousand-plus fed in another account consisted of Jews mainly from around Capernaum and perhaps Bethsaida who had followed Jesus and the disciples that day and received healing and teaching until evening. Here in Decapolis, the crowd is probably a good mix of Jews and Gentiles who have been with Jesus three days (Mark 8:2). In the previous situation, the Twelve had asked Jesus to tell the people to go find food. Here, Jesus tells the disciples to find food. In Mark 6, the disciples had been concerned about hungry Jews after only one day. Now, Jesus has to remind them after three days that the Gentiles need food or they may faint on their way home (Mark 8:3).

“Compassion” is from the Greek root word splagchnizomai. It means to be moved in one’s inner self with love and pity. Jesus’ concern knows no ethnic boundaries. He has come for Jews first, but not Jews only. The disciples have been raised in a culture that is so afraid of worshiping foreign idols or associating with unclean people that they have somewhat vilified Gentiles. They have forgotten that God always intended to save Gentiles through the Jews. It will take a long time for them to accept Gentiles into their church. That cultural callous, or perhaps a sense of tiredness and burn-out, might be part of why the Twelve are somewhat cold in their attitude towards the people.

Verse 3. And if I send them away hungry to their homes, they will faint on the way. And some of them have come from far away.”

Sometime before, Jesus and His disciples had practically fled the crowds of Capernaum (Mark 4:35–36) and retreated to the eastern shore of the Sea of Galilee (Mark 5:1). Immediately, they were met by a man possessed by a legion of demons. Jesus agreed not to send the demons into the abyss, and the demons offered to leave the man and enter a herd of pigs, instead. The pigs promptly rushed down the hill into the sea and drowned.
The people of the region begged Jesus to leave: whether in fear of His power or in defense of their livestock we don’t know. The freed man begged to stay with Jesus. Jesus told him, instead, to return to his friends and tell them how God had saved him (Mark 5:1–20). The man clearly did so: Upon Jesus’ next visit, He is swarmed with a crowd from throughout Decapolis who have spent three days receiving healing and glorifying God (Matthew 15:29–31).

Now they are healed, but hungry. “Faint” comes from the Greek root word ekluo. It means to weaken or exhaust one’s strength. The people who had once feared for their livelihood now willingly leave it behind to receive Jesus’ blessings. This is the power of a Christian testimony. The four Gospels are stories of Jesus’ time on earth, and we are also called to tell the story of Jesus’ love for us. Our tale doesn’t have to be as dramatic as release from demon possession. But Jesus has worked in every believer, and the people of the world needs those stories of hope before they exhaust their strength in this life.

Verse 4. And his disciples answered him, “How can one feed these people with bread here in this desolate place?”

“Bread” is from the Greek root word artos. It can mean flatbread like pita bread or naan, but it can also refer to food in general. “Desolate” is from the Greek root word eremia. The desolation can refer to population, as in uninhabited or lonely, or the geography, as in a wasteland or wilderness. The use of the word “disciples” indicates that more than just the Twelve have traveled with Jesus.

The question the disciples ask Jesus poses one of the great mysteries of the Bible. Not long before, Jesus had fed a crowd of five thousand men plus women and children with five loaves of bread and two small fish (Mark 6:38)—and the food wasn’t even theirs (John 6:9). Why don’t the disciples seem to remember?

There are a few possible reasons. If there are more disciples than just the Twelve, it could be that those who asked the question had not been at the earlier feeding outside of Bethsaida. Or, it may be that after three days, the disciples are tired, hungry, and not thinking straight. In those three days, it’s very possible they have been busy keeping order, making sure the sick and injured can reach Jesus, and protecting Jesus from getting mobbed. It’s possible that they have been working under their own strength for so long they assume Jesus wants them to tackle this issue, as well. Or it may be that facing a crowd of Jews and Gentiles in a Gentile territory has overwhelmed their senses. How do you even feed this many Gentiles? And how can the Jews get clean bread out here?

Although Jesus later rebukes the disciples for forgetting His power (Mark 8:18–21), here He shows grace and patience. It often takes us time to remember that although kingdom work may involve all our concentration and effort, it also requires God’s intervention. If He asks us to do something, it doesn’t necessarily mean we can; it means He can through us.

Verse 5. And he asked them, “How many loaves do you have?” They said, “Seven.”

“Loaves” is another variant on the Greek word for bread. It may refer to flat bread, about the size of a dinner plate. Some draw a parallel between this moment and Jesus’ breaking of bread at the Last Supper, but the intent and meaning are very different. Also, this probably wouldn’t have been the same as the bread that Jesus tore off and dipped at the last supper (Mark 14:20), since the Jews only ate unleavened bread during the Passover feast.

Seven such loaves are obviously too small a meal for four thousand men plus women and children (Matthew 15:38), even adding a few small fish (Mark 8:7). In Jesus’ hands, however, it is enough for everyone to have their fill (Mark 8:8)—for the moment. Jesus knows that His feeding miracles are a double-edged sword. The people are filled with bread now, but will be back when they get hungry again (John 6:26). Although they want bread, what they need more is the “the food that endures to eternal life” (John 6:27). Our physical needs are important, but they are not something to be anxious about (Matthew 6:31). Like the woman at the well needed living water, we need the bread of life—Jesus—who will fill our spiritual hunger for eternity (John 6:35).

Once we have Jesus, the worry for our earthly needs will diminish as our concern for God’s kingdom increases. God promises that He knows what we need, and He will “add” to our supply, but He doesn’t promise that we will never go hungry (Matthew 6:32–33). His goal is that we will grow to value Him even more than our own lives.

Verse 6. And he directed the crowd to sit down on the ground. And he took the seven loaves, and having given thanks, he broke them and gave them to his disciples to set before the people; and they set them before the crowd.

“Thanks” is from the Greek root word eucharisteo and means to be grateful or give thanks. It is the word from which we get “Eucharist,” also known as communion or the Lord’s supper. As Jesus gives thanks to God for providing food for the crowd, we are reminded of the many things we should be thankful for.

Our own meals: God knows that we need food before we do, and He will provide what we need to accomplish His work. That may not include gourmet dinners, or even three square meals a day, but it will be what we need in the moment.

God’s work in our lives: Just as God’s power made seven loaves enough to feed four thousand men plus women and children, God works in our lives every day. Sometimes we notice and sometimes we don’t. He is there when we have just enough money to cover an unexpected expense. Or when we’re exhausted but find the energy to be what our kids need. Or when a friend provides encouragement right when we need it. “The steadfast love of the LORD never ceases; his mercies never come to an end” (Lamentations 3:22).

God’s invitation to join His work: The Trinity is three Persons in complete community. When God made us in His image, He gave us a taste of that union in our need for each other. Although the Holy Spirit indwells each believer individually, He also leads us to care for each other (3 John 1:5–8), confront each other (Matthew 18:15–20), and show God’s love to each other (1 John 4:7–21). As Jesus breaks the bread, the disciples pass it out. Perhaps they think they are Jesus’ important representatives, acting under His authority—and they are. But they will learn that their position is also as the “servant of all” (Mark 9:35).

Verse 7. And they had a few small fish. And having blessed them, he said that these also should be set before them.

“Blessed” is from the Greek root word eulogeo. It means to celebrate with praises, to consecrate something, to ask God to give something favor. It is where we get our word “eulogy.”

Jesus declares His praises for the provision of a few small, dried fish. To a hungry crowd on the verge of fainting, they are indeed a God-send. Undoubtedly, many of the people have finer rations at home, to include lamb, goat, and bacon. But here, a little salty protein is what they need, and Jesus sets the example by being appropriately grateful.

As kids, some of us were shamed for rejecting our peas by the mention of starving children in third-world countries. As we grow up, we lament when we don’t get into the college we want, don’t get the job or the salary we feel we deserve, or have the house and car we expected. Often, we lack because of our own poor choices. Other times it has nothing to do with our choices, but instead we lack simply because we live in a fallen world. Regardless, we are likely to find contentment not by having more, but by appreciating what we have more.

There is real desperation in the world, and then there is having just enough to cover what we need. It’s important to realize the difference. The gap between “barely enough” and “not nearly enough” is enormous. Believers can rejoice, no matter how desperate we are, and also recognize that our preferences are not always the same as our ultimate “needs.”

Verse 8. And they ate and were satisfied. And they took up the broken pieces left over, seven baskets full.

“Satisfied” is from the Greek root word chortazo and means to be filled or fulfilled. “Basket” is from the Greek root word spuris. When Jesus fed the five thousand-plus outside of Bethsaida, the disciples collected twelve small wicker baskets (Mark 6:43). Now they fill larger hampers that may be big enough to fit a man (Acts 9:25).

Mark 8:8–9 and Mark 8:14–21 shadow the first of Jesus’ temptations by Satan after His baptism (Matthew 4:1–4). After Jesus had fasted in the wilderness, it would have been no more sinful for Him to turn the stones into bread than it is for Him to turn seven loaves into a feast for thousands. The issue is context. Jesus’ time with these people is at an end, and He feeds them because He’s worried they will faint on their way home. His doing so seems to be similar to the angels ministering to Him after His fasting and temptation in the wilderness (Matthew 4:11). Food is now necessary for the people to accomplish God’s work: get home safely (Mark 8:3). So Jesus ministers to them with this physical provision.

There will be times in our Christian service when we will have to make sacrifices. We may refuse a well-paying but unethical job, or leave the comforts of home to help those who have been devastated by a hurricane. But God will also provide moments of peace and support. Twice, God provided for Elijah when he needed it most (1 Kings 17:3–6; 19:4–8). We need to take advantage of those times, as well.

Verse 9. And there were about four thousand people. And he sent them away.

Mark says, “about four thousand people” while Matthew 15:38 says, “Those who ate were four thousand men, besides women and children.” Since they are in the wilderness in the region known as the Decapolis (Mark 7:31), on the eastern side of the Sea of Galilee, scholars presume that the crowd is a mix of Jews and Gentiles.

The people have been there for three days, receiving healing and giving God glory (Matthew 15:29–31). This is not the first time Jesus has dismissed such a crowd, but the circumstances are very different.

After Jesus fed the five thousand-plus outside of Bethsaida, He immediately made the Twelve return to the boat and make their way home (Mark 6:45). He then dealt with the crowd on His own. The mostly-Jewish crowd had realized that He was the prophet promised by the Old Testament, and they had resolved to make Him king (John 6:14–15). Jesus apparently didn’t want the Twelve infected with their nationalistic fervor. Soon, Peter will affirm that Jesus is the Christ (Mark 8:29), but, like with the demons (Mark 1:34), Jesus will forbid him from spreading the news (Mark 8:30). It’s not that Peter is wrong, it’s that he doesn’t understand what Jesus as the Messiah has come to do. In practically the next breath, Peter will rebuke Jesus, denying that the King of the Jews must be rejected by the Sanhedrin and killed (Mark 8:31–32). It is not until after the resurrection that Jesus commands the disciples to spread the news of who Jesus is (Matthew 28:16–20).

In this case, however, in a mixed crowd of Jews and Gentiles, there appears to be no danger of rebellion against the Roman Empire. Bellies filled, illness and injuries healed, Jesus merely sends the crowd home.

Verse 10. And immediately he got into the boat with his disciples and went to the district of Dalmanutha.

Dalmanutha is only mentioned here in the Bible, and scholars debate over its historical location. If Jesus and the disciples are in Decapolis (Mark 7:31) and will soon travel “to the other side” (Mark 8:13) to Bethsaida (Mark 8:22), it stands to reason “Dalmanutha” is on the western shore of the Sea of Galilee. Some believe Dalmanutha is either near or another name for Magadan (Matthew 15:39). Magadan is thought to be another name for Magdala as “l” and “n” are sometimes interchanged when translating between Hebrew and Aramaic. Magdala is the hometown of Mary of Magdalene, and sits about six miles south of Capernaum.

Another of the great mysteries of the Gospel of Mark is: Where did the boat come from? Jesus and the disciples had traveled from Capernaum northwest to the region of Tyre (Mark 7:24), farther north to Sidon, and then to the southeast shore of the Sea of Galilee (Mark 7:31) with no mention of stopping by Capernaum to grab Peter and Andrew’s boat. The question, for the moment, is unanswered. In the same way, we don’t know why Jesus interrupts His journey through quiet Gentile lands with a stop in Galilee where the Pharisees are waiting to harass Him once again (Mark 8:11–13).

About sixty years after the events and about forty-five years after the book of Mark was written, John states that Jesus did much more than his Gospel records, but what is written is what is needed to believe “Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:30–31). We can be assured that this holds for the other three Gospels as well; what the Bible does not reveal is not a salvation issue.

Verse 11. The Pharisees came and began to argue with him, seeking from him a sign from heaven to test him.

The tenses of the words in the text suggest Jesus and the Pharisees have been arguing for some time before the Pharisees demand a sign. Matthew 16:1 says the Sadducees are there as well, unless this is a different day. “Signs” are miracles performed by God’s prophets to validate their authority as spokesmen for God. The Pharisees know of the healings—including healing the blind and deaf—and exorcisms, but they want something more extreme, a literal “sign from heaven” that proves Jesus’ authority is from God and not Satan (Mark 3:22–30). They want something like Elijah calling down fire from heaven to consume his sacrifice (1 Kings 18:36–38)Whatever the specific sign, they want something that proves He is God’s Messiah who will lead them into freedom from Rome. Instead, Jesus scolds the Pharisees for understanding the weather but not the prophecies of the Old Testament (Matthew 16:2–3).

The request for a sign parallels Jesus’ second temptation (Matthew 4:5–7). Satan had suggested Jesus throw Himself from the pinnacle of the temple. If He had done so, He would have proven His significance to God in front of the religious leaders. If history is any indication, the religious leaders would have found some way to give credit for the miracle to Satan (Mark 3:22), and the people would have tried to make Jesus king (John 6:15). Neither response would have served God’s purpose. Jesus will face this temptation again while hanging on the cross (Mark 15:29–32).

We have people in our own lives with the same hardened heart. They find something in the Bible that takes away a freedom or authority and choose to reject Jesus because of it. Instead of submitting to all the evidence that Jesus is who He said He is, they close their ears, eyes, and understanding and come up with ridiculous arguments to justify their decision.

Context Summary
Mark 8:11–13 continues after Jesus fed the five thousand outside of Bethsaida (Mark 6:30–44), then returned to Galilee and argued with the Pharisees over His authority over tradition (Mark 7:1–13). Now, after feeding four thousand in Decapolis, He returns to Galilee and argues with the Pharisees over whether they have the right to ask Him for a sign that His authority comes from God. In both cases, the Pharisees have all the evidence they need. They just refuse to see it. This may be the same event recorded in Matthew 16:1–4 and Luke 11:29–32, but it is unclear.

Verse 12. And he sighed deeply in his spirit and said, “Why does this generation seek a sign? Truly, I say to you, no sign will be given to this generation.”

Jesus sighs deeply in indignation and grief. These scholars of the Law should have accepted the signs of fulfilled prophecies. But their hearts are hardened and their minds are not where God’s is (Mark 8:33).

The word “generation” has many possible meanings and causes much discussion when studying the New Testament. It can mean a genealogical level, but here it means a specific ideology held in a place and time. This “generation” includes the scribes (Matthew 12:38), and may include a crowd (Luke 11:29), although we don’t know if the crowd follows Jesus or the Pharisees.

“Truly” is from the Greek root word amen. Literally, it means “a truth,” and serves to bring attention to His words, like saying, “Know this for certain…” In Hebrew culture, however, it may be oath language (Numbers 5:19–22). Jesus is swearing that the religious leaders, who would rather test Him with foolish demands instead of studying how He fulfills the Messianic prophecies in the Old Testament, will not receive another sign except the sign of Jonah (Matthew 16:4), which He had mentioned before (Matthew 12:38–40).

Jesus adds that it’s easy enough to determine the weather from the evidences given in the sky (Matthew 16:2–3). At another point, He warns that the Queen of Sheba and the men of Nineveh will judge the Pharisees of Galilee for their foolishness (Matthew 12:41–42). Nineveh and the Queen responded to Jonah and Solomon while the Pharisees, Sadducees, scribes, and Herodians ignore someone much greater.

Verse 13. And he left them, got into the boat again, and went to the other side.

Bible scholars believe Jesus and the disciples are on the west coast of the Sea of Galilee, although we don’t know where Dalmanutha (Mark 8:10) was or even if that is where the Pharisees accosted Jesus. Once again, the “other side” means the other side of the Sea of Galilee, this time to Bethsaida (Mark 8:22). Although Bethsaida is not far, and sits near the middle of the northern shore, it is on the other side of the river that feeds the lake and the border between Antipas’ and Philip’s territories.

Jesus had come to Dalmanutha after miraculously feeding a mixed Jewish-and-Gentile crowd with a few loaves of bread and some small fish (Mark 8:1–10). Now, Jesus leaves the Pharisees without record of a single miracle. Those who humbly sought healing received it, and those who were hungry were fed. But those who demand a sign from God are disappointed. The text simply says “he left them…” but this marks the end of Jesus’ public ministry in Galilee (Mark 9:30). Later, Jesus and the disciples will travel north into Syria (Matthew 16:13) and south to Perea (Mark 10:1) and Judea. Now, Jesus is officially leaving the Galilean Pharisees and possibly the people, to spend more time training the disciples.

Jesus stopped being patient with the religious leaders when they accused Him of receiving His power from Satan (Mark 3:22). Now, He quits His public ministry in Galilee when they demand a sign that His power is from God. Just as Jesus knows when to leave off arguing with the Pharisees, we are called to “shake the dust off our feet” when someone continually rejects the gospel (Mark 6:11).

Verse 14. Now they had forgotten to bring bread, and they had only one loaf with them in the boat.

After feeding four thousand men plus women and children in Decapolis on the eastern side of the Sea of Galilee, Jesus and the disciples returned to the west side. There, Pharisees demanded to see an unmistakable sign from heaven that Jesus is the Jewish Messiah, come to free God’s chosen people from Roman rule. Jesus derides them for wanting another sign when everything He does is in accordance with Messianic prophecy in the Old Testament, then escapes on a boat and sails with the disciples toward Bethsaida.

“Bread” or “loaf” is from the Greek root word artos. The term can mean food in general, but here means flatbread, like pita bread or naan. Some scholars say that the one loaf means Jesus, the bread of life (John 6:35). But it may mean that there is a stray loaf of bread left in a basket from when Jesus fed the crowd in Decapolis, especially since the text specifically says that the disciples forgot to bring any bread.

We don’t know what the disciples were doing in Dalmanutha (Mark 8:10). Possibly they thought they had enough time to find food later, or even head north to Capernaum, where some of them had their homes. Jesus’ altercation with the Pharisees, however, has led to an abrupt departure.

We are just as likely to make assumptions about our service to God. Perhaps we signed up to teach Sunday school for a year, and we plan to take a couple months off—but then discover there is no one to organize the nursery schedule. When serving Jesus, we should schedule time to rest, but we should also make the most of every moment so we are ready if He calls us when we least expect.

Context Summary
Mark 8:14–21 is the fourth of a series of stories about bread and righteousness, in which the disciples again miss Jesus’ point. ”Bread” represents God’s provision, whether that be literal (Mark 6:30–44; 8:1–9), or metaphorical (Mark 7:24–30). The Pharisees are careful to ensure nothing, even themselves, make their literal bread unclean (Mark 7:1–5). But Jesus warns that spiritually, their teaching acts as tainted leaven that permeates God’s truth and fundamentally changes its constitution. The disciples get confused and think He’s scolding them about forgetting to bring rations. Matthew 16:5–12 also records this account. Luke 12:1–3 speaks of the leaven of the Pharisees as hypocrisy.

Verse 15. And he cautioned them, saying, “Watch out; beware of the leaven of the Pharisees and the leaven of Herod.”

Leaven is used as a metaphor for influence and growth (Galatians 5:9) either for evil (1 Corinthians 5:8) or good (Matthew 13:33). Both Jews and Greeks used the insidiousness of leaven as a symbol for corruption. Some believe that the leaven Jesus is referring to isn’t the benign yeast we’re familiar with but a leavening agent that has been infested with harmful bacteria.

In Matthew’s parallel passage, Jesus warns against “the leaven of the Pharisees and Sadducees” (Matthew 16:6). Luke 23:8 mentions that Herod, also, wants to see a sign, so it’s reasonable to assume his followers, the Herodians, did as well. Earlier, the scribes join the Pharisees in demanding a sign (Matthew 12:38).

Pharisees and Sadducees were sects within the religion of Judaism. Pharisees held tightly to the Mosaic Law and the oral law, which they claimed God gave Moses to give more detail to His demands of the Israelites. Jesus argued with the Pharisees several times about their habit of putting manmade tradition above the needs of the people (Mark 2:15–28; 3:1–6; 7:1–23). The Sadducees rejected the oral law, which was good, but welcomed the influence of Greek and Roman culture, which was bad. They tended to seek positions of power in the secular realm, and usually controlled the Sanhedrin.

Scribes and Herodians were not religious sects. Scribes were scholars and lawyers who studied and interpreted the Mosaic Law. It was the scribes who added the manmade traditions that the Pharisees followed so carefully. Some, but not all, scribes were also Pharisees. If scribes were amplified Pharisees, Herodians were amplified Sadducees. Scholars believe they were a political party that supported Herod Antipas, ruler of Galilee and Perea, and the Roman Empire in general.

Only one thing can bring the Pharisees, Sadducees, scribes, and Herodians together and that is the threat Jesus poses to their equilibrium. The Pharisees and scribes resent how He so flagrantly dismisses their extra-biblical traditions. The Sadducees and Herodians fear He will bring political instability and they will lose their secular authority. The four groups, with the priests, make up the Sanhedrin, the Jewish governing body that will turn Jesus over to the Romans to be crucified. For the moment, however, Jesus wishes to warn the disciples to avoid their teaching (Matthew 16:12)—whether the love of manmade tradition or secular power.

Verse 16. And they began discussing with one another the fact that they had no bread.

Those combing the Bible for tiny questions, in an effort to discredit it, will compare this verse with Mark 8:14 and declare the Bible unreliable. It is true that they had one loaf of bread that they found in the boat, possibly left over from Jesus feeding the four thousand in Decapolis. If so, it’s very possible it was at best stale and at worst soggy from water that splashed into the boat. Another possibility is that Mark is using hyperbole because the loaf of bread is too small to make a dent in the appetites of thirteen men. At that time, a “loaf” of bread was flat and about the size of a dinner plate. Such provisions would not have gone far.

The exact measurement of the edible food within the boat is not Mark’s point. He wishes to point out that, once again, the disciples have set off without sufficient food, and that by now this should not be something that should concern them. As Jesus will point out, within the last few months, they have watched Him turn a few loaves and a handful of dried fish into a meal for thousands—twice (Mark 5:68; 8:5–7)! But instead of handing Jesus the bread and asking Him to make sandwiches, they “discuss” amongst themselves.

The disciples now face the same issue that Jesus did during His first temptation (Matthew 4:1–4): they want bread but need a stronger relationship with God. When Jesus fed the five thousand (Mark 6:30–44), He did so only after the people had listened to Him. He knows that seeking physical comfort can distract us from what God has planned for us (John 6:26), which is why He refused to turn the stones into bread when Satan tempted Him. This is not to say we’re never to care for our physical needs, or adopt deliberately harsh lifestyles (Colossians 2:20–23). What we should avoid is inappropriate pursuit of the physical at the expense of our greater spiritual needs.

Here, Jesus turns the physical truth into a metaphor. The teachings of the Pharisees and the Herodians serve as a red herring that easily distract the people—and potentially the disciples—from God’s truth. We must be careful to prioritize God’s work in us and God’s truth over ease and comfort.

Verse 17. And Jesus, aware of this, said to them, “Why are you discussing the fact that you have no bread? Do you not yet perceive or understand? Are your hearts hardened?

Jesus is trying to teach important spiritual truths about false teaching and an individual’s responsibility to evaluate religious leaders. Yet, the disciples discuss why they do not have enough to eat. Jesus abandons His intended lesson and goes back to the basics, using the Socratic method of teaching to lead the disciples to accept what they should already know. His first goal is to help them realize how hard-headed they are being.

“Perceive” is from the Greek root word noeo and means to catch an idea, think about it, and then act on it. “Understand” is from the Greek root word suniemi and means to reconcile different data points to come to a conclusion. Jesus is accusing the disciples of being unable to process what they have experienced.

“Hearts” is from the Greek root word kardia. It is the center of life, emotions, impulses, desire, and ultimately character. “Hardened” is from the Greek root word poroo and literally means to be covered with a thick callus like an elephant foot. Metaphorically, that callus covers the heart and mind so a person is mentally and spiritually dull.

This charge is more serious than merely being mentally incompetent. Having a hardened heart is at least partially a choice. Jesus is challenging the disciples to consider if they are intentionally rejecting the teaching He has given them. They have received more training than anyone else (Mark 4:11), and yet they are in danger of rejecting Jesus and who He is just like the Pharisees and Herodians who fear Jesus for His threat to their power.

Verse 18. Having eyes do you not see, and having ears do you not hear? And do you not remember?

After watching the disciples fuss over the fact that they have forgotten to bring bread, Jesus used the Socratic method to open their eyes to the fact that they are being obtuse. Here, He continues His questioning to accuse them of not paying attention.

“Eyes” is from the Greek root word ophthalmos. Although it means someone’s literal eyes, it also represents a person’s ability to know something. “See” is from the Greek root word blepo and is similar, as it means to see or to be able to understand, contemplate, and examine. “Ears”—ous—and “hear”—akouo—have similar literal and figurative definitions. “Remember” is from the Greek root word mnemoneuo and means “to call to mind.”

The disciples have such a rigid idea of who Jesus is that they have not been able to reconcile his actions with their preconceived ideas of Him. In response, their brains have rejected the evidence in front of them. They seem to notice those things that appeal to them, like Jesus rebuking the religious leaders (Mark 2:18–28). They puzzle over events, like Jesus interacting with a Syrophoenician woman (Mark 7:24–30), that don’t make sense. But they miss the nuances of His purpose as it is revealed in the very acts of power they witness and take part in (Mark 6:7–13). And Jesus’ use of the words “do you…?” instead of “can you…?” indicates this behavior is at least partially intentional.

We are guilty of the same behavior. It is easier to take the bits of Scripture and of Jesus that agree with what we think of God. It’s harder to incorporate His truths with our established worldview. The Old Testament associates such behavior with foolishness and senselessness (Jeremiah 5:21) and rebellion (Ezekiel 12:2). We, like the disciples, have a choice as to whether we trust God’s truth or our interpretations.

Verse 19. When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you take up?” They said to him, “Twelve.”

At first glance, Jesus sounds like a frustrated dad who walked into the living room to see his sons jumping off of suddenly-broken furniture. However, the lesson He is trying to impart is imperative for the spread of Christianity and the establishment of the church. Some undetermined time before, Jesus and the disciples had met with five thousand men plus women and children in a plain outside of Bethsaida near the northern shore of the Sea of Galilee. He healed the sick (Matthew 14:14) and taught them until sunset. When the disciples showed concern that the people had nothing to eat, Jesus took the five loaves and two fish from a boy’s lunch and turned it into enough to feed everyone. When the crowd had had its fill, the disciples gathered twelve baskets filled of bread and fish pieces (Mark 6:34–44).

Jesus is trying to warn the disciples to reject false teaching, an essential skill for the men tasked with spreading the gospel. But they also need to know how to trust God for their physical well-being. He has promised that He will give them rest from heavy labor (Matthew 11:29–30), a statement meant in part to ease fears about basic needs while following God’s willHe has assured them that God sees their every move (Matthew 10:29–31). And they have seen His power and authority to provide a meal for a mob from next to nothing. They should be able to extrapolate that a generous, loving God (Matthew 7:7–11) will be able to feed them from one loaf.

After Jesus’ return to heaven, the disciples will rely on the truth of God’s provision as much as they rely on their ability to detect false teaching. They will be beaten (Acts 5:40), imprisoned (Acts 12:3–5), and beheaded (Acts 12:2). As they gain discernment in recognizing false teaching and beliefs, their trust in God will grow to the point where they don’t fear death, let alone a hungry boat ride.

Verse 20. “And the seven for the four thousand, how many baskets full of broken pieces did you take up?” And they said to him, “Seven.”

Jesus is teaching the disciples how to look past their stubbornly-held, preconceived ideas and the events and miracles that surround them and find the deeper personal and spiritual truths. Very shortly before, they had watched Jesus take seven loaves and a few small fish and feed four thousand Jewish and Gentile men plus women and children (Mark 8:1–10). After, the disciples had gathered seven large hampers of left-overs. Before this, they had seen a similar miracle with five thousand-plus people (Mark 6:34–44). And yet they are still anxious when they realize they have one overlooked loaf of bread to split among thirteen men.

Their response is to discuss the situation amongst themselves. It was Jesus who took the bread, thanked God for it, broke the loaves into pieces, and fed the people. It was Jesus who blessed the few small fish and had the disciples pass them out. It was Jesus who taught them that God sees all their needs (Matthew 6:32), that God will provide what they need as they seek His kingdom (Matthew 6:33), and they have only to ask and God will provide like a loving father (Matthew 7:7–11).

It’s easy to scoff at the disciples for being unable or unwilling to see, hear, understand, and remember what Jesus has done for them (Mark 8:17–18), but we do the same. We forget the ways in which God has provided for us and choose to worry or feel guilty for not taking care of things ourselves. If we really believe Jesus is our Savior, we will trust Him to give us what we need. If we believe God is loving, we will trust Him to take care of us. If we believe that our commission as believers is to spread the gospel and seek God’s kingdom, however, we will understand that our “needs” are a lot simpler than we thought, and may very well be covered by a single loaf of bread.

Verse 21. And he said to them, “Do you not yet understand?”

This question could easily be asked of modern believers. What earthly needs does God promise to provide for us? We are not part of the old covenant wherein obedience to the Mosaic Law brings peace and prosperity. But the passages in the New Testament can be confusing.

Scripture promises that those who ask of God will receive. God is as loving as any father and will give good gifts to His children (Matthew 7:7–11). But the Bible also says that although we will not receive if we don’t ask, we won’t receive if we ask with wrong motives (James 4:3). And that if someone is not willing to work, the church should not provide him with food (2 Thessalonians 3:10).

Matthew 6:25–33 is probably the most important but least understood passage in the discussion. Jesus tells the disciples they should not worry about what they will eat or drink. Verse 33 is especially vexing, and many have used it to claim a believer will never starve to death. The problem is in the translation. The New International Version says, “all these things will be given to you as well.” But more precise translations say, “added to you.” And this promise is not to all Christians, but to those who “seek first the kingdom of God and his righteousness.” If we are actively following God, He will add to our supply of physical necessities; He does not promise that we will not starve to death if our continued presence on earth is not in His will.

The key is back in Matthew 6:25: “Is not life more than food, and the body more than clothing?” Thirteen men are in a boat with one loaf of bread to share. Twelve of them are concerned about going hungry. One is concerned about false teaching from prominent religious and civil leaders. Eating is important! But it is not as important as seeking God’s kingdom and discovering the truth about God and Jesus.

Verse 22. And they came to Bethsaida. And some people brought to him a blind man and begged him to touch him.

Bethsaida was a fairly large city near the northern shore of the Sea of Galilee. As it sits on the east side of the river that feeds the lake, it is often described as “on the other side” of the lake from Capernaum (Mark 8:13). It belonged to the tetrarchy ruled by Philip, Herod Antipas’ half-brother. Although Bethsaida was well-populated, it was organized more like a village than a city and was surrounded by several little villages that held about fifteen thousand people total. Many of the residents worked the surrounding fields.

It was outside of Bethsaida that scholars believe Jesus fed the five thousand-plus people (Mark 6:34–44). Philip, Andrew, and Peter were from Bethsaida (John 1:44). Although Jesus performs many miracles there, they do not turn to Him as Savior. In fact, He laments that if the Gentiles of Tyre and Sidon had witnessed the displays of power and authority Bethsaida had, “they would have repented long ago in sackcloth and ashes” (Matthew 11:21).

This is not the first time Jesus has healed the blind. He had done other such miracles before John the Baptist died (Luke 7:22), but it is the first recorded in Mark’s Gospel. It’s possible the people know of these other healings, as they ask Jesus to “touch” the blind man, and not merely bless him by laying hands on him.

Context Summary
Mark 8:22–26 contains an important fulfillment of prophecy. Much has been made about the fact that Jesus heals a physically blind man directly after dealing with spiritually blind Pharisees (Mark 8:11–12) and disciples (Mark 8:14–21). But it can’t be overstated, particularly in this precise place in the book, that healing the blind is specifically listed in the Old Testament as a sign of God’s Messiah (Isaiah 29:18; 35:5; 42:6–7). Even the restoration of Paul’s sight was orchestrated by Jesus (Acts 9:17–18). The two-step nature of this healing is no accident: it symbolizes the fact that salvation does not impart instantaneous spiritual wisdom. Like the man in Bethsaida, the disciples’ spiritual sight grows only gradually. Mark’s account is the only recording of this miracle.

Verse 23. And he took the blind man by the hand and led him out of the village, and when he had spit on his eyes and laid his hands on him, he asked him, “Do you see anything?”

There has been much speculation as to why Jesus takes the blind man out of the village. In the previous chapter, He had led a deaf man in Decapolis away from a crowd before healing him (Mark 7:31–35). It appears that Jesus wishes the men to understand that He is there to heal them and that this healing relationship is between Him and them; it is not dependent on the surrounding group of people.

In his work The Natural History, a collection of thirty-seven science books, Pliny the Elder says Romans used saliva to “cure inflammation.” Book 28, “Remedies Derived from Living Creatures,” Chapter 7 insists that spittle can preserve against snake venom, cure epilepsy, prevent a curse that follows from meeting someone who is lame in the right leg, ease a crick in the neck, recover a part of the body that has gone asleep, and guard infants against strangers. It was believed that if a man assaulted another with a fist or projectile and then spit in the palm of the offending hand, the victim would forgive him. More to the point, Pliny wrote, “We may well believe…that ophthalmia may be cured by anointing, as it were, the eyes every morning with fasting spittle…”

Scholars suspect that Mark recorded the words Jesus used when healing the little girl who had died (Mark 5:41) and the deaf man (Mark 7:34) in the original Aramaic so readers would be assured He didn’t use an esoteric magic spell. Here, He appears to use an accepted medical practice to show the crowd He isn’t using witchcraft. God is well able to heal using medical practices—even those that have no basis in science. Sometimes He may do so to hide the fact His work is a miracle.

Verse 24. And he looked up and said, “I see people, but they look like trees, walking.”

After Jesus healed the deaf man, the people declared, “He has done all things well” (Mark 7:37). When He healed the centurion’s servant, the effect was instant (Matthew 8:13). His healing of Peter’s mother-in-law appears to be immediate, as well (Mark 1:30–31). And He healed the woman with an issue of blood before He noticed she’d touched Him (Mark 5:25–34). But His exorcism of a legion of demons involved intense negotiations and a herd of pigs (Mark 5:1–13).

The Bible doesn’t say why some healings are immediate and some take a little time. One possible reason is that the more involved healings provide a metaphor for the spiritual healing of His disciples. They are beginning to see Jesus for who He is—and, indeed, Peter will soon declare Jesus to be the Christ (Mark 8:29)—but they have a way to go. They don’t yet understand that the Messiah has come to save the world from sin, not the Jews from the Romans. And they’re still confused about how Jesus can provide for their needs.

Sanctification is the process by which we grow in spiritual maturity and knowledge of Jesus. When we become believers, the Holy Spirit comes to dwell in us to teach us truth (John 16:13). We begin like the blind man, seeing Jesus as a tree, walking around. But as He works in us, we learn more about God and what He has planned for us.

Verse 25. Then Jesus laid his hands on his eyes again; and he opened his eyes, his sight was restored, and he saw everything clearly.

Giving hearing to the deaf, speech to the mute, and sight to the blind was a Messianic expectation (Psalm 146:8; Isaiah 29:18; 35:5–6). This is not the first time Jesus had healed the blind. When John the Baptist was still alive, he sent his disciples to Jesus who told them, “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear…” (Matthew 11:4–5).

“Clearly” is from the Greek word telaugos and actually means “at a distance.” It may mean that Jesus’ first effort made the man near-sighted and the second brought his full vision back. That would explain why he thought the people were walking trees (Mark 8:24).

If so, the man’s healing provides an even acuter metaphor of the disciples’ spiritual maturity. Even as they are about to affirm Jesus as the Jewish Messiah (Mark 8:29), their vision is near-sighted. They see Jesus, His teaching, and His miracles up close, and they know the Messiah will deliver the Jews from their enemies and establish them as a powerful sovereign nation again, as the blind man must know there are mountains nearby. But in between, Jesus looks like a tree, walking. Soon, the disciples’ vision will be healed, and they will see “‘the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again’” (Mark 8:31).

Verse 26. And he sent him to his home, saying, “Do not even enter the village.”

Typically, when Jesus heals someone in a semi-private setting, He prefers that they not spread the word (Mark 1:44; 5:43; Matthew 9:30). The only exception thus far is the man from whom Jesus exorcised a legion of demons (Mark 5:20). The striking difference is that Jesus left the area shortly after healing him. When people didn’t obey Jesus’ request for quiet in the other regions, He was mobbed (Mark 1:45; 3:7; 4:1).

Jesus’ miracles validate His identity as a messenger from God, but He does not consider healings and exorcisms to be His primary mission. He is there to train disciples to spread the gospel after His resurrection. After a point, the miracles actually hinder this effort, and the crowds seeking healing are probably what drove Him to Gentile territories (Mark 7:24, 31). This is something we need to learn how to accept. Jesus is more interested in teaching us spiritual truths and sanctifying our hearts than making our lives easier. He will sometimes provide healing or smooth the way through a tough situation, but He’d much rather develop our faith so that we are able to glorify God no matter what we face (James 1:2–4).

Even when Jesus reveals significant truths about His identity, He tells the disciples to keep it quiet (Mark 8:29–30; 9:2–9). He does this for two reasons: the people aren’t ready, and the disciples don’t understand as much as they think they do. When we are faced with people who have a limited understanding of Jesus and His salvation, we need to be careful not to overwhelm them with hard-core theology. The Holy Spirit will help with that, giving us the words we need (Luke 12:11–12). We also need to make sure we understand what we’re saying. We may never fully comprehend the nature of the Trinity or how salvation by grace through faith really works. For some, this drives them to learn more, but others get discouraged to the point they leave the church. New Christians often want to use their enthusiasm to reach others. That’s great! What would be better is if they join with an older believer who can answer their questions as they learn.

Modern culture has a name for the overconfidence of beginners: The Dunning-Kruger effect. This idea says that people who are just beginning to understand a new concept have an over-inflated confidence in their understanding. Apollos had this problem as he preached in Ephesus. He was a good speaker, he knew the Scriptures and understood the importance of repentance, and he was passionate about spreading the truth. The problem was, he didn’t understand the whole truth. Priscilla and Aquila came alongside him, teaching him about Jesus and the way of salvation (Acts 18:24–26). Likewise, we should all be humble enough to know that there is always more we can learn.

Verse 27. And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, “Who do people say that I am?”

After an apparently short stop on the western shore of the Sea of Galilee, Jesus and the disciples travel twenty-seven miles north, back into the tetrarchy of Herod Antipas’ half-brother Philip. Caesarea Philippi—literally “Philip’s homage to Caesar”—was a city on the base of Mt. Hermon near the headwaters of the Jordan River. Originally called Paneas, it had been the center for the worship of the Greek god Pan. When Philip the Tetrarch took control, he built it up, made it the administrative capital of his region Iturea, and renamed it in honor or Caesar. Unlike Decapolis, it is within the borders of the land God promised to Israel. It stands in contrast to Caesarea Maritima which sat on the Mediterranean coast. Caesarea Maritima is where Cornelius lived (Acts 10) and where Paul was a prisoner of Felix and Festus (Acts 23:23ff).

The text doesn’t say that Jesus and the disciples entered into the city itself. Matthew 16:13 says “the district of Caesarea Philippi” and Mark says “the villages of Caesarea Philippi. ” The Greek root word for “village” is kome which refers to the area where the laborers slept; we would say a “bedroom community.”

Apparently, the conversation occurs when the disciples interrupt Jesus’ attempt to pray alone (Luke 9:18). The use of the term “disciples” instead of “the Twelve” suggest that more than the original twelve disciples are present.

“On the way” may just mean that they were walking or in between destinations, but considering the context, the phrase has a more significant implication. Jesus and the disciples are “on the way”—indirect though it may be—to Jerusalem, both chronologically and theologically. As they grow nearer to the crucifixion, Jesus takes the time to teach them what they need to know.

Verse 28. And they told him, “John the Baptist; and others say, Elijah; and others, one of the prophets.”

Jews didn’t believe in reincarnation, so when the people say that Jesus is John the Baptist—who was the same age as Jesus—or Elijah or Jeremiah (Matthew 16:14), or any of the other Old Testament prophets, they don’t mean Jesus was literally one of the former prophets. They mean He came in the same style, power, and authority, and with a similar message.

Herod Antipas had John the Baptist arrested because of John’s condemnation of Antipas’ marriage to his sister-in-law Herodias. Later, Herodias manipulated Antipas into having John killed (Mark 6:14–29). John’s arrest triggered the beginning of Jesus’ ministry, when He left Nazareth and moved to Capernaum (Matthew 4:12–13). Although Jesus’ ministry started before John was killed (see Luke 7:18–23), their public ministries did not overlap, and Herod Antipas, apparently, did not hear about Jesus until after John was dead. So it was that Herod thought Jesus came in the spirit of John (Mark 6:16).

For several reasons, others thought Jesus was Elijah (Mark 6:15). First, Elijah didn’t die but was taken to heaven by a chariot of fire (2 Kings 2:11). Also, Scripture states that Elijah must return before the Messiah (Malachi 4:5–6). The people didn’t recognize that John the Baptist is “Elijah” (Matthew 17:10–13) and Jesus is the Messiah. Jews still teach that Elijah periodically comes down to help Jews in trouble, to train scholars, and to watch over circumcisions.

Although the people recognize Jesus’ message and authority is reminiscent of the old prophets, none of them seem to continue the line of thought and suggest Jesus might suffer the same fate as the old prophets. Elijah was nearly murdered by Jezebel (1 Kings 19:1–2). Jeremiah was thrown into a muddy cistern and left to starve (Jeremiah 38:1–6). John the Baptist and many of the other prophets were assassinated (1 Kings 18:13). Even more, the disciples don’t yet understand that “a servant is not greater than his master, nor is a messenger greater than the one who sent him” (John 13:16). The disciples know they follow the Christ (Mark 8:29), but they don’t yet know what a hard road they will face.

Verse 29. And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.”

When Jesus asks the question, there’s no indication that the phrase “I am” here means He is claiming to be the I AM, as used in Exodus 3:14 or as repeated in the Gospel of John. In John 8:56–59, Jesus tells the Pharisees, “Before Abraham was, I am,” and the Pharisees know immediately Jesus is claiming to be God. Again, at the garden of Gethsemane, when the chief priests and Pharisees ask if He is Jesus of Nazareth, He responds, “I am he.” Those words hold such power the men fall to the ground (John 18:3–6). Here, however, He is just asking a question.

The Socratic method of teaching uses questions and answers to help students think through the possibilities and derive the answer on their own. By asking the disciples first who others think He is (Mark 8:27), He gives them space to consider what they have heard. Then, by asking what they think, He allows them to consider the evidence for themselves. Instead of having to come up with their conclusion on the spot, they are able to first determine if the other claims fit with what they’ve seen and heard. With the alternatives considered and discarded, the only remaining option is that Jesus is the Christ.

“Christ” is from the Greek root word christos and means anointed. In Hebrew, it is “Messiah.” Luke’s version says, “the Christ of God” (Luke 9:20); Matthew 16:16 says, “the Christ, the Son of the living God.” Mark, as he often does, condenses the statement. Peter is given the honor of finally answering the question the Twelve had posed after they witnessed Jesus calming the storm: “Who then is this?” (Mark 4:41). Before too long, however, Peter will deny even knowing Jesus (Mark 14:66–72).

Verse 30. And he strictly charged them to tell no one about him.

When we are asked why God sent Jesus when He did, at least one valid reason is because they didn’t have social media back then. Excessive publicity and a lack of context would have made Jesus’ ministry that much harder. Jesus keeps—or tries to keep—short reins on the publicity of His ministry. He turns the water into wine out of respect for His mother, not because He is ready to be known as a miracle-worker (John 2:1–11). He silences demons because He does not want them to be the witness of who He is (Mark 3:11–12). When His brothers cynically push Him to reveal who He is, He tells them His time hasn’t come (John 7:3–8).

But when Jesus is walking through the garden of Gethsemane, He warns Peter, James, and John that it is time for His sacrifice (Mark 14:41). Even to the last minute, moments before He ascends into heaven, the disciples ask if it is time to restore the kingdom to Israel; He tells them not yet, there is work to be done (Acts 1:6–8). In fact, even He does not know when He will return (Mark 13:32).

The issue of timing plays a role in why Jesus does not yet want the disciples to spread the news that He is the Christ. They need to know because it brings context to what He will teach them privately. But if the people find out, they will get ahead of themselves, and try to make Him king (John 6:15; Mark 11:9–10). Before the disciples proclaim that Jesus is the Christ, they must first understand that the Christ has not come to save Israel from the Roman Empire but to save the world from sin (John 3:16–17). Peter proves they are not ready when he rebukes Jesus after Jesus says He must be killed (Mark 8:31–32).

“Charge” is from the Greek root word epitimao. In other places, the word is translated “rebuke.” When Jesus uses this word, it is with the authority of God (Mark 1:25; 3:12; 4:39; 8:32). When other people “rebuke” in Mark’s Gospel, they are being presumptuous (Mark 8:33; 10:13; 10:48), getting in the way of Jesus doing His job. Rebuke has its place (1 Timothy 5:20; 2 Timothy 3:16; Titus 1:13), but the instances performed by people other than Jesus in this Gospel are inappropriate.

Verse 31. And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again.

When Jesus calls Himself the “Son of Man,” He’s not just emphasizing His human nature. He is referring to the prophecy in Daniel wherein the Ancient of Days gives the Son of Man “dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (Daniel 7:13–14).

The people Jesus list are very specific. The chief priests are high ranking priests who are qualified to enter the Holy of Holies once a year. Although the Levitical law does not allow for more than one high priest at a time, the turmoil during the four hundred years of silence wreaked havoc with the priest system, and these “chief priests” are probably priests with significant political power. Scribes—from the Greek root word grammateus—are scholars of the Mosaic Law. It was the scribes who added the Mishnah—the supplemental oral law that Jesus condemns the Pharisees for following. Elders–from the Greek root word presbuteros—are significant players in the Jewish legal system. These three—the chief priests, scribes, and elders—make up the Sanhedrin, the legal and political branch of Judaism. Although God had ordained the creation of the Sanhedrin (Numbers 11:16–18), this iteration is not so honorable. It is they who will turn Jesus over to the Romans to be crucified (Mark 14:53–65).

“Suffer” is from the Greek root word pascho which means to experience an event through one’s senses. “Pasach” refers to Passover, and “Pascha” is what the Greek- and Latin-speaking Christians called Easter. “Rejected” is from the Greek root word apodokimazo and means to be repudiated. This prophecy came true when the Jewish leadership told Pilate they had no king but Caesar (John 19:15). “Kill” is from the Greek root word apokteino. The use is unusual. When Jesus heals Jairus’ daughter, He says she is merely sleeping (Mark 5:39). When Jesus tells the disciples it is time to see Lazarus, He first says that he has fallen asleep (John 11:11). The phrase is also used of dead saints (Matthew 27:52), even after the ascension (1 Corinthians 15:6; 1 Thessalonians 4:14).

When a believer dies, it is no more permanent than falling asleep. We do not lose our connection to God, as our spirits go directly to Him. When Jesus hanged on the cross, however, He was separated from God (Mark 15:34). Believers may experience suffering and rejection as Jesus did, but they will never truly die as He did.

Context Summary
Mark 8:31–33 is the tipping point of the Gospel of Mark. The theme shifts from ”who is Jesus” to ”what is expected of Jesus Messiah?” In the next chapter is the transfiguration (Mark 9:2–13). In chapters 9 and 10, Jesus again predicts His death (Mark 9:30–32; 10:32–34). Then begins Passion Week with the triumphal entry (Mark 11:1–11). As in Jesus’ next two prophecies of His coming death, the disciples are so intent on their own interpretations of what ”Messiah” means that they refuse to accept Jesus’ very clear warnings. Peter’s stubbornness is also recorded in Matthew 16:21–23.

Verse 32. And he said this plainly. And Peter took him aside and began to rebuke him.

“Plainly” is from the Greek root word parrhesia and means unreservedly and boldly. This is in stark contrast to the parables Jesus uses to teach the crowds (Mark 4:10–12). But Jesus’ clear words cannot yet get through Peter’s preconceived idea of what the Messiah should be. He undoubtedly connects Jesus’ identification as the “Son of Man” to Daniel’s prophecy that speaks of God’s representative who will receive an eternal kingdom (Daniel 7:13–14). But Peter can’t reconcile this Son of Man with Isaiah 52:13—53:12 that tells of a suffering servant who will be despised, rejected, oppressed, and afflicted. In fact, Jews still have such a problem with Isaiah 53 that they do not include it in the yearly cycle of readings.

After each of Jesus’ announcements of His death, the disciples make some kind of dominant overture. Here, Peter claims authority over Jesus. In Mark 9:33–37, the Twelve argue over who is greatest. In Mark 10:35–45, James and John ask for places of honor. The crucifixion is the pinnacle of self-sacrifice and humility and love, but the Twelve are still caught up in the fact that their friend will be King.

Peter falls to the same temptation that many do in western nations. Jesus did not come to make some earthly territory into a superpower, but to save individuals from eternal damnation. He did not come to lead Christians to redeem or control the culture, but to serve others. Paul was also surrounded by friends who would rather see him safe than follow God’s plan (Acts 21:3–4, 25:8–11). Instead of using Jesus’ authority for our own power and comfort, we should be like Mary of Bethany, who accepted what needed to happen and did what she could to honor Jesus’ obedience and sacrifice (Mark 14:8).

Verse 33. But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”

Mark 8 seems to demonstrate repetitions of the temptations Jesus faced in the wilderness (Mark 1:12–13; Matthew 4:1–11; Luke 4:1–13). Here, Satan—via Peter—again tempts Jesus to save the world with a short-cut. In Matthew 4:8–10, Satan offers to give up his hold on the world and humanity if Jesus will worship him. Then, as now, Jesus knows that there is no way to truly save the world without the cross.

The problem with Satan’s offer is that it is the near-sighted “thing of man.” Without Satan’s influence on earth, life would undoubtedly be easier and more peaceful. Although mankind would still sin, that sin would not be strategically manipulated and amplified by demonic forces. But without the cross, there is no eternal life. In our natural state, sin still separates us from God, and even without Satan’s interference, there is no way we can change that.

Peter has taken Jesus aside (Mark 8:32), but the disciples are close and keep track of the conversation. Shortly before, Jesus commends Peter’s words, saying, “on this rock I will build my church, and the gates of hell shall not prevail against it” (Matthew 16:18). Now, Jesus strongly rebukes Peter in front of the men for whom he speaks. If Peter and Jesus had been alone, Jesus would have dealt with Peter in private (Matthew 18:15–20). When Peter denies Jesus in the vicinity of John (John 18:15–18), Jesus reconciles with Peter while John tags along behind (John 21:15–20). But when Peter makes a foolish statement in front of the disciples, Jesus must correct the situation so that the truth is clear to everyone present.

Verse 34. And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me.

In Mark 8:33, Jesus faces an echo of His third temptation from Satan in the wilderness (Matthew 4:8–10): to take an easier path that looks like salvation but really leads to hell on a nicer road. Jesus teaches that we will face the same temptation. Some of Mark’s audience, living with persecution from Rome, have to endure literal crosses for their faith, including Mark’s possible source, Peter. All of us, however, need to reject the easier life of shallow, culture-pleasing faith, or selfish, carnal “easy-believism” for total surrender. If we’re unwilling to deny ourselves, and to follow Christ in our actions as well as our response to our emotions, then we’re not really “following” Him, at all.

“Deny” is from the Greek root word aparneomai and means to insist that you are not associated with someone. To deny yourself means to forget your own self-interest. It doesn’t mean to abandon worldly comforts like a monk or to strictly control one’s actions via spiritual disciplines, but to refuse rights and privileges that get in the way of God’s kingdom. What, specifically, we will have to deny depends on our situation. It could be comfort, worldly responsibilities, or even the connection to our family or past (Luke 9:57–62).

To take up your cross doesn’t mean to accept a specific burden from God. It’s parallel in meaning to “deny [your]self.” If we learn to sacrifice our selves to God, we won’t fret about sacrificing our things. We will belong to God, not to our things, position, reputation, or comfort.

This is the first mention of a crowd, but the fact that Jesus calls the crowd to Him before He starts speaking is significant. It means that He addresses the call to deny yourself and take up your cross to all believers, not just Christian leaders. Some are called to a life of ministry. Some are called to sacrifice their lives for God’s kingdom. But all of us are called to give up our worldly lives and dedicate ourselves to Christ.

Context Summary
Mark 8:34—9:1 deals with sacrifice and rewards. To follow Jesus the disciples have sacrificed their livelihoods (Mark 1:16–20; 2:14), reputations (Mark 2:18, 23–24; 7:5), regular meals (Mark 6:30–31), and sleep (Mark 1:32–37; 6:45–48). In return, they expect glory (Mark 9:33–37) and power (Mark 10:35–45). Jesus explains that God’s timing is more strategic and their roles are more important and difficult than they could imagine. To follow Christ, we must follow Him: His teaching (Mark 8:38), His life (Mark 10:42–45), and His sacrifice (John 15:20). In return, we should not expect earthly rewards, but we will get eternal life. Matthew 16:24–28 and Luke 9:23–27 also record these events.

Verse 35. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel ‘s will save it.

“Loses his life” refers to a Semitic phrase “to trifle away one’s life.” It means the loss is caused by foolish actions, not accident or happenstance. “Life” is from the Greek root word psuche. It means breath of life, but can also refer to one’s soul.

Some are called to sacrifice their lives for Jesus and the gospel. According to legend, many of the twelve disciples were martyred. We are to accept that martyrdom is a possibility, but not seek it out (Matthew 10:23). God will honor martyrs. When Stephen is being stoned, he sees Jesus standing at the right hand of God (Acts 7:56). And martyrs will be honored during the Tribulation (Revelation 20:4). Persecution, if not death, is something all Christ-followers should expect (2 Timothy 3:12).

But we can also lose our souls by trying to save them. The Bible is clear that salvation is through grace, by faith. We are completely incapable of doing the work that would save our souls. To try is to reject Jesus’ offer of salvation, and without Jesus, our souls are forfeit (Ephesians 2:8–9; John 3:16–18).

The life of a Christ-follower is filled with little “deaths” as well. Some kind of persecution is likely (John 15:20; 2 Timothy 3:12). If other family members are not saved, we can expect a rift in relationships (Matthew 10:35–36). But the Bible promises compensation. Jesus calls those who listen to Him His family (Mark 3:33–35). And God will give rewards in heaven to those who are persecuted on Jesus’ account (Matthew 5:12).

Verse 36. For what does it profit a man to gain the whole world and forfeit his soul?

In the prior verse, the English word “save” was translated from the Greek root word sozo. It means to be kept safe from harm or evil. In a parallel statement, Jesus now refers to those who would try to “gain” the world using the Greek root word kerdainō. This term refers to “winning or gaining,” but it also carries the idea of being spared or rescued.

“Soul” is the same as “life” in Mark 8:35. It can mean literal breathing life or the core soul of a person. “World” is from the Greek root word kosmos. It can mean the earth, all the people of the earth, or the ungodly elements of creation, but it can also mean order or government.

Jesus condemns people’s desire for “the world.” Despite the expectations of almost everybody, He did not come to bring political order to Israel. He criticizes hypocrites such as the Pharisees for twisting the God-worshiping activities of giving (Matthew 6:1) and praying (Matthew 6:5) into attempts to earn the world’s approval. And He says that earthly riches create a strong barrier between would-be Christ followers and the kingdom of God (Mark 10:17–25).

We often see this world as having everything we need for a happy and fulfilled life—and in the beginning, that was so (Genesis 1:29–31). But even then, there was nothing in the world more precious than our life—our immortal soul’s potential to live for eternity in paradise with God. Jesus knew this when Satan offered Him the world (Matthew 4:8–10). Not only would Jesus not sacrifice His own integrity for the world, He would not sacrifice our souls for our comfort.

The Gospel of Mark was written shortly after “John Mark,” whom most scholars believe is the author of this Gospel, abandoned Paul and Barnabas in the middle of a missions trip (Acts 13:5,13). Mark has just recorded that Jesus equated Peter’s influence with that of Satan (Mark 8:33). In a few short chapters, Peter will deny that he ever knew Jesus (Mark 14:66–72). This must have been a convicting passage for Peter and Mark to write.

Verse 37. For what can a man give in return for his soul?

Jesus continues His Socratic teaching. Where a straight statement would express the truth, a question allows the disciples and the crowd to contemplate the possible answers. The inferred answer also reveals the heart of God toward us. The entirety of creation will be destroyed (Matthew 24:35), but our souls are immortal, whether for good or bad (Matthew 25:46). All of human achievement will burn, but our souls will remain. Our identities, whether as Christ-followers or as those who rejected God, will exist for eternity.

This must have been comforting for Mark’s audience. It’s believed his Gospel is one of the first books of the New Testament written, probably in AD 55—59. In AD 64, Rome burned and Nero blamed the Christians. But even before that, Paul and others, authorized by Jewish leadership, hunted Christians and imprisoned them so they could be tried and sentenced to death (Acts 26:9–11).

Life under Roman rule was peaceful for the most part. The professional soldiers took care of the wars, the slaves took care of the roads, and trade between the different regions flourished. To be a Christian was to risk that peace and prosperity for possible martyrdom. At the time, with the expectation of following Jesus to His earthly kingdom, the disciples may have celebrated the idea of having to forfeit the advantages of being a territory of Rome. Later, however, Mark’s audience must have felt comfort that their circumstances were nothing compared to the peace their souls would experience in God’s presence.

Verse 38. For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

“Adulterous” is from the Greek root word moichalis. Metaphorically, it means to reject God and chase after what the world offers. The term was used extensively of the Jews in the Old Testament when they worshiped foreign idols.

“Glory” is from the Greek root word doxa and means splendor, brightness, and exaltation. Scholars disagree on the time of Jesus’ glory; some say it will be at the rapture (1 Thessalonians 4:13–18) while others say it refers to Jesus’ second coming at end of the tribulation (Revelation 19:11–21). Since it is at the second coming that Jesus officially returns to earth in glory, the verse most likely refers to the latter event.

In the course of three chapters, it is affirmed that Jesus is the Christ twice (Mark 8:29; 9:2–8); Jesus reveals His coming suffering, death, and resurrection three times (Mark 8:31; 9:31; 10:33–34), and tells the disciples they must be humble many times (Mark 9:35, 40–41; 10:15, 24–25, 42–45). The two times Jesus show the disciples a hint of His glory, He tells them to tell no one (Mark 8:30; 9:9), but He never gives a similar order about His coming disgrace and death. In fact, He calls His followers—at least metaphorically but often literally—to join Him on the cross (Mark 8:34).

Jesus warns the disciples that their idea of what is shameful and what is honorable is completely warped. They cannot share the glory of the Son of Man from Daniel 7 if they reject the Suffering Servant of Isaiah 52:13—53:12. They will understand eventually. Although after the crucifixion they will hide in fear (John 20:19), soon they will greet prison and beatings with joy, as a sign they are worthy to suffer for their Savior (Acts 5:40–41).

Chapter Context
This chapter describes another miraculous feeding of thousands by Jesus. He also counters the hard-hearted and selfish hypocrisy of the Pharisees in seeking even more miraculous signs. Speaking to the disciples, Jesus rebukes their short memories and reminds them about God’s intent to provide for His followers. After healing a blind man, Jesus accepts Peter’s proclamation that Jesus is the Messiah. Almost immediately, though, Jesus rebukes Peter for resisting the idea that the Messiah must suffer and die.

End.

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