Our Declaration: Jesus Is Messiah!

²⁷ Jesus and His disciples left Galilee and went up to the villages near Caesarea Philippi. As they were walking along, He asked them, “Who do people say I am?” ²⁸ “Well,” they replied, “some say John the Baptist, some say Elijah, and others say You are one of the other prophets.” ²⁹ Then He asked them, “But who do you say I am?” Peter replied, “You are the Messiah (Christ).” ³⁰ But Jesus warned them not to tell anyone about Him. Mark 8:27-30 (NLT)

On Jesus’ final journey to Jerusalem, Jesus and His disciples left Galilee and went out to the villages near Caesarea Philippi (Mark 8:27; see also Matthew 16:13). Jesus and His disciples were about 120 miles from Jerusalem in the northern part of Palestine. Caesarea Philippi was a Gentile territory and an especially pagan city known for its worship of many Greek gods. Pagan temples, various religions, and idols overflowed within Caesarea Philippi. Caesarea Philippi had been a center for Baal worship; the Greek god Pan had shrines there; and Herod the Great had built a temple there to honor Augustus Caesar. Standing in the shadow of a Gentile city, the disciples openly recognized Jesus as the Messiah and Son of the living God (Matthew 16:16; Mark 8:29; Luke 9:20; see also Mark 1:1)!

As Jesus and His disciples were walking to the villages of Caesarea Philippi, Jesus asked His disciples, “Who do the people think I am?” (Mark 8:27, TLB; see also Luke 9:18). Matthew’s Gospel indicated Jesus asked His disciples, “Who do people say that the Son of Man is?” (Matthew 16:13, (NLT). “Son of Man” was a title Jesus often used for Himself. The disciples answered Jesus’ question with the common view, “Some of them think You are John the Baptist . . . and others say you are Elijah or some other ancient prophet come back to life again” (Mark 8:28, TLB; see also Matthew 16:14; Luke 9:19). Even King Herod saw Jesus as one of the prophets (Mark 6:14–15; Luke 9:7-8). It was remarkable the number of different opinions the people held about Jesus though the same opinions continue to exist today.

In the first century, many people considered Jesus a prophet (e.g., see Luke 7:16; Luke 13:33; Luke 24:19). Jesus’ teaching resembled the teachings of these great prophets. Like other true prophets of God, Jesus proclaimed that God wanted our wholehearted love, alliance, obedience, faithfulness, and devotion to Him and not empty, dishonest, and half-hearted worship (Jeremiah 4:4; see also Deuteronomy 6:4-6; Isaiah 1:10-20; Isaiah 66:3; Jeremiah 6:20; Jeremiah 7:22-23; Hosea 6:6; Amos 5:21; Micah 6:6-8). This repentance meant a circumcision of the heart with an inside heart change and not just on the surface (see Matthew 5:1-7:29). Jesus quoted Deuteronomy 6:5 when He gave the most important commandment to “love the Lord your God with all your heart” (see Matthew 22:37; Mark 12:30; Luke 10:27). Jesus called the people to love and trust God and be faithful to Him as the only true God (e.g., see Matthew 4:17; Luke 13:3-5).

Then Jesus asked His disciples, “Who do you say I am?” (Luke 9:20, NLT; see also Mark 8:29; Matthew 16:14). Jesus wanted to know His disciples’ opinion. With a bold confession, Simon Peter spoke for the disciples and answered, “You are the Messiah, the Son of the living God” (Matthew 16:16; see also Matthew 26:63-64; Mark 8:29; Mark 14:61-62; Mark 15:39; Luke 9:20; Luke 22:67; John 1:49; John 20:31). Messiah (a Hebrew term) and Christ (a Greek term) both mean “the Anointed One” (see also Psalm 2:2, 7). This declaration about Jesus was a strategic turning point in Jesus' public ministry. This pivotal turning point occurred approximately six months prior to Jesus’ death and resurrection that unequivocally proved that He is the Messiah and Son of the living God (Acts 2:22-24, 29-40; Acts 4:10-11; Romans 1:4).

¹ This is the Good News about Jesus the Messiah, the Son of God. Mark 1:1 (NLT)

Jesus is God’s full revelation of Himself in flesh for human understanding (Matthew 1:21, 23; John 1:1-5, 14, 18; Romans 9:5; 2 Corinthians 4:4; Colossians 1:15, 19; Colossians 2:9-10; Hebrews 1:3-4). Jesus' teaching and miracles clearly marked Him as different from all other people of the world. In His teaching and His miraculous deeds, Jesus gave full evidence to the people that He was indeed the Messiah and the Son of the living God (John 20:31; Acts 2:22, 36; 10:36-43). Jesus was God incarnate (flesh)! Prior to Simon Peter’s correct declaration of Jesus, there had been other prior confessions of faith about Jesus. Nathanael had confessed to Jesus, “Rabbi, You are the Son of God — the King of Israel!” (John 1:49, NLT). Moreover, the disciples had declared to Jesus, “Truly You are the Son of God” after He stilled the raging storm (Matthew 14:33, NIV). Furthermore, Peter had given a confession of faith when the crowds left Jesus after His sermon on the Bread of Life and said, “You are the Christ, the Son of the living God” (John 6:69, NKJV). In fact, when Andrew had brought his brother Simon to Jesus, Andrew told Simon, “We have found the Messiah” (John 1:41, NLT). After Jesus’ resurrection and ascension to heaven, the Apostle Paul’s mission was to proclaim “to the Gentiles and their kings and the people of Israel” (Acts 9:15) that Jesus is the Messiah and Son of the living God (Acts 9:20, 22). 

Jesus warned His disciples not to tell anyone that He was the Messiah and Son of the living God (Mark 8:29; see also Matthew 16:20). If Jesus was the Messiah and God’s Son, why did He warn His disciples not to spread the news about His identity? Yet, Jesus would reveal Himself to the world, after He completed His mission of giving His life as a ransom through His sacrificial death and resurrection (Mark 10:45; see also Matthew 28:18-20; Mark 16:6-7). The disciples did not fully grasp Jesus’ identity as Messiah and God’s Son until after His death and resurrection. Jesus’ purpose was not popularity and political rebellion but discipleship and ultimately the Cross (Mark 10:43-45). Many of the leaders had rejected Him, and Jesus did not want to be as known political messiah rather than a Suffering Servant (see also Matthew 16:20-25) and create a revolution against Rome. Besides, the people did not yet fully understand the kind of Messiah Jesus had come to be — not a military commander but a Suffering Servant (see Isaiah 52:13-53:12). Jesus’ ultimate mission was to be crucified and resurrected to build His church (Ephesians 2:20-21). Jesus builds His church upon the confession that He is the Messiah and the Son of the living God (Matthew 16:17-19).

Who do you say Jesus is? There is after all only one basic question in life: Who is Jesus? We must all move from curiosity to commitment, from admiration to adoration and make Jesus our personal Lord, Savior, and Messiah! All who confess Jesus as the Messiah, the Son of the living God, are likewise blessed (Matthew 16:17). Most important, our correct confession of Jesus as Lord, Savior and Messiah will determine our eternal future (John 8:24; 1 John 4:1-3). Our correct confession about Jesus is a matter of life or death (John 8:21, 24; 1 John 2:18-27; 1 John 4:1-3). The only confession that brings salvation is a genuine confession from our whole hearts that “Jesus is Lord” (see John 14:6; Acts 4:10-12; Acts 10:43; Romans 10:9-10; 1 Corinthians 12:1-3).

³⁶ “So let everyone in Israel know for certain that God has made this Jesus, whom you crucified, to be both Lord and Messiah!” Acts 2:36 (NLT)

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Cabel, Ted. The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Jerusalem Road

²² When they arrived at Bethsaida, some people brought a blind man to Jesus, and they begged Him to touch the man and heal him. ²³ Jesus took the blind man by the hand and led him out of the village. Then, spitting on the man’s eyes, He laid His hands on him and asked, “Can you see anything now?” ²⁴ The man looked around. “Yes,” he said, “I see people, but I cannot see them very clearly. They look like trees walking around.” ²⁵ Then Jesus placed His hands on the man’s eyes again, and his eyes were opened. His sight was completely restored, and he could see everything clearly. ²⁶ Jesus sent him away, saying, “Do not go back into the village on your way home.” Mark 8:22-26 (NLT)

Mark 8:22 through Mark 10:52 is commonly called the middle section or midpoint of Mark’s Gospel. This section represents a turning point not only in Mark’s Gospel but also in the Gospels of Matthew and Luke. This central section traces Jesus’ final journey from Caesarea Phillip in the north to Bethany and Bethpage to the threshold of Jerusalem (Mark 11:1). After the middle section, Mark’s Gospel moves very quickly to Jesus’ last week in Jerusalem, which take up a third of the Mark’s Gospel. That is why many biblical commentaries call Mark’s Gospel a story of the Cross with a long introduction.

⁵¹ As the time drew near for Him to ascend to heaven, Jesus resolutely set out for Jerusalem. Luke 9:51 (NLT)

First, the middle section reveals a dramatic geographical shift in Jesus’ ministry. Some biblical commentaries call this middle section the “travel narrative.” This section outlines Jesus’ final journey to the Holy City of Jerusalem. Jesus purposely sets His eyes towards Jerusalem where He would sacrificially die for sins of the world (Luke 9:51; Luke 13:22; see also Isaiah 50:7). Up until the middle section, Jesus’ public ministry had been in the Galilean territory – northern Israel. Now, Jesus’ ministry focus shifts toward Jerusalem. Depending on which Synoptic Gospel (collectively Matthew, Mark, and Luke) one is reading, the length of Jesus’ journey to Jerusalem varies. Matthew and Mark’s account of Jesus’ journey from Galilee to Jerusalem is condensed and ends at Matthew 21:1 and Mark 11:1 upon Jesus’ arrival at Jerusalem for His Triumphal Entry into Jerusalem that begins Passion Week, Jesus’ final week on earth. However, Luke’s Gospel describes Jesus’ long and extended travel narrative “to Jerusalem.”  In Luke’s Gospel, Jesus’ journey from northern Israel into Jerusalem starts at Luke 9:51 and lasts until Luke 19:27. Almost half of Luke’s Gospel focuses on Jesus’ final journey to Jerusalem. One way Mark’s Gospel discusses Jesus’ journey to Jerusalem is the reference to “in the road,” “on the way,” “way,” or “on the road of Jerusalem” (see Mark 8:27; Mark 9:33–34; Mark 10:17, 32, 46, 52).  

Second, the middle section reveals a shift in Jesus’ audience as He moves towards Jerusalem. Up until this middle section, Jesus’ primary audience had been the common crowds or people of the land. Often, Jesus compassionately ministered to the needs of the poor, the sick, and the needy (e.g. see Matthew 4:23-25; Matthew 9:35-36; Matthew 14:14; Matthew 15:22; Matthew 20:34; Mark 1:41; Mark 6:34; Mark 8:2; Acts 10:37-38). The disciples had been with Jesus throughout His Galilean ministry. Yet now, Jesus shifts His focus from the crowd to His disciples as He prepares His followers to continue His ministry of compassion, hope, and mercy after His return to heaven. During His final journey to Jerusalem, Jesus continued to minister to the people’s needs and provide miracles (Luke 13:22). However, Jesus’ primary ministry focus shifts towards preparing His faithful followers (disciples) for His departure to heaven and the continuation of His ministry with His disciples through the Holy Spirit (Luke 24:29; John 14:16-18. John 20:22; Acts 2:4, 17-22, 33, 38). The disciples would need the Holy Spirit’s help to continue Jesus’ ministry.

Third, Mark’s middle section reveals a shift in Jesus’ teaching. Up to this point, Jesus’s primary teaching was on the Kingdom of God (e.g., Mark 1:14-15). Now, Jesus focuses His teaching onto discipleship and He interrelates His teaching on the Kingdom of God with the importance of discipleship (faithfully and obediently following God). In fact, Mark’s Gospel contains the riches materials on discipleship in all the four Gospels. Mark helps his readers understand how to be a good disciple of Jesus. Jesus teaches that discipleship embodies not only glory but also service, loving others, suffering, rejection, obedience, and even death.

Finally, the most traumatic shift in the middle section is Jesus’ revelation of His identity (see Matthew 16:13-26; Mark 8:27-30; Luke 9:18-20). Up until this point, Jesus concealed His identity as Messiah and God’s Son. The few people that knew Jesus’ identity were the demonic spirits or the people that received a miracle from Jesus. The demons knew Jesus has the “Holy One of God” (Mark 1:24-25, 34; Mark 3:11-12; Luke 4:34). Before the middle section, Jesus often invoked the “Messianic Secret” and avoided any discussion of His identity (e.g. see Matthew 8:3-4; Matthew 9:29-31; Matthew 12:15-16; Matthew 16:20; Matthew 17:9; Mark 1:23-25, 34, 44; Mark 3:11-12; Mark 5:42-43; Mark 7:36; Mark 8:29-30; Mark 9:9; Luke 4:41; Luke 8:56; Luke 9:21; John 6:15). On several occasions prior to the middle section, Jesus warned His disciples and others to keep silent about who He was and what He had done (e.g., see Mark 1:34, 44, Mark 3:12; Mark 5:43; Mark 7:36). In the middle section, Jesus freely and openly discusses His identity as Messiah and God’s Son. For the first time, Jesus openly spoke about His coming death in Jerusalem at the hands of religious leaders (Mark 8:31-9:1; see also Matthew 16:21-28; Luke 9:22-27). However, Jesus’ disciples have a different understanding of Jesus’ role as Messiah. The disciples saw that Jesus was the Messiah but not a Messiah who must suffer and deny Himself to save the world of their sins. As one reads this sections, everyone will see that Jesus’ disciples were slow to learn the true meaning of discipleship. Yet, Jesus never abandoned His disciples and continued to faithful teach them about the Kingdom of God and the true meaning of discipleship.

Mark’s middle section begins and ends as a “frame” that frames Jesus’ journey to Jerusalem. One part of the frame begins at Mark 8:22-26 and the second part of the frame ends at Mark 10:46-52. Both stories deal with blindness and blindness is the common thread. Mark is using these two stories on blindness to represents the disciples’ blindness to Jesus and His mission. The irony is that Jesus’ disciples did not know they were blind. Jesus’ ministry during His journey from northern Israel to Jerusalem aims to heal also the disciples’ blindness about God’s Kingdom, Jesus’ identity, and their role as Jesus’ disciples. Similarly, although the disciples’ spiritual vision is not yet 20/20, they will eventually come to see who Jesus is!

The first part of the frame begins at Mark 8:22-26. Some people brought a blind man to Jesus and begged Jesus to touch and heal the blind man (Mark 8:22). Jesus would soon reward their faith and the blind man’s faith in Him! Jesus took the blind man by the hand and led him out of the village (Mark 8:23). Once outside the village, Jesus applies salvia upon his eyes, and laid His healing hands over the blind man’s eyes (Mark 8:23). Jesus employed a similar healing technique to heal the deafness and dumbness of a Gentile in the Decapolis (Mark 7:32–35). Then, Jesus asked the man, “Can you see anything now?” (Mark 8:23, TLB).  The man looked around and said, “Yes, I see men! But I cannot see them very clearly; they look like tree trunks walking around!” (Mark 8:24, TLB). The man’s vision was still blurred, limited, and not fully healed. The fact that the man recognized men and trees suggests that he had not been born blind but had become blinded possibly by accident or disease. Next, Jesus placed His hands over the man’s eyes again and he saw everything clearly (Mark 8:25). Jesus healed the blind man completely! Mark 8:22-26 provides the only time in the four Gospels where Jesus heals a person in two phases. This second laying on of hands is unique in the Gospel accounts of Jesus’ healing ministry. The story ends with Jesus telling the healed man to keep his healing a secret – Messianic Secret (Mark 8:26).

Many biblical scholars argue that Mark 8:22-26 is an unusual but intentional miracle. Most of Jesus’ supernatural acts occurred instantly in a single word or touch (e.g., Matthew 8:14-17; Mark 1:29-34; Luke 4:38-41). In the miracle found at Mark 8:22-26, Jesus had to heal the blind man in two phases and not instantly. Jesus’ healing by phases was quite rare. Thus, many scholars argue that Mark is using this two-part healing story to paint a spiritual portrait of Jesus disciples’ blindness and the gradual understanding of the disciples (see Mark 8:18, 21). Only Mark has this two-part healing as this two-part healing connect with the opening of the disciples’ spiritual eyes in Mark 8:27-38.

The gradual accomplishment of this miracle paralleled the gradual growth of the disciples' understanding of Jesus’ mission as Messiah and God’s Son. While the disciples occasionally demonstrated partial understanding of Jesus and His mission, they never fully grasp Jesus’ mission until God removed their spiritual blindness after Jesus’ death and resurrection. The disciples had begun to see but remained spiritually blind (e.g., see Mark 8:16–18) until God touches them again at Jesus’ resurrection (see Mark 9:9). The ability to see, both physically and spiritually, is a gift of God, not of human ability. Like the healed man, a disciples full healing comes by from the repeated healing touch of Jesus.

The man’s healing exemplifies the situation of the disciples, who moved through stages of healing in Mark’s Gospel, from non-understanding (Mark 8:17-21), to misunderstanding (Mark 8:29-33), to complete understanding (Mark 15:39). The first “healing touch” of Jesus’ disciples came on the road to Caesarea Philippi (Mark 8:27) when Peter correctly declared that Jesus is Messiah and the Son of the living God (Matthew 16:16; Luke 9:20). The disciples’ vision will be no longer blind, but their vision will remain imperfect and blurred, for they did not under the meaning of Messiahship. Only at the Cross and Jesus’ resurrection will Jesus’ disciple, like the man at Bethsaida, see “everything clearly.”

Jesus had already been hard on the Twelve and they look even worse in this mid-section. However, the disciples are still with Jesus and Jesus never abandoned His disciples. Essentially, the disciples’ vision is blurred. Even after Jesus’ revelation as Messiah and Son of God (Mark 8:27-30), Jesus’ disciples still had only partial sight, in that they do not understand the kind of Messiah Jesus truly was (Mark 8:29). After Jesus’ resurrection, the disciples’ visual healing would be complete for Jesus’ finished work on the Cross fully healed their vision to understand Jesus’ full character as Messiah and God’s Son!

⁴⁶ Then they reached Jericho, and as Jesus and His disciples left town, a large crowd followed Him. A blind beggar named Bartimaeus (son of Timaeus) was sitting beside the road. ⁴⁷ When Bartimaeus heard that Jesus of Nazareth was nearby, he began to shout, “Jesus, Son of David, have mercy on me!” ⁴⁸ “Be quiet!” many of the people yelled at him. But he only shouted louder, “Son of David, have mercy on me!” ⁴⁹ When Jesus heard him, he stopped and said, “Tell him to come here.” So they called the blind man. “Cheer up,” they said. “Come on, He’s calling you!” ⁵⁰ Bartimaeus threw aside his coat, jumped up, and came to Jesus. ⁵¹ “What do you want me to do for you?” Jesus asked. “My Rabbi,” the blind man said, “I want to see!” ⁵² And Jesus said to him, “Go, for your faith has healed you.” Instantly the man could see, and he followed Jesus down the road (on the way). Mark 10:46-52 (NLT)

The last part of the frame begins at 10:46-52. Jesus and His disciples reached Jericho on His way to Jerusalem (Mark 10:32, 46). Later as Jesus and His disciples left town, a great crowd was following. A blind beggar named Bartimaeus (the son of Timaeus) was sitting beside the road as Jesus was traveling towards Jerusalem (Mark 10:32, 46). When Bartimaeus heard that Jesus from Nazareth was near, he began to shout out, “Jesus, Son of David, have mercy on me!” (Mark 10:47, TLB). Many of the people yelled at the blind man to “Be quiet!” (Mark 10:48). However, the blind man only shout even louder, again and again, “O Son of David, have mercy on me!” (Mark 10:48, TLB). The man was desperate for Jesus’ healing and mercy! When Jesus heard the blind man shouting, He stopped there in the road and said, “Tell him to come here” (Mark 10:49). Jesus never turns away anyone that faithfully seeks Him! So, Jesus’ disciples called the blind man and said, “You lucky fellow . . . . Come on, He is calling you!” (Mark 10:49, TLB). Bartimaeus threw aside his coat, jumped up, and came immediately to Jesus (Mark 10:50). Then, Jesus asked the man, “What do you want Me to do for you?” (Mark 10:51). The blind man said to Jesus, “O Teacher . . . I want to see!” (Mark 10:51, TLB). Jesus said to the man, “All right, it is done. Your faith has healed you.” (Mark 10:52, TLB). Instantly, Jesus healed the man of his blindness, and the man could see! The healed man began to follow Jesus on the journey to Jerusalem (Mark 10:52).

The distinguishing feature of Bartimaeus verses Jesus’ disciple was that Bartimaeus recognized his own blindness and his need for Jesus! Jesus’ disciples are just as blind as Bartimaeus, but they do not recognize their spiritual blindness. Jesus’ disciples needed the same divine miracle of God through faith in Jesus as Bartimaeus received.

Reference

Believer’s Study Bible (Nashville, TN: Thomas Nelson, 1995).

Disciple's Study Bible ((Nashville, TN: Holman Bible Publishers, 1988).

Faithlife Study Bible (Nashville, TN: Thomas Nelson, 2012).

King James Version Study Bible (Nashville, TN: Thomas Nelson, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, _____).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Cabel, Ted. The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Carson, D. A. New Bible Commentary: 21st Century Edition (Downers Grove, IL: Inter-Varsity Press, 1994).

Edwards, James R. The Gospel According to Mark (Grand Rapids, MI: Eerdmans Publishing Company, 2002).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Kelber, Werner. Mark’s Story of Jesus (Philadelphia, PA: Fortress Press, 1979).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Do Not Test Jesus!

¹¹ When the Pharisees heard that Jesus had arrived, they came and started to argue with Him. Testing Him, they demanded that He show them a miraculous sign from heaven to prove His authority. ¹² When He heard this, He sighed deeply in His spirit and said, “Why do these people keep demanding a miraculous sign? I tell you the truth, I will not give this generation any such sign.” ¹³ So He got back into the boat and left them, and He crossed to the other side of the lake (Sea of Galilee). ¹⁴ But the disciples had forgotten to bring any food. They had only one loaf of bread with them in the boat. ¹⁵ As they were crossing the lake (Sea of Galilee), Jesus warned them, “Watch out! Beware of the yeast of the Pharisees and of Herod.” ¹⁶ At this they began to argue with each other because they had not brought any bread. ¹⁷ Jesus knew what they were saying, so He said, “Why are you arguing about having no bread? Don’t you know or understand even yet? Are your hearts too hard to take it in? ¹⁸ ‘You have eyes — cannot you see? You have ears — cannot you hear?’ Don’t you remember anything at all? ¹⁹ When I fed the 5,000 with five loaves of bread, how many baskets of leftovers did you pick up afterward?” “Twelve,” they said. ²⁰ “And when I fed the 4,000 with seven loaves, how many large baskets of leftovers did you pick up?” “Seven,” they said. ²¹ “Don’t you understand yet?” He asked them. Mark 8:11-12 (NLT)

When the local Jewish leaders learned of Jesus’ arrival, they came to argue and test Him (Mark 8:11; see also Matthew 16:1). The religious leaders asked Jesus to “Do a miracle for us” (Mark 8:11). These leaders wanted Jesus to “Make something happen in the sky” before they would believe in Him (Mark 8:11; see also Matthew 16:1; Luke 11:16). However, Jesus groaned and sighed deeply within His Spirit when He heard the religious leaders’ request and said, “Certainly not. How many more miracles do you people need?” (Mark 8:12, TLB). Jesus knew the religious leaders request came from their unbelief in Him. So, Jesus returned to the boat, left the religious leaders, and crossed to the other side of the Sea of Galilee (Mark 8:13).

During His public ministry, Jesus faced temptation and testing not only from the evil one, but also from various religious officials (Mark 8:11; see also Matthew 12:38-39; Matthew 16:1; Matthew 21:23-27; Mark 11:27–33; Luke 20:1-8; John 2:18). Various Jewish religious groups opposed Jesus. The politically influential Sadducees tempted Jesus, as did the popular Pharisees (Matthew 19:3; see also Acts 23:6-10). Normally, the Sadducees and the Pharisees were enemies or opponents, but they had a common enemy in Jesus. The Pharisees were legalists and very conservative, and they taught that only obedience to the Law of Moses and the traditions of the elders would please God and usher in God’s Kingdom. In fact, some Pharisees often elevated their rules and traditions above God’s living Word resulting in legalism and hypocrisy (e.g. see Matthew 15:1-20; Mark 7:1-23). The Sadducees, on the other hand, were liberal in their thinking and denied that there would be such a Kingdom on earth. Moreover, the Sadducees accepted only the Law of Moses as Scripture and did not believe in life after death, the resurrection, or the existence of angels. The reference to Herod refers to the Herodians. The Herodians were a group of Jews who supported King Herod and accepted the Roman way of life. This group saw in Herod and his rule the promised kingdom for the Jewish nation. Also, many Herodians were also Sadducees. Jesus accused these religious groups and others of false teaching, which Jesus called “yeast” or “leaven” (Matthew 16:6, 11-12). Sadly, these religious leaders would all join forces to kill Jesus (see Matthew 26:3-5; Mark 14:1-2; Luke 22:1-2)!

The religious leaders had heard about Jesus’ many miracles and acts of compassion (e.g., Matthew 15:38; Mark 8:9; John 2:11-12; John 3:2). Jesus had been healing (e.g., Mark 1:40–45; Mark 3:1–6), raising people from the dead (e.g., Mark 5:22–24, 35–43) and feeding thousands (e.g., Mark 6:30–44). Yet, the religious leaders still found fault in Jesus’ public ministry and continually tested and questioned His authority (e.g., see Matthew 22:15-40; Mark 8:11; Mark 10:2; Mark 12:13-15; Luke 11:16). These leaders tried to explain away Jesus’ miracles and acts of compassion by claiming luck, fluke, or evil power caused these miracles (e.g. see Matthew 12:24; Mark 3:22; Luke 11:14-16; John 6:30-31; John 11:47-48). Therefore, the religious leaders demanded Jesus provide a cosmic sign from the heavens to prove His true identity (Mark 8:11-12; see also Matthew 12:38-39; Matthew 16:1-2; Luke 11:16, 29-32; John 2:18; John 6:30). The religious leaders wanted more compelling proof of Jesus’ divine authority than His miracles. However, Jesus refused their demands because they had wrong motive and unbelief. Jesus knew that even a miraculous sign from heaven would not convince these leaders that He truly was the Son of God and the Messiah (Christ) (Mark 8:12; see also John 20:30-31). Yet, Jesus previously mentioned the sign of Jonah (see Matthew 12:38-45; Matthew 16:4; Luke 11:29-32). This sign represented Jesus’ coming miraculous death, burial, and resurrection. Jesus’ crucifixion, burial, and resurrection would be the ultimate sign of His deity as God incarnate (see Acts 2:22-36; Acts 3:12-26).

⁵ Later, after they (Jesus and His disciples) crossed to the other side of the lake (Sea of Galilee), the disciples discovered they had forgotten to bring any bread. ⁶ “Watch out!” Jesus warned them. “Beware of the yeast of the Pharisees and Sadducees.” ⁷ At this they (the disciples) began to argue with each other because they had not brought any bread. ⁸ Jesus knew what they were saying, so He said, “You have so little faith! Why are you arguing with each other about having no bread? ⁹ Don’t you understand even yet? Don’t you remember the 5,000 I fed with five loaves, and the baskets of leftovers you picked up? ¹⁰ Or the 4,000 I fed with seven loaves, and the large baskets of leftovers you picked up? ¹¹ Why can’t you understand that I am not talking about bread? So again I say, ‘Beware of the yeast of the Pharisees and Sadducees.’” ¹² Then at last they understood that He was not speaking about the yeast in bread, but about the deceptive teaching of the Pharisees and Sadducees. Matthew 16:5-12 (NLT)

Then, Jesus turned to His disciples and warned them against the spiritually contaminated religious leaders (Mark 8:15; see also Matthew 16:5-12). Jesus told His disciples, “Beware of the yeast of King Herod and of the Pharisees.” (Mark 8:15). The Gospel of Mark mentions the “yeast” of the Pharisees and Herod, while Matthew’s Gospel talks about the “yeast” of the Pharisees and Sadducees. In combination, Jesus was referring to the religious leaders’ hypocrisy and false testing (see also Luke 12:1). At first, the disciples did not understand Jesus’ statement and asked each other, “What does He mean?” (Mark 8:16, TLB). Normally in the Holy Scriptures, yeast or leaven symbolized sin, evil, and hypocrisy (Mark 8:15; see also Matthew 16:6, 11; Luke 12:1; 1 Corinthians 5:6–8; Galatians 5:7-9 except see Matthew 13:33). Jesus used yeast as an example of how a small amount of hypocrisy, evil, and false teaching can affect a large group of people. Evil, like yeast, is small and hidden, but it spreads and soon infects the whole (Galatians 5:1-9). Sadly, the wrong teachings of the religious leaders were leading many people astray in Jesus’ day. The religious leaders only needed a small amount of “yeast” or false teaching to soak and contaminate the entire society and make it rise up against Jesus. Jesus knew if this false teaching got into the hearts and minds of His disciples, it would infect them and pollute the truth Jesus had given them to proclaim about Himself and His Kingdom – truth, mercy, compassion, forgiveness, and love (Micah 6:6-8; John 13:34-35; 1 Corinthians 5:8; Galatians 5:22-23). Evil only needs a small deviance from God’s Word to infect individuals or a church (e.g., see Matthew 4:1-11; Luke 4:1-13). 

Mistakenly, the disciples thought that Jesus must be talking about their forgetting to bring bread (Mark 8:16). However, Jesus realized what they were discussing and said, “No, that is not it at all!” (Mark 8:17, TLB). Jesus reminded His disciples about the separate miraculous feeding of the 5,000 people and the feeding of the 4,000 (Mark 8:18-20). Like Jesus’ first disciples, we too today sometimes forget Jesus’ many acts of mercy and grace He has provided and forget that Jesus is still the same today, yesterday and forever (Hebrew 13:8). Although Jesus has brought us through trials and temptations in the past, we sometimes do not believe that Jesus will do the same again in the future (Psalm 103:1-2; see also Mark 6:51). Jesus can and continues to meet the spiritual and physical needs of everyone seeking wholeheartedly God’s Kingdom. Jesus has provided in the past, and we can be confident that He will do so in the present and future as well. WE MUST NEVER FORGET GOD’S FAITHFULNESS, GOODNESS, AND BLESSINGS FOUND IN JESUS!

References

Disciple's Study Bible (Nashville, TN: Holman Bible, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.

Wiersbe, Warren W. Bible Exposition Commentary (Victor Books, 1989).

Jesus Always Provides!

¹ About this time another large crowd had gathered, and the people ran out of food again. Jesus called His disciples and told them, ² “I feel sorry (compassion, pity) for these people. They have been here with Me for three days, and they have nothing left to eat. ³ If I send them home hungry, they will faint along the way. For some of them have come a long distance.” ⁴ His disciples replied, “How are we supposed to find enough food to feed them out here in the wilderness?” ⁵ Jesus asked, “How much bread do you have?” “Seven loaves,” they replied. ⁶ So Jesus told all the people to sit down on the ground. Then He took the seven loaves, thanked God for them, and broke them into pieces. He gave them to His disciples, who distributed the bread to the crowd. ⁷ A few small fish were found, too, so Jesus also blessed these and told the disciples to distribute them. ⁸ They ate as much as they wanted. Afterward, the disciples picked up seven large baskets of leftover food. ⁹ There were about 4,000 people in the crowd that day, and Jesus sent them home after they had eaten. ¹⁰ Immediately after this, He got into a boat with His disciples and crossed over to the region of Dalmanutha. Mark 8:1-10 (NLT)

Mark 8 begins with the continuation of Jesus’ ministry in predominately Gentile (non-Jewish) territories. Jesus was Jewish, and He was called to minister to “the lost sheep of Israel” (Matthew 15:24). However, He did not limit His ministry only to the Jewish people. During His public ministry, Jesus revealed that God’s loves and compassion is for all people (e.g., Matthew 9:35-36; Matthew 14:14; Matthew 15:22; Matthew 20:34; Mark 1:41; Mark 6:34; Mark 8:2). The Gospel message came first to the Jews (John 4:22; Romans 1:16), and then to all people who call upon the Name of the Lord Jesus Christ (Acts 2:21; Acts 10:34-38, 43; Romans 10:13). God found in Jesus Christ loves ALL PEOPLE – Jews, Gentiles, Muslims, Hindus, Buddhists, homosexuals, men, women, young, old, etc. (John 3:16)! The Kingdom of God is embracive of ALL PEOPLE. From the beginning, God’s redemptive work for Israel had in view the redemption (salvation) also of the Gentiles (Genesis 12:1-3; see also Isaiah 11:10; Isaiah 42:5-7; Isaiah 49:6; Luke 2:10; Matthew 28:16-20; Acts 13:47).

The Holy Bible reveal God’s love and care for all people (e.g., Luke 4:24-27; see also 1 Kings 17:7-24; 2 Kings 5:1-19). In particular, the New Testament reveals God reaching to the Jews first and then to the Gentiles to unite the people into one church body headed by Jesus Christ (e.g., see Romans 10:12; Ephesians 1:10; Ephesians 2:11-22; Ephesians 3:6; Ephesians 4:13, 15; Galatians 3:26-29; 1 Corinthians 12:12-13). The church is the community of believers who trust and obey Jesus as Lord and Savior (Ephesians 1:22-23; Ephesians 5:21-24). The church is part of God’s sovereign plan to bring everything in heaven and on earth under the authority and power of Jesus Christ (Ephesians 1:9-10). Racism, ethnic hatred, bigotry, and separation have never been God’s desire! These divisive issues have come from the sins of men and women. Jesus rejected such sin wherever He found it. As Matthew shows, His heart is for all the nations (see Matthew 28:16-20). God’s grace was and still is available for all who would receive His Son, Jesus by faith (see John 1:11-12; Ephesians 2:8-9).

As Jesus was in Gentile territories, once again large crowds gathered around Him (Mark 8:1). Even in Gentile territories, Jesus’ fame had spread (see also Matthew 4:25; Mark 3:7-8; Luke 6:17). However, Jesus noticed that people had run out of food (Mark 8:1; see also Matthew 15:32). Jesus discussed this dilemma with His disciples and said, “I have compassion on the crowd, because they have been with Me now three days and have nothing to eat” (Mark 8:2, ESV). Jesus knew if He sent the crowd home without feeding them, they would faint along the road for some of them had come a long distance to see Him (Mark 8:3; see also Matthew 15:32). However, Jesus’ disciples said, “How are we supposed to find enough food to feed them out here in the wilderness” (Mark 8:4, NLT). The disciples once again failed to recognize that Jesus was God incarnate (in human flesh) and Jesus alone could feed the people (John 1:1-5, 14; John 6:22, 35, 48, 51, 58; see also Exodus 16:12). Then, Jesus turned to His disciples and patiently asked, “How many loaves of bread do you have?” (Mark 8:5, TLB). Jesus’ disciples told Him they had “seven loaves” and a “few small fishes” (Mark 8:5, 7; see also Matthew 15:34). Jesus instructed the large crowd to sit down on the ground (Mark 8:6; see also Matthew 15:35). Then, Jesus took the seven loaves, gave thanksgiving to God for the food, broke them into pieces and passed them to His disciples to feed the people (Matthew 15:36; Mark 8:6; see also 1 Timothy 4:3-5). Next, Jesus took the few small fish and He thanked God for the fish before feeding the people (Mark 8:7). As with the feeding of the 5,000, this miraculous feeding took place in Jesus’ hands. Afterwards, the whole crowd was well feed and fully satisfied from the “seven loaves” and a “few small fishes” (Mark 8:8; see also Matthew 15:37). The people ate as much as they wanted. The superabundance of food shows the gracious nature of God’s Kingdom (Mark 8:8). With our never ending faith in God, God supplies all our needs (Philippians 4:19; see also Ephesians 3:16-20)! Jesus fed over 4,000 men, in addition to all the women and children (Matthew 15:38; Mark 8:9). As with the separate feeding of the 5,000 Jewish people in Jewish territory, Jesus’ disciples gathered the leftover food after the meal. There were seven very large basketfuls left over (Mark 8:9). We must never waste God's gifts!

⁷ At this, they (disciples) began to argue with each other because they had not brought any bread. ⁸ Jesus knew what they were saying, so He said, “You have so little faith! Why are you arguing with each other about having no bread? ⁹ Don’t you understand even yet? Don’t you remember the 5,000 I fed with five loaves, and the baskets of leftovers you picked up? ¹⁰ Or the 4,000 I fed with seven loaves, and the large baskets of leftovers you picked up?” Matthew 16:7-10 (NLT)

Many critics of the Holy Bible call the story of the miraculous feeding of the 4,000 recorded in the Gospels of Matthew and Mark (Matthew 15:32-39; Mark 8:1-10) just another version of Jesus’ miraculous of feeding 5,000 recorded in all four Gospels (Matthew 14:13-21; Mark 6:32-44; Luke 9:10-17; John 6:1-15). However, these critics fail to recognize the first feeding of the 5,000 occurred in Galilee, near Bethsaida, and involved predominantly Jews. However, the miraculous feeding of 4,000 occurred near Decapolis — ten Gentile communities east of the Jordan River (see also Mark 8:19-21). The miraculous feeding of the 4,000 Gentiles and the 5,000 Jews have striking similarities but these feedings are two separate miracles (Matthew 16:9-10; Mark 8:19-21). In fact, Jesus Himself refers to two separate feedings in the New Testament (Matthew 16:9-10; Mark 8:19-21). The feeding of the 4,000 was the further expansion of Jesus’ compassionate heart to the Gentiles (non-Jews). The miraculous feeding of the 4,000 once again reveals the Lord Jesus Christ’s mercy and compassion for all people – Jew, Gentile, men, woman, and children. Jesus is still the same and all we need do is trust Him, give Him our whole hearts, and obey Him. The true and living God cares for all our needs (Matthew 6:30, 32; Luke 12:28). So, seek God first, walk humbly with Him, live righteously, love mercy, and flee evil as God cares for you (see Hosea 6:6; Amos 5:5-6, 14-15; Micah 6:8; Matthew 6:32-33; 1 John 1:5-7). God wants all people to walk holy and blameless (2 Timothy 2:22).

Jesus:  ²⁵ “That is why I tell you not to worry about everyday life — whether you have enough food and drink, or enough clothes to wear. Is not life more than food, and your body more than clothing? ²⁶ Look at the birds. They do not plant or harvest or store food in barns, for your heavenly Father feeds them. And are not you far more valuable to Him than they are? ²⁷ Can all your worries add a single moment to your life? ²⁸ And why worry about your clothing? Look at the lilies of the field and how they grow. They do not work or make their clothing, ²⁹ yet Solomon in all his glory was not dressed as beautifully as they are. ³⁰ And if God cares so wonderfully for wildflowers that are here today and thrown into the fire tomorrow, He will certainly care for you. Why do you have so little faith? ³¹ So do not worry about these things, saying, ‘What will we eat? What will we drink? What will we wear?’ ³² These things dominate the thoughts of unbelievers, but your heavenly Father already knows all your needs. ³³ Seek the Kingdom of God above all else, and live righteously, and He will give you everything you need. ³⁴ So, do not worry about tomorrow, for tomorrow will bring its own worries. Today’s trouble is enough for today.” Matthew 6:25-34 (NLT)

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

Word In Life Study Bible (Nashville: Thomas Nelson, 1996).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).