Mark 8 · WEB
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Mark 8

Feeding four thousand

In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself and said to them, “I have compassion on the multitude, because they have stayed with me now three days and have nothing to eat. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way.”

His disciples answered him, “From where could one satisfy these people with bread here in a deserted place?”

He asked them, “How many loaves do you have?” They said, “Seven.”

He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them and gave them to his disciples to serve, and they served the multitude. They also had a few small fish. Having blessed them, he said to serve these also. They ate and were filled. They took up seven baskets of broken pieces that were left over. Those who had eaten were about four thousand. Then he sent them away.

Immediately he entered into the boat with his disciples and came into the region 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

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).

A demand for a sign and the yeast of the Pharisees

The Pharisees came out and began to question him, seeking from him a sign from heaven and testing him. He sighed deeply in his spirit and said, “Why does this generation seek a sign? Most certainly I tell you, no sign will be given to this generation.”

He left them, and again entering into the boat, departed to the other side. They forgot to take bread; and they didn’t have more than one loaf in the boat with them. He warned them, saying, “Take heed: beware of the yeast of the Pharisees and the yeast of Herod.”

They reasoned with one another, saying, “It’s because we have no bread.”

Jesus, perceiving it, said to them, “Why do you reason that it’s because you have no bread? Don’t you perceive yet or understand? Is your heart still hardened? Having eyes, don’t you see? Having ears, don’t you hear? Don’t you remember? When I broke the five loaves among the five thousand, how many baskets full of broken pieces did you take up?” They told him, “Twelve.”

“When the seven loaves fed the four thousand, how many baskets full of broken pieces did you take up?” They told him, “Seven.”

He asked them, “Don’t you understand yet?”

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.

A blind man healed in two stages

He came to Bethsaida. They brought a blind man to him and begged him to touch him. He took hold of the blind man by the hand, and brought him out of the village. When he had spat on his eyes, and laid his hands on him, he asked him if he saw anything.

He looked up, and said, “I see men, but I see them like walking trees.”

Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. He sent him away to his house, saying, “Don’t enter into the village, nor tell anyone in the village.”

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.

Peter declares that Jesus is the Christ

Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, “Who do men say that I am?”

They told him, “John the Baptizer, and others say Elijah, but others, one of the prophets.”

He said to them, “But who do you say that I am?” Peter answered, “You are the Christ.”

He commanded them that they should tell no one about 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

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.

Jesus foretells his death

He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. He spoke to them openly. Peter took him and began to rebuke him. But he, turning around and seeing his disciples, rebuked Peter, and said, “Get behind me, Satan! For you have in mind not the things of God, but the things 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

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.

Take up your cross

He called the multitude to himself with his disciples and said to them, “Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the sake of the Good News will save it. For what does it profit a man to gain the whole world and forfeit his life? For what will a man give in exchange for his life? For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him when he comes in his Father’s glory 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.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

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  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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