Mark 8

The last mention of a large crowd was during the feeding of the 5,000 (6:34). Jesus showed compassion in 6:34 because the people were "like sheep without a shepherd."

These stories show the concern Jesus has for the whole person. Here, he especially focuses on their hunger. They were in the wilderness and had no food (8:1,4). They had been with Jesus for three days without food and had traveled a long way (8:2). They needed to eat before going home (8:3).

The stories about feeding the 4,000 and the 5,000 are similar. All four Gospels report the earlier feeding of the 5,000 (6:35–44; Matthew 14:13–21; Luke 9:10–17; John 6:1–15). Only Mark and Matthew also record the feeding of the 4,000 as a separate miracle (Matthew 15:32–39; Mark 8:19–21; Matthew 16:9–10). The details of the events are different.

The disciples' question shows their lack of understanding. They knew God provided manna in the wilderness during the time of Moses (Exodus 16). They were now with someone much greater than Moses (see Mark 9:5–7). They had recently seen him feed more people in a similar situation (6:30–44).

But they still did not understand (compare 6:52). Even so, Jesus used them to provide physical and spiritual food to the hungry (8:6–8). What they could not do alone, the powerful Son of God did through them.

Seven: Many people have tried to find symbolic meaning in the numbers in the two feeding miracles. However, there is no agreement among these interpretations. The mention of "a few fish" in this story also suggests that the numbers are not symbolic.

None of the Gospel writers explain any special meaning for these numbers. This should caution us not to assign meaning to them.

As with the feeding of the five thousand, the numbers mainly serve to highlight the greatness of the miracle and of Jesus.

took … gave thanks … distributed: These terms describe the actions of Jesus during this event. These same actions appear later the Last Supper (compare 14:22–25).

They ate as much as they wanted. Having plenty of food shows the greatness of God’s kingdom and the one who brought it.

• Like the earlier miracle where Jesus fed 5,000 people (6:30–44), after feeding 4,000 people, Jesus traveled across the Sea of Galilee by boat (compare 6:45). When he arrived, the Pharisees came to argue with him. They demanded that Jesus show them a miracle as proof (compare 7:1–23).

• We do not know where Dalmanutha was located. Matthew 15:39 uses the name Magadan instead of Dalmanutha when describing this place.

The Pharisees continued to oppose Jesus (2:16–18, 24; 3:6; 7:1–5; 10:2; 12:13, 15). Their hostility did not stop.

Sometimes, asking for a sign is acceptable (Judges 6:36–40; 2 Kings 20:8–11; Isaiah 7:10–12; see also John 2:18–19). But in this case, their request was not sincere. It was a stubborn test of God (they were trying to challenge or trap him).

They were not asking for the kinds of signs Jesus had already done, such as healings, driving out demons (evil spirits), raising the dead, or controlling nature. Many of these had already happened, and people widely knew about them (Mark 1:32–34, 45; 3:7–12; 6:53–56). Even the Pharisees knew about them (3:22).

Instead, they wanted a sign from heaven (that is, a direct sign from God) to prove once for all that Jesus is the Messiah (God’s chosen king). But no sign would have convinced them.

For those who were open to the truth, the miracles Jesus had already done were clear signs that he is the Messiah, the Son of God (Luke 7:22). But for those who were not open, no sign would lead them to believe (Mark 4:11–12; compare Luke 6:19–31).

• Truly I tell you: This response is very strong. It is like an oath (a serious promise) and means something like, “[May God judge me] if I give this generation any such sign.” Such statements show firm and unchanging commitment (see Genesis 14:22–23; Numbers 32:10–11; Ruth 1:17; 1 Samuel 3:17; 20:13; 2 Samuel 3:35; 19:13).

• Elsewhere, Jesus describes this generation as "adulterous and sinful" in Mark 8:38 and "unbelieving" in 9:19.

The mention of having only one loaf of bread reminds Mark's audience of earlier times when the disciples did not have enough food. On those occasions, Jesus miraculously provided enough bread to feed thousands of people.

This story of the journey across the Sea of Galilee reflects on the greatness of Jesus, shown in the two feeding miracles. It also emphasizes the disciples’ lack of understanding.

They do not see, hear, or understand because their hearts are hardened (not open to learning; see 4:9–20; 6:52).

Matthew says that the leaven of the Pharisees refers to their false teaching (Matthew 16:12). It might also refer to their unbelief and stubbornness (Mark 8:10–13).

The reference to Herod could suggest he was unwilling to accept what he knew to be true (6:14, 16, 20).

The disciples completely missed the meaning of the warning given by Jesus (8:15). They forgot that, because Jesus was with them, their lack of bread did not matter.

Jesus asked eight questions that rebuked the disciples. They, of all people, should have been aware of the miraculous power of the Son of God. Although the disciples still remembered the feeding miracles, they did not apply their meaning to the situation they were facing.

The questions of Jesus clearly recalled the feeding miracles (6:30–44; 8:1–10). He asked the disciples how many baskets of leftovers they had gathered after each event. By asking these questions, Jesus reminded them of what had already happened.

Do you still not understand?: This question suggests there will be a future time when they will truly understand. Mark's audience knew that the resurrection of Jesus would help the disciples understand the identity and power of Jesus (see, for example, Acts 4:23–31).

• Earlier, Jesus and the disciples tried to go to Bethsaida but did not succeed (6:45). Here, they arrive, and Jesus heals a blind man. Only Mark describes this two-part healing. It might connect to how the disciples came to a new spiritual understanding in the next story (8:27–38).

• John 1:44 says Bethsaida is the home of Peter, Andrew, James, and John (see also John 12:21). This small fishing village was officially part of Gaulanitis. But people usually considered it part of Galilee (John 12:21). It was relocated and given status as a city by Philip the Tetrarch (Josephus, Antiquities 18.2.1).

He spit on the man’s eyes (see 7:33; compare with John 9:6–7): We do not know exactly what eye problem the man had. Any attempt to identify it is only a guess and can distract from the miracle.

The healing was not immediate. At first, the man saw imperfectly. After Jesus touched him a second time, he fully healed the man.

Who is this man who calms the sea and heals the blind? Peter reveals this in the next account. He is the Christ (8:29).

The story ends with Jesus telling the healed man to keep the event a secret (see 3:11–12).

• Philip the Tetrarch (a regional ruler) was the son of Herod the Great. Philip built Caesarea Philippi on the slopes of Mount Hermon, about 40 kilometers (25 miles) north of the Sea of Galilee. The more famous Caesarea on the coast was built by his father.

• Who do people say I am?: As a good teacher, Jesus asked this question to understand what his disciples thought. Their answer is similar to 6:14–16.

•  John the Baptist: See study note on 6:14.

• one of the prophets: Many people saw Jesus as a prophet (a person who speaks for God; see 6:4; 14:65; Luke 7:16, 39; 13:33; 24:19).

Peter’s declaration that Jesus is the Christ (the Messiah, God’s chosen king) and the first prediction of his death mark a turning point in the Gospel of Mark. This begins a new stage in his ministry. The question, “Who is this?” asked by the disciples in 4:41, is now answered by Peter.

This section is the first cycle (a repeated pattern) that includes three parts:

• Jesus predicts his suffering (8:31),

• the disciples respond with misunderstanding (8:32–33), and

• Jesus teaches about discipleship (what it means to follow him; 8:34–9:1).

Compare with 9:30–10:31.

Who do you say I am?: In the Greek text, the word you is emphatic. Peter spoke for the group, saying, You are the Christ. Peter’s confession was correct, as the command not to tell anyone about him shows (see 3:11–12; see also 1:1; 14:61–62; Matthew 16:17).

• God thought it necessary for Jesus to suffer (see also 9:11; 13:7, 10). The elders, leading priests, and teachers of religious law caused his suffering. But it was ultimately God's will (see 10:33; 11:18, 27; 14:1, 43, 53).

• The death of Jesus would not be the end. Three days later, he would rise from the dead.

• after three days: This has the same meaning as "on the third day" and "will be three days and three nights" (Matthew 16:21; Luke 9:22; Matthew 12:40).

Then He began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests, and scribes, and that He must be killed and after three days rise again: Jesus now clearly predicted what he had previously revealed in a hidden way (2:19–20). In response, Peter objected, so Jesus taught him and the other disciples the nature of his mission and what it really means to follow him.

Peter understood what Jesus had said, but he did not accept it. Peter shared the popular idea that the Messiah was to be a victorious national ruler, so he thought it made no sense for Jesus to talk of suffering and death.

• Jesus looked at his disciples before he corrected Peter in public. He wanted them to understand Peter's mistake.

• Get behind Me, Satan!: Jesus does not mean that a demon possessed Peter. Peter spoke from a human perspective, not God's. So without knowing it, he spoke for Satan, "the god of this age" (2 Corinthians 4:4). He repeated Satan's temptation (compare Matthew 4:8–10).

• Jesus invites his disciples and the crowd to understand what following him will cost them.

• must deny himself: This means letting Jesus decide your goals and purposes in life. Taking up your cross is a metaphor (compare Luke 9:23). It means being faithful to Jesus, even to the point of death if necessary. Following the teachings and example of Jesus requires continual commitment.

If a person tries to save his life by rejecting Jesus, that person will lose it in the next world. But if you give your life to Jesus and the spread of the gospel, you will save it forever.

The implied answer to the rhetorical question Jesus asks is that possessing the entire world has no value if you give up eternal life. “He is no fool who gives what he cannot keep to gain that which he cannot lose” (Jim Elliot). You need your soul to enjoy the benefits of the world to come. When you forfeit your life or soul, there is nothing you can give to purchase it back.

When Jesus, as the Son of Man, returns in glory to judge the world, he will be ashamed of those who were ashamed to be identified with him and his message (compare Matthew 7:21–23; 10:32–33; Luke 12:8–9; 2 Timothy 2:12).