Mark 8:1

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ch. Mar_8:1-9. The Feeding of the Four Thousand

1. the multitude being very great] The effect of these miraculous cures on the inhabitants of the half-pagan district of Decapolis was very great. So widely was the fame of them spread abroad, that great multitudes brought their sick unto the Lord (Mat_15:30), and upwards of four thousand, without counting women and children (Mat_15:38), gathered round Him and His Apostles, and continued with Him upwards of three days (Mar_8:2).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

See this passage explained in the notes at Mat 15:32-39.

Mar 8:1

In those days - While in the wilderness, where he had cured the deaf-mute man.

Having nothing to eat - Having come unprovided, or having consumed what they had brought.

Mar 8:2

I have compassions - I pity their condition. I am disposed to relieve them.

Mar 8:9

Four thousand - Four thousand “men,” besides women and children. See Mat 15:38. See this passage explained in the notes at Mat 15:32-39.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mar_8:1-9

In those days the multitude being very great, and having nothing to eat.

Christ knows and supplies our need

A little lad, during the American war, was his widowed mothers comfort and joy. One day, as the poor woman was trying to scrape the flour from the sides and bottom of the barrel to help out the days supply, the lad cried, Mother, we shall have some more very soon, I know! Why do you say so, my boy? asked the mother. Why, because youve got to scraping the barrel. I believe God always hears you scraping the barrel, and thats a sign to Him you want another. And before the day was over the fresh supply had come.

Feeding the people

I. Now we read that some of our foremost scientists-men of learning and research, and I am not here to say one word against them or their noble labours-have, as it were, if not formally, tacitly agreed to banish God from His own creation. They continually declare we have nothing to do with God. He is the Unknown, and must remain forever Unknowable; we are Agnostics, we know nothing of Him. We summarise in a few words the net results of the development theory as applied to the food of man. Within the last ten years special investigations have been directed to the origin and growth of corn. I cannot now indicate the course and scope of these researches more than to say that we have two ways or prosecuting the inquiry-by the records of history, and by the deposits of geology. And their teachings in fine amount to this. Wheat has never been found in a wild state in any country in the world, nor in any age. It has no development, no descent. It has always been found under the same conditions as it is now-always under the care and cultivation of man-never existed where man did not cultivate it. Moreover, it has never been found in a fossil state. So, if we hearken to the teachings of geology, man existed long before his staff of life. The most minute investigations into the origin of wheat have failed to find it under any conditions in the least different from what it is with us today. The oldest grain of wheat in the world is in the British Museum, and this has been microscopically examined and subjected to the most searching analysis, but it is found to be in all respects exactly the same as the wheat you secured a fortnight ago in this parish in the Vale of Clwyd. So there has been no development within the records of history, and it has no existence in the deposits of geology. Again: the power and the means of perpetuating its own existence have been given to every living and growing thing, animal and vegetable, and this is carried on from age to age, without any interference on the part of man. The only great exception to this grand and beneficent law is the corn-the food of man. A crop of wheat left to itself, in any latitude or country, would, in the third or fourth year of its first planting, entirely disappear. It has no power to master its surrounding difficulties so as to become self-perpetuating. Thus it does not come under the law of the survival of the fittest. And what is still more singular-we have never more than a sufficient supply for some fourteen months or thereabouts, even after the most bountiful harvest, and it has been calculated that we are often within a week of universal starvation should one harvest totally fail. And how near this awful catastrophe we may have been this year even, God only knows. A shade too much, or a shade too little; and oh how little, and it might have been! And science informs us that the wheat has untold millions of enemies peculiar to itself. And no wonder it is a matter of universal rejoicings when another harvest has been scoured, and the farmers anxious labours have been crowned with success.

II. Man must work. And this is nowhere more evident than in the harvest. Man must plough and harrow, and sow and reap, and bind and gather into barns, and thresh and grind, and knead and bake, and the hundred and one other little things allotted as his honourable share in this grand concern; otherwise his body, with its mysterious relations to earth and sky, to time and eternity, to matter and spirit, will not receive the nourishment intended for its growth and work, though all the cycles of immensity were kept to shed their benign influences on field and meadow and homestead. And on the other hand, man may do all his part, and yet not one single grain could he gather into barn or rick if our heavenly Father did not cause the earth to revolve, the planets to move, the inconstant moon to wend its way along the star-bespangled firmament, the river to roll on its pebbly bed, the myriad laughing ocean in its cradle to ebb and flow, the entrancing landscapes of the sun-tinted clouds to sail in the balmy air, and the barriers of the dawn to be loosened that the golden rays of the lord of day may dance on the petals of the flowering wheat, and kiss the dew from the lips of the lily. Now sublimate this thought into the domain of the gospel, and you will have our part-our bodily and mental part, little though it be-in the spiritual and eternal life. For instance, you have power over your own limbs to come here to Gods house, to bow the knee, to blend your voice in psalm and litany, to kneel before the holy table and receive the visible symbols of His Divine presence, and demean yourselves in bodily and mental posture as men who feel that God is amongst you; but after all you will go away empty if the Holy Spirit be not here to carry the words from the lips of the preacher to the heart of the hearer, and your Holy Communion will be an ideal ceremony if Gods presence be not here to bless and satisfy the faithful worshipper. In one and the truest sense, all is of God, but He will not take you to heaven in spite of yourselves. Work out your own salvation with fear and trembling, for it is God which worketh in you both to will and to do of His good pleasure.

III. These miracles are characteristic of our Lord Himself, His life, His work. Contrast this miracle of feeding the multitudes with our Lords refusal, at Satans bidding, to convert the stones of the desert into bread for His own sake. Our Lords temptations and sufferings and death were all for the sake of others-of us-of me a sinner-of the human family. (D. Williams.)

Gods food the only satisfaction

And they were filled. No true wealth except the harvest. All the gold and silver are simply means of exchange: they have a purchasing power; nothing is true wealth but the harvest. The harvest alone enriches, the harvest alone satisfies. If the harvest once failed, your gold and precious stones would soon become only so much dross to be flung away. Riches, pleasure, fame, empires even, do not satisfy; these things only increase the hunger of the soul, created to have its enjoyment and satisfaction in God alone. The food in which God is present alone satisfies. If God be here you will not go away empty. The Divine presence gives eternal satisfaction. Labour not for the meat which perisheth, but for that which endureth unto everlasting life. (D. Williams.)

Fragment gatherers

The apostles-the agents who were chosen to distribute amongst the multitudes the food which Jesus blessed-were privileged to gather the fragments. Oh, what precious fragments all who help to administer bread to the perishing souls receive back themselves! The preacher, the teacher, the district visitor, if their own hearts be in the right place, what lessons of encouragement, self-discipline, and mutual love! what precious fragments in the respect, gratitude, and affection from those amongst whom they minister, do they not receive! Virtue is its own reward. Do good, and the basket of fragments is yours. The less the material, the greater the number fed, the more fragments. Strange arithmetic! But it is the rule of three and practice of God. This is true of all lives. Those who have large means, and do but little, bare no fragments to gather. (D. Williams.)

How many loaves have ye

The miracle was made less startling, less striking, by the actual manner of performing it. The moment of its beginning was veiled. The first recipients took common bread. The multiplication was imperceptible. It was only reflection which would convince. The transition was so gradual from the natural to the supernatural, from the common into the miraculous, that careless or superficial observers might rise from the meal half unaware that a Divine hand had been working. In all this we see much that is Christlike. As no man (Prophecy said) should hear His voice in the streets, so no man should be forced to track His path in the self-manifestation of His glory. There was nothing glaring or for effect, nothing (as we should now say) sensational, even in His signs. Christ sought rather to show how alike, how consistent, are all Gods acts; those which He does every day in Providence, and those which He keeps commonly out of sight in grace. When that which began in eating common bread changed imperceptibly into eating food multiplied by miracle, that was a type of Gods two worlds, the one seen, the other unseen, yet each the counterpart and complement of the other, and separated each from each by the thinnest possible veil of present mystery. Christ might have wrought this miracle without asking for, without making use of, the seven loaves. But He did not. In like manner, Christ might now, in His Church and in His world, dispense with everything that is ours; might begin afresh. Instead He asks for the seven loaves that we have. The applications of this truth are many and various.

I. We see it in inspiration. When it pleased God to give us a book of light, it was in His power to have made it all His own. But the human element mixes with the Divine. Bring forth all your gifts, such as they are, of understanding and culture and knowledge and utterance; bring them forth, all ye holy and humble men of heart, Moses and Samuel, David and Isaiah, Ezra and Ezekiel, Paul and John, Luke and Mark, Matthew and Peter; and then Christ, taking them at your hands, shall give them back to you blessed and blessing, to be to generations yet unborn the light of their life and the consolation of their sleep and of their awakening.

II. That which is true of the Book is true also of the life. How many loaves have ye? Christ puts that question to the young man, whose course is not yet shaped definitely towards this profession or that, and who would fain so pass through things temporal that he finally lose not the things eternal. Christ bids him to ponder with himself each particular of his character and of his history; gifts of nature and of education, gifts of mind and body, gifts of habit and inclination, gifts of connection and acquaintanceship, gifts of experience and self-knowledge; and to bring these, like a man-not standing idle because he has not heard or felt himself hired: not excusing himself from obeying because his loaves are but seven, or because they are coarse or stale or mouldy-but to bring them to Him who made and will bless. How many loaves have ye? Nothing? Not a soul? not a body? not time? not one friend, not one neighbour, not one servant, to whom a kind word may be spoken, or a kind deed done, in the name, for the love, of Jesus? Bring that-do that, say that-as what thou hast; very small, very trivial, very worthless, if thou wilt: yet remember the saying, She hath done what she could. There are others but too confident in their gifts and in their doings. It is not without its risk, even a life of charity, even a life of ministry. Are you quite sure, that, bringing out your seven loaves, you brought them to Christ for that blessing which alone gives increase? Nothing works of itself-nothing by human willing or human running-but only by the grace of Him who giveth liberally, and who showeth mercy. Most of all, that which would help Christs own work-to seek and to save that which is lost. How many loaves have ye? The question is asked of the man-it is asked also of the community. (C. J. Vaughan, D. D.)

Wherever there is anything new, unusual, or exciting going on, there the crowd is sure to collect. These people were in distressing bodily want. It seems a little singular that this multitude should have so forgotten themselves, as to hurry out thus unprovided into the empty wilderness. We should never see half the distress we do, if people were only a little more considerate and thoughtful. But it was to the credit of these people that the distress they suffered was incurred by what was commendable. With a right appreciation of Christ, it would be no unwisdom to perish in following after Him, rather than to live in ease by forsaking Him. There was no relief for the multitude in the common course of things. But mans extremity is Gods opportunity. And what a picture is thus given us of the tenderness and goodness of our Lord! Jesus pities people in want of bread for the body, as well as those in want of food for their souls. He enters into our temporal as well as spiritual needs. Nor was His compassion a mere empty sentiment. It stimulated to action. It exhibited itself in deed. It set to relieve the distress that stirred it. It would not be right to expect such interpositions as a common thing. God has His own ways for dealing out to men their daily bread, which must be regarded; but his resources are not limited. But there is method in this marvellous relief. So they did eat.

1. There were directions given which had to be obeyed. And so there are commands to be observed in order to get the bread of life. There must be a coming down, a sitting in the dust at Jesus feet, a humiliation of self to His orders ant institutes.

2. He took what the people had, and added His power and blessing to it, and thus furnished the requisite supplies. They had seven cakes and a few small fishes. Grace was never meant to supersede nature, but to work upon it, to help it, bless it, and augment it. God is a frugal economist. He never wastes what already exists. He is never prodigal in His creations. We have eyes, and ears, and hearts, and understanding wills, which can be of good service in our salvation. All that they need is to be brought to Christ, submitted to His handling, bathed in His words of blessing, and filled with His power, to serve most effectually.

3. But the food He furnished was given to these hungry ones only through second hands. The bread and the fishes He gave to His disciples to set before them, and they did set them before the people. Christ has appointed a ministry-an office which is filled by men, who, by His authority and command, are set apart and ordained to officiate between Christ and their fellows. And where there has been no ministry, there has been no salvation. The bread of life no man can have, until it is ministerially conveyed to him. Be it through the living voice, or the written page, or the solemn sacrament, that voice implies a speaker, that page a writer, that sacrament an administrator, who is Gods appointed agent for the carrying of it to him who gets it. (J. A. Seiss, DD.)

Faith in Christ helpful against hunger

There be those who make sport of the thought that faith in Christ can help against the pangs of hunger, or the pinchings of bodily need. That a religious sentiment should serve to put bread in the mouths of the destitute, is to them ridiculous. And even unfledged apostles are often in such unfaith as to be in perplexity and doubt if He who saves the soul can also feed the body. The world, in its wisdom, does not know Christ, and so it doubts Him, and laughs at trust in Him. Well-meaning people get wrong in their Christology, and it sets them wrong at every other point. Let men learn that Jesus is the Saviour of bodies, as well as of souls; that He is the Lord of harvests and of bread, as well as of moral precepts and spiritual counsels; that He lives not only in a system of doctrines and religious tenets, but also in sovereign potency over all the products of land and sea, as well as over all the hidden principles of production; that He is not only a marvellous prophet of truth who lived in the time long past, but also an enthroned king of the living present, swaying His potent sceptre over all worlds, all nations, and all affairs, and dispensing His comforts, blessings, and rebukes untrammelled by laws in nature or the economies of earth; and doubt will cease as to whether faith in Him may not bring bread to the destitute, as well as pardon to the guilty, or hope of heaven to the dying. (J. A. Seiss, DD.)

A picture of mans life

In the desert of this world he is in continual want, hungering and thirsting in the midst of its transitory delights, and longing to be filled with food. Sin offers itself, and the world tempts him with its barren show, but these cannot satisfy. Only when he follows Christ, knowing that he is sick, and owning that he is blind in soul, and maimed in will, and attesting by his stedfastness in continuing with his Saviour the earnestness of his desire for the help which comes from above, will Christ give him that water which whosoever drinketh thereof shall never thirst, and that bread, even Himself, which came down from heaven. In this miracle we are taught-

1. The promptness with which Christ succours us. We see this in His providing bread before the multitude hungered, and in His care lest afterwards they should faint by the way.

2. The motive causes for all Gods mercies to us, viz., our needs and our dangers.

3. The true effects of Gods mercy-what He gives us is that true food which really satisfies, and which alone can satisfy, the whole nature of man. (W. Denton, M. A.)

The multitude fed

Christ came into personal contact with human wants and woes.

I. Some characteristics of this miracle as contrasted with others.

1. The desire to grant this blessing originated with Christ Himself. How comforting to know that He does not mete out His mercies in the scant measure of our prayers.

2. A striking instance of prevention, rather than cure. From how many ills unthought of, dangers unseen, woes unimagined, are we daily delivered by the preventing grace of God.

3. Human intervention employed. Christ the source of supply; the disciples privileged to dispense His bounty.

4. Unbelief in the innermost circle of disciples.

5. A vast multitude were benefited.

II. The miracle itself.

1. Illustrates Christs care for the bodies of men.

2. The abundance of Gods bounty. The more we feed upon Christ, the Bread of Life, the more there is to feed upon.

3. The need of daily feeding on Christ. The miracle falls short here. To feed once for all is not sufficient. It is because they think it is that so many are spiritually sickly and weak. (R. W. Forrest, M. A.)

On the encouragement which the gospel affords to active duty

I. One singular feature in the character of our Lord-His superiority to all the selfish passions of our nature. This miracle demonstrated His power over nature, and taught those who witnessed it that if His kingdom were of this world He possessed the power to maintain it. They would naturally wish to assemble under such a Leader. It is at this moment, when all the vulgar passions of hope and ambition were working in the minds of the multitude, that He sends them away; to show them that His kingdom was spiritual.

II. The character of His religion. The systems of pretended revelation which prevail in the world encourage either superstition or enthusiasm, and have often separated piety from morality. They have drawn men from the sphere of social duty to unmeaning devotions. Christ assembles the multitude that He may instruct them.

III. We are the multitude described in this passage of the Gospel. We have heard that there was a great Prophet come into the world tot the purpose of spiritual improvement. He has spread before us, in the wilderness of human life, that greater feast, of spirit and of mind, which may save us from fainting on our way. The services we are called to perform in the cause of humanity. That they who had eaten were about four thousand. The number who have this day approached the same Lord, and heard the same accents of salvation, are countless millions of the family of God. (A. Alison, LL. B.)

Satisfaction for the food in the wilderness

I. Satisfaction. Is not the Church tired out, fainting? Is not the world a wilderness to you? Does not the Spirit of God make you feel the nothingness of everything upon earth? Christ the only satisfaction.

II. The thing that satisfies a man. Bread.

III. The place where these individuals were to have that satisfaction. (J. J. West, M. A.)

Second miracle of feeding the multitude

It could hardly have been without some special reason that the same miracle should have been worked twice by Christ with scarcely any variation of detail, and twice recorded with so very great attention to detail. In each case, too, Christ Himself drew from the miracle teaching of the highest importance. Notice these points of similarity.

I. In each case Jesus, beholding the multitude of people, has compassion on them. That is the origin and source of help for man. Because of His compassion-

1. He came from heaven to earth to bring to famishing men the Bread of Life.

2. He sends to us His Church, by and through the ministry of which He gives us all the means of grace. He takes just what we have, water, bread, wine-all insufficient of themselves-and by His power makes them more than sufficient for our needs.

3. He looks at us not in the mass, but one by one. It is the individual soul which is the factor in the mind of God.

II. In each case, before working the miracle, He draws from the disciples a declaration of their inability to supply unassisted that which was needed.

III. In each case He takes, nevertheless, that which they have, and makes it sufficient. How many loaves have ye? Seven.

1. The gift of baptismal grace-the germ of all graces.

2. The seven-fold gifts of the Holy Spirit, bestowed in confirmation.

3. The Holy Communion.

4. All the means of grace. The Word of God. Opportunities of public worship.

5. The power of repentance.

6. The gift of prayer.

7. The ministry of the Church.

So that we have, after all, a great deal: if we use these gifts faithfully, by Gods blessing they will more than suffice for the wants of our souls.

IV. In each case He commanded the multitude to sit down. We must come to receive Gods blessing obediently, quietly, calmly. Need of this lesson in a busy, energetic age, so restless and so excited. We need more repose of mind and character. It is good to be up and doing, but there are times when it is well for us to sit still. The life most free from feverish excitement is the life most likely to profit by Gods gifts.

1. Sit down before you say your prayers, if you would really have them answered. Recall your thoughts, be patient and quiet and humble, try to remember to Whom you are about to speak, and what it is you are going to ask, what you really need.

2. Sit down before your acts of public worship. Let there be more restfulness about your worship, more repose of thought, more concentration of thought on what you are about to do.

3. Sit down before each communion you make (1Co_11:28).

(1) Let me calmly, honestly, and thoughtfully look into my past life, especially examining that part of it that has been lived since my last communion.

(2) Let me see where I am, and what I am.

(3) Let me try my best to see my sins as they really are, and as they are recorded in Gods book.

(4) Let me truly repent of past sins, and make my humble confession to God, honestly purposing amendment of life.

V. In each case, either at His command or with His approval, the fragments are gathered up. Gods gifts, whether temporal or spiritual, are never to be wasted. He gives with a splendid liberality, but only in order that His gifts may be used. Gather up-

1. Fragments of time.

2. Fragments of opportunities.

3. Fragments of temporal goods.

4. Fragments of prayer, repentance, worship, grace. (Canon Ingram.)

Divine law of increase

Usually a single man needed three of these loaves for a meal, and here were more than a thousand supplied by each loaf. Nobody can tell how it was done, any more than we can understand how God began to make the world when there was nothing anywhere. It may be objected that the Lord does not feed us now in this way; that, if we want bread, we must work for it. But think about it, and you will see His power and kindness just as plainly in giving us food in reward for our labour. We plant single kernels of grain, and God makes each one grow into a great many. What is this but another way of multiplying the loaves? How hard and dead the seed looks when we put it into the ground. The rain and the sun find it there, and the yearly wonder begins. The seed swells and bursts; a wee pale root comes out and goes down into the earth; another shoots up to the surface. They look very tiny and weak, but a microscope shows that the tender cells are protected by tough coverings, sometimes even by particles of flint along the edges, so that they can push their way through the earth. One acre of soil, three inches deep, weighs a million pounds, and all that is stirred and lifted by these growing fibres. Up come the stalks, straight and slender, yet so tough and elastic that when the wind blows they can bend clear to the ground, and then spring back again, as the strongest tree can hardly do. Soon a spike of tiny flowers appears on top, then a cluster of kernels, and at last the whole gets yellow and ripe. Is not this work of Gods stranger and more beautiful than turning one piece of bread into a thousand just like it? (C. M. Southgate.)

So they did eat, and were filled

In the original it is, They were fed to satisfaction. That such a result followed, was the consequence of their being fed by Him alone who satisfies the empty soul, and filleth the hungry soul with gladness. There is need to be reminded of this in an age when men are pointed to other sources of satisfaction-to education, to culture, and to refinement, and bidden to find their highest enjoyment in these and such-like pursuits. If they bear no reference to Him towards whom all that is noblest and best in nature and art is designed to lead us, they will turn out to be but broken cisterns that hold no water. (H. M. Luckock, D. D.)

Help in extremity

May we not learn from this miracle how Christ will exercise acts of special providence to help and succour those who are following Him? Dean Hook mentions a striking instance of this. There was an individual who gave up a profitable employment, acting under advice, and not from the mere caprice of his own judgment, because he thought, taking his temptations into account, he could not follow it without peril to his soul. And after many reverses he was reduced to such a state of distress that the last morsel in the house had been consumed, and he had not bread to give his children. His faith did not, however, forsake him; and when his distress was at its height, he received a visit from one who called to pay him a debt he had never hoped to recover, but the payment of which enabled him to support his family until he again obtained employment.

Mans food supply

The question of the disciples has been the natural question of all thinkers at all times. The foremost difficulty to be encountered everywhere is the difficulty of getting daily bread for self or others in this wilderness, this land of thorns and thistles. We, indeed, raised above our fellows by centuries of civilization, only partially feel the direct pressure of bodily hunger, only occasionally realize the paramount necessity which governs the life of man-the necessity of procuring food. But, in fact, a vast proportion of all human effort and anxiety is directed to this one point; whatever else is left undone, this must be bone: only if there is any time and vigour over when daily bread is secured can it be spent on other things, on comforts and adornments for the body, on learning and improvement for the mind. There is, perhaps, no animal that has to spend so large a part of his time in procuring the food he needs as man. And when he has got it, it will not satisfy him as their daily food will satisfy the other creatures. No sooner is he filled than he finds out that man cannot live by bread alone; that he cannot be satisfied from any earthly stores; that he wants something more, and has another kind of hunger. This is, of course, because God has made him with a soul as well as a body, and has so made this soul and body that each requires its own proper food. Indeed, we must acknowledge that we are the most dependent of all creatures; we cannot go a few hours without suffering pangs of hunger, which must be stilled at any cost or risk, or else we die; and when this craving is appeased, then the hunger of the soul awakes, and it demands to be satisfied with something-it knows not what, perhaps; for God has made us for Himself, mede us to be satisfied with nothing less than Himself, made us to be entirely dissatisfied and discontented without Himself. (R. Winterbotham, M. A.)

This world a wilderness

Men often talk about this life as being a wilderness, and they are right; but do you know why, and in what sense? What is the wilderness to which our earthly life is like, the wilderness in which our Lord worked this and other miracles? Is it a great howling expanse of sand and rock, with nought but blazing earth below and blazing sky above? Is it the vast and terrible desert, where fiery death pursues the steps of the unhappy traveller, where doleful creatures cry, and whitening bones lie all about? If this were the wilderness, then would our life be very unlike one. The wildernesses of Palestine, like the bush in Australia, are not by any means always barren, or ugly, or desolate: often they are very beautiful, and very productive; only, their beauty and productiveness are so uncertain, so unreliable, so disappointing, that no one can live there or make his home there-unless, indeed, he receives his supplies from somewhere else. Now, our life is lust like the wilderness in this sense: very often it is full of beauty, of grace, of life, of promise; there are times when every element of hope and contentment seems present in abundance. But all this beauty and promise will not satisfy the soul of man, however much it may please his fancy and his taste. Suppose you found yourself in the wilderness among the grasses and flowers, could you feed on them? Could you sustain life on them? No; however lovely and luxuriant they might be, however grateful as elements in a landscape, they would not appease your hunger; your limbs would grow weak, your eyes would fail, your head would swim, and you would fall and starve and die amongst the dewy grasses and the many-coloured flowers. Even so would it be if you tried to satisfy your immortal souls with the pleasures and beauties, and joys and riches, of this life. We should be other than human if we did not like them, we should be very ungrateful if we did not give thanks for them-but, all the same, we cannot be satisfied with them; the old craving would return-we should feel ourselves discontented, miserable, perishing, amidst all the abundance of this world. (R. Winterbotham, M. A.)

God alone can satisfy

It is easy enough to please people in the wilderness it you go at the right time; the beauty of the landscape, the buoyancy of the air, the exhilarating sense of freedom and expanse-all these are delightful. It is easy to amuse people in the wilderness, with so many new things to be looked at and admired; it is easy to lead them on further and further from home, into a region where there are no barriers and few landmarks. But to satisfy them-that we cannot do; that can only be done, in the wilderness, by the Divine power of Christ, He only can feed the myriads of famishing souls which, even in listening to His words, have only felt their hunger growing keener. He can and will, and it makes no difference to Him how many the people, how few the loaves, they shall all be satisfied and go home in the strength of that food; He can and will, and it makes no difference to Him how many millions of souls are waiting upon Him for spiritual food-how feeble, apparently, and paltry the means of grace by which He designs to feed them. (R. Winterbotham, M. A.)

Scattering yet increasing

Good husbandry does not grind up all the years wheat for loaves for ones own eating, but keeps some of it for seed, to be scattered in the furrows. And if Christian men will deal with the great love of God, the great work of Christ, the great message of the gospel, as if it were bestowed on them for their own sakes only, they will have only themselves to blame if holy desires die out in their hearts, and the consciousness of Christs love becomes faint, and all the blessed words of truth come to sound far off and mythical in their ears. The standing water gets green scum on it. The close-shut barn breeds weevils and smut. Let the water run. Fling the Seed broadcast. Thou shalt find it after many days-bread for thy own soul. (A. Maclaren, D. D.)

The conditions of increase

The condition of increase is diffusion. To impart to others is to gain for oneself. Every honest effort to bring some other human heart into conscious possession of Christs love deepens my own sense of its preciousness. If you would learn, teach. You will catch new gleams of His gracious heart in the very act of commending it to others. Work for God if you would live with God. Give the bread to the hungry, if you would have it for the food of your own souls. (A. Maclaren, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 8:1-4. In those days, the multitude being very great — The multitude mentioned Mat 15:30; and having nothing to eat — They had, as on a former occasion, consumed all the provision they had brought with them; Jesus said — I have compassion, Greek, σπλαγχνιζομαι, my bowels yearn, or, are moved, toward the multitude — Who thus flock eagerly about me, and express such zeal in their attendance, as to expose themselves thereby to many inconveniences and hardships. It is pleasing to observe the strong compassion which our blessed Lord continually discovered in all his actions toward mankind. Because they have now been with me three days — It is probable that the multitude, intent on hearing Christ and seeing his miracles, had lodged two nights together in the fields, as the season of the year was pleasant, this event happening quickly after the passover; and besides, the great number of the cures which had been wrought but just before, might animate them to continue with him, concluding, perhaps, that the miraculous power of Christ, which was displayed in so many glorious instances around them, would either preserve their health from being endangered by the large dews which fell in the night, or restore them from any disorder they might contract by their eagerness to attend on his ministry. If I send them away fasting, they will faint, &c. — Our Lord by his power could as easily have preserved them from fainting without food, as have created food by multiplying the loaves and fishes for their support, but he chose to take the latter method. For divers of them came from far — This our Lord knew, and he knew also that they were but ill furnished for procuring provisions, or accommodations abroad, for themselves. His disciples answered, From whence can a man satisfy these men with bread, &c. — The disciples, it seems, did not reflect on the miracle which Christ had lately wrought for the relief of the five thousand, or they did not imagine he would repeat such a miracle; or perhaps they thought that Christ proposed to feed this great multitude in the natural way, and, therefore, thus intimated their surprise that he should think of doing a thing so impracticable. Jesus did not reprove them for their forgetfulness of what he had so lately done, or for their wrong notions, but meekly asked what meat they had, and upon their telling him, he ordered it to be brought, and out of seven loaves and a few little fishes made a second dinner for an immense multitude by a miracle, few or none of them having been present at the former dinner. They seem to have been mostly such as followed Jesus from the coasts of Tyre and Sidon, and the neighbouring heathen country; hence they are said, on seeing his miracles, to have glorified the God of Israel. This dinner was in all respects like the first, except in the number of loaves and fishes of which it was made, the number of persons who were present at it, and the number of baskets that were filled with the fragments that remained. “One cannot but remark,” says Dr. Macknight, “with what wisdom Jesus chose to be so much in deserts during this period of his ministry. He was resolved, in the discharge of the duties of it, to make as little noise as possible, to avoid crowds, and to be followed only by such as had dispositions proper for profiting by his instructions. And, to say the truth, not a great many others would accompany him into solitudes, where they were to sustain the inconveniences of hunger, and the weather, for several days together. As the multitude on this and the like occasions remained long with Jesus, doubtless his doctrine distilled upon them all the while like dew, and as the small rain upon the tender herb. If so, what satisfaction and edification should we find in the divine discourses which he then delivered, were we in possession of them! The refreshment we receive from such of them as the inspired writers have preserved, raises an ardent desire of the rest. At the same time it must be acknowledged, that we are blessed with as much of Christ’s doctrine as is fully sufficient to all the purposes of salvation.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 69. — THE FEEDING THE FOUR THOUSAND, Mar_8:1-9.

(See notes on Mat_15:32-38.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_8:1. The multitude being very great.—The MS. authority is pretty evenly divided between παμπόλλου as above, and πάλιν πόλλου, there being again a great multitude. The latter seems preferable on the whole, παμπόλλου being found nowhere else in the New Testament, nor yet in LXX.

Mar_8:3. For divers, etc.—And some of them are (or, are come) from afar. Our Lord’s words: not an addition by the Evangelist.

Mar_8:8. Broken meat.—Fragments, as in chap. Mar_6:43. Baskets.—Not the little wicker-baskets of chap. Mar_6:43, but panniers of sufficient size and strength to hold a man (Act_9:25).

Mar_8:9. We may note the following points of difference between this feeding and the former (chap. Mar_6:35-44).

1. On this occasion the people had been with our Lord upwards of three days, a circumstance not mentioned before.

2. Seven loaves are now distributed and a few fishes; then, five loaves and two fishes.

3. Five thousand were fed then; four thousand now.

4. Seven large rope-baskets are employed here to hold the fragments; twelve small wicker-baskets there.

5. The more excitable inhabitants of the coast-villages of the north would have taken and made Him a king (Joh_6:15); whereas the men of Decapolis and the eastern shores permit Him to depart without any demonstration.

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_8:1-9

(PARALLEL: Mat_15:32-39.)

The feeding of the four thousand.—It could hardly have been without some special reason that the miracle should have been also worked on another occasion by our Lord with scarcely any variation of detail, or that in each case the miracle should have been recorded with so very great attention to detail.

I. The compassion of Jesus Christ is the origin and source of help.—

1. He had compassion on mankind as, looking down from heaven, He saw the whole human race, a vast multitude of souls, helpless, in the wilderness of sin, starving, away from all supplies of spiritual food, with death before them; and having compassion on them, He came from heaven to earth to bring them the bread of life.

2. He sees the multitude to-day, and has compassion on us; and so He sends to us His Church, by and through the ministry of which He gives us all the means of grace.

3. And remember this, that Jesus our Lord, looking upon the multitude now as of old, looks at us not in the mass, but one by one. He sees me; He knows my needs; He has compassion on me.

II. Our Lord draws out from the disciples a declaration of their own inability to meet the difficulty and to supply the needs of the multitude.—And it was then, when they had realised the difficulty, when they had come to see their own insufficiency, that our Lord worked the miracle. And is it not just so with us and the difficulties of life? “Whence can a man satisfy these men with bread here in the wilderness?” The question is a natural one It is also an admission of entire helplessness, and it is often the first step to obtaining help.

III. He makes them see that, after all, they have something through which help is to be obtained, and that they must do what they can.—That “God helps those who help themselves” is a saying which is true in material as in spiritual matters; and we very often forget that God helps us through those very things which we already possess, and which we overlook as insufficient for our needs. The world around seems hard and cold; there seems no chance of help. It is well at such times to put to ourselves the question, “How many loaves have ye?” Then, if we think, we find that, after all, we have something—life, health, strength, intelligence, opportunities of one kind or another; and these gifts of God already given to us, if used diligently according to His laws, will, under His blessing, prove more than sufficient for our need. So, also, in spiritual matters. There are times when the temptations and the trials of life, when old habits of evil, the downward tendencies so often yielded to, seem altogether too great for us to overcome—and they are too great for us to overcome in our own strength; and though we would thankfully overcome if we could, yet it all seems so hopeless; we so fully realise our own weakness that we are tempted to give it all up as hopeless. Ah! then listen to the Saviour’s searching question, “How many loaves have ye?” “Have you nothing already given you that may help? No strength? No grace? Look well and see.”

1. The gift of baptismal grace—and therein the germ of all graces.

2. The sevenfold gifts of the Holy Spirit, given you in confirmation—the spirit of wisdom, and understanding, counsel and strength, knowledge and true godliness and holy fear.

3. The Holy Communion.

4. All the means of grace. The Word of God. Opportunities of public worship.

5. The power of repentance.

6. The gift of prayer.

7. The ministry of the Church. If we will but use these gifts faithfully, then by God’s blessing they will more than suffice for all the wants of our souls, and we shall be “more than conquerors” in that battle that seemed so hopeless.

IV. His was the power that was to make this small amount of food more than enough to satisfy the needs of this vast multitude; but before He exercised that power He commanded them to sit down. There is here a lesson of the utmost value to us all in this busy, energetic age. We need more repose of mind and character, more quiet, steady, humble work of all kinds. Jesus commands us, as He did the multitude of old, to “sit down on the ground,” if we would receive His gifts aright and benefit by them. They are to be received in an orderly, quiet, composed, and humble spirit. The life most free from feverish excitement is the life that profits most by His gifts. In the spiritual life, above all, there must be not only energetic activity, but also the quiet sitting down and waiting humbly for God’s blessing. “Sit down” before you say your prayers, if you would really have them answered. Recall your thoughts, be patient and quiet and humble, try to remember to whom you are about to speak, and what it is you are going to ask, what you really need. “Sit down” before your acts of public worship. Let there be more restfulness about your worship, more repose of thought, more concentration of thought on what you are about to do. “Sit down,” above all, before each Communion. “Let a man examine himself, and so let him eat of that bread, and drink of that cup.”

1. Let me calmly, honestly, and thoughtfully look into my past life, especially since my last Communion.

2. Let me see where I am and what I Amos

3. Let me try my best to see my sins as they really are, and as they are recorded in God’s Book.

4. Let me “sit down” and truly repent of past sins, and make my humble confession to Almighty God, honestly purposing amendment of life.

V. God’s gifts, whether temporal or spiritual, are never to be wasted.—He gives, indeed, with a splendid liberality, but He gives that His gifts may be used and not wasted. “Waste not, want not,” applies to the matters of the soul quite as truly as it does to those of the body. Gather up, then, the fragments of time that may yet remain to you, and make the most of them, living daily nearer God. Gather up the fragments of the opportunities of showing sympathy and kindness and winning the hearts of others. Gather up the fragments that yet remain to you of all the opportunities of helping others by precept or example or moral support. Gather up all the fragments of the grace given you. Store it up for use; by use it grows and increases; by use grace is turned into virtue.—Dean W. C. Ingram.

Christ’s presence in ordinances.—If we are following Christ, we may not doubt His protection; we may not think (however dark our prospect) that His support and comfort will be withdrawn; but, on the contrary, we shall find that means are at hand (though overlooked for a time) which, with His blessing, will suffice for our wants. If we are following in the flock of Christ, and do not, by our sin or our distrust, forfeit our privilege, we shall find indeed that “the Lord is our Shepherd, and therefore we can lack nothing”; and we have His assurance that He will be with us, to support, protect, and save, even unto the end of the world.

I. There is much in the Church at the present day which resembles the position of those who upon this occasion followed our Lord into the wilderness.—

1. First, inwardly, in the thoughts and feelings of their minds, there is the same strong tendency in the present generation of Christians to walk by sight, not by faith. They see themselves surrounded by sin on every side, and they fail to discern the presence of Christ among them. They are following Christ, it is true; they are hearing His Word in public and at home; they are hungering for the bread of life; yet when they think of the position of Christ’s Church on earth they are ready to ask, “Whence can a man,” etc. The answer to this is ready. The bread is within our reach, if we will take our eyes off from man and fix them upon God; if we regard the Church as the institution not of man but of God, if we avail ourselves of her sacraments and other ordinances in faith, “all,” “men, women, and children,” “will be filled,” and there will be more than enough.

2. Yet men in general do not receive the blessing; they are starving for the bread of life, and cannot find it. Why? Because they have no faith in the ordinance which is to convey it. If they fail to discern the presence of Christ in any ordinance of the Church, no blessing can reasonably be expected. Thus in respect to public prayer our Lord has promised, “Where two or three are gathered together,” etc. Is it reasonable to suppose that a person who, after such plain declarations, fails to discern Christ’s presence in the worship of the Church should receive a blessing from it? Again, with regard to the Holy Communion, the necessity is admitted of “feeding upon Christ” and eating “the bread of life.” But do men seek this food when it is to be had in the Blessed Sacrament? And do they believe that it is Christ on whom they feed? So again, if after our Lord’s plain words, “Suffer little children to come to Me, and forbid them not,” we neglect to bring them to that sacrament by which they are made members of Christ’s Church, can we wonder if they are not blessed? or if, notwithstanding His plain declaration, “He that believeth, and is baptised, shall be saved,” we yet consider that the child is not “by baptism regenerate,” and thus in state of salvation,—if we prefer thus to “walk by sight, and not by faith,” can we wonder if we suffer? Again, if after the express assertion of St. Peter, “Baptism doth now save us—not the putting away the filth of the flesh, but the answer of a good conscience towards God,” no care is taken to train up those who have been baptised in the paths of righteousness; if we fail to discharge the obligation which it entailed upon us, to bring up those children as no longer our own, but Christ’s, bought with His own blood and resigned to Him, only that they are lent us back for a time; if we fail to discern the presence of Christ as it were leading His youthful converts by the hand, and on the contrary distract their attention or suffer them to wander away from Him,—can we be surprised that they should run into grievous sin, and that the Word of God should seem to fail?

II. What is the course which all Christians whose eyes are open to their position ought to pursue?—

1. How was it of old? See Psa_107:4-6. Now, as then, if we pray “in the faith, we shall receive”; if we trustfully “stand still and see the salvation of the Lord,” if we believe that “He is able to save to the uttermost them that come unto God by Him,” our faith will be confirmed, our grace increased, and a new light will break in upon us. We shall see that, however dark the prospect, however seemingly impossible that good should come from it, yet to doubt is sinful; Christ will ever be true to His own ordinance.

2. The Christian who has been tried will admit that the cares and sorrows of life (the very rocks and thorns of his wilderness) are productive of good: losses and poverty will keep his soul humble, dead to the world, sober; so will mean or low station; reproach will exercise his patience; pain and bodily affliction, though for the present not joyous, but grievous, nevertheless afterwards “yield the peaceable fruit of righteousness to them that are exercised thereby.”

3. Every Christian will admit that he has at times received support and consolation from the prayers and the advice of his brethren in the Lord. The conversation of the pious, their consolation in time of trouble, their advice and support in cases of difficulty, and their piety and earnestness at other times, are admitted to afford a degree of peace and happiness; they are admitted to be channels through which God is sending us support, and we feel the good they have done us, and are thankful for it.

III. The consequence of our failing to recognise Christ’s presence in His ordinances is very apparent.—

1. We perceive it in the want of reverence too often manifested in the house of God, or in unfrequent attendance there—in the listless prayer, the faint praise, the wandering thought, the neglected Communion, or the carelessness with which the altar is approached.

2. We perceive it in the neglected training of Christian children, who are seldom regarded as regenerate—as the lambs of Christ’s flock, led by Him and blessed by Him, unless through our indifference Satan is permitted to obtain the advantage over them.

3. We perceive it in the evil life of youths who, though children of godly parents, through the error of those parents in not regarding the Church’s ordinances as the means of grace, have become mere hypocrites in religion, and oftentimes are bringing down their parents’ grey hairs with sorrow to the grave.

4. We perceive it in the neglect of confirmation, or the careless receiving of that holy rite.

5. We perceive it in unhappy marriages, or the breach of the marriage vow.

6. We perceive it in the relapse into sin of those who, when they had thought themselves dying, made to the priest the most earnest professions of repentance.—C. C. Spencer.

OUTLINES AND COMMENTS ON THE VERSES

Mar_8:2. Waiting on Christ.—

1. If we have real spiritual hunger, we shall not soon weary of waiting on Christ.

2. Christ will take good care of those who are earnestly following Him.

3. Christ watches just as lovingly over our physical needs as over the welfare of the soul.

Christ’s compassion.—How confidently, then, may the believer reckon upon the compassion of his Lord! How should the knowledge of it lead him to cast all his care upon Him. In every circumstance of his life Jesus feels for him, and is watching over him, and is ordering all things for his good. Only let faith be in active exercise, and realise this truth. Distrust will only cause us to err.—H. Caddell.

Mar_8:3. Christ’s knowledge of human nature.—Why did these people not faint now? Simply because there was something to absorb their thoughts now, and thus make them forgetful of their hunger. We have travelled before now with a companion, and have been charmed by his personality and utterances. We became almost unconscious of time or space. Then the hour came when we had to say “Good-bye,” and to walk home without the inspiration of his presence. Oh, how weak and wearied we then felt! Everything told us that we had exhausted our body under the continuous strain. But we did not realise all that while our friend was near. Now Christ, who knows our nature, knew all this. Oh, we rejoice to know that Jesus enters into these little details of human experience, that His pity covers all possibilities of failure arising from the weakness of our flesh or aught else!—D. Davies.

Mar_8:4. Forgetfulness of former mercies.—Do we act more consistently even now, with all our increase of light and of spiritual experience? Is it not too often true of us, even now, that, though we have heard with our ears and have ourselves witnessed the noble and merciful works which God has done, we still cry with only a faltering faith, “Oh, Lord, arise, help us and deliver us”? It is so with regard to His providential dealings; it is so with regard to His gifts of grace. Each new difficulty appears too great for us; at each recurring necessity we feel as if we should be overpowered by Satan and by the many perplexities which surround us. We all have need to pray for that ripeness of faith and that clearness of spiritual discernment which would enable us under sudden dangers to rely undoubtingly upon Him who has so often saved us, and in the midst of temptations to rest with confidence upon that Divine grace the power of which has so often been displayed to ourselves and others, and which never faileth those who trust to it.

Mar_8:6-7. The law of increase.—It is written, “Man shall not live by bread alone” (Deu_8:3). The true bread is Christ, who was given to us at baptism, that He might live in us and bring forth fruit. On this grace we depend for all good. Would we have Him to increase, we must note and imitate His action in this miracle.

1. He had faith in His own Divine power. So have we in grace. Did we look at difficulties, our hearts would fail. We must look only to Him; believe that He has called us; believe that He gives us power to obey.

2. He used ordinary means: so we; no special calls needed; in the midst of daily life we may become perfect. For example, there are duty, temptations, sacrifices, trials.

3. He gave thanks: so let us even for small mercies; we must not let blessings ravel out.

4. Liberality toward others. Grace is meant to be used. If its fire has really kindled in our hearts, we must diffuse the warmth. But the very act of imparting blessing brings an increase to ourselves (Pro_11:25; Job_42:10).—A. G. Jackson.

No waste in God’s work.—When God interrupts the ordinary course of His providence, it is not for the purpose of surprising and astounding men’s minds, but in order to bring about His own designs. Hence it is that we never see any waste either of energy or material in His works. And thus does He proceed in supplying the wants of His people. He does it so as to make it plainly appear that the supply is God’s work, and yet not so as to be altogether out of the course of natural things.—H. Caddell.

Our wants Christ’s care.—Jesus created a supply out of what the disciples had, and not out of nothing. In like manner, if His people daily follow Him in faith, if this is the first and prominent object of their lives, and if, in subordination to this, they are diligent and laborious in their callings in life, and seek His blessing on all their earnings, He will take care that they never want. His hand, though unseen, except by the eye of faith, shall break and bless their daily meal. They shall ever have enough. And the secret of it will be that “Christ dwelling in their hearts by faith” presides also over all their temporal concerns, makes their wants His care, becomes a daily guest at their table, and draws out to the extent of their wants the slender meal which, by His blessing, their faithful diligence has already provided.—Ibid.

Christ will not fail us in the hour of need.—If we follow the Lord into the wilderness, if for His sake we are content to give up much which the world holds valuable, to forego some of its lawful pleasures, if in His service we forget to make provision for the flesh, He will not fail us in our hour of necessity, but will supply all our needs according to His riches in glory, feed our souls with the hidden manna of His sweetness, and give us such temporal blessings as may best minister to our eternal good.—S. W. Skeffington.

Mar_8:8. Religious frugality.—There is a wide difference between a penurious spirit and a spirit of religious frugality. The former grudges what is used in order that it may hoard up the more for itself. The latter unites a large hospitality with a due sense of responsibility to God in the use of His bountiful gifts. The former is mere covetousness; the latter is wise and godly prudence.—H. Caddell.

ILLUSTRATIONS TO CHAPTER 8

Mar_8:2. Compassion for the needy.—King Oswald of Northumbria accompanied the monk Aidan in his long missionary journeys as interpreter. One day, as he feasted with the monk by his side, the thane, or noble of his war-band, whom he had set to give alms to the poor at his gate, told him of a multitude that still waited fasting without. The king at once bade the untasted meat before him be carried to the poor, and his silver dish be divided piecemeal among them. Aidan seized the royal hand and blessed it. “May this hand,” he cried, “never grow old!”

Mar_8:4. “From whence?”—That question may be asked of us. Who can do this? Not the cleverest or most powerful man living. The man of science can do much. He can open the fields of sky to our gaze with a telescope, and shew us other worlds than ours. He can make steam his slave, and compel it to bear the ship from one side of the world to the other. He can seize upon electricity and make it carry a message at his bidding. But the greatest man of science cannot make an ear of corn grow, nor an apple blossom swell into fruit. Kings can make laws to take away life, but they cannot give life, nor cause it to rain upon the earth, nor make the fields bring forth their increase. “From whence can a man satisfy these men with bread?” From whence? From heaven. And the one Man who can do this is the Man Christ Jesus, the God Christ Jesus.—H. J. Wilmot Buxton.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

5. The Miraculous Feeding of Four Thousand. Mar_8:1-9

(Parallel: Mat_15:32-39.)

1In those days the multitude being very great,1 and having nothing to eat, Jesus called his disciples unto him, and saith unto them, 2I have compassion on the multitude, because they have now been with me2 three days, and have nothing to eat; 3And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. 4And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? 5And he asked them, How many loaves have ye? And they said, Seven. 6And he commanded3 the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. 7And they had a few small fishes: and he blessed, and commanded to set them also before them.4 8So they did eat, and were filled: and they took up of the broken meat that was left, seven baskets. 9And they that had eaten5 were about four thousand: and he sent them away.

EXEGETICAL AND CRITICAL

See on the parallels in Matthew.—Mark’s second miraculous feeding, with the following events, stands in the same connection as Matthew’s with the mountain travels of our Lord. There is not in the slightest particular a difference between Matthew and Mark. The representations of the second feeding are more than ordinarily alike in both: the beginning and the end, especially, are essentially the same.

Mar_8:7. And he blessed and commanded to set them also.—The Evangelist distinguishes the thanksgiving over the fish as a particular act, with the word εὐλογήσας, while concerning the bread he used εὐχαριστήσας. Both acts of devotion are to be regarded as benedictions of the food. But the prayer of praise (εὐλογεῖν) is related to the prayer of thanksgiving, as praise is related to thanks: it is the same thing carried to its higher pitch. That the thanksgiving becomes here blessing, characterizes the second act of the feeding, the festival anticipatory of the great feast; and it is all the more sublime as being pronounced over the ἰχθύδια ὀλίγα. The following Romanist distinction (Reischl) is without foundation: “Thanksgiving (eucharist) Jesus presents as man (and High-Priest) to the Father; but He Himself, as Lord and God, distributes the blessing of omnipotence.”

Mar_8:8. Seven baskets.—Comp. the explanations on Matthew.

Mar_8:9. About four thousand men.—Matthew adds: besides women and children.

DOCTRINAL AND ETHICAL

1. See on the parallel passage in Matthew.—The divine side of the second miraculous feeding is presented all the more expressly and clearly by the circumstance, that in the present instance the multitudes of the people were more alien, the scene of it was a place more desolate and remote from human habitation, the excitement of the people more intense; not to mention that Christ had just returned from an extended and fatiguing journey. As it respects the human side of the miracle, and its relation to the measure of faith, we cannot fail to observe the circumstance that a more abundant provision of food is made for a smaller number of the fed. As it regards the difference between the fragments gathered up in the two miracles respectively, we have to notice the distinction between σπυρίδες and κόφινοι: the former seem to have been vessels of larger capacity.

2. Starke:—Σπλαγχνίζεσθαι means such a feeling of compassion as not only moves the mind, but causes a physical emotion—the rush of blood, yearning of the bowels, &c.—likewise. The word is used several times concerning our Saviour by the three Evangelists. The greater the love of Jesus was, the more susceptible was His sacred humanity of sympathy.

3. The first miraculous feeding took place when the malignity of Herod occasioned the Lord’s departure from Galilee; the second, after He had retired from Galilee before the hierarchical and pharisaic party. Both times, as driven away, and as a refugee, He took upon Himself, forgetting His own sorrow, the needs of all the people.

HOMILETICAL AND PRACTICAL

See on Matthew.—Christ’s compassion towards the people was a compassion for their want of bread.—The Lord’s resting-place after long travelling.—Christ does not let His people depart without food.—Where Christ is in the midst, the multitude never go away unfed.—The rebuke contained in the example of the people, who waited on Christ three days, though they had nothing given them to eat.—The impotence of the disciples, and the Lord’s provident care.—Christ’s thanksgiving becomes blessing, whilst the provision is diminishing.—Christ’s royal law for the table.—The second miraculous feeding seemingly less, but in fact more, wonderful than the first. 1. Seemingly less; there was more provision, and a smaller number. 2. Really greater: a. in regard to the Lord (returning from long journey and much labor); b. in regard to the despondency of the disciples; c. in regard to the foreign elements of which the mass of this mountain-people was made up (probably in part Gentiles).—Wells are made, as by the Lord, so by the pilgrims of Zion, passing through the valley of banishment, Psalms 84—The Lord’s heavenly peace in His earthly need: He is Himself as a refugee in great straits, and yet feeds with compassion a host of thousands. 1. The peace of God in the forgetfulness of His own distress. 2. The self-renouncing love of others in this forgetfulness.—To-day He gives the people a feast; to-morrow all sorrows await Him.

Starke:—True brotherly love does not look so much at the worthiness of the person as at his need and misery.—Believers may sometimes fall, even though Jesus be near, into temporal difficulties and need; but they do not and cannot come to harm or perish, Rom_8:35-39.—The Lord knows our need earlier and better than our complaints can tell Him.—Osiander:—How different from these people are some Christians amongst us, who can scarcely tarry one hour with Christ’s servants, hearing the divine word!—Preachers should care not only for the souls, but also for the bodies, of their hearers.—Nova Bibl. Tub.:—When we truly love Jesus, we think little of the length or hardship of the way; we care nothing for want and weariness; but wait with Him, and prefer the kingdom of God to all other things.—Our unbelieving heart hangs on the means, and will believe nothing that it does not see, Mat_6:25-30.—We should thank God for everything, even for our scanty provision; He is bound to us for nothing.—(The breaking of bread.) When God puts anything into our hands, we should not keep it unbroken for ourselves alone, but break and dispense abundantly to others.—Canstein:—Preachers should dispense the food of God’s word among the people; but they should give to the multitude nothing which God has not first put in their mouth and in their heart.—The meek shall eat and be satisfied, Psa_22:26.—The gifts of God satisfy the heart.—In every fragment there is God’s blessing: therefore it is right to gather up the fragments.—With God it is all the same whether there be little or much.—Schleiermacher:—He kept them near Him, and distributed spiritual gifts; nor did He remember their earthly need until He had found that they were filled with desires that extended much further. And this is the divine order, in this connection, between the spiritual and the temporal. All earthly things, so far as they go beyond necessity, have value only so far as they are connected with the spiritual.

Heubner:—Perseverance in hearing the word of God.—The design of Providence in letting us encounter earthly need.—Have we sought diligently, and first of all, heavenly things?—Trust in God when the season of scarcity comes.—The prevenient providence of God, and His anticipating care.—The Christian’s attention to his neighbor’s need.—God can bring help by small means.—Giving is better than receiving.—Christ’s miracle as a figure of the miracle of divine sustentation.—Jesus as Householder.—The Christian householder after the pattern of Jesus: 1. Watchfulness, and attention to all needs; 2. love and sympathy for the distress of each; 3. trust in God when the question is, Whence shall we get? (Do the best: God will do the rest in His own way); 4. spiritual care of all who belong to Him.—How our partaking of food may be sanctified.—Rambach:—How may the Christian give God His honor in the enjoyment of his daily food?—Marheineke:—The Christian should always see a higher significance in the means of his daily sustentation.—Harms:—Instruction concerning table-worship.—Dietsch:—The miracle in our nourishment.—Huffell:—The divine blessing on our food.—Mehliss:—The glorifying of God in the care of His creatures.—Reinhard:—The connection between the necessity of nourishment in order to the sustentation of our bodies, and the growth and nourishment of our souls.—Valerius Herberger:—How should the guests at God’s table comport themselves?—Heubner:—Jesus the people’s holy Friend.—Burk:—Jesus Christ supplies all our need out of His riches in glory.—Stier:—The miraculous blessing of God’s power, as shown, 1. in the domain of nature, and 2. in the kingdom of grace.—Ulber:—The meal blessed by prayer.—The compassionate heart of Jesus moaning over all our misery.—Couard:—Reproof of the prevalent complaint over hard times.—Reinhard:—Christian benevolence at a time of general need.—Bauer:—When Christ’s blessing rests on anything, it becomes infinitely more than it was in the hands of men.

Footnotes:

[1]Mar_8:1.—Instead of παμπόλλου, B., D., G., L., M., Δ., [Vulgate, Coptic, Gothic, Lachmann, Tischendorf,] read πάλιν πολλοῦ.—The ὁ ’Ιησοῦς is probably an explanatory interpolation.

[2]Mar_8:2.—Μοι is wanting in B., D., [Lachmann, Tischendorf, Meyer.]

[3]Mar_8:6.—B., D., L., Δ., [Lachmann, Tischendorf, Meyer:] παραγγέλλει.

[4]Mar_8:7.—Καὶ εὐλογήσας αὔτὰ εἶπεν καὶ ταῦτα παρατιθέναι. B., L., Δ., [Meyer.]

[5]Mar_8:9.—οὶ φαγόντες wanting in B., L., Δ., [Tischendorf, Meyer;] following Mar_6:44.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Chapter 8

1. The feeding of the Four Thousand. (Mar 8:1-9. Mat 15:32-39)

2. The Pharisees ask a sign. (Mar 8:10-13. Mat 16:1-4)

3. The Warning against the leaven of the Pharisees. (Mar 8:14-21. Mat 16:5-12.)

4. The healing of the blind man. (Mar 8:22-26)

5. Peter’s Confession. (Mar 8:27-30. Mat 16:13-16; Luk 9:18-20)

6. The first announcement of His coming rejection and death. (Mar 8:31-33. Mat 16:21-23; Luk 9:22)

7. His Disciples to follow in His path. The Coming Glory. (Mar 8:34-38. Mat 16:24-28; Luk 9:23-27)

1. The Feeding of the Four Thousand. Mar 8:1-9

The compassion and loving care of Him who came to minister is once more seen. Again He meets the need of the multitude in a miraculous way. But here we have seven loaves and seven baskets are left over. It points clearly to the manifestation of Divine power, for the number seven occurs twice. He in His great goodness and great power is sufficient to meet all human need. The miracle foreshadows the great and perfect blessings of the coming Kingdom age.

2. The Pharisees ask a sign. Mar 8:10-13

Though the religious leaders had seen so many signs and display of Divine goodness and power they asked a sign from heaven. Unbelief ever looks for something new and is never satisfied. Their request may be looked upon as a temptation. He could have shown a sign from heaven, but with it He would have left the humble path of the Servant. “He sighed deeply,” which is another phrase peculiar to Mark’s account, showing His deep emotion. He refused the sign. The next sign will be “the sign of the Son of Man in heaven” at the time of His glorious return. Then a believing remnant of His people will welcome Him.

3. The Warning against the leaven. Mar 8:14-21

He warns against the leaven of the Pharisees and Herodians. It is the only time the word leaven is found in Mark. It means, as elsewhere in the Word of God, evil. The leaven of the Pharisees is hypocrisy, insincerity of an unbelieving heart in opposition to God. The expression of it is self-righteousness in pride. The leaven of the Herodians is worldliness. He warns His disciples to beware of it for the leaven of the Pharisees was in them too. They did not fully see His Glory, though they believed in Him as the promised Messiah. Their state and the Lord’s Power and patience towards them is beautifully brought out in the healing of the blind man.

4. The Healing of the blind man. Mar 8:22-26

This healing at Bethsaida is only recorded by Mark. It reveals the tender, patient and successful method of the Servant in His ministry. The disciples’ case is illustrated. They saw “men as if they were trees.” Their sight was imperfect. But He did not leave them in that condition. Their clear sight came, when the promise of the Father, the Holy Spirit, was given to them. But many other lessons are found here. See how He led the blind man outside and what pains He took, and though He knew all about the effect of putting His hands upon his eyes, yet He inquired lovingly “if he beheld anything.” If we are in His loving hands, separated from Bethsaida (“place of snares,” a picture of the world), He will deal with us in the same tenderness and patience. Mar 8:26 tells us once more how He did not seek honor from man.

5. Peter’s Confession. Mar 8:27-30

How perfectly all is linked together. Though the disciples were imperfect in their sight yet they knew that He was the Christ. That is true faith, which they all possessed, with the exception of Judas, who never addressed Him as Lord. Mark gives the briefest account of Peter’s confession. Matthew contains the completest record. The church, as a future thing, is announced in Matthew as well as the Kingdom. The church is not mentioned by Mark. All shows the divine hand which guided the pens of these instruments. What is dispensational is always fully given in the kingly, dispensational Gospel by Matthew and omitted by Mark.

6. The first announcement of His coming rejection and death. Mar 8:31-33

The Servant now speaks of Himself as the Son of Man, the title both of His rejection and of His exaltation. For the first time He announces His coming death. He knew all from the beginning. He knew it when He went into the dark waters of Jordan. He knew it all along in His ministry of toil. Yet with the vision of His rejection, of His suffering on the cross, constantly before Him, He continued uninterruptedly in His ministry of love. Nothing could swerve Him from it. What perfection and beauty! But He also spoke of His resurrection. He knew the glory that should follow. For the joy set before Him He endured the cross and despised the shame. In our service for God the Cross and the Glory should ever be seen. We, too, must be willing to share His reproach and look forward to the crowning day, the day of His Glory and ours as well. Peter becomes, on account of his blindness, the mouthpiece of Satan, rebuking the Lord. Then “He looked on His disciples,” an addition in Mark. What a look it must have been! He rebuked Peter in the words He used when Satan made the same suggestion to avoid the cross.

7. His Disciples to follow in His path. The Coming Glory. Mar 8:34-38; Mar 9:1

Well may God’s people ponder over these words. Salvation is by Grace. Nothing can save but Grace. Eternal salvation is not dependent on our walk. But the way which leads to Glory is the way of self-denial and suffering. It is His own path. “Is it not true that we naturally like to escape trial, shame and rejection; that we shrink from the suffering which, doing God’s will, in such a world as this, must ever entail; that we prefer to have a quiet, respectable path in the earth--in short, the best of both worlds? How easily one may be ensnared into this!” (W. K.) We may not be called upon to lose the life for His sake, but “let him deny himself” we can always do, enabled by His Grace. All the words our ever blessed Lord spoke to His disciples hold good in this dispensation of Grace. He announces His coming Glory. It is His second Coming in the Glory of His Father.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Mar 8:1-9

We have here—

I. A picture of the forsaken Church of Christ. (1) Much people were gathered round the Lord. Many are gathered round Him today. Few, if we think of the immense multitude of those who are called into the Church of Christ; many, if we think of the small number of the chosen in all ages, and especially in our own day. (2) They have nothing to eat, said the Lord in our Gospel about the four thousand hearers. The same words must be said of the people of Christ now. The soldier needs food, if he is not to grow weary and perish with hunger; the Christian soldier needs both physical and spiritual nourishment. He is in the wilderness. Where shall he find it?

II. The Lord takes pity on His Church. He knows the condition and the need of His own; He knows it even before they themselves are conscious of it, and before they cry to Him He gives them enough and to spare. They gather up the fragments, and find that through His blessing they have become more than the original provision. Fear not then, little flock, for it is your Father’s good pleasure to give you the Kingdom.

R. Rothe, Nachgelassene Predigten, vol. i., p. 40.

Mar 8:4

Bread in the Wilderness.

I. The question of the disciples has been, as all will admit, the natural question of all who have had any time or mind to think from the beginning of the world. There is perhaps no animal that has to spend so large a part of his time in procuring the food he needs as man. And when he has got it, it will not satisfy him as their daily food will satisfy the other creatures. No sooner is he filled than he finds out that man cannot live by bread alone, that he cannot be satisfied from any earthly stores, that he wants something more and has another kind of hunger. The hunger of the soul awakes, and it demands to be satisfied with something—it knows not what, perhaps. And how is this hunger to be satisfied here in the wilderness—in this place of exile, of desolation far from God and home and rest? There is nothing outwardly and visibly belonging to this life on which the immortal soul can feed. Whence, then, is the necessary food to be fetched? Who is to go for it?

II. Men often talk about this life as being a wilderness, and they are right; but do you know why and in what sense? The wilderness is not a. desert, nor a howling expanse of sand, nor a land of the shadow of death, except at certain times. We are specially told by the Evangelists that there was much grass in the place where Jesus was; in all probability there were plenty of low shrubs as well, and thousands of the brightest flowers; for it was spring time, and the early rains had transformed the earth. Now our life is just like the wilderness in this sense: very often it is full of beauty, of grace, of life, of promise. There are times when every element of hope and contentment seems present in abundance. But all this beauty and promise will not satisfy the soul of man, however much it may please his fancy and his taste. Hence the force of the question, How shall a man satisfy these men here in the wilderness? It is easy enough to please people in the wilderness, if you go at the right time. The beauty of the landscape, the buoyancy of the air, the exhilarating sense of freedom and expanse—all these are delightful. But to satisfy them, that is what we cannot do; that can only be done, in the wilderness, by the Divine power of Christ. He can and will feed them; and it makes no difference to Him how many the people, how few the loaves; they shall all be satisfied, and go home in the strength of that food.

R. Winterbotham, Sermons and Expositions, p. 173.

References: Mar 8:4.—Spurgeon, Sermons, vol. xxxii., No. 1885. Mar 8:4-8.—C. Kingsley, Town and Country Sermons, p. 250.

Mar 8:5

Our Lord Jesus Christ, being about to work a miracle of omnipotent grace, first bids His disciples to count over their own little stores, to see what they have towards it; what they have, however trifling in amount, of the same kind and sort with the thing wanted; they producing that, He will do the rest; nay, He will do all, inasmuch as all that they can bring is absolutely valueless and of nought for the object. "How many loaves have ye?" is His preliminary question in everything. When the seven loaves are brought to Him, then and then only does He begin to work. The applications of this truth are many and various.

I. We see it in Inspiration. God condescended to use human infirmity as the vehicle of our enlightening, leaving it infirm, leaving it human, where it matters not that we should know, but strengthening it out of weakness and lifting it above earth wheresoever He willed that it should know the thing that is, inasmuch as it had in it the thing which we must do or the thing which we must be. "How many loaves have ye?" Then, using these, Christ will multiply and bless. Bring forth all your gifts, such as they are, of understanding and culture and knowledge and utterance,—bring them forth; and then Christ, taking them at your hands, shall give them back to you blessed and blessing, to be to generations yet unborn the light of their life and the consolation of their sleep and of their awakening.

II. That which is true of the Book is true also of the life. "How many loaves have ye?" Christ puts that question, day by day, to each one of us. There be many that say, I have no work for Christ and no mission. Mine is no lofty station; mine is no large sphere; mine is no eloquent tongue or popular manner or telling influence. Let me live out my little day, and go back to the ground from which I was taken. Gravely, sorrowfully, yet earnestly and gently too, does Christ address Himself to you today, saying, Think yet once more—how many loaves have ye? Nothing? Not a soul? Not a body? Not time? Not one friend or neighbour to whom a kind word may be spoken, or a kind deed done, in the name, for the love, of Jesus? Bring that—do that, say that—as what thou hast; very small, very trivial, very worthless, if thou wilt; yet remember the saying, "She hath done what she could."

C. J. Vaughan, Temple Sermons, p. 166.

Mar 8:6

Feeding the Four Thousand.

I. Observe the extreme tenderness and love of Christ in this work of power. In it He taught us (1) To reflect how constantly and in how many ways He still exercises the same wonderful power of feeding His people by multiplying their food. See in the harvest how every year a much mightier work even than filling the five thousand or the four thousand is done in every land—I might say in every cornfield. (2) Again, we can hardly think of the corn of wheat sown in the ground, and multiplied so wonderfully for His people’s food, without being reminded of another corn of wheat—I mean the Body of the Lord Himself, dying and being buried, and springing up into the enormous multitudes of Christian men and women. All of them, in every country and in every age, He feeds with the perpetually multiplied food of His spiritual Body and Blood.

II. Observe, again, that our Lord, though He did this miracle twice over, did it only twice. He did not interpose His Divine power every time His disciples were hungry, or save them from the ordinary industry and forethought which should provide themselves with food. Twice He did it, to prove His power, to confirm their faith, to teach us various good and useful lessons; but neither when He was among His disciples, not afterwards, did He encourage them to expect miraculous helps to save them in times of difficulty and danger, still less to save them from the consequences of their own neglect and improvidence.

III. Our Lord, in doing this wonder, does not do it without some use of means. Seven loaves and a few small fishes are, no doubt, quite insufficient for so great a number of people; still, He uses the seven loaves and the few small fishes. He does not put the small quantity aside, and create a great deal new. No; He blesses the little, and it becomes enough.

IV. Again, He used the help of His disciples. Men in themselves are, no doubt, of no power to feed the souls of men. They cannot of themselves reach their brethren’s hearts, or do them spiritual good by any power of their own. But yet the Lord of the feast employs them. He does not ordinarily act direct, but makes use of men and things to act by; men to teach, water to baptize, bread and wine to eat and drink; all in themselves utterly weak and powerless; but when authorised and blessed by God, made powerful to win souls, and to regenerate souls, and to feed souls, and to save souls unto eternal life.

G. Moberly, Parochial Sermons, p. 191.

References: Mar 8:8.—J. M. Neale, Sermons in Sackville College, vol. ii., p. 214. Mar 8:9.—W. F. Hook, Sermons on the Miracles, vol. ii., p. 66. Mar 8:10-21.—A. B. Bruce, The Training of the Twelve, p. 157; H. M. Luckock, Footprints of the Son of Man, p. 170. Mar 8:11.—Preacher’s Monthly, vol. iii., p. 294.

Mar 8:12-25

I. Ver. 12.—"And He sighed deeply in His spirit, and saith, Why doth this generation seek after a sign?" etc. The sign in this case was morally suggestive. It must have been one of the great troubles of His sad and weary life to be continually carrying in His own bosom secrets which He would not divulge. The sigh was an expression of self-restraint. Misery has often relieved herself in speech; but this Man of sorrows had added to His many griefs the woe of often suffering in misunderstood and resentful silence.

II. Ver. 14.—"Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf." Dwell for a moment upon the circumstance of the disciples having but one loaf in the ship; you will find that there is an explanatory word in this verse, and that word is "forgotten." If these words are put together, we shall find a revelation of poverty which is far from being inapplicable to the circumstances of many in the present day. If forgetful, thoughtless, indolent men are assisted in their straits and embarrassments, we do but offer a bounty to incompetence and inconsideration, and thus do more harm than good.

III. In the 13th verse the Saviour says, "Beware of the leaven of the Pharisees." In this He teaches us to beware of bad little things. In relation to the meal the leaven is small; yet the leaven will operate until it has subdued every particle of the meal to itself. Thus it is with many bad principles and pernicious habits; they may be apparently little and trivial in themselves, yet in them there is a vitality which never rests until it has penetrated from centre to circumference. Under this admonition the disciples, deficient in spiritual refinement and vision, instantly recur to the circumstance that they have but one loaf in the ship. Christ has ever been obstructed by materialising men. The material never can understand the spiritual; hence it is that if we come to Christ in the mere letter, we never can comprehend the spirit of His language; but if we read Him in the light of consciousness while we are prostrated before the altar of His Cross, we are led into the deepest things of His heart, which in our present imperfect state we are permitted to attain.

Parker, Wednesday Evenings at Cavendish Chapel, p. no.

References: Mar 8:15.—D. Fraser, The Metaphors of the Gospels, p. 135. Mar 8:17, Mar 8:18.—Beecher, Plymouth Pulpit Sermons, 5th series, p. 251. Mar 8:19-21.—Spurgeon, Sermons, vol. xxxi., No. 1822. Mar 8:21.—G. Macdonald, Unspoken Sermons, 2nd series, p. 48.

Mar 8:22-25

The Gradual Healing of the Blind Man.

This miracle has a peculiarity, in which it stands absolutely alone, and that is that the work is done in stages; that the power which at other times has but to speak and it is done here seems to labour, and the cure comes slowly; that in the middle Christ pauses, and, like a physician trying the experiment of a drug, asks the patient if any effect is produced, and, getting the answer that some mitigation is realised, repeats the application, and perfect recovery is the result.

I. First, we have here Christ isolating the man whom He wanted to heal. This fact of a miracle done in intended secrecy, and shrouded in deep darkness, suggests to us the true point of view from which to look at the whole subject of miracles. He wrought the miracles not coldly in order to witness to His mission, but every one of them was a token, because it was an outcome of His own sympathetic heart, brought into contact with human need.

II. We have Christ stooping to a sense-bound nature by the use of material helps. No doubt there was something in this man which made it advisable that these methods should be adopted. They make a ladder by which his hope and confidence might climb to the apprehension of the blessing. And that points to a general principle of the Divine dealings. God stoops to a feeble faith, and gives it outward things by which it may rise to the apprehension of spiritual realities.

III. Lastly, we have Christ’s accommodating the pace of His power to the slowness of the man’s faith. I take it that the worthiest view of that strangely protracted process, broken up into two halves, by the question that is dropped in the middle, is this, that it was determined by the man’s faith, and was meant to increase it. He was healed slowly because he believed slowly. His faith was a condition of his cure, and the measure of it determined the measure of his restoration, and the rate of the growth of his faith settled the rate of the perfecting of Christ’s work upon him.

A. Maclaren, A Year’s Ministry, 1st series, p. 261.

References: Mar 8:22-25.—Spurgeon, Sermons, vol. xii., No. 701; Ibid., My Sermon Notes: Gospels and Acts, p. 68.

Mar 8:22-26

The text shows us—

I. The value of intercessory prayer. We need to pray for ourselves, but it is a poor religion that stops at self. We need the power and the grace of Christ to heal our own hurt; but if we truly realise the presence of Christ, and if we believe in His healing power, we shall seek Him, not only for our own sakes, but for the sake of others too.

II. Christ answers the appeal beyond the asker’s expectation. In the healing touch we have a mark or characteristic of common occurrence in our Lord’s miracles. The touch is a sign of a great spiritual truth. If Christ is to heal us, our soul must touch Him and He must touch us. There must be a meeting-ground with nothing to intervene between sinner and Saviour.

III. Jesus Christ, who had all power at His command, delayed the progress of a miracle and broke it into two. Had the work been done off-hand, it might discover to us a miracle of power and but little else. He gave sight to the blind; it was divided, delayed, and for a time apparently unsuccessful. The sequel exhibits a still greater work—a miracle of patience. Here Christ shows us the Father. Christ suits His communications to human infirmity; He restrains His power and graduates revelation by our capacity. Our impatience will have results at once. God can abide delay. Christ taught the Word as they were able to hear it. We are apt to take our distorted images for true pictures; far wiser is it to await the open vision, when we shall see face to face. First impressions are not always correct. Christ must come closer and touch us once again for enlarged and purified vision. "After that He put His hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly." How many conversions do these words epitomise? They sum up a large series of religious experiences. Light may come by fits and starts. Not all at once, nor even gradually, are some brought to acknowledge their real condition before God. Partial awakening may be followed by times of spiritual collapse and apparent failure of the Holy Spirit’s power; there comes at length what we might call a second conversion, or, to speak more correctly, the completion of the work—conversion of heart and life; no longer crude and imperfect views of truth, or dim perceptions, "men seen as trees, walking," but all things seen plainly.

G. Walker, Christian World Pulpit, vol. xxii., p. 43.

References: Mar 8:22-26.—H. M. Luckock, Footprints of the Son of Man, p. 174; H. W. Beecher, Christian World Pulpit, vol. xv., p. 11 Mar 8:23-25.—A. Blomfield, Sermons in Town and Country, p. 169. Mar 8:24, Mar 8:25.—H. P. Hughes, Christian World Pulpit, vol. xxviii., p. 217. Mar 8:24-29.—Preacher’s Monthly, vol. iii, p. 297. Mar 8:25.—W. F. Hook, Sermons on the Miracles, vol. ii., p. 20. Mar 8:27-30.—A. B. Bruce, The Training of the Twelve, p. 164. Mar 8:27-33.—H. M. Luckock, Footprints of the Son of Man, p. 178.

Mar 8:31

Christ’s Intimation of His Sufferings.

The time from which Jesus began to speak to His disciples of His sufferings was the time at which His Apostles had made open confession of His Godhead. Here then is a point from which to reckon, and on which to reason. We may now start with the inquiry, What inducement led to, and what instruction may be gathered from, the recorded fact, that when Jesus had drawn from His disciples the acknowledgment of His Divinity, then, and not before, He began to tell them of His sufferings.

I. The Apostles could have had none but the most indistinct apprehensions of the office and mission of our Lord, so long as they were ignorant of the death which He had undertaken to die. Christ deferred speaking of His sufferings till His disciples had full faith in His Godhead. As much as to say, "It will be of no avail to speak to them of My death till they are convinced of My Deity. So long as they only know Me as the Son of man, they will not be prepared to hear of the Cross; when they shall also know Me as the Son of the Living God, then will be the time to tell of ignominy and death."

II. We seem quite justified in gathering from the text, that henceforward our Lord made very frequent mention of His Cross. And what is very observable is, that it seems to have been upon occasions when the disciples were likely to have been puffed up and exalted, that ever after our Lord took special pains to impress upon them that He must be rejected and killed. Learn to expect, and be thankful for, something bitter in the cup, when faith has won the victory, and you have tasted, in no common measure, the powers of the invisible world. Triumph would make us proud, if not followed by humiliation; and the Good Physician who gave His own blood to save us from death will in mercy prevent the fever, by opening a vein. When Christ shows us the crown, He loves us too well, not commonly to follow it with laying on the Cross.

H. Melvill, Penny Pulpit, No. 2,268.

References: Mar 8:31-38.—A. B. Bruce, The Training of the Twelve, p. 173; W. Hanna, Our Lord’s Life on Earth, p. 250.

Mar 8:34

I. Such were the terms by which Jesus Christ sought to enlist men in His service. They came around Him attracted by His holiness, and curious to know more about Him. He offered them three attractions—self-denial, shame, and absolute surrender. Unless they were content with these, they could not enter His army. We have almost lost sight of the strangeness of the summons. "To take up the Cross" has become a religious phrase. We use it almost mechanically; nay, when we are most reverent, we almost hesitate to apply it to the trials of common life. We shrink from applying it to the man of the world, to the man of business, to the man of cultivated intellect, and perhaps it seems to be peculiarly strained if applied to the very young. And yet it contains the very lesson of Christianity.

II. To take up the Cross daily is to be prepared for what is most painful in the attempt to do your duty. The Cross is, like all burdens, heavy, exhausting, crushing. But it is more. It is degrading also. It fills us with shame. It crushes out of us our pride, and all that is false in our darling self-esteem. It makes us think less well of our energies at the very time that it taxes them most severely. It says to us, "You must dare to face this duty;" and in the same breath, "How poor and cowardly you must be to dread it!"

III. Some crosses are visible. They are borne, if borne at all, in the sight of others. With strong natures, pride sometimes comes to the help of conscience, and insidiously lends its strong arm to the support of the burden. But there are other kinds of crosses. There are those which no one ever sees, perhaps never suspects. These are not the least formidable. There is (1) the cross of truthfulness; (2) the cross of self-denial in little things; (3) the cross of humility; (4) the cross of temperance. Each heart has its own cross to bear. To many it is the burden of holding fast by God and leading a cheerful, happy life, in the absence of human sympathy. To be willing to take up the Cross is the very essence of the faith of Christ. By this test we may measure our own progress. No laxity in our practice can ever explain away the declaration of our Master, "He that taketh not his cross, and followeth after Me, is not worthy of Me."

H. M. Butler, Harrow Sermons, 2nd series, p. 197.

Mar 8:34-38

Saving One’s Life by Losing It.

When Christ is preached in our day, men are not ashamed of Him on precisely the same grounds that they were in the early days. Christ is represented by great churches that are emblazoned with art, that represent the wealth of the communities, that have about them a kind of historical charm and a flavour of antiquity, and men are not ashamed of Christ as of old, nor are they likely to be. Neither are men ashamed of Christ doctrinally. Whichever platform you put Him upon, whether you regard Him simply as a Man of genius or as semi-Divine, or as God manifest in the flesh, there is nothing that should lead men to be ashamed of Him. Look at the different ways in which men unconsciously to themselves are ashamed of Christ.

I. There are a great many men who are more or less studious, more or less thoughtful, more or less uneasy; it has been so for several years; they have been satisfied that they have not been living right, that they ought to come to a higher form of religious development, and they hope that the time will come when they can do this; but what is the reason that they never take this step in advance, and break out into that higher development? If you trace it, you find that oftentimes there is a sense of shame of their part. A man shrinks from letting the community know that he really is concerned about himself; and he is kept back by what may be said, and what may be thought.

II. There are a great many men who are hoping that they are Christians. They stealthily snatch at prayer; they turn to the Word of God, and read that a good deal, but they are not willing that it should be known. They are trying to live Christian lives secretly. There is connected with this a good deal of the element of shame, either directly or by inference.

III. We are growing old in this world. Things perish in the using. On everything in life is the mark of change. Spring comes out of winter and changes into summer. Summer with its growth moves into autumn. Autumn is swallowed up in the winding-sheet of winter. So of all things in human life. Youth running towards manhood; manhood declining towards old age; and beyond old age there is a life that grows broader and broader, brighter and brighter. After this life, all that encumbered men and bound them here shall be dropped away. There is a life of joy and glory; and to that men are invited, that they may become sons of God, and joint-heirs with Jesus Christ. And what is there in that of which any man should be ashamed? What is there not in it which every man should leap to acknowledge with gratitude?

H. W. Beecher, Christian World Pulpit, vol. xx., p. 202.

References: Mar 8:34-38.—Preacher’s Monthly, vol. ix., p. 253. H. M. Luckock, Footprints of the Son of Man, p. 183.

Mar 8:35-37

I. The confession and rebuke of St. Peter seem to be closely connected with the solemn teaching of the text. The fearfully wrong view which St. Peter had taken of what was consistent with the character and office of our Lord, notwithstanding the wonderful revelation he had received concerning His true being; seems to have suggested, as it were, to our blessed Lord the necessity of publishing clearly and broadly certain essential laws of His kingdom. So He called to Him the people with His disciples also; for the lesson He was about to teach was one for all ears, it could not be too extensively known nor too carefully pondered; and when He had called them He said, "Whosoever will come after Me, let him deny himself, and take up his cross, and follow Me." Thus He laid down self-denial as the basis of His service. He did not wish any one to follow Him under false notions. As it followed, that because He was Christ, therefore He must suffer, so it followed that those who would be great in His kingdom must obtain their position, not according to the fashion of this world, but by denying themselves and taking up the cross.

II. To those whom Christ immediately addressed, and those of the times immediately following, these words would be a tower of strength; and even to ourselves, they are very far from useless, if they teach us that no real happiness can be gained by shrinking from Christ’s yoke, and that all that we can do for Christ and all that we give up for Him, and, if need be, all that we suffer for Him, will be richly rewarded by Him whom we serve. We learn from the text that an earnest Christian life requires the sacrifice of everything which may be a hindrance to its growth; even a man’s life must be jeopardised for that which is his true life, and the gain of all things will be an infinite loss if it entail the sacrifice of our spiritual life. The world is a great prize, judging according to human estimates. It includes all the wealth, the power, the pleasures that human nature is capable of possessing and enjoying; yet what is it, if the man who has gained it has lost himself? its enjoyment can only last for an hour, and the joys of heaven last for evermore.

Bishop Harvey Goodwin, Parish Sermons, 2nd series, p. 278.

Reference: Mar 8:35.—S. A. Brooke, Christian World Pulpit, vol. xv., p. 392.

Mar 8:36

Two questions meet us on the threshold of this great subject. What is meant by the soul, to which this paramount value is ascribed? And why should there be any natural enmity between the world and the soul? Why should the gain of the whole world be likely to hazard the loss of the soul?

I. The soul is man’s higher life; the life, not of the body, nor even of the intellect, but of the feelings, the affections, and the aspirations. A man may ignore this higher life and do his best to drown and stifle it; but he cannot divest himself of it. It is part of himself. Willingly or unwillingly, worthily or unworthily, he must carry it about with him to death and through death. There is a "for ever" stamped visibly upon it. He can ennoble or he can degrade, but he cannot destroy. To lose the soul is in Scriptural language to spoil this higher life; to quench the Divine Spirit, by whose fire alone it burns; to lose the capacity of caring for God and for all those lofty things which we believe to be dear to God and the natural heritage of man.

II. Why should the gain of the world imperil the soul? Here experience gives the answer. Theoretically it is quite possible to win the world and to win the higher life as well; to seek with ardour, and to enjoy to the full, what are called in pagan language the gifts of fortune; and to consecrate all in the spirit of thankfulness to the service of God and the wants of others. It is possible, because with God all things are possible. But it is hard, terribly hard. "It is easier for a camel to go through the eye of a needle." Have we not all lived long enough to discover this much, that when our heart is set eagerly upon any of the things of earth, upon success in any shape, bodily or intellectual, we are tempted to sink to the level of that particular object? It peoples and satisfies your imagination. It gives birth to a thousand secondary interests all like itself, none rising higher than its fount, all tending to lead away our thoughts from the higher life, and to make it appear distant and shadowy. If we ask ourselves, How can we know whether we are losing our souls or not? the answer seems to be, You are losing your soul, you are doing, slowly perhaps but surely, what you can to make the restoration, the re-inspiration of your higher life impossible, if you are gradually losing your love for God, your interest in all things high, your unselfish devotion to others, your faith in the paramount claims of duty over your own personal inclinations, however legitimate they may be.

H. M. Butler, Harrow Sermons, 2nd series, p. 259.

References: Mar 8:36.—Spurgeon, Sermons, vol. ii., No. 92; H. B. Ottley, Church of England Pulpit, vol. i., p. 229; E. D. Solomon, Christian World Pulpit, vol. xv., p. 30. Mar 8:36, Mar 8:37.—J. Keble, Sermons from Lent to Passiontide, p. 115; W. J. Cuthbertson, Christian World Pulpit, vol. xviii., p. 202; Clergyman’s Magazine, vol. iii., p. 94. Mar 8:38.—Spurgeon, Evening by Evening, p. 86; H. W. Beecher, Christian World Pulpit, vol. xxiii., p. 172; vol. xxvi., p. 315. Mar 9:1.—W. Hanna, Our Lord’s Life on Earth, p. 250. Mar 9:1-4.—H. M. Luckock, Footprints of the Son of Man, p. 187. Mar 9:2.—New Outlines on the New Testament, p. 39; C. Kingsley, Village Sermons, p. 114. Mar 9:2, Mar 9:3.—R. W. Evans, Parochial Sermons, vol. i., p. 200. Mar 9:2-8.—Homiletic Quarterly, vol. i., p. 476. Mar 9:2-9.—A. B. Bruce, The Training of the Twelve, p. 191. Mar 9:2-10.—Preacher’s Monthly, vol. iii., p. 339. Mar 9:2-13.—W. Hanna, Our Lord’s Life on Earth, p. 256. Mar 9:5-13.—H. M. Luckock, Footprints of the Son of Man, p. 192. Mar 9:7.—Plain Sermons by Contributors to "Tracts for the Times," p. 259.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

FEEDING THE MULTITUDES AGAIN

Mat 15:32-38; Mar 8:1-9. “During these days [i.e., His sojourn in Decapolis], the multitude being very great, and not having what they may eat, Jesus, calling to Him His disciples, says to them, I sympathize with the multitude, because already three days transpire to Me, and they have nothing which they may eat. If I shall send them away to their home fasting, they will faint by the way; for some of them have come from afar. And His disciples responded to Him, Whence will any one be able to feed so many with bread, here, in a destitute place? And He asked them, How many loaves have you? And they said, Seven. And He proclaimed to the multitude to sit down upon the ground; and taking the seven loaves, giving thanks, He broke them, and gave them to His disciples, that they may distribute them; and they dispensed them to the multitude. They also had a few small fishes; blessing, He commanded that they should also distribute these.” Mat 15:37 : “And they all ate and were filled; and they took up the remainder of the fragments, seven baskets full. And those eating were four thousand men, besides women and children.” The Jews especially, as well as the Orientals generally, in that day and at the present, are in the habit of going, by whole families, on foot, taking a few donkeys or camels to carry burdens. We hear much said about feeding the five thousand and the four thousand, only giving the estimate at about one-half, as Matthew certifies that, in the one instance, there were “five thousand men, besides women and children;” and in the other, “four thousand men, besides women and children;” thus giving the estimate at ten thousand in one case, and eight thousand in the other, at the minimum; as in all probability the women and children far outnumbered the men, which is the case in our campmeetings and other religious gatherings, and would be even more so in Israel, where, from time immemorial, it was customary for whole families to go to their great religious convocations, leaving the home without a keeper, as God had assured them that He would protect their domestic interests during their absence to attend the periodical national solemnities. On this occasion, from the seven loaves and a few small fishes, after feeding the eight thousand, they gathered up seven baskets full of fragments, evidently those great baskets, in which they now carry merchantable produce to market, holding several bushels; i.e., the fragments amounting to about one hundred times the original quantity. So, if you would be a millionaire in the kingdom of God, start now, run with all of your might, and do your best to give away all you have, resting assured God will multiply you a hundred-fold. If you can only rake up a few loaves and fishes, and pitch a holiness camp-meeting, you will have plenty to feed the thronging multitudes, and fragments enough, if gathered up and utilized, to inaugurate at least ten new camps next year.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Chapter 8

CHAPTER 8:1-10 (Mar_8:1-10)

THE FOUR THOUSAND

"In those days, when there was again a great multitude, and they had nothing to eat, He called unto Him His disciples, and saith unto them, I have compassion on the multitude, because they continue with Me now three days, and have nothing to eat: and if I send them away fasting to their home, they will faint in the way; and some of them are come from afar. And His disciples answered Him, Whence shall one be able to fill these men with bread here in a desert place? And He asked them, How many loaves have ye? And they said, Seven. And He commandeth the multitude to sit down on the ground: and He took the seven loaves, and having given thanks, He brake, and gave to His disciples, to set before them; and they set them before the multitude. And they had a few small fishes: and having blessed them, He commanded to set these also before them. And they did eat, and were filled: and they took up, of broken pieces that remained over, seven baskets. And they were about four thousand: and He sent them away. And straightway He entered into the boat with His disciples, and came into the parts of Dalmanutha." Mar_8:1-10 (R.V.).

WE now come upon a miracle strangely similar to that of the Feeding of the Five Thousand. And it is worthwhile to ask what would have been the result, if the Gospels which contain this narrative had omitted the former one. Skepticism would have scrutinized every difference between the two, regarding them as variations of the same story, to discover traces of the growth of the myth or legend, and entirely to discredit it. Now however it is plain that the events are quite distinct; and we cannot doubt but that information as full would clear away as completely many a perplexity which still entangles us. Archbishop Trench has well shown that the later narrative cannot have grown out of the earlier, because it has not grown at all, but fallen away. A new legend always "outstrips the old, but here . . . the numbers fed are smaller, the supply of food is greater, and the fragments that remain are fewer." The latter point is however doubtful. It is likely that the baskets, though fewer, were larger, for in such a one St. Paul was lowered down over the wall of Damascus (Act_9:25). In all the Gospels the Greek word for baskets in the former miracle is different from the latter. And hence arises an interesting coincidence; for when the disciples had gone into a desert place, and there gathered the fragments into wallets, each of them naturally carried one of these, and accordingly twelve were filled. But here they had recourse apparently to the large baskets of persons who sold bread, and the number seven remains unaccounted for. Skepticism indeed persuades itself that the whole story is to be spiritualized, the twelve baskets answering to the twelve apostle who distributed the Bread of Life, and the seven to the seven deacons. How came it then that the sorts of baskets are so well discriminated, that the inferior ministers are represented by the larger ones, and that the bread is not dealt out from these baskets but gathered into them?

The second repetition of such a work is a fine proof of that genuine kindness of heart, to which a miracle is not merely an evidence, nor rendered useless as soon as the power to work it is confessed. Jesus did not shrink from thus repeating Himself, even upon a lower level, because His object was not spectacular but beneficent. He sought not to astonish but to bless.

It is plain that Jesus strove to lead His disciples, aware of the former miracle, up to the notion of its repetition. With this object He marshaled all the reasons why the people should be relieved. "I have compassion on the multitude, because they continue with Me now three days, and have nothing to eat: and if I send them away fasting to their home, they will faint in the way; and some of them are come from far." It is the grand argument from human necessity to the Divine compassion. It is an argument which ought to weigh equally with the Church. For if it is promised that "nothing shall be impossible" to faith and prayer, then the deadly wants of debauched cities, of ignorant and brutal peasantries, and of heathenisms festering in their corruptions -- all these, by their very urgency, are vehement appeals instead of the discouragements we take them for. And whenever man is baffled and in need, there he is entitled to fall back upon the resources of the Omnipotent.

It may be that the disciples had some glimmering hope, but they did not venture to suggest anything; they only asked, Whence shall one be able to fill these men with bread here in a desert place? It is the cry of unbelief -- our cry, when we look at our resources, and declare our helplessness, and conclude that possibly God may interpose, but otherwise nothing can be done. We ought to be the priests of a famishing world (so ignorant of any relief, so miserable), its interpreters and intercessors, full of hope and energy. But we are content to look at our empty treasuries, and ineffective organizations, and to ask, Whence shall a man be able to fill these men with bread?

They have ascertained however what resources are forthcoming, and these He proceeds to use, first demanding the faith which He will afterwards honor, by bidding the multitudes to sit down. And then His loving heart is gratified by relieving the hunger which it pitied, and He promptly sends the multitude away, refreshed and competent for their journey.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

8:1-10 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; Matt 14:13-21; Luke 9:10-17; John 6:1-15), but only Mark and Matthew (Matt 15:32-39) also record the feeding of the 4,000 as a separate miracle (Mark 8:19-21; Matt 16:9-10). The details of the events are different.

8:1-3 The last reference to a large crowd was at 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 reflect Jesus’ concern for the total person—this time especially for the people’s hunger. They were in the wilderness (8:4) and had no food (8:1). They had been with Jesus for three days and had nothing to eat (8:2), and they had come a long way and needed to eat before returning home (8:3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar_8:1-10. See on Mat_15:32-39.

ἐν ἐκ. τ. ἡμέρ.] An unessential difference from Matthew, but still a difference.

παμπ. ὄχλου ὄντος] when very many people were there. The presence of such a crowd is intelligible enough after the miraculous cure that has just been related (in opposition to Holtzmann, p. 85). On εἶναι, equivalent to παρεῖναι, comp. Mar_15:40; Joh_7:39; Dorvill. Charit. p. 600. On πάμπολυς, only found in this place in the N. T., see Wetstein. Comp. Plato, Legg. vii. p. 819 A (πάμπολυς … ὄχλος), Polit. p. 291 A; Lucian, Herm. 61.

Mar_8:2. In the nominative ἡμέραι τρεῖς, Hilgenfeld finds an indication of dependence on Mat_15:32. Why not the converse?

Mar_8:3. τινὲς γὰρ κ.τ.λ.] information peculiar to Mark concerning the previous ἐκλυθ. ἐν τῇ ὁδῷ, but still belonging to the words of Jesus: hence ἥκασιν (Lobeck, ad Phryn. p. 744), have come; not: had come (Luther).

Mar_8:4. πόθεν] With surprise the disciples thus ask, as on the desert surface (ἐπʼ ἐρημίας) there is no place whence loaves for their satisfaction were to be obtained.

Mar_8:7. Mark (it is otherwise in Matthew) narrates in this place (otherwise at Mar_6:41) two separate actions in respect of the loaves and the fishes.

According to the reading: καὶ εὐλογήσας αὐτὰ εἶπεν καὶ ταῦτα παρατιθέναι (see the critical remarks), we must translate: and after He had blessed them, He bade set these also before them.

With the small fishes thus, according to Mark, Jesus performs a special consecration (comp. on Mat_14:19), as to which, however, in εὐλογ. there is nothing to be found of itself higher than in εὐχαρ. (Lange: the pre-celebration of the glorious success). The thanksgiving of Jesus was a prayer of praise (comp. 1Co_14:16). On εὐλογεῖν, with accusative of the object, comp. Luk_9:16, 1Co_10:16,in the sense, namely, of uttering over the object a prayer of praise (ברכה), blessing it.

Mar_8:8. περισσ. κλασμ. ἑπτὰ σπυρ., remains left over in pieces seven baskets. The definition of measure is added, according to the Greek usage, in the form of an apposition; Kühner, II. p. 117.

Mar_8:10. Δαλμανουθά, named nowhere else, was doubtless (comp. Mat_15:39) a village or hamlet on the western side of the lake, in the neighbourhood of Magdala (or else Magada; see on Mat_15:39). See Robinson, III. p. 530 f. Ewald, indeed, Gesch. Chr. p. 376 (comp. Lightfoot), conjectures that in Dalmanutha we have the Galilean pronunciation of the name of the town צלמון, where, according to the Mishna, many Jews dwelt. But comp. on Mat_15:39. The present village Delhemija (Robinson, III. p. 514, 530) lies too far to the south, immediately above the influx of the Hieromax, eastward from the Jordan.

The specification of a better-known place in Matthew betrays itself as later; although Baur thinks, that by such variations Mark probably only wished to give himself a semblance of being independent.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 8:1-10 . Second feeding (Mat 15:32-39 ).

Mar 8:1 . ἐν ἐκείναις ταῖς ἡμέραις : a vague phrase, used only once again in this Gospel (Mar 1:9 , in reference to Jesus going from Nazareth to be baptised), indicating inability to assign to the following incident a precise historical place. Cf. Mat 3:1 for similar vague use of the expression. πάλιν πολλοῦ ὄ . ὄ . This well-attested reading is another indication of the evangelist’s helplessness as to historical connection: there being again a great crowd. Why? where? not indicated, and we are not entitled to assert that the scene of the event was Decapolis, and the occasion the healing of the deaf-mute. The story is in the air, and this is one of the facts that have to be reckoned with by defenders of the reality of the second feeding against those who maintain that it is only a literary duplicate of the first, due to the circumstance that the Petrine version of it differed in some particulars from that in the Logia of Matthew. On this subject I do not dogmatise, but I cannot pretend to be insensible to the difficulties connected with it. ὄχλου , a great crowd again . How often the crowd figures in the evangelic story! It is the one monotonous feature in narratives of thrilling interest.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Chap.

8:1-10.] Feeding of the four thousand. Mat 15:32-39. The accounts agree almost verbatim. Mark adds καί τινες αὐτῶν ἀπὸ μακ. εἰς. ver. 3, and again omits χωρὶς γυναικ. κ. παιδ. Matt. ver. 38.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

MIRACULOUS FEEDING OF THE FOUR THOUSAND

8:1-9. The report of the miracle performed on the deaf and dumb man seems to have gathered a multitude about Jesus in Decapolis, reproducing the effects of his Galilean ministry. They had been with him three days, enough to exhaust whatever provisions they had brought with them, when Jesus proposes to his disciples, as in the preceding miracle, that they feed them. They meet his proposition with the same incredulity as before, but he simply inquires how many loaves they have. They answer seven, and with these and a few fishes, Jesus proceeds to feed the multitude, numbering four thousand men alone.

The objection to the repetition of this miracle seems to be based on a misconception of our Lord’s miracles. If they were acts of thaumaturgy, intended to reveal Jesus’ power, the repetition of this miracle would seem improbable, and the similarity of the two accounts would point with some probability to their identity. But if the real object of the miracles was to meet some human need, then the recurrence of like conditions would lead to a recurrence of the miracle. And, in the life of Jesus, with its frequent resort to solitary places, and the disposition of the multitude to follow him wherever he went, the emergency of a hungry crowd in a place where supplies were not to be obtained would be certain to recur. Weiss objects that there was nothing to bring the multitude together, and that the miracle occurred at a time when Jesus had definitely closed his ministry in Galilee. But both Mt. and Mk. lead up naturally to this event, the one stating directly that he was healing the sick of all kinds of a great multitude that had resorted to him (Mat 15:30, Mat 15:31), and the other narrating the report of his healing of the deaf and dumb man circulated by his friends throughout the region, and the excitement created by it. Moreover, we have here, as Weiss himself admits, the results of Jesus’ previous visit to this region, and of the cure of the Gadarene demoniac, which the healed man had spread abroad in accordance with Jesus’ express command. Do we not have here a solution of the real difficulty underlying Weiss’ objection? It is true that we have in the gathering of the multitude, and the stay of three days, in which Jesus must have taught and healed, an episode in this period of retirement that is out of harmony with its evident character and design. But is not the exception justifiable? Here was a region where Jesus had been prevented from exercising his ministry by the opposition of the people, and now, on his first return to it, he finds the people in a different mood. This causes him to deflect from his purpose of retirement for a time, in order to exercise the ministry from which their previous unbelief had kept him. This seems more natural than to suppose that the evangelists created a second miracle out of certain minor variations in telling the story of the first, and then, having a miracle on their hands, proceeded to make a place for it in their narrative.

This account is found only in Mt. and Mk. The verbal resemblance of the two accounts is remarkable, the following words being identical. προσκαλεσάμενος τοὺς μαθητὰς … σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη τρεῖς ἡμέραι προσμένουσί μοι, καὶ οὐκ ἔχουσι τί φάγωσι … ἀπολύς(ω) αὐτοὺς νήστεις, ἐκλυθ (ήσονται) ἐν τῇ ὁδῷ … οἱ μαθηταὶ … πόθεν … χορτάσαι ἄρτ(ων). ἐρημί(ας) … πόσους ἔχετε ἄρτουσ; οἱ δὲ εἶπον, ἑπτά. καὶ παρήγγειλε τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς, και λαβὼν τοὺς ἑπτὰ ἄρτους, εὐχαριστήσας, ἔκλασεν, καὶ ἐδίδου τοῖς μαθηταῖς … τῷ ὄχλῳ … ἰχθύδια ὀλίγα, καὶ ἔφαγον καὶ ἐχορτάσθησαν … περισσεύ (ματα) κλασμάτων ἑπτὰ σπυρίδας … τετρακισχίλιοι. Among these words, νήστεις, ἐκλυθήσονται, ἐρημίας, and ἰχθύδια are peculiar, and especially the construction of ἡμέραι τρεῖς. Indeed, the occurrence of this peculiar nominative in both accounts would be enough to prove their dependence or interrelation.

1. πάλιν πολλοῦ ὄχλου ὄντος—there being again a great multitude. The reference is to the previous feeding of the five thousand (6:34); and the representation is that in this respect, the circumstances were similar. In both cases, there was a great multitude. κ. μὴ ἐχόντων τί φάγωσι1—and not having anything to eat; this is another circumstance in which the two events were similar.

πάλιν πολλοῦ, instead of παμπολλοῦ, Tisch. Treg. WH. RV. א BDGLMN Δ 1, 13, 28, 33, 69, etc. Latt. Memph.

προσκαλεσάμενος τοὺς μαθητὰς λέγει—having called his disciples, he says.

Omit ὁ Ἰησοῦς after προσκαλεσάμενος, Tisch. Treg. WH. RV. א ABDKLMN ΔΠ 1, 33, most mss. Lat. Vet. Vulg. Memph. Syrr. Omit αὐτοῦ after τοὺς μαθητὰς, Tisch. Treg. WH. א DLN Δ 1, 28, 209, Latt. Memph. Harcl.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

CHAPTER VIII.

Four thousand persons fed with seven loaves and a few small

fishes, 1-8.

Christ refuses to give any farther sign to the impertinent

Pharisees, 10-12.

Warns his disciples against the corrupt doctrine of the

Pharisees and of Herod, 13-21.

He restores sight to a blind man, 22-26.

Asks his disciples what the public thought of him, 27-30.

Acknowledges himself to be the Christ, and that he must suffer,

31-33.

And shows that all his genuine disciples must take up their

cross, suffer in his cause, and confess him before men, 34-38.

NOTES ON CHAP. VIII.

Verse 1. The multitude being very great] Or rather, There was again a great multitude. Instead of παμπολλου, very great, I read παλιν πολλου, again a great, which is the reading of BDGLM, fourteen others, all the Arabic, Coptic, AEthiopic, Armenian, Gothic, Vulgate, and Itala, and of many Evangelistaria. Griesbach approves of this reading. There had been such a multitude gathered together once before, who were fed in the same way. See Mr 6:34, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

VIII.

(1) In those days.—See Notes on Mat_15:32-38

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1 In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them,

Ver. 1. The multitude being very great] Yet not so great as the five thousand before fed with fewer loaves and more leavings. To teach us, that God’s blessing, and not the quantity of meat, feeds and satisfies.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

These verses give us an account of another miracle wrought by our Saviour, of the same nature with the one which we had in Mar 6:30-44; only there five thousand (besides women and children) were fed with five loaves and two fishes, here four thousand are fed with seven loaves and a few fishes; there twelve baskets full of fragments were taken up, here but seven. We meet with the same history in Mat 15:32-38;

See Poole on "Mat 15:32", and following verses to Mat 15:38. Both miracles testified Christ to have acted by a Divine power, and were certainly wrought to prove that the doctrine which he delivered to them was from God; both of them show the compassion that he had for the sons of men, showed to them not only with relation to their spiritual, but also to their corporal wants and infirmities. In both of them is commended to us, from his great example, the religious custom of begging a blessing upon our food when we sit down to it, and receiving the good creatures of God with thanksgiving. From both of them we may learn, in the doing of our duty, not to be too solicitous what we shall eat, or what we shall drink. God will some way or other provide for those who neglect themselves to follow him. From both we may also learn our duty to take a provident care to make no waste of the good things which God lends us. These are the chief things this history affords us for our instruction.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Feeding the Four Thousand. The Sign from Heaven. Healing of a Blind Man. Confession of Peter

1-10. Feeding the four thousand (Mat_15:32). See on Mt.

11-13. A sign from heaven sought (Mat_16:1). See on Mt.

14-21. A warning against the leaven of the Pharisees and of Herod (Mat_16:4). See on Mt.

22-26. A blind man healed at Bethsaida (peculiar to Mk, and selected, like the healing in Mar_7:32, for its unusual features). The man was healed in stages, probably because his faith was imperfect. Jesus first strengthened his faith by partly healing him, and then, when his faith was adequate, completed the cure.

22. Bethsaida] see on Joh_1:49.

23. Spit] see on Mar_7:33. put his hands] cp. Mar_9:18.

24. I see, etc.] RV 'I see men; for I behold them as trees walking.' Medical testimony agrees with the process here described. Cheselden says of a patient of his who, having been born blind, recovered his sight, 'When he first saw, he knew not the shape of anything, nor any one thing from another, however different in shape or magnitude.'

26. Neither go, etc.] RV 'Do not even enter into the village.'

27-9:1. Confession of Peter (Mat_16:13; Luk_9:18). See on Mt.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Vers. 1, 2. The opening words of the first verse seem to imply that our Lord remained for some time on this, the north-east, side of the Sea of Galilee. The multitude being very great. The word here rendered "very great" is pampollou , a word not to be found anywhere else in the New Testament. But according to the best authorities, the true reading is palin pollou ; so that the words would run, when there was again a great multitude. It has been supposed with some reason that, as an old ecclesiastical Lection began with this chapter, this may have led to the substitution of pampollou for palin pollou , in order to make the Lection more complete in itself, avoiding this reference to the context. In the original Greek construction the word oclov , in the singular, is disintegrated in the next clause by a passage into the plural (kai mh econtwn ti fagousi). This is properly marked in the Revised Version by the words, a great multitude, and they had nothing to eat. Our Lord has compassion on them. He desires not only to heal the sick, but to feed the hungry. We may here notice the burning zeal of the multitude. They were so intent upon hearing Christ, that they forgot to provide themselves with the necessaries of life. They continued with him for three days and had nothing to eat. Whatever small supplies they might have Brought with them at first were now exhausted; and still they remained, "esteeming his words to be more than their necessary food." Our Lord on his part was so. full of zeal for their good, that during all that time, with little interval, he had been preaching to them, denying himself rest, refreshment, and sleep. So true were those words of his, "My meat is to do the will of him that sent me, and to finish his work.

Vers. 1-10. The Giver of bread.

That the miracle of feeding the multitude should be repeated, and that two evangelists should record both events, is a testimony to the generous and considerate kindness of the Saviour, and to the instructive nature of the sign. We discern in this narrative an illustration.

I CHRIST"S ATTRACTIVE MINISTRY. A great multitude followed him to listen to his teaching, and were so absorbed in his words as to neglect attention to their bodily wants. Far from home, and without a supply of food, they hungered. Eating of the spiritual bread, they were satisfied in their souls. But they had bodily wants also.

II CHRIST"S CONSIDERATE COMPASSION. A man himself, Jesus was touched with a feeling of human infirmities. He had known hunger. The people had come from far; they had remained in the neighborhood where he was for three days; their little stock of provisions was exhausted, and, should he send them away fasting, many might faint upon the road. All this Jesus thought of, and his sympathy was aroused. He had compassion, not only upon their souls, but upon their bodies.

III CHRIST"S USE OF ORDINARY HUMAN RESOURCES AND MEANS. Jesus might doubtless have created bread of stones, as the tempter.had once challenged him to do. But he chose to use what provisions were at hand, and to make the few loaves and fishes which the disciples held as a reserve of food, the basis, so to speak, of his miraculous action. The Lord does not despise, or dispense with, human means or human agencies. As on this occasion he directed his disciples to distribute the bread they had, so ever does he use his people and their powers and possessions as means of good to their fellow-men.

IV CHRIST"S DEVOUTNESS IN THANKSGIVING. Being himself the Son of the Father, he yet, in the name of the dependent children, acknowledged the bounty and beneficence of the Giver of all.

V CHRIST"S MIRACULOUS POWER. We are not told how it came to pass, but it is recorded that the four thousand found the slender provision sufficient for all their wants. When the Saviour provides, there is always enough and more than enough for all.

VI CHRIST"S FRUGALITY AND ECONOMY. The Lord was liberal, but not lavish. There was no waste in his arrangements. The broken pieces that remained were gathered, and doubtless saved and used. Because he miraculously supplied what was needed, it did not follow that he would suffer anything to be wasted and lost.

HOMILIES BY A.F. MUIR Vers. 1-15. (Cf. on Mar_6:32-41) M.

HOMILIES BY R. GREEN Vers. 1-21. A sign from heaven.

"There was again a great multitude, and they had nothing to eat." Again Jesus had "compassion." Again are the disciples perplexed. "Whence shall one be able to fill these men with bread here in a desert place?" Speedily, of "seven loaves" and "a few small fishes" "about four thousand men, beside women and children, did eat and were filled," and "broken pieces remained over" to the extent of "seven baskets." Jesus left the miracle to give its own teachings the great work to sink down into their hearts, while that he sought relief and rest, entering into the boat and coming "into the borders of Magadan." Perversely, the Pharisees, now joined by the Sadducees, came tempting him, putting him to the proof, "seeking of him a sign from heaven." They knew not that he had already put them to the proof by the signs already wrought, which, had they had eyes to see, would have led them to believe. He had, without words, proved that the veil was on their hearts. Had they been children of truth, how soon would they have acknowledged the truth! But now, with words, he would carry home to their hearts a conviction of their blindness in presence of spiritual things. "A sign from heaven," would ye? Quick are ye to discern the signs in the reddened sky of the morning or evening. See ye no red "signs of the times?" Do the passing clouds of heaven foretoken storm or calm? and do not the passing incidents of earth in the political or the social sphere, or the sphere of the individual life? Look around. Was it ever so seen in Israel as it is now seen? Your fathers did eat manna in the desert is it not so now? Are not the words of the prophets finding their exact fulfillment in these hours? Are not "signs" abundant in the healed ones and in the wonderful words? Would ye have "blood, and fire, and pillars of smoke"? Would ye have the sun "turned into darkness... the moon into blood"?

Verily the sun shall be darkened; verily the sign of blood shall be in the heavens and upon you. Alas! having eyes they saw not, and having ears they heard not. Then "deeply" from the heart of compassion and sorrow a sigh arose mingling with his words of astonishment and inquiry, "Why doth this generation seek a sign?" followed by the stern condemnation, "There shall no sign" such as they desire be given;" though God"s own sign sign will not be wanting, nor be unseen by the watchers. Why will men "seek a sign?" Why "cannot" men "discern the signs even those which are always the peculiar and appropriate "signs of the times"? The questions admit of one reply, for that age and this, and for every age. The answer is found

I In the prevalent spirit of unbelief. The strange closing of the eyes and shutting of the ears and hardening of the heart. And if the light abound the closed eye cannot see, and if the air be filled with angel-songs, or the voice of the Teacher lade the air with heavenly truth, the closed car admits it not. And though the hand of the Lord be present, the hardened heart receives not its impress. It is unmoved, untouched.

II But why do not men believe? Is it that they cannot or that they will not believe? Alas! both. Some cannot because they have not been solely or sufficiently attentive to the Word, from the hearing of which cometh faith, or for a time they labour under the soul-hindering perplexity which some unresolved sceptical difficulty has involved them in. But these, being seekers of the faith, "shall find." They must be patient; for with our partial views of things we cannot suddenly quadrate all our truth with every suggested opinion, or point out the fallacy of that opinion. But some will not believe. In a foolish, even stupid yea, wicked resistance of evidence, they shut out the force of conviction; while others are hindered, being "slow of heart to believe," and therefore "foolish men.

III Moral conditions affect the power of faith. Jesus showed this when he said, "How can ye believe which receive glory one of another, and the glory that cometh from the only God ye seek not?" And the self-seeking and world-loving, the evil and the sensual, the disobedient, and all who have "refused to have God in their knowledge," must gain both an indisposition and an inaptitude of mind to receive God"s testimony in that spirit of faith which implies faithfulness to the truth when known. These are the "wicked and adulterous" to whom "no" special "sign shall be given;" for, refusing the many signs that are around, they will not be "persuaded, if one rise from the dead." But to all one! "sign" shall "be given sign which is spoken against," but which remains ever the one "sign" in heaven and in earth and in all "times," "the sign of Jonah the prophet. G.

HOMILIES BY E. JOHNSON Vers. 1-10. Compassion for the many,

I CHRIST"S COMPASSION FOR THE MANY CONTRASTED WITH THE NARROW HEARTS OF THE DISCIPLES.

1. Narrow hearts often are caused by narrow means. Alas! Grinding poverty makes even naturally kind hearts indifferent to others" sufferings. Where there is "little to earn and many to keep," this will be so. There are circumstances in which the whole kindly current of the man"s being is frozen, and he becomes utterly egotistic.

2. The Divine heart is of boundless compassion. All those ancient pictures of God as unwearied and unworn after all his creative activity, may be used of his redemptive activity. There is no exhausting the Divine intelligence, no draining the resources of the Divine heart.

II CHRIST"S ACTION ON THIS OCCASION A PARABLE OF THE CALL OF THE GENTILES. The present feeding of the multitude differs from the former; the numbers given are different. Again, the present work was done after a long journey in heathen lands. "The one miracle was chiefly, if not entirely, for Jews; the other chiefly, if not entirely, for Gentiles. The feeding of the five thousand was an exceptional miracle, which Jesus had refused to repeat on behalf of Jews. It was therefore quite natural that the apostles should not at once receive the intimation of Jesus respecting what he was willing to do for the multitude. They spoke only of their own inability to supply the wants of the people; but they did not forget what he had done a few weeks before. There were only a few miraculous cures for the Gentiles, while those for the Jews were innumerable; and it might therefore be doubted if Jesus would now do for Gentiles what he had only once done for Jews" (J. H. Godwin). The Divine compassion and love exceed our noblest and largest thoughts, and are extended alike to all peoples. J.

HOMILIES BY J.J. GIVEN Vers. 1-21. Parallel passage: Mat_15:30-39; Mat_16:1-12. The Feeding of the for thousand

1. The feeding of the four thousand.

2. The sign sought by the Pharisees.

3. The leaven of the Pharisees.

I OMISSION. Having pretty fully considered the feeding of the five thousand recorded in the sixth chapter, and its relation to the feeding of the four thousand narrated in the above section of this eighth chapter, we waive further notice of this subject, as the two miracles are in fact twin miracles, having much in common, and many circumstances so similar that, as we saw, some erroneously identified them. We may add, however, that on the former occasion the northern villagers would have made Jesus a king; the dwellers on the eastern shores make no demonstration. Further, the five thousand were fed after the return of the twelve; the four thousand after our Lord"s return from the borders of Tyre and Sidon. In the former case, the disciples went away by sea and Christ retired to the mountain, but met them again at the fourth watch, as he walked upon the waters. On the present occasion the multitude had been with Jesus three days, and afterwards he departed with the disciples in the ship.

II THE PHARISEES. At this juncture they had made common cause with their bitter opponents, the Sadducees; both together made a combined and desperate attack on our Lord. He seems to have avoided Bethsaida and Capernaum, which were further north, and to have landed near Magdala, now El-Mejdel, in the neighborhood and about three miles to the north of which was Dalmanutha, on purpose, it would seem, to escape from those inveterate enemies who appear to have made Capernaum or Bethsaida their head-quarters. Consequently they were under the necessity of coming in quest of him; for they "came forth, and began to question with him." Their ostensible object on this occasion was to seek of him a sign from heaven, but their real design was, in all likelihood, to entrap him. They were insincere as well as sceptical; and, had the sought-for sign been granted, it would not have overcome their deeply rooted prejudices and hypocritical pretences. The conduct of these wretched men was suicidal. Their curiosity craved a sign; their unbelief unfitted them for its performance, as also for its proper perception had it been performed. Besides, had there not been many signs? Had not a multitude of the angelic host celebrated Christ"s birth on the plains of Bethlehem? Had there not been the reception by Simeon, and the response of Anna at his presentation in the temple? Had not the star appeared in the East? Had not the Magi followed its guidance to worship the infant Saviour and to present their gifts? Had not an audible voice from heaven acknowledged him at his baptism, it did as on two subsequent occasions? Had not the Spirit, in visible, dove-like form, descended upon him? Thus in the temple two pious Jews expressed their grateful acknowledgments and recorded their joy, confessing their Lord. Soon after, Gentile Magi, men of scientific knowledge and literary pursuits, came from a far-off Eastern land to pay their homage. Here we have at once Hebrew piety and Gentile philosophy uniting to do honor to the infant Saviour, and bow in humility at his feet. Here, too, we have male and female that Godly old man Simeon and that holy, aged woman Anna representing their respective sexes in owning his Messiahship. So afterwards, on his triumphal entry into Jerusalem, when the crowd that went before and the crowd that followed after had cried, "Hosanna to the Son of David: Blessed is he that cometh in the Name of the Lord; Hosanna in the highest!" the children in the temple responded, saying in the selfsame strain, "Hosanna to the Son of David!" Old and young, male and female, Gentile and Jew, thus unite their tribute to that Saviour whose mercy they need, whose grace they share, by whose work they are benefited, and in whose salvation they participate. But not so these captious, sceptical, false-hearted, and malignant Pharisees. On three other occasions we read of a sign being demanded after the cleansing of the temple, the journey through the corn-fields, the feeding of the five thousand; so also on the occasion mentioned here. What was the nature of the sign for which they clamoured? The signs they sought were marvels of a garish kind appearances in the sky, such as manna coming down from heaven, as they themselves intimated in John 6; or the standing still of the sun and moon, or the sudden descent of thunder and hail, or some change of the atmosphere, as Theophylact suggests; or the calling down of fire and rain, or the receding of the sun"s shadow on the dial, or some great, overmastering, and stupendous miracle. "They thought," says Theophylact, "he could not perform a sign from heaven, as one who in league with Beelzebub could only perform signs on earth." But had they not seen even greater signs than these? And, had they been favored with the signs of their own choosing, would they have been satisfied? There is no reason to believe they would. Our Lord, however, never gratified an idle curiosity, nor wrought a miracle to create wonder, but usually to supply some want or relieve some necessity.

III THE DISCIPLES" WANT OF SPIRITUAL DISCERNMENT. Our Lord, as we have seen, had to contend with the hostility of the Pharisees, their stubborn disbelief and ensnaring captiousness. In view of these, and of the subtilty of the temptation which claimed a miracle to prove his Messiahship, as also perhaps of the crisis that was hurrying on, there welled up from the depths of his heart that sigh of mingled patience and pity. But he had more to contend with than Pharisaic opposition and disbelief; he had the perverseness of his own disciples. If he had the stolid stubbornness of the Pharisees to encounter on the one hand, he had the stupidity of his own disciples to oppose on the other. On the one side there was sullen scepticism, on the other sad slowness of heart; on the one malignant frowardness, on the other wayward misconception. How often is the disciple of Christ similarly situated! He meets with open enmity on the part of Godless, Christless men, while unaccountably he finds obstacles thrown in his way by the professed friends of truth. If foes are bitter in their opposition, friends sometimes fail to render the expected and much-needed support often, however, more from want of thought than want of will. But when distressed and depressed, what by fightings without and fears within, we have the example of our Lord to encourage us and keep us from desponding. If such things were done in a green tree, what may we not expect to be done in a dry?

IV MEANING OF THE WARNING AGAINST THE LEAVEN. Our Lord broke off his interview with these hypocritical Pharisees abruptly, and re-embarked rather hurriedly. He abandoned them in their unbelief, renouncing and rejecting them as impracticable malignants. The disciples, whose duty it was to provide for their own and Master"s wants, had somehow overlooked or neglected the duty that thus devolved on them. Either, owing to their hasty re-embarkation, they had forgotten (epelayonto being used in a pluperfect sense) to provide bread before starting a strange oversight after having collected seven large baskets (spuridav) full of fragments; or, after landing, and when they had come to the other side, they forgot (epelayonto having the ordinary past signification of the aorist) to take bread for their land-journey further, though they had had only one loaf with them in the ship. Our Lord, as usual, improving the occasion, and intending to guard his disciples from the subtle, insinuating errors and example of the Pharisees, warned them against their plausible but pernicious teaching, and in doing so he employed terms, as was his custom, suggested by recent occurrences. "Take heed, beware," he said, of the leaven of the Pharisees, and of the leaven of Herod;" or, as Meyer understands the word (blepete), "Take heed, turn your eyes away from the leaven of the Pharisees, and from the leaven of Herod;" or, as St. Matthew has it, from "the leaven of the Pharisees and of the Sadducees," so that Herod, from his Sadduceeism, may here, by way of eminence, represent that sect. Leaven, with the single exception of the parable of the leaven, is always used for evil of some sort, especially evil secretly working and silently diffusing itself; and hence, in preparation for the Passover, leaven was to be purged out of all the households of the Hebrews. Accordingly the leaven of the Pharisees, if used here in a specific and not in a generic sense, may he taken to denote hypocrisy, while the leaven of the Sadducees may signify misbelief, and that of Herod worldliness; and as the Sadducean creed allows full scope to worldly pleasures and pursuits, and because of their many points of contact, the two latter may coincide or change places; while the whole three are animated by one and the same spirit of opposition to God and true religion. Our Lord here warned his disciples against all doctrine, practice, or teaching of like character under the name of leaven. His disciples, in their low, grovelling notions, and through their slowness of spiritual apprehension, understood him to speak of bread in the literal sense, and of bread baked with leaven got from the Pharisees on landing. They supposed that the Saviour was warning them against anything of that kind that might corrupt them. How different the Master and the disciples! The latter allowed their thoughts to be too much engrossed with the bread that perisheth; the former had his mind occupied with the bread that endureth unto eternal life, and warned them against any teaching or any practice that might interfere with their possessing it. No wonder our Lord was somewhat sharp in his rebuke of their spiritual dulness, for, having eyes for the physical part of the miracles, they failed to see their spiritual import. They had eyesight only for the outward shell, but did not perceive the kernel. Hence it is that he inquires, Having ears, hear ye not?" and again, "How is it that ye do not understand?

V EXEGETICAL NOTE ON CERTAIN WORDS AND PHRASES IN THE PRECEDING SECTIONS.

1. The clause, "They have now been with me three days," is literally, There are now three days to them remaining with me. To the original expression thus exactly rendered has been cited the following parallel from the "Philoctetes" of Sophocles Hn d hmar hdh deuteron pleonti moi : "It was now the second day to me sailing.

2. Instead of en erhmia of St. Matthew, we have here in St. Mark ep erhmiav , which is slightly different in sense, meaning, "In circumstances consequent on or connected with being in a desert.

3. In Ver. 12 the received text reads epizhtei , which yields a very suitable sense, namely, seeks a sign in addition to those already given. The critical editors, Lachmann, Tisehendorf, and Tregelles, however, read the simpler verb zhtei .

4. In this same verse there is a Hebraistic form of strong abjuration. The clause in our English Version is, "There shall no sign be given;" so also the Syriac has simply not;" but the strict rendering is, If a sign shall be given," which, resolved according to the idiom of the original, is," May I not live if a sign shall be given," or "God do so to me and more if a sign shall be given.

5. So also in the same verse, "he brake," that is, at once, because the verb is the aorist tense; and "kept giving," as the verb is imperfect.

6. The two participles meaning respectively "having given thanks" and "blessed" amount to nearly the same thing, and set us an example suitable, seemly, and seasonable of thanking God and asking his blessing when we partake of our daily food; in other words, of conforming to the time-honored practice of saying "grace," as it is called, before meals, by which we thankfully acknowledge the Giver, and ask his blessing on and with the gift. J.J.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. xv, 32.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Feeding Four Thousand Men.

The great need of the people:

v. 1. In those days, the multitude being very great, and having nothing to eat, Jesus called His disciples unto Him, and saith unto them,

v. 2. I have compassion on the multitude, because they have now been with Me three days, and have nothing to eat;

v. 3. and if I send them away fasting to their own houses, they will faint by the way; for divers of them came from far.

Jesus was still in the region of the Decapolis, where He had healed the deaf-mute. It may have been due partly to the excitement over this miracle, partly to the preliminary work of the former demoniac, that the multitudes from these cities and their vicinity that swarmed to Jesus were continually on the increase. Again, as on previous occasions, much people was present. Some of them may have provided lunch for a day or two, but just now they had nothing to eat; they were in actual need of food. Jesus had not been idle during these days. Discourses on the kingdom of God alternated with miracles of mercy. The people had remained during all this time; in this case they were from the border country which was predominantly heathen, whereas in the former case He had had Galileans to deal with. There were always some hearts that were opened to the Gospel, and thus the compassion of Christ was not without reward.

But here was an emergency which threatened to become serious. Jesus determined to test His disciples, as once before, to see if they now had sufficient trust in His almighty power to help. Calling them to Him, He lays the situation before them. He had the deepest compassion on the people, since their perseverance and eagerness to hear and see Him had brought them into this unpleasant plight. The sympathy of the Redeemer had been enlisted, His heart went out to them, for He knew if He should dismiss them without food, many of them would be utterly exhausted and suffer severely with excessive fatigue, many of them having come from some distance. "See what a kind Christ we have, who cares also that He may preserve our disgraceful body. Here hope may revive and a person, through these words of Christ, be consoled, as He says: They lie there and wait for Me, even to the third day, so I must also give them enough. There you see that all who diligently adhere to the Word of God are fed by God Himself; for that is the manner and power of faith, which flows from the Word of God alone. Therefore, dear friends, let us finally begin to believe; for only unbelief is the cause of all sin and vice that are now spreading in all stations. Why is it that there are everywhere so many foolish women and scoundrels, also so many land-swindlers, thieves, robbers, usurers, murderers, and sellers of incumbencies? All this follows unbelief. For such people judge only according to human reason; but reason judges according to that which it sees; and what it cannot see it does not like to understand; therefore, since it does not place its trust in God by faith, it must despair in itself, and thus produce knaves and scoundrels. Note: Thus it goes where the people let their reason reign instead of faith. Such counseling and talking with the disciples is done in the first place for this reason, that the heart and the thoughts be revealed. For it cannot remain hidden and lie secret in His heart that He has compassion on the people, but it must be brought to the light of day that it may be seen and heard, and we learn to believe that we have the same Christ that is cordially concerned about our distress, also that of the body, and who always shows the words: I have compassion on the multitude, which are written in His heart with living letters, also in deed and in work. And He would also like to have us know this and hear the Word of the Gospel in such a way as though He were still talking to us in this hour and every day, whenever we feel our trouble, yea, long before we begin to complain concerning it. For He still is and will ever remain the same Christ, and He has the same heart, thoughts, and words toward us, that He was and had at that time, and neither yesterday nor ever has He changed, nor will He become a different Christ today or tomorrow. Thus there stands here a picture or board on which the depth of His heart is painted, for He is a faithful, merciful Lord, whom the knowledge of our trouble affects deeply, and He looks more deeply into it than we dare to pray or bring before Him. Woe upon the disgrace of our disagreeable unbelief, that we hear and see these things and yet find it so difficult to trust in Him!"

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

This chapter begins with the relation of a famous miracle wrought by our Saviour; namely, his feeding of four thousand persons with seven loaves, and a few fishes.

And here we have observable, first, the tender care which Christ took of the bodies of men, to provide all necessaries for their support and comfort; he giveth us richly all things to enjoy. The great housekeeper of the world openeth his hands, and filleth all things living with plenteousness. How careful was our Saviour here that the bodies of poor creatures might not faint, nor be over weak and weary by the way! Therefore he would not dismiss them without refreshment.

Observe, 2. The original source and spring from whence this care that Christ had of the multitude did proceed and flow; namely from that sympathizing pity and tender compassion which the merciful heart of Christ did bear towards persons in distress and misery.

Learn hence, That the tender pity and compassion of Christ is not the spring and fountain of spiritual mercies only, but of temporal blessings also; I have compassion on the multitude who have nothing to eat.

Observe, 3. How the disciples, not seeing any outward, visible means for the people’s support, conclude it impossible for so many to be satisfied with the little supply they had; namely, seven loaves and a few small fishes.

Learn thence, That a weak faith soon grows thoughtful, and sometimes distrustful at the sight of difficulties. Whence say the disciples, can these men be satisfied with bread? Not considering, that the power of God in blessing our food, is far above the means of food. It is as easy for him to sustain and nourish us with a little as with much; Man liveth not by bread, but by the blessing of God upon the bread he eats.

Observe, 4. That although Christ could have fed these four thousand without the loaves, yet he takes and makes use of them seeing they may be had.

Learn hence, That Christ did not neglect his own appointed ordinary means nor do anything in an extraordinary way, farther than was absolutely necessary. Christ was above means, and could work without them, and when they failed, did so; but when the means were at hand, he made use of them himself, to teach us never to expect that in a way of miracle, which may become at in a way of means.

Observe, 5. From our Lord’s example, that religious custom of begging a blessing upon our food before we sit down to it, and of receiving the good creatures of God with thanksgiving. How unworthy is he of the crumbs that fall from his own table who with the swine looks not up unto, and takes no thankful notice of, the hand that feeds him?

Observe, 6. The certainty and greatness of the miracle: They did all eat and were filled. They did all eat, not a crust of bread, or bit of fish, but to satiety and fulness. All that were hungry did eat, and all that did eat were satisfied, and yet seven baskets remain; more is left than was at first set on. It is hard to say which was the greatest miracle, the miraculous eating, or miraculous leaving. If we consider what they ate, we may wonder that they left anything; if what they left, that they eat anything.

Observe lastly, Our Lord’s command to gather up the fragments, Teaches us, That we make no waste of the good creatures of God. The fragments of fish-bones broken bread must be gathered up; the liberal housekeeper of the world will not allow the loss of his orts. Frugality is a commendable duty. God hath made us stewards, but not absolute lords of his blessings. We must be accountable to him for all the instances of his bounty received from him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LXIX. Deaf Stammerer Healed].

LXIX. THE DEAF STAMMERER HEALED AND FOUR THOUSAND FED. aMATT. XV. 30-39; bMARK VII. 32-VIII. 9.

b32 And they bring unto him one that was deaf, and had an impediment in his speech [The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but Mar_7:35 suggests that he was tongue-tied]; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue [He separated him from the crowd to avoid publicity (see Gen_1:31]; he maketh even the deaf to hear, and the dumb to speak. [These were the people who had asked Jesus to depart from their coast on account of the loss of their swine. A complete change in their feelings had taken place since that day.] a30 And there came unto him great multitudes, having with them the lame, blind, dumb, maimed, and many others, and they cast them down at his feet; and he healed them [We have here an instance of the common difference between the narratives of Matthew and Mark. Where Matthew is wont to mention the healing of multitudes, Mark picks out one of the most remarkable cases and describes it minutely. The hasty action of those who brought in the sick and returned to bring in others is indicated by the way in which they cast down their burdens at Jesus' feet]: 31; insomuch that the multitude wondered, when they saw the dumb speaking, the maimed whole, the lame walking, and the blind seeing: and they glorified the God of Israel [The people whom Jesus healed were Jews, but daily intercourse with the heathen of Decapolis had tended to cool their religious ardor. The works of Jesus revived this ardor and caused them to praise the God whose prophet they esteemed Jesus to be.] a32 And b1 In those days [i. e., while Christ was in Decapolis], when there was again a great multitude, and they had nothing to eat, aJesus called his disciples unto him, and said, bsaith, unto [404] them, 2 I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: aAnd I would not send them away fasting, lest haply they faint on the way. b3 and if I send them away fasting to their home, they will faint on the way: for some of them are come from far. [When the five thousand had been caught in similar circumstances, the apostles had come with suggestions to Jesus, but now, being taught by experience, they keep silence and let Jesus manage as he will. The multitude had not been three days without food, but it had been with Jesus three days and was now without food.] 4 And his { athe disciples say unto banswered him, Whence shall one be able to fill these men with bread here in a desert place? aWhence should we have so many loaves in a desert place as to fill so great a multitude? [It seems strange that the apostles should ask such a question after having assisted in feeding the five thousand. But the failure to expect a miracle, despite previous experience, was a common occurrence in the history of Israel and of the twelve ( Num_11:21-23, Psa_78:19, Psa_78:20). In this case the failure of the apostles to expect miraculous relief suggests that they had probably often been hungry and had long since ceased to look for supernatural relief in such cases. Their disbelief here is so similar to their disbelief in the first instance that it, with a few other minor details, has led rationalistic commentators to confound the miracle with the feeding of the five thousand. But the words of Jesus forbid this-- Mat_16:9, Mat_16:10, Mar_8:19, Mar_8:20.] 34 And Jesus said unto them, b5 And he asked them, How many loaves have ye? And they said, Seven. aand a few small fishes. 35 And he commanded bcommandeth the multitude to sit down on the ground [they were on the bleak mountain, and not in the grassy plain of Butaiha]: and he took the seven loaves aand the fishes; and he gave thanks, band having given thanks, he brake, and gave to his athe disciples, and the disciples to the multitude. [405] { bto set before them; and they set them before the multitude. 7 And they had a few small fishes: and having blessed them, he commanded to set these also before them. a37 And they all ate, and were filled: and they took up that which remained over of the broken pieces, seven baskets full. 38 And they that did eat were babout afour thousand men, besides women and children. 39 And he sent away the multitudes.

[FFG 403-406]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Mark Chapter 8

We shall find in chapter 8 another example of that which we have been noticing. Jesus leads the blind man out of the town. He does not forsake Israel wherever there is faith; but He separates the one who possesses it from the mass, and brings him into connection with the power, the grace, the heaven, whence blessing flowed-blessing consequently which extended to the Gentiles. Power was not exercised in the midst of manifest unbelief. This clearly marks out the position of Christ with regard to the people. He pursues His service, but He retires to God because of Israel’s unbelief: but it is to the God of all grace. There His heart found refuge till the great hour of atonement.

It is on this account, as it appears to me, that we have (chap. 8) the second miracle of the multiplication of the loaves. The Lord acts again in favour of Israel, no longer as administering Messianic power in the midst of the people (which was implied, as we have seen, in the number twelve), but in spite of His rejection by Israel, continuing to exercise His power in a divine manner and apart from man. The number seven [6] has always the force of superhuman perfection-that which is complete: this however applied to what is complete in the power of evil as well as good, when it is not human and subordinate to God. Here it is divine. It is that intervention of God which is unwearied, and which is according to His own power, which it is the principal object of the repetition of the miracle to display.

Afterwards the condition both of the heads of Israel and of the remnant is displayed. The Pharisees require a sign; but no sign should be given to that generation. It was simply unbelief when abundant proofs of who He was were before them; they were the very things which had led to the demand. The Lord departs from them. But the blind and unintelligent condition of the remnant is also manifested. The Lord warns them to beware of the spirit and the teaching of the Pharisees, the false pretenders to a holy zeal for God; and of the Herodians, the servile votaries of the spirit of the world, who, to please the emperor, set God entirely aside.

In using the word “leaven,” the Lord gives the disciples occasion to shew their deficiency in spiritual intelligence. If the Jews learnt nothing from the Lord’s miracles, but still asked for signs, even the disciples did not realise the divine power manifested in them. I do not doubt that this condition is set forth in the blind man of Bethsaida.

Jesus takes him by the hand and leads him out of the town, away from the multitude, and uses that which was of Himself, that which possessed the efficacy of His own Person, to perform the cure. [7] The first effect well depicts the condition of the disciples. They saw, doubtless, but in a confused manner, “men, as trees, walking.” But the Lord’s love is not wearied by their unbelieving dullness of intelligence; He acts according to the power of His own intention towards them, and causes them to see clearly. Afterwards-away from Israel-the uncertainty of unbelief is seen in juxtaposition with the certainty of faith (however obscure its intelligence may be), and Jesus, forbidding the disciples to speak of that which they certainly believed (the time was gone by for convincing Israel of Christ’s rights as Messiah), announces to them that which should happen to Himself, for the accomplishment of God’s purposes in grace as Son of man, after His rejection by Israel. [8] So that everything is now, as we may say, in its place. Israel does not recognise the Messiah in Jesus; consequently He no longer addresses the people in that character. His disciples believe Him to be the Messiah, and He tells them of His death and resurrection.

Now there may be (and it is a most important practical truth) true faith, without the heart being formed according to the full revelation of Christ, and without the flesh being practically crucified in proportion to the measure of knowledge one has of the object of faith. Peter acknowledged indeed, by the teaching of God, that Jesus was the Christ; but he was far from having his heart pure according to the mind of God in Christ. And when the Lord announces His rejection, humiliation and death, and that before all the world, the flesh of Peter-wounded by the idea of a Master thus despised and rejected-shews its energy by daring to rebuke the Lord Himself. This attempt of Satan’s to discourage the disciples by the dishonour of the cross stirs up the Lord’s heart. All His affection for His disciples, and the sight of those poor sheep before whom the enemy was putting a stumbling block, bring a vehement censure upon Peter, as being the instrument of Satan and speaking on his part. Alas for us! the reason was plain-he savoured the things of men, and not those of God; for the cross comprises in itself all the glory of God. Man prefers the glory of man, and thus Satan governs him. The Lord calls the people and His disciples, and explains distinctly to them that if they would follow Him, they must take part with Him, and bear their cross. For thus, in losing their life, they would save it, and the soul was worth all beside. Moreover, if any one was ashamed of Jesus and of His words, the Son of man would be ashamed of him, when He should come in the glory of His Father with the holy angels. For glory belonged to Him, whatever might be His humiliation. He then sets this before His chief disciples, in order to strengthen their faith.

Footnotes on Mark Chapter 8

6: It may be remarked that seven is the highest prime, that is indivisible, number; twelve, the most divisible there is.

7: Spittle, in connection with the sanctity of the Rabbis, was highly esteemed by the Jews in this respect; but here its efficacy is connected with the Person of Him who used it.

8: We have nothing here of the church, nor of the keys of the kingdom These depend on what is not introduced here as a part of Peter’s confession-the Son of the living God. We have the glory of the kingdom coming in power, in contrast with the rejected Christ the prophet-servant in Israel.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1. In those days. While Christ was in Decapolis. For notes on the feeding of the four thousand, see Matt. 15:32–38. This is not the same event as the feeding of the five thousand (Matt. 14:13–21; Mark 6:32–44; Luke 9:10–17; John 6:1–14). In Mark 8:19, 20, the Lord refers to both miracles.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

A great, hungry crowd is with Jesus. He feeds them using only seven loaves and a few fish before Jesus and his disciples get in a boat to go to another place.

In those days

This phrase is used to introduce a new event in the story. (See: Introduction of a New Event)

they continue to be with me already for three days and have nothing to eat

"this is this third day these people have been with me, and they have nothing to eat"

they may faint

Possible meanings are 1) literal, "they may lose consciousness temporarily" or 2) hyperbolic exaggeration, "they may become weak." (See: Hyperbole and Generalization)

Where can we get enough loaves of bread in such a deserted place to satisfy these people?

The disciples are expressing surprise that Jesus would expect them to be able to find enough food. AT: "This place is so deserted that there is no place here for us to get enough loaves of bread to satisfy these people!" (See: Rhetorical Question)

loaves of bread

Loaves of bread are lumps of dough that have been shaped and baked.

translationWords

Jesus

disciple

compassion

bread

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

1–9. THE FEEDING OF THE FOUR THOUSAND

Mat 15:32-39

1. πάλιν πολλοῦ ([1541][1542][1543][1544][1545][1546][1547][1548] 33) rather than παμπόλλου ([1549][1550][1551] etc.), a word not found elsewhere in Bibl. Grk. [1552][1553][1554][1555][1556][1557][1558] omit ὁ Ἰησοῦς. See on Mar 5:13.

[1541] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1542] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1543] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1544] Codex Seidelianus I. 9th or 10th cent. Contains Mar 1:13 to Mar 14:18; Mar 14:25 to Mar 16:20.

[1545] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1546] Codex Campianus. 9th cent. At Paris. Gospels complete.

[1547] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[1548] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1549] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1550] Codex Basiliensis. 8th cent. At Basle.

[1551] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mk 1–41; Mar 2:8-23; Mar 3:5 to Mar 11:6; Mar 11:27 to Mar 14:54; Mar 15:6-39; Mar 16:19-20.

[1552] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1553] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1554] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1555] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1556] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1557] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1558] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

1. Ἐν ἐκείναις τ. ἡμ. During the concluding part of the journey mentioned in Mar 7:31. The asyndeton is rare in cf. Mar 10:28. Here [1823] Syr-Sin. and Lat-Vet. insert δέ, while in Mar 10:28 [1824] Latt. Syrr. insert καί.

[1823] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1824] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

πάλιν πολλοῦ ὄχλου. See crit. note. The people of Decapolis had heard of His fame (Mar 5:19; Mat 4:25) and both Jews and Gentiles would flock to Him when they heard that He was healing in the neighbourhood.

μὴ ἐχόντων. For μή cf. Mar 2:4, Mar 6:34, Mar 12:21; Mar 12:24.

προσκαλεσάμενος. Here, as in Jn’s account of the 5000, our Lord takes the initiative.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.