The Gospel of Mark, rightly Divided Mark 8:14-33 | Session 30 | Mark Rightly Divided

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The Leaven of the Pharisees | Mark 8:14-21

Verse 14 -

The fact that they had the feeding of the 4,000, with 7 baskets of leftovers (v. 8), and now they've "forgotten to take bread" (v. 14), suggests that some time must have passed between these events.

The detail that there is no more than “one loaf," which is not mentioned in the other Gospels, implies that this account either comes directly from an eyewitness or is what Bullinger refers to as a "divine supplement" - information given by revelation of the Spirit to the human author. As far as we know, Mark was not an eyewitness, but he could have obtained this information from someone who was. Whether through first-hand testimony or divine revelation, we are given this small detail.

Verses 15-16 -

In these verses, Jesus gives a warning to "beware of the leaven of the Pharisees." It's interesting that the disciples immediately associate His warning with their lack of bread. This could perhaps be an example of a psychological phenomenon known as 'cognitive fixation,' where an individual becomes so preoccupied with one aspect of a situation that they fail to consider other relevant factors. In this case, the disciples' preoccupation with their physical need for bread may have prevented them from interpreting Jesus' metaphorical warning about the spiritual influence of the Pharisees. This demonstrates the human tendency to focus on immediate, tangible needs, often at the expense of more abstract, but equally important, considerations.

The term 'leaven' in the Bible is often used as a metaphor, and it carries both positive and negative connotations, thus it is not inherently sinful. In the negative sense, as seen in this passage from Mark, 'leaven' is used as a figure of speech for 'doctrine' or 'thinking,' particularly that which is false or corrupt. Jesus warns his disciples to beware of the 'leaven' of the Pharisees, cautioning them against adopting the Pharisees' misguided interpretations of religious law.

On the other hand, 'leaven' can also have positive implications. In the parable of the leaven found in Matthew 13:33 and Luke 13:21, leaven is used to illustrate the Kingdom of Heaven. In this context, just as a small amount of leaven causes dough to rise, the Kingdom of Heaven, though it starts from small beginnings, grows and permeates throughout everything. Therefore, 'leaven', like many symbols in the Bible, must be understood within its specific context.

In its most basic sense, 'leaven' is a substance used in baking to make dough rise. It is often used in the Bible simply as a common element of daily life, with no negative or harmful implications. It only becomes a symbol of something harmful or sinful when used metaphorically in specific contexts.

Verse 17

From verse 17 onwards, the passage enters into an extended rebuke from Jesus, primarily addressing the disciples' lack of perception. Perception is a crucial element in discerning good from evil, and in comprehending the spiritual teachings and metaphors used by Jesus. It is important to note that perception operates on multiple levels, ranging from basic social awareness to deeper levels of understanding that come with experience and spiritual growth. A “hardened heart” is the term Jesus uses to describe one so focused on the physical that he does not see the spiritual.

This is a matter of maturity. Just as a tourist who fails to understand the local realities may make incorrect assumptions about behavior, so too can a lack of understanding of the physical lead to inaccurate perceptions. However, a fixation on the physical can also hinder a deeper, and possibly more important, understanding of the spiritual. It's crucial to strike a balance between these two realms, as both are essential to a well-rounded comprehension of the world and our place within it.

When studying scripture, it is important to understand both what the passage is saying and its underlying meaning. However, we must be careful not to impose our own interpretations where they do not exist. Reading meaning where there is none can lead to misconceptions and a distorted view of the scripture's true message.

Verses 18 - 21 -

In these verses, Jesus expounds on the deeper purpose of our senses. The eyes and ears do more than merely receiving light and sound waves—they are tools for understanding and discerning the world around us. The disciples had witnessed the miraculous feedings of the 5,000 and 4,000, yet they failed to grasp the flawed doctrine of the Pharisees. Jesus is emphasizing that witnessing an event and comprehending its significance are not the same.

Jesus wanted the disciples to understand the doctrine of the Pharisees. This doctrine, in a sense, oversimplified life, reducing it to a grocery store list. In oversimplifying things (reductionism), the Pharisees missed the most important thing: the Messiah they were looking for. In fact, their over-simplification led them to reject that very Messiah.

Healing A Blind Man | Mark 8:22-26

Verse 22 -

They arrived at Bethsaida, a town located on the northeastern shore of the Sea of Galilee, not far from Capernaum. Before getting into the ship, they had been in the region of Dalmanutha (v. 10), likely the southwestern corner of the Sea of Galilee. Bethsaida is notable in the New Testament as the hometown of the apostles Peter, Andrew, and Philip.

Upon their arrival in Bethsaida, the people brought a blind man to Jesus and "besought Him to touch him." As we have noted numerous times throughout this study, physical touch is an almost ever-present element in the healings performed by Jesus. This leads us to conclude that the incarnation included a divine element within the physical body of Jesus.

Verses 23-25 -

It is worth noting that Jesus led the man out of the town before healing him (v. 23). This likely relates to the fact that Bethsaida was in the process of rejecting Jesus, as we can see in Matthew 11:21: "Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes."

The man's healing process is also intriguing, as he experiences a partial healing followed by a full one. This sequence is almost certainly symbolic and likely tied to both Bethsaida itself and the previous discussion with the disciples about the leaven of the Pharisees.

The symbolism may lie in the idea that what cannot be fully seen or understood now will later become clear. For the disciples, this full clarity came with the resurrection of Jesus. For Bethsaida, full recognition of Jesus will come at His second coming. In this way, the partial and then full healing of the blind man can be seen as a metaphor for the gradual revelation and understanding of Jesus' true identity and mission.

Verse 26 -

Jesus specifically forbid the man to go “into the town” or mention the miracle “in the town.” Again, this likely relates to the “woe” pronounced on Bethsaida in Matthew 11:21.

Jesus at Caesarea Philippi | Mark 8:27-33

Verse 27 -

Since Chapter 8, Jesus has entered a new phase of His ministry. This phase is not public but rather private and on the move. He now arrives at Caesarea Philippi, a far-off northern city known for its paganism and Roman influence. Caesarea Philippi, originally called Panias, was founded by the Greeks in the 3rd century BC as a center for the worship of the god Pan. The city was later renamed to Caesarea by Philip the Tetrarch in 2 BC, in honor of Caesar Augustus. The term 'Philippi' was added to distinguish it from the port city of Caesarea on the Mediterranean coast. Despite the changes in its name and governance, the city retained its reputation as a hub of pagan worship and Roman culture. Today the city is known as “Banias,” a modern perversion of “Panias.”

Jesus asked the well-known question, "Whom do men say that I am?" Given that Jesus was aware of discussions that occurred outside His presence, this question was not driven by a need for information but had a specific agenda. The purpose of this agenda becomes evident quickly.

Verse 28 -

The range of answers to Jesus's question all has one thing in common: they are all individuals who are deceased. This provides evidence for a first-century Jewish concept of life after death, and even the idea of the dead returning to live on earth again. Such beliefs would be consistent with Hebrew Scripture. Interestingly, this passage also disputes, anecdotally, the notion that there was a common concept of soul-sleep among first-century Jews. If such a concept were prevalent, it would not have elicited this particular set of answers.

Verse 29 -

Jesus turns and directs the question to the disciples. In response, Peter asserts, "Thou art the Christ" (i.e., the Messiah). This response is not merely Peter trying to please Jesus. Rather, it represents the understanding of the apostles as a whole. This understanding is evident from the outset of Jesus' ministry. For instance, when Jesus is first introduced to Nathanael in John 1:49, Nathanael exclaims, "Rabbi, thou art the Son of God; thou art the King of Israel." Such early recognition of Jesus as the Messiah provides strong evidence that Peter's acknowledgement in Mark 8:29 was shared by all the apostles. In fact, this belief is likely the only motivation the men would have for leaving everything and following Jesus, as each of them had done.

Verse 30 -

The instruction to "tell no man of him" is consistent with this phase of Jesus' ministry. Jesus is trying to avoid attention, not garner it.

Verse 31 -

It is important to note that at this point in verse 31, "He began to teach them" about His impending death. This is also explicitly stated in Matthew's account (Matthew 16:21). Prior to this, the concept of the Messiah's death was not known to them. The idea that everyone had prior knowledge and expectation (and had advanced faith in) the death, burial, and resurrection of Jesus Christ does not hold true according to Scripture. Such a concept is often propagated by those who wish to evade dispensationalism or the implications of dispensations.

Surprisingly, this is the first explicit reference to the third-day resurrection in the scriptures. While there may be some typology present in Hosea 6:2, this interpretation is debatable and would not have been recognized in advance. Therefore, when 1 Corinthians 15:3-4 refers to "the scriptures," it is likely referring to the Gospels, as there is no explicit testimony of the third-day resurrection in the Old Testament. This interpretation provides insight into when the Gospels were written and how they were understood by early believers. Namely, that the Gospels, at least in part, were written far earlier than current scholarship attests, and that they were immediately considered part of the Biblical canon.

This verse also squarely places the blame on "the elders, and of the chief priests, and scribes." The acceptance or rejection of the Messiah is not merely a personal matter, but rather a national one. These "elders, chief priests, and scribes" represent the decision-makers of the nation.

Verses 32-33 -

Peter's response and subsequent rebuke by Jesus lend support to the interpretation of verse 37, which suggests that the death and third-day resurrection of the Messiah were unknown. If the Lord's death had been expected, and indeed, if Peter had placed his faith in this death, then his response would have been out of place. However, in light of the fact that this was new information for Peter, his response is perfectly understandable. Jesus rebukes Peter for his lack of faith in what He has just begun to reveal.

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