Mark 8 (KJV)

Mark 8:1–10

Feeding four thousand

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

And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.

Another large crowd has been with Jesus for three days with nothing to eat. With seven loaves and a few small fish, he again gives thanks, breaks the bread and has the disciples hand it out; about four thousand eat, and seven baskets of leftovers are gathered.

What does this mean?

'Divers of them came from far' (KJV) means some had come a long way. 'Broken meat' means broken pieces of food; in the KJV 'meat' generally means food of any kind. 'Gave thanks' translates the Greek eucharisteō, the source of the word 'Eucharist'.

Historical context

The setting seems to be the Decapolis region of 7:31, and many interpreters think this crowd is largely Gentile, in contrast to the Jewish crowd of 6:30–44. Dalmanutha is not mentioned anywhere else, and its location is unknown.

Why does it matter?

Scholars debate whether the two feedings are two events or two versions of one tradition; Mark clearly presents two, and Jesus refers to both (8:19–20). The disciples' question — where could anyone find bread here? — is striking after the first feeding, and sets up the next scene.

Editorial notes, not scripture.

Told in two Gospels

Matthew 15:32–39

The feeding of the four thousand

How Matthew tells it

Matthew's account is close to Mark's, but sets the feeding on a mountain by the Sea of Galilee after a scene of mass healing, where Mark places Jesus in the region of the Decapolis. Matthew again adds 'besides women and children', and ends with Jesus going to Magdala where Mark has Dalmanutha.

Read Matthew’s account in Matthew 15

Continue reading in Matthew →

How Mark tells it

Mark alone says that some of the crowd had come 'from far', and alone describes Jesus blessing the fish separately. Mark counts 'about four thousand' without Matthew's addition 'beside women and children'. Afterwards Mark's Jesus sails to Dalmanutha, where Matthew names Magdala (Magadan in many manuscripts).

Mark 8:11–21

A demand for a sign and the yeast of the Pharisees

And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. And he left them, and entering into the ship again departed to the other side.

Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. And they reasoned among themselves, saying, It is because we have no bread. And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. And he said unto them, How is it that ye do not understand?

Pharisees demand a sign from heaven to test Jesus, and he refuses. In the boat he warns the disciples about the yeast of the Pharisees and of Herod, but they think he is talking about their lack of bread. Jesus reminds them of the leftovers from the two feedings and asks whether they still do not understand.

What does this mean?

A 'sign from heaven' means a proof that God is behind him. 'Tempting' (KJV) means testing. 'Leaven' (KJV) is yeast — a little fermented dough kept back to make the next batch rise — and was a common image for a small influence that spreads through everything, usually a corrupting one. 'This generation' means Jesus' contemporaries.

Historical context

Herod here is Herod Antipas. Jewish households removed all yeast before Passover, which gave it associations with impurity.

Why does it matter?

Jesus' questions — 'Having eyes, see ye not? and having ears, hear ye not?' — echo Jeremiah 5:21 and the language of 4:12, now turned on his own disciples. Some interpreters read the 'one loaf' in the boat as a hint that Jesus himself is the bread they have with them.

Editorial notes, not scripture.

Mark 8:22–26

A blind man healed in two stages

And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. And he looked up, and said, I see men as trees, walking. After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.

At Bethsaida, Jesus leads a blind man out of the village, spits on his eyes and lays his hands on him. At first the man sees people blurrily, like trees walking; after a second touch he sees clearly. Jesus sends him home, telling him not to go into the village.

What does this mean?

'Ought' (KJV) means anything (now usually spelled 'aught').

Historical context

Bethsaida, at the north end of the lake, had been enlarged by Herod Philip and given city status; Mark calls it a village.

Why does it matter?

Only Mark has this story — the only healing in the Gospels that happens in stages. It stands between the disciples' failure to see (8:18) and Peter's partial recognition of Jesus (8:29–33), and many interpreters read it as a picture of the disciples' slow understanding. Another healing of a blind man (10:46–52) closes this section of the Gospel, framing Jesus' teaching on the road to Jerusalem.

Editorial notes, not scripture.

Mark 8:27–30

Peter declares that Jesus is the Christ

And Jesus went out, and his disciples, into the towns of Cæsarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. And he charged them that they should tell no man of him.

Near Caesarea Philippi, Jesus asks his disciples who people say he is. After they report the crowd's opinions, he asks who they say he is, and Peter answers, 'You are the Christ.' Jesus orders them to tell no one about him.

What does this mean?

'Christ' is Greek for 'Messiah', the 'anointed one'. Jewish hopes about the Messiah varied, but commonly looked for a royal descendant of David who would free Israel from its enemies and restore its fortunes. 'Elias' (KJV) is Elijah.

Historical context

Caesarea Philippi lay at the foot of Mount Hermon, about 40 km north of the Sea of Galilee. Herod Philip rebuilt it and named it in honour of the emperor; it was also the site of a sanctuary of the Greek god Pan.

Why does it matter?

This is the turning point of Mark. Until now the question has been who Jesus is; from here the focus shifts to what kind of Messiah he will be, and the journey to Jerusalem begins. The order of silence suggests that the title, though right, could be badly misunderstood — as the next scene shows.

Editorial notes, not scripture.

Told in three Gospels

Matthew 16:13–20

Peter's confession

How Matthew tells it

Only Matthew records Jesus' blessing of Peter, the 'rock' saying, the building of the church and the keys. Peter's confession is fullest in Matthew: 'the Christ, the Son of the living God', where Mark has 'the Christ' and Luke 'the Christ of God'. Matthew alone adds Jeremiah to the people's guesses; Luke notes that Jesus had been praying.

Read Matthew’s account in Matthew 16

Continue reading in Matthew →

Luke 9:18–22

Peter declares Jesus the Messiah

How Luke tells it

Luke sets the scene during Jesus' prayer and names no place (Mark and Matthew: Caesarea Philippi). Peter says "the Christ of God." Luke joins the command to silence and the first prediction of the passion in one sentence and omits Peter's protest and Jesus' "Get thee behind me, Satan." The blessing of Peter as the rock is only in Matthew.

Read Luke’s account in Luke 9

Continue reading in Luke →

How Mark tells it

Mark's Peter says simply 'You are the Christ', without Matthew's 'the Son of the living God'. Mark has no blessing of Peter and none of the sayings about the rock, the church and the keys (Matthew 16:17–19). Mark sets the question 'by the way' near Caesarea Philippi; Luke sets it after Jesus has been praying alone.

Mark 8:31–33

Jesus foretells his death

And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. And he spake that saying openly. And Peter took him, and began to rebuke him. But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.

Jesus begins to teach openly that the Son of Man must suffer, be rejected by the Jewish leaders, be killed and rise again. Peter takes him aside and rebukes him, and Jesus rebukes Peter in turn, calling him 'Satan'.

What does this mean?

The 'elders, chief priests and scribes' were the groups that made up the Jerusalem council, the Sanhedrin. 'Get thee behind me' means 'out of my way', or perhaps 'back to your place as a follower'. 'Savourest not' (KJV) means you are not thinking in terms of; 'Satan' here means an adversary or tempter.

Historical context

A suffering and executed Messiah was not a widely held Jewish expectation, which helps explain Peter's reaction; many expected a Messiah who would triumph over Israel's enemies.

Why does it matter?

This is the first of three predictions of Jesus' death and resurrection (9:31; 10:33–34), each followed by the disciples' misunderstanding and by teaching on discipleship. 'Must' signals that the suffering belongs to God's purpose. Calling Peter 'Satan' recalls the testing in the wilderness (1:13).

Editorial notes, not scripture.

Told in two Gospels

Matthew 16:21–23

Jesus foretells his death

How Matthew tells it

Matthew opens with 'From that time', marking a turning point, and alone has Peter's words 'Far be it from you, Lord' and Jesus calling him a stumbling block. Matthew says Jesus will be raised 'the third day' where Mark has 'after three days'. Luke records the prediction but not Peter's protest or Jesus' rebuke.

Read Matthew’s account in Matthew 16

Continue reading in Matthew →

How Mark tells it

Mark says Jesus spoke 'openly' and would rise 'after three days', where Matthew and Luke have 'the third day'. Only Mark notes that Jesus turned and looked at his disciples before rebuking Peter, making the rebuke public. Luke omits Peter's protest and the rebuke altogether; Matthew gives Peter's actual words.

Luke joins this prediction to Peter's confession in a single sentence (Luke 9:18–22), so it is listed with that account.

Mark 8:34–38

Take up your cross

And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

Jesus calls the crowd together with his disciples and teaches that anyone who wants to follow him must deny themselves and take up their cross. Those who try to save their life will lose it, and those who lose it for his sake and the good news will save it.

What does this mean?

'Take up his cross' would suggest a condemned person carrying the crossbeam to their own execution. 'Soul' (KJV) and 'life' (WEB) translate the same Greek word, psychē, which can mean physical life or the self. 'Adulterous' is a biblical image for unfaithfulness to God.

Historical context

Crucifixion was a Roman form of execution used especially for rebels, slaves and other non-citizens, carried out in public as a deterrent. According to Josephus, Roman commanders crucified Jews by the thousand in this era, so the image would have been concrete and shocking.

Why does it matter?

Jesus' own path of suffering becomes the pattern for his followers. Many scholars think Mark's first readers faced persecution themselves, which would give the warning about being ashamed of Jesus practical weight. The Son of Man 'coming in glory' looks ahead to 13:26 and 14:62.

Editorial notes, not scripture.