Exegetical and Hermeneutical Commentary of Mark 8:10

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

10 21. The Leaven of the Pharisees and of Herod

10. the parts of Dalmanutha ] or as St Matthew says, into the coasts of Magdala (Mar 15:39), or according to some MSS. Magadan. Nothing is known of Dalmanutha. It must clearly have been near to Magdala, which may have been the Greek name of one of the many Migdols (i. e. watch-towers) to be found in the Holy Land, possibly the Migdal-el of Jos 19:38, and its place may now be occupied by a miserable collection of hovels known as el-Mejdel on the western side of the Lake, and at the S. E. corner of the Plain of Gennesaret. “Just before reaching Mejdel, we crossed a little open valley, the Ain-el-Barideh, with a few rich cornfields and gardens straggling among the ruins of a village, and some large and more ancient foundations by several, copious fountains, and probably identical with the Dalmanutha of the New Testament.” Tristram’s Land of Israel, p. 425. If the reading Magadan in Mat 15:39 stands, we may conjecture either (a) that it and Dalmanutha were different names for the same place, or ( b) that they denoted contiguous spots, either of which might give its name to the same region.

Fuente: The Cambridge Bible for Schools and Colleges

Dalmanutha – In Mat 15:39 it is said that he came into the coasts of Magdala. See the note on the place.

Fuente: Albert Barnes’ Notes on the Bible

Mar 8:10-23

Seeking of Him a sign from heaven, tempting Him.

Seeking sign

I. The unreasonableness of this request.

1. In other matters they were not scrupulous of evidence-tradition.

2. They had the signs of the times-consisting in a combination of events giving fulfilment to their own Scriptures,

3. They had His miracles-unquestioned.

4. They had, even signs from heaven-At His baptism.

5. It was not evidence that was wanting.

6. Neither is it so yet.

II. The denial of their request.

1. Not because such a request would, in other circumstances, have been sinful. Gideon. Hezekiah.

2. But because it was unnecessary, it would not have convinced them, it was asked out of malice.

3. Our request must be for necessary things, from right motives.

III. According to the other evangelists, Christ pointed them to the sign of the prophet Jonas.

1. There are several points of resemblance between Christ and Jonas.

2. The point referred to by Christ was, no doubt, His resurrection. (Expository Discourses.)

The refusals of Christ

We often speak of what He gave: we might also speak of what He withheld. The words of the Old Testament are applicable to Jesus Christ: No good thing will He withhold, etc. The refusals of Jesus were governed by three considerations.

1. Religious curiosity is not to be mistaken for religious necessity.

2. Religious confidence is not to be won by irreligious ostentations.

3. Religious appeals are not to be addressed to the eye, but to the heart. In applying these points show what Christ gave in comparison with what He refused. He gave bread, sight, hearing, speech, health; He gave His life, yet He refused a sign! Understand that, in some cases, not to give a sign is in reality to give the most solemn and dreadful of all signs. (Dr. J. Parker.)

Tempting God

It is a wicked and sinful practice for any to tempt the Lord, i.e., to make unlawful and needless proof of His Divine attributes, such as Power, Providence, Justice, Mercy, etc. This sin is committed-

1. By limiting and restraining Gods actions to ordinary means and secondary causes: tying Him to these, as if without them He could not or would not perform those things which He has promised to the godly or threatened against the wicked.

2. By neglecting the ordinary means appointed by God for the good and preservation of our souls and bodies, and relying upon Gods extraordinary power and providence to provide for us. Apply this to such cases as-abandonment of earthly calling; needlessly exposing oneself to danger; rejecting the means of grace.

3. By living and going on in any sin contrary to the Word of God, thereby making proof of Gods patience, whether He will punish or wink at disobedience. (G. Petter.)

Modern doubt

I. First of all, we discover the same sycophancy of spirit among sceptics now as was noticeable among the ancient Jews. The significant question those people asked concerning Christ was, Have any of the rulers believed on Him?

1. One of the maxims of the Talmud was this: My son, give more heed to the words of the rabbis than to the words of the law. Thus they pressed human authority above inspiration, and exalted traditions above the revelation from God.

2. Our times are not much better. Little men appear to imagine their proportions are vaster when they stand in the awe-inspiring shadow of big men. Hence we find all the motley company of sceptics aping masterly leaders, and trying to make the majesty of their intellects show most impressively.

3. Rabbis (in this sense) ought not to count for much with Christian people: One is our Master, even Christ. What Gods children are examining is truth, and not men. It must be remembered that there never was a system of even confessed error, no matter how miserable or how vile, that did not for the time being have some able advocates. We do not need to go back to Marcions day, nor to Basilides day, to illustrate this. Gibbon was gifted, and Brigham Young was a man of power-and Satan himself was one of the brightest of Gods angels.

4. Meantime, the cry lifted as to the supreme ability of not a few of these leaders of modern scepticism might as well be toned down to moderation.

II. Next to this sycophancy of spirit, we discover that modern doubt has for its characteristic the same disposition to criticise Gods Word which prevailed in Herods time. Our Saviours charge was, making the Word of God of none effect.

1. Those Pharisees and Sadducees had only the Old Testament, but they kept picking at it. The general principle of interpretation was very frankly avowed in those days: The Bible is like water, the traditions are like wine; but the commentaries are like wine which has been spiced.

2. The modern attack is just like this. The combat with opposers is not now that of theological philosophy, but of biblical criticism.

3. It is impossible to stop the mouths of carpers. The apostles themselves had to deal with strong and inveterate opposers. There were persistent Pharisees and indefatigable Sadducees. Paul himself even could not put down these disputants at will so completely that they should not harangue the populace. He could refute every argument, and overturn every position; but when he had silenced sense they kept up the uproar. Thus they made their sorry exhibition at Ephesus (see Act 19:32-34).

III. In the third place, modern doubt is characterized, like the ancient scepticism Jesus rebuked, by an aimless drifting into a series of continual disbeliefs. This was the ground for our Lords most terrible denunciation: Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him two fold more the child of hell than yourselves.

1. Those old sects seem all to have known this tendency to reckless wandering in speculation, for they tried to force a system of checks at each exposed point against free thinking.

2. This generation of doubters in our time are as wandering in their purposes, and quite as devoutly blind in their career. The moment one begins to question, that moment he begins to travel. Yet is it seriously to be doubted whether he is going ever to reach that portal of Gods truth he talks of so glibly.

3. There is no settled direction which modern scepticism chooses. If there were, we might welcome the drift as perhaps being in the line of the truth, and indicating progress. But it makes one think of the eddies over the meadows after a freshet; it is unsafe to try to sail because nobody knows the channel. A thoughtful man would like to know beforehand where he is going.

4. It is best, also, to settle the value of an argument drawn from an example.

IV. This thought will find a further illustration, when we go on to consider a fourth characteristic of modem doubt: namely, the extreme malignancy of temper with which those who turn from the Christian faith afterwards attack its defenders.

1. Renegades are always the most belligerent allies on the other side.

2. It is often to advantage to read up the antecedents of some of our most prominent unbelievers. You know who the critics are? asks a shrewd character in Lord Beaconsfields story; they are the men who have failed in literature and art. Find an extremely ill-tempered disputant anywhere nowadays, who begins with innuendo and continues with abuse, and the explanation may be given almost instinctively this man did not succeed in the old life, and is angrily trying to retrieve his fortunes by attracting attention in a new.

3. For the temper of unbelief is simple selfishness.

4. Hence, there is no safety in yielding even just a little. A double-minded man is unstable in all his ways. Belief will not suffer itself to be divided. (C. S. Robinson, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 10. Dalmanutha.] See Clarke on Mt 15:39.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Matthew saith, he came into the coasts of Magdala; it is probable they were two contiguous tracts of land. We often read of the Pharisees coming to our Saviour to ask a sign. Had they not signs? What were all the miracles he wrought but signs of his Divine power and mission? But they ask for a sign from heaven, such a sign as Moses, Joshua, and Elijah gave them, by this means making a trial of his Divine power. Our Saviour, who never wrought miracles to satisfy mens curiosity, but only to confirm their faith, refuseth to show them any such sign as they desired, and leaves these coasts.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10. And straightway he entered intoa ship“into the ship,” or “embarked.”

with his disciples, and cameinto the parts of DalmanuthaIn Matthew (Mt15:39) it is “the coasts of Magdala.” Magdala andDalmanutha were both on the western shore of the lake, and probablynot far apart. From the former the surname “Magdalene” wasprobably taken, to denote the residence of Mary Magdalene. Dalmanuthamay have been a village, but it cannot now be identified withcertainty.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And straightway he entered into a ship, with his disciples,…. As soon as ever he had, dismissed the multitude, he took shipping with his disciples; for he was at the sea of Galilee, either at a place near it, or upon the shore of it; see Mr 7:31;

and came into the parts of Dalmanutha; which Matthew calls, “the coasts of Magdala”; [See comments on Mt 15:39]. The Arabic version reads it, “Magdal”; and in two of Beza’s copies it is read, “Madegada”; but the Syriac version reads, “Dalmanutha”; and the Persic, “Dalmanuth”; and the Ethiopic, “Dalmathy”: it was a city in the coasts of Magdala, and is thought by Dr. Lightfoot to be the same with Tzalmon, or Salmon, a place often mentioned f in the Jewish writings.

f Misn. Celaim, c. 4. sect. 9. & Yebarnot, c. 16. sect. 6. T. Bab. Bava Bathra, fol. 82. 2.

Fuente: John Gill’s Exposition of the Entire Bible

The Leaven of Herod and the Pharisees; Christ Reproves His Disciples.

      10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.   11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.   12 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.   13 And he left them, and entering into the ship again departed to the other side.   14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.   15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.   16 And they reasoned among themselves, saying, It is because we have no bread.   17 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?   18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?   19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.   20 And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.   21 And he said unto them, How is it that ye do not understand?

      Still Christ is upon motion; now he visits the parts of Dalmanutha, that no corner of the land of Israel might say that they had not had his presence with them. He came thither by ship (v. 10); but, meeting with occasions of dispute there, and not with opportunities of doing good, he entered into the ship again (v. 13), and came back. In these verses, we are told,

      I. How he refused to gratify the Pharisees, who challenged him to give them a sign from heaven. They came forth on purpose to question with him; not to propose questions to him, that they might learn of him, but to cross question with him, that they might ensnare him.

      1. They demanded of him a sign from heaven, as if the signs he gave them on earth, which were more familiar to them, and were more capable of being examined and enquired into, were not sufficient. There was a sign from heaven at his baptism, in the descent of the dove, and the voice (Mat 3:16; Mat 3:17); it was public enough; and if they had attended John’s baptism as they ought to have done, they might themselves have seen it. Afterward, when he was nailed to the cross, they prescribed a new sign; Let him come down from the cross, and we will believe him; thus obstinate infidelity will still have something to say, though ever so unreasonable. They demanded this sign, tempting him; not in hopes that he would give it them, that they might be satisfied, but in hopes that he would not, that they might imagine themselves to have a pretence for their infidelity.

      2. He denied them their demand; He sighed deeply in his spirit, v. 12. He groaned (so some), being grieved for the hardness of their hearts, and the little influence that his preaching and miracles had had upon them. The infidelity of those that have long enjoyed the means of conviction, is a great grief to the Lord Jesus; it troubles him, that sinners should thus stand in their own light, and put a bar in their own door. (1.) He expostulates with them upon this demand; “Why doth this generation seek after a sign; this generation, that is so unworthy to have the gospel brought to it, and to have any sign accompanying it; this generation, that so greedily swallows the traditions of the elders, without the confirmation of any sign at all; this generation, into which, by the calculating of the times prefixed in the Old Testament, they might easily perceive that the coming of the Messiah must fall; this generation, that has had such plenty of sensible and merciful signs given them in the cure of their sick? What an absurdity is it for them to desire a sign!” (2.) He refuses to answer their demand; Verily, I say unto you, there shall no sign, no such sign, be given to this generation. When God spoke to particular persons in a particular case, out of the road of his common dispensation, they were encouraged to ask a sign, as Gideon and Ahaz; but when he speaks in general to all, as in the law and the gospel, sending each with their own evidence, it is presumption to prescribe other signs than what he has given. Shall any teach God knowledge? He denied them, and then left them, as men not fit to be talked with; if they will not be convinced, they shall not; leave them to their strong delusions.

      II. How he warned his disciples against the leaven of the Pharisees and of Herod. Observe here,

      1. What the caution was (v. 15); “Take heed, beware, lest ye partake of the leaven of the Pharisees, lest ye embrace the tradition of the elders, which they are so wedded to, lest ye be proud, and hypocritical, and ceremonious, like them.” Matthew adds, and of the Sadducees; Mark adds, and of Herod: whence some gather, that Herod, and his courtiers were generally Sadducees, that is, deists, men of no religion. Others give this sense, The Pharisees demanded a sign from heaven; and Herod was long desirous to see some miracle wrought by Christ (Luke xxiii. 8); such as he should prescribe, so that the leaven of both was the same; they were unsatisfied with the signs they had, and would have others of their own devising; “Take heed of this leaven” (saith Christ), “be convinced by the miracles ye have seen, and covet not to see more.”

      2. How they misunderstood this caution. It seems, at their putting to sea this time, they had forgotten to take bread, and had not in their ship more than one loaf, v. 14. When therefore Christ bid them beware of the leaven of the Pharisees, they understood it as an intimation to them, not to apply themselves to any of the Pharisees for relief, when they came to the other side, for they had lately been offended at them for eating with unwashen hands. They reasoned among themselves, what should be the meaning of this caution, and concluded, “It is because we have no bread; he saith this, to reproach us for being so careless as to go to sea, and go among strangers, with but one loaf of bread; he doth, in effect, tell us, we must be brought to short allowance, and must eat our bread by weight.” They reasoned it—dielogizonto, they disputed about it; one said, “It was owing to you;” and the other said, “It was owing to you, that we are so ill provided for this voyage.” Thus distrust of God makes Christ’s disciples quarrel among themselves.

      3. The reproof Christ gave them for their uneasiness in this matter, as it argued a disbelief of his power to supply them, notwithstanding the abundant experience they had had of it. The reproof is given with some warmth, for he knew their hearts, and knew they needed to be thus soundly chidden; “Perceive ye not yet, neither understand, that which you have had so many demonstrations of? Have ye your hearts yet hardened, so as that nothing will make any impression upon them, or bring them to compliance with your Master’s designs? Having eyes, see ye not that which is plain before your eyes? Having ears, hear ye not that which you have been so often told? How strangely stupid and senseless are ye! Do ye not remember that which was done but the other day, when I broke the five loaves among the five thousand, and soon after, the seven loaves among the four thousand? Do ye not remember how many baskets full ye took up of the fragments?” Yes, they did remember, and could tell that they took up twelve baskets full one time, and seven another; “Why then,” said he, “how is it that ye do not understand? As if he that multiplied five loaves, and seven, could not multiply one.” They seemed to suspect that the one was not matter enough to work upon, if he should have a mind to entertain his hearers a third time: and if that was their thought, it was indeed a very senseless one, as if it were not all alike to the Lord, to save by many or few, and as easy to make one loaf to feed five thousand as five. It was therefore proper to remind them, not only of the sufficiency, but of the overplus, of the former meals; and justly were they chidden for not understanding what Christ therein designed, and what they from thence might have learned. Note, (1.) The experiences we have had of God’s goodness to us in the way of duty, greatly aggravate our distrust of him, which is therefore very provoking to the Lord Jesus. (2.) Our not understanding of the true intent and meaning of God’s favours to us, is equivalent to our not remembering of them. (3.) We are therefore overwhelmed with present cares and distrusts, because we do not understand, and remember, what we have known and seen of the power and goodness of our Lord Jesus. It would be a great support to us, to consider the days of old, and we are wanting both to God and ourselves if we do not. (4.) When we thus forgot the works of God, and distrust him, we should chide ourselves severely for it, as Christ doth his disciples here; “Am I thus without understanding? How is it that my heart is thus hardened?”

Fuente: Matthew Henry’s Whole Bible Commentary

Into the parts of Dalmanutha ( ). Mt 15:39 calls it “the borders of Magadan.” Both names are unknown elsewhere, but apparently the same region of Galilee on the western side of the lake not far from Tiberias. Mark here uses “parts” () in the same sense as “borders” () in 7:24 just as Matthew reverses it with “parts” in Mt 15:21 and “borders” here in Mt 15:39. Mark has here “with his disciples” ( ) only implied in Mt 15:39.

Fuente: Robertson’s Word Pictures in the New Testament

With his disciples. Peculiar to Mark.

Fuente: Vincent’s Word Studies in the New Testament

THE PHARISEES ASK FOR A SIGN, V. 10-13

1) “And straightway He entered into a ship,” (kai euthus embas eis to ploion) “And immediately going aboard a ship,” as also recounted Mat 15:39.

2) “With His disciples,” (meta ton matheton autou) “With His disciples,” in company with His disciples, Joh 15:27.

3) “And came into the parts of Daimanutha.” (eltheneis ta mera Dalmanoutha) “He came into the region or area of Dalmanutha,” near Magdala, about two miles South of it, about half way down the West side of the Sea of Galilee, Mat 15:39.

Fuente: Garner-Howes Baptist Commentary

CRITICAL AND EXEGETICAL NOTES

Mar. 8:10. Dalmanutha.Has been identified with the modern Ain-el-Brideh, the cold fountain, a glen which opens upon the lake about a mile from Magdala. Cp. Mat. 15:39.

MAIN HOMILETICS OF THE PARAGRAPH.Mar. 8:10-12

(PARALLEL: Mat. 16:1-4.)

The sign refused.It was, we may be sure, no mere intellectual deficiency in His hearers which drew this sigh from the Gracious Saviour. In the request that He would give them a sign there was some secret spiritual wrongness over which Christ grieved.

I. What did they mean by asking a sign?Had they not His wonderful works? And why did He say that no sign should be given when in fact He was giving signs innumerable and conclusive? It is quite plain that Christs works did not convince them. It is therefore also plain that we greatly overrate the force of miracles as an evidence of Christianity. In those times few, if any, followed Christ because of the miracles. They followed Him because of that all-prevailing power which accompanied the simple words Follow Me, because never man spake as He spake, because the message of Divine love carried with it its own overwhelming evidence. And then we know that vast multitudes witnessed the miracles and yet persistently refused to believe. Some other sign they wanted, something besides curing the blind and cleansing the leper and raising the dead. They asked for some imposing display in the heavens, some disclosure of the Messiah magnificently seated on a material throne, which would confound, amaze, and convince all beholders. Now that the Saviour would not give. He refused, first, because they had no right to dictate how much evidence must needs be forthcoming. Part of our trial here consists, in fact, in Gods so adjusting the evidence to our moral condition that, while there is amply enough to determine the acceptance of the honest and good heart, there is no lavishing of proof.

II. Suppose the sign from heaven given.Suppose that in the sky above Jerusalem had been disclosed the form of the Son of Man as the sun in his strength, ten thousand times ten thousand of the heavenly hosts on the right hand and the left, the first effect would doubtless have been unspeakable and overwhelming awe. But remember, belief in the Christ meant trust in the Christ, the homage of heart and soul. Do you think that the most magnificent display in the heavens would secure that?

III. No outward proof alone can determine belief in truths moral and spiritual.Every kind of truth has its proper evidence. Mathematical truth has its evidence; but to crave mathematical proof outside its own proper region is unphilosophical, and may lead us to suspect that the absorbing study of mathematics disqualifies for, rather than aids, the search after truth of other kinds. Historical truth again is reached through its own proper evidence; but it is here that we touch upon the very point before us. Christianity rests on an historical basis, and because it does so sceptics are apt to assume that its truth or falsehood is merely matter of historical evidence. Doubtless the historical evidence must be sound; but is every one qualified to judge of its soundness? And so we have to point out that Christianity has a moral and spiritual basis also. Suppose there has appeared on the page of history One whom our own hearts and the universal consent of the civilised world pronounce to be perfect goodness, unrivalled purity, Divine dignity, love unequalled. Will not good men yield their love and devotion to Him who is perfect goodness? Will not bad men shrink from Christ and from His perfect purity, and be predisposed to question the historical evidence, because they hope thereby to free themselves from His claim upon their allegiance? For such men there are no signs from heaven. They are not given, simply because they would be useless (Luk. 16:31).

IV. Obedience is the condition of faith.Obedience to what we know leads to faith in what is yet to be revealed. The good ground in the parable of the sower, the only ground that brought forth fruit, is explained to be the honest and good heart,honest, and therefore receptive of everything true; good, and therefore in closest sympathy with the noble, the loving, and the pure. But this is alone of Him from whom comes every good and perfect gift.Canon Jacob.

OUTLINES AND COMMENTS ON THE VERSES

Mar. 8:11-12. Neglect not the signs given already.When we long for miracles, neglecting those standing miracles of our faith, the gospel and the Church; when our reason is satisfied of a doctrine or a duty, and yet we remain irresolute, sighing for the impulse of some rare spiritual enlightenment or excitement, for a revival or a mission or an oration to lift us above ourselves,we are virtually asking to be shewn what we already confess, to behold a sign, while we possess the evidence.Dean Chadwick.

You cannot convince some men.Did you ever try to satisfy an impracticable man, or to remove all ground of offence from one who is determined to find fault? The old Greek fable-writer was very wise. The stories of The Wolf and the Lamb, and of The Old Man and his Ass, bear a moral for all time. Jesus Christ told men that they were not to give that which was holy to the dogs, or to cast their pearls before swine. Life is too short, time and strength are too precious, to be wasted in vain endeavour.D. J. Hamer.

Sight more needed than signs.Persons who, after looking at what Christianity has wrought in the world, and the kind of influence it has on the souls of men, still ask for evidences of Christianity, are of the same sort as these. They forget that demonstration is only possible of the visible or the tangible, and that there cannot be any scientific demonstration of such a thing as the Godhead of Christ. What all such persons want is sight, not signsthe power of seeing and appreciating the Saviours moral glory, not evidences of Christianity.R. Glover.

Mar. 8:12. The Lords deep sigh in its great significance

1. A silent and yet decisive sign of His conflict and of His victory.
2. An unuttered word, containing a world of Divine words.
3. A fulfilment of the primitive prophecy concerning the breach between the external and the spiritual Israel.
4. A prophecy which stretches forward to the Cross and the Judgment.J. P. Lange, D.D.

The infinite meaning of this sigh of Christ.

1. As a breathing forth of the Divine patience over the visible world.
2. A collective expression of all the sufferings and all the patience of Christ.
3. A declaration of all the incarnate sorrow and endurance of the Lord in His Church.Ibid.

An unreasonable demand.In many cases of unbelief the individual is not so much to blame as the spirit of the age of which he is the representative. See 2Co. 4:4. Such persons not only cannot recognise the signs of the kingdom of heaven, but are in a state of heart and mind to which no sign can possibly be given. We are indebted to the fine candour of the late Mr. Darwin for a striking illustration of this. In his life there is an interesting correspondence with Professor Asa Gray, the great botanist, who, wondering how Darwin could remain unconvinced by the innumerable evidences of design in nature, asked him if he could think of any possible proof which he would consider sufficient. Mr. Darwin replied: Your question is a poser. If I saw an angel come down to teach us so, and I was convinced, from others seeing him, that I was not mad, I should believe. If he had left it there, it might have been pertinent to ask him whether Christ is not just such an angel come down from heaven to teach us, and whether a sufficient number of persons did not see Him in the flesh, to say nothing of the multitudes who know Him in the spirit, to convince us that we are not mad in believing it. But he went on to say: If man were made of brass and iron, and in no way connected with any other organism which had ever lived, I should perhaps be convinced. Nothing could be more candid, or more in keeping with the transparent honesty of the man. But what an acknowledgment! Man must cease to be man, and become a metal machine, and the universe must cease to be a harmonious whole, before there can be evidence enough for so simple and elementary a principle as design in the universe; and then only a perhaps! Is Christs answer to the seekers after a sign out of date?J. M. Gibson, D.D.

ILLUSTRATIONS TO CHAPTER 8

Mar. 8:11. Asking a sign.Two striking instances from Rabbinic literature will shew that this demand of the Pharisees was in accordance with their notions and practice. We read that, when a certain Rabbi was asked by his disciples about the time of Messiahs coming, he replied, I am afraid that you will also ask me for a sign. When they promised they would not do so, he told them that the gate of Rome would fall and be rebuilt, and fall again, when there would not be time to restore it ere the Son of David came. On this they pressed him, despite his remonstrance, for a sign, when this was given themthat the waters which issued from the cave of Paneias were turned into blood. Again, as regards a sign from heaven, it is said that Rabbi Eliezer, when his teaching was challenged, successively appealed to certain signs. First, a locust tree moved at his bidding one hundred, or, according to some, four hundred, cubits. Next, the channels of water were made to flow backwards; then the walls of the Academy leaned forward, and were only arrested at the bidding of another Rabbi. Lastly, Eliezer exclaimed, If the law is as I teach, let it be proved from heaven! when a voice fell from the sky, What have ye to do with Rabbi Eliezer? for the Halakhah is as he teaches.

Mar. 8:12. Difficult to explain truth to unspiritual people.If a man paints a picture on canvas, gorgeous in colour as Titian could make it, and then gathers together a multitude of spectators, it is useless for him to undertake to explain to them that the colours are exquisite, and the reasons why they are so. If, as they stand and look at it, one, in behalf of the others, should ask, Will you be kind enough to prove to us that those are exquisite colours? he would say, probably with expletives, If you cannot yourselves see what they are, I cannot explain it to you. If you play a magnificent overture to an audience, some of them say, I would rather hear a ballad than that thing. Others have an appreciation of it. Men only hear what they are capable of hearing. Some mens ears enable them to appreciate only the lowest elements of music; and when the better parts are developed, these are nothing to them. If they do not like a beautiful symphony, they do not, and that is all you can say about it. It is not in them to like it. The eye cannot see anything which it is not organised to see. Tyndall shewed us that light, besides containing all those qualities which we supposed it contained, also had in it chemical qualities which no sense of ours could trace or comprehend. It was the first intimation I had that the universe is full of things which we are not organised to appreciate. Precisely this was implied by Christ when He said, substantially, to His adversaries, the educated people of His day who denied that He was Divine: If you were spiritually enlightened, you would recognise My high claim; you would perceive in My life and disposition the qualities of Divinity; and if you do not perceive them, it is because you have not the requisite perceiving power. The proof must always lie in the person who is reasoned with; and you have not the moral faculty which is necessary to enable you to discern it.H. W. Beecher.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(10) He entered into a ship.Better, the ship, or boat.

Dalmanutha.St. Marks use of the word, instead of the Magdala or Magada of St. Matthew, may be noted as an instance of his independence. It is mentioned by no other writer. On its probable site, see Note on Mat. 15:39.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

10. Dalmanutha The situation of this place is not at the present day known, but commentators have located it on the west side of the lake, near the town of Magdala, mentioned in Mat 15:39; and Dr. Thomson found a Dalhamia on the Jordan, a little town south of the lake, which he is inclined to believe to be this Dalmanutha. See map at page 62. There would then be no contradiction between Matthew and Mark. Our Saviour may have gone by ship to Dalhamia, as Mark would then say, and thence to Magdala. In that case Matthew simply mentions the place to which our Lord went before he left the ship, and the conversation with the Jews in regard to the sign.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And immediately he entered into the boat with his disciples and came to the parts of Dalmanutha.’

Jesus took boat and returned to Galilee. Dalmanutha is at present unknown to us. Matthew has that they ‘came into the borders of Magadan’ (Mar 15:39) which papyrus 45 also reads in Mark. Magadan is also unknown. One family of texts (the so-called Caesarean) has Magdala in both Matthew and Mark, clearly a secondary reading but it may be that Magdala was in Magadan making it South of Capernaum. Otherwise we must simply accept that we do not know where it was except that it was in Galilee.

Fuente: Commentary Series on the Bible by Peter Pett

The Leaven of the Pharisees.

Request for a sign from heaven:

v. 10. And straightway He entered into a ship with His disciples, and came into the parts of Dalmanutha.

v. 11. And the Pharisees came forth, and began to question with Him, seeking of Him a sign from heaven, tempting him.

v. 12. 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.

v. 13. And He left them, and, entering into the ship, again departed to the other side.

After the miracle of the feeding Jesus lost no time in further teaching and healing at this place. Without delay He entered the boat with His disciples and crossed the Sea of Galilee into the region of Dalmanutha, in the district of Magdala, Mat 15:39. This was a fertile district adjoining that of Gennesaret, and for that reason settled very thickly. Jesus always returned to Galilee for short trips, but the day of mercy for the Galileans had practically come to a close. His ancient enemies had not returned to Jerusalem, to all appearances. For no sooner had He begun the work of His ministry than they came out, probably from Capernaum. They here deliberately began a dispute, they tried to force the issue, they tempted Him. Their object was to get Him to do or say something that could be readily construed as being at variance with the Law of Moses. They hoped to gain their purpose in this case by having Him show a sign from heaven, a sign establishing His claim as the Messiah sent by God. They were not sincere in their urgent demand; they had no intention of believing on Him. If He had fulfilled their request, they would simply have denounced Him before the people as a false Messiah, in spite of all. The wickedness and hypocrisy of the question affected the Lord very deeply. He fetched a deep sigh in His spirit. He realized that the crisis had come, that henceforth there would be enmity to death against Him on the part of these members of the leading party in the Jewish Church. Then He said the solemn words, in the form of an oath: What sign does this generation seek? Verily I say unto you, if a sign will be given to this generation! This is an Aramaic form of speaking, leaving the sentence unfinished, the alternative unspoken. It is the strongest form of refusal. In their sense Jesus here and always refused them a sign. If the many miracles that had been performed in the presence of multitudes numbering thousands had made no impression on them, neither would some manifestation out of the sky penetrate their callous hearts. One sign He indeed is reserving for them and for the whole world, Mat 12:38-40, a sign so wonderful that they would never understand, much less accept and believe it His resurrection from the dead. Having given the Pharisees this answer, He left them, and again crossed to the other side of the sea. The obstinacy and hardness of heart which these enemies exhibited hurt Him deeply, and so He wanted to be alone for a while and gain strength for further labors and combats.

Fuente: The Popular Commentary on the Bible by Kretzmann

EIGHTH SECTION

THE DECISIVE CONFLICT OF JESUS WITH THE PHARISEES IN GALILEE, AND HIS RETURN TO THE EASTERN SIDE OF THE SEA. PREPARATIONS FOR THE NEW CHURCH

s Mar 8:10 to Mar 9:29

______
1. Return to the Galilean Shore. Conflict; Return; the Leaven of the Pharisees and the Leaven of Herod. Mar 8:10-21

(Parallel: Mat 16:1-12)

10 And straightway lie entered into a [the] ship with his disciples, and came into the parts of Dalmanutha. 11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12And 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. 13And he left them, and entering into the 14ship again,6 departed to the other side. Now [And] the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16And they reasoned among themselves, saying,7 It is because we have no bread. 17And when Jesus knew it, he saith unto them, Why reason ye because ye have no bread? perceive ye not, neither understand? have ye your heart yet8 hardened? 18Having eyes, see ye not? and having ears, hear ye not? and do ye not remember, 19When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. 20And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. 21And he said unto them, How9 is it that ye do not understand?

EXEGETICAL AND CRITICAL

See on Matthew.What follows is here closely and certainly connected with the preceding; and in this Matthew and Mark concur, as also in the essentials of the whole. Mark passes over the rebuke of Christ in relation to the Pharisees knowledge of the weather, and also the sign of Jonas. On the other hand, he mentions the Lords deep sighing. He notices the circumstance that the disciples had with them in the ship one loaf. Instead of the leaven of the Sadducees, he has the leaven of Herod; and he gives most keenly the Lords rebuke of the unbelief of the disciples.

Mar 8:10. Dalmanutha was a small place, not otherwise known; it lay probably in the district of Magdala, where, according to Matthew, Jesus landed. Robinson (3:514) leaves it undecided whether or not the present village of Delhemija is its modern representative. The specifications of locality by the two Evangelists, respectively, are not to be referred to any hypothesis of earlier and later accounts: Matthews narrative has a more general cast, and Marks a more special, in these respects. The landing was manifestly in a desert and unfrequented place; and the reason of this was, that the Galilean party of Pharisees were on the alert to seize Jesus, in order to bring Him under a judicical process; for this purpose having many spies abroad. The first illustration of this is found in Mar 2:6; the second, Mar 3:22; the third (in connection with Mar 6:29-31), Mar 7:1. That allegation touching neglect of purifyings, which the Pharisees, in connection with the scribes from Jerusalem, made against Him, is carried out here into its last issues.

Mar 8:11. And the Pharisees came forth.Meyer: Out of their dwellings in that country. People generally come out of their dwellings; but these men came forth as spies out of a hiding-place; and their coming was proof that the most extreme care as to the circumstances of the landing of Jesus, in a quiet place and in the dead of night, could no longer protect the Lord from their eyes (see on Matthew and Leben Jesu, 2:875). On the western side of the sea there might be, here and there, rich mansions, belonging to Herodian courtiers, which were well adapted to be loopholes of observance for the political and hierarchical party. According to Mat 16:1-2, the Sadducees were leagued with them. The act, therefore, was not merely an act of the Pharisaic school, but the act of the priests and politicians. Mark merges the Sadducees in the Pharisees; for they hypocritically played the Pharisee, inasmuch as they demanded a sign from heaven, although they believed in no such thing.And began.They had made their arrangements for a decisive contest, which began with the demand of the sign from heaven. For this sign, see on Matthew, p. 287.

Sighed deeply in His spirit.Comp. Mar 7:34. He sighed so deeply, not merely in general sorrow for the hardened unbelief of these men, but also in the feeling that the decisive crisis of severance from the predominant party had come. For the demand of a sign from heaven was a demand that He should, as the Messiah of their expectation, accredit Himself by a great miracle; thus it was fundamentally similar to the temptation in the wilderness, which He had repelled and overcome. But His deep sigh also signifies here the holding in of His judicial power, the silent resolution to enter upon the path of tribulation. Hence the refusal of the sign is immediate, and in the form of an affirmation most strongly uttered. It is to be observed that, the article being wanting, the nature of the sign from heaven is left free to Him: He was to perform a sign from heaven, which should be acknowledged as the sign from heaven.

Mar 8:15. And the leaven of Herod.See on Matthew; and for the combination of Pharisees and Herodians, compare the notes on Mar 3:6. The one passage depends on the other; and it is observable how Mark both times gives marked prominence to this hypocritical and malignant combination of extreme parties. Meyer concludes from Mat 14:2 that Herod was no Sadducee. But that passage must not be pressed too far. Herod certainly coincided with the anti-scriptural, anti-Messianic, Hellenizing universalism of the Sadducees, although he did not adhere to their party in its dogmatic views and coloring. Thus we have here only two aspects of the same idea. The Jewish dependence upon traditions and human ordinances, and the Jewish free-thinking, form in their respective principles the two kinds of leaven which the disciples were to guard against. Compare on Matthew.

DOCTRINAL AND ETHICAL

1. See on the parallel in Matthew.The debasing effects of party spirit. The Sadducees must here submit to the Pharisees, and be merged in them.

2. As it regards the desired sign from heaven, it is to be observed further: 1. As they asked for a sign from heaven, they demanded the decisively attesting sign expected from heaven. 2. The consequence of this authentication would have been, that Christ must have come forward as a Messiah in their sense. Hence it is said that they tempted Him. The demand of a sign from heaven was like the temptation in the wilderness. The Lord had hitherto, since that time, escaped any such demand. If He now refused it, His death was certain. 3. The demand was so far not absolutely hostile, as they were still disposed to accept Christ, if He would adapt Himself to their views, and become a party instrument for their purposes. (See on Matthew.) 4. The sign from heaven which Christ denied to the Pharisees, stood in close relation with the sign of Jonas. The denial of the one was the announcement of the other. 5. What He denied to the Pharisees, He provided soon afterwards for the three chosen disciples on the Mount: the heavenly sign of His transfiguration.

3. The sighs of Jesus.The Lords sigh (Mar 7:34) was the sigh of self-devoting mercy to the world; His deep sigh (Mar 8:12) was the restraint and holding back of His judicial power over the world, under the holy resolution to suffer for it. The sigh of the Lion of Judah over the hardening of His enemies: the prophecy of His path of suffering, but also the prophecy of the worlds judgment. The groaning of His spirit was, 1. a sighing from the depths of His being, 2. in the all-embracing glance of His consciousness over the path of His own suffering, and the path of the worlds wretchedness.

4. The return of Jesus.Not without a plan, but as the result of His last experience, Jesus now returns back to the eastern bank. It is clear to His consciousness that He must now go up to confront His death. He therefore needed solitude, that He might regulate the process of His departure. And to this there was necessary, 1. the confirmation of the disciples in faith for the establishment of the new Church, and 2. the provision that His death should take place at the right time and in the right way.

HOMILETICAL AND PRACTICAL

See on Matthew.The Pharisees perfect spies on all our Lords ways.The Lord cannot escape the Pharisees, and therefore the Pharisees cannot escape the Lord.The demand of a sign from heaven: the tempting crisis that our Lord foresaw in the wilderness.The confusion of the disciples, occasioned by this decisive conflict (and shown in the forgetting of bread, and anxiety about it), as opposed to the divine repose of the Lord: a prelude of their confusion on the eve of the Passion.The great decisive No of the Lord.The Lords deep sigh in its great significance: 1. A. silent and yet decisive sign of His conflict and of His victory; 2. an unuttered word, which contains a world of divine words; 3. a fulfilment of the primitive prophecy concerning the breach between the external and the spiritual Israel; 4. a prophecy which stretches forward to the cross and the final judgment.The infinite meaning of this sigh of Christ: 1. As a breathing forth of the divine patience over the visible world (Omnipotence restraining itself in love and wisdom, when dealing with the enmity of the free will of the world); 2. a collective expression of all the sufferings and of all the patience of Christ; 3. a declaration of all the incarnate sorrow and endurance of the Lord in His Church.The significance of sighs: 1. In the creature (Rom 8:22); 2. in humanity, and in the kingdom of God (Rom 8:23; 2Co 5:2; Rev 6:10).The return of Christ to the other bank: a sign of His return back to the other world.How little the disciples understood that crisis.The last loaf in the ship, the last loaf in the house (the last meal, the last piece of money, the last sheet-anchor).In this matter, Mark , 1. the disciples spirit: they misinterpret the most sublime and the most spiritual things through their own over-anxiety; 2. the Lords spirit: He makes provision for the testing of His disciples, especially now.The displeasure of Christ at the lack of spiritual development among His own disciples.True remembering, in its full import: 1. Christian wakefulness; 2. Christian life; 3. Christian progress.The influence of the Holy Spirit, and life in the Spirit: bringing to remembrance (Joh 14:26; Joh 16:13).The retreat of Jesus in order to arrange His death.

Starke:Many desire new wonders; and when they have thought they have seen them, have not yet turned to God.It is not becoming to prescribe to God the means by which we are to arrive at divine knowledge and blessedness.Hedinger:Ingratitude drives Christ away.Quesnel:It is a fearful judgment when the truth altogether forsakes men, and they are left to themselves.Forgetfulness gives an opportunity for new instruction; and therefore even their failings should be turned to account by believers.Cramer:Faithful teachers should, after the example of the Great Shepherd, diligently warn their sheep against false doctrine and false teachers (against every evil leaven to the right or left).Out of one error many others gradually arise, so that the whole system of religion may become perverted.Quesnel:Concerning the tendency to Sadduceism among courtiers.The weaker our faith is, the more anxious and troubled we are about bodily need, and the more likely to make spiritual possessions of less account.Osiander:Ministers must be always ready to exhort their hearers with severity, and to rouse them out of the sleep of security.

Braune:When, after a joyful event, or the attainment of a great success, one is suddenly opposed by an obstinate contradiction, the result is often great disquietude or blank despondency. The Lord, whose case this was on the present occasion, knew very well what He would do, and did it without any restraint. Let all men learn this. They need the lesson in their family circles, and in their civil and political relations, whether more or less exalted.Scarcely had Jesus ended with His enemies, when He must begin again with His friends.Before His spirit rose the whole wickedness of His enemies spirit, so perverse in itself, pervading with evil the whole of the people, and invading even His disciples. It had already seized and possessed the mind of Judas, 1Co 5:7-8.

Schleiermacher:The Redeemer often uses the idea of leaven, as something of which only a little is needed in order to make the whole like itself.In truth, He was the leaven, in the form of a servant indeed, destined to penetrate the whole mass of mankind and all human life by the divine power dwelling in Him;If ye use only a little of the leaven of the Pharisees, ye will very soon be pervaded throughout with its influence.The leaven of Herod: the family of Herod was a foreign one; they held to the law, and affected much devotion to ceremonial ordinances, in order to attach the people more firmly to themselves. The disciples must not use Christianity as something that might exert a good influence upon their external condition.We must be pure disciples of the Master, and desire nothing but the pure kingdom of God.Gossner (on Mar 8:19):This is a test. They had the whole history in their head and memory, but they did not understand how to apply it.

Footnotes:

[6]Mar 8:13The precedes , according to B., C., D., L., . (Recepta), or (Lachmann, after A., E., F.), wanting in B., C., L., D., and omitted by Tischendorf [and Meyer].

[7]Mar 8:16.The wanting in B., D., and Itala; and B., Itala read for . So Lachmann and Tischendorf.

[8]Mar 8:17. in B., C., D., L., ., [Lechmann, Tischendorf, Meyer.]

[9]Mar 8:21.Lachmann: , according to A., D., M. Tischendorf merely , according to C., L., D. So Meyer.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

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

Matthew calls this place Magdala. Mat 15:39 . but it should seem that Magdala was the larger, of which Dalmanutha formed a less place, in the same coasts.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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

Ver. 10. See Trapp on “ Mat 15:39 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10. ] Matt. mentions Magadan , Mat 15:39 . Dalmanutha was probably a village in the neighbourhood, see note on Matt., and The Land and the Book, p. 393; a striking instance of the independence of Mark: called by the Harmonists “an addition to St. Matthew’s narrative, to shew his independent knowledge of the fact.” Wordsw. What very anomalous writers the Evangelists must have been!

Fuente: Henry Alford’s Greek Testament

Mar 8:10 . Here as in case of first feeding there is a crossing of the lake immediately after ( , which has an obvious reason in first case). This time Jesus and the Twelve enter the boat together, at least in Mark’s narrative ( ). , in Matthew ; both alike unknown: another of the features in this narrative which give a handle to critical doubt. Some place it on the western shore in the plain of Gennesaret (Furrer, “On the site of Khan Minyeh lay once Dalmanutha,” Wanderungen , p. 369); others to the south-east of the lake near the junction of the Yarmuk with the Jordan (Delhemiyeh, Robinson, B. R., iii. 264). Weiss (in Meyer) adopts this view. Holtzmann (H. C.), while leaning to the former alternative, leaves the matter doubtful.

Fuente: The Expositors Greek Testament by Robertson

straightway. See notes on Mar 1:10, Mar 1:12.

into. Greek. eis. App-104.

a ship = the boat.

with = in company with, Greek. meta. App-104. Same word as in verses: Mar 8:14, Mar 8:38. Not the same as in Mar 8:34.

Dalmanutha, App-169.

Fuente: Companion Bible Notes, Appendices and Graphics

10.] Matt. mentions Magadan, Mat 15:39. Dalmanutha was probably a village in the neighbourhood,-see note on Matt., and The Land and the Book, p. 393;-a striking instance of the independence of Mark: called by the Harmonists an addition to St. Matthews narrative, to shew his independent knowledge of the fact. Wordsw. What very anomalous writers the Evangelists must have been!

Fuente: The Greek Testament

Mar 8:10-13

4. THE PHARISEES SEEK A SIGN

Mar 8:10-13

(Mat 15:39; Mat 16:4)

10 And straightway he entered into the boat with his disciples, and came into the parts of Dalmanutha.–Matthew (Mat 15:39) says: “Came into the borders of Magadan.” These were probably small towns situated close to each other. Some think there was but one town, having two names. Neither exists now. Note the evangelists do not say that he went to either of those towns, but only to the coasts, or parts, where they were situated. This leaves no contradiction between the two writers.

11 And the Pharisees came forth, and began to question with him,–The Pharisees were looking for a great earthly king and conqueror, with vast wealth, and invincible armies, breaking in pieces Rome and all its kingdoms, and making Jerusalem the capital of the world. They were questioning whether Jesus, who could heal the wounded, feed multitudes, calm storms, raise the dead, could he this conqueror and redeemer of the nation.

seeking of him a sign from heaven,–That would prove him to be this kind of a king and conqueror they were expecting. They saw no other way of the fulfillment of God’s promises, for they had shut their eyes and were blind to a large part of them. Probably they were seeking from him a miracle from the sky, such as the standing still of the sun and moon during the life of Joshua (Jos 10:12-13), or as the thunder and lightning on Sinai (Exo 19:16), and not a sign on the earth, such as his miracles were. Samuel had caused it to thunder (1Sa 12:16-18);Isaiah had caused the shadow to go back ten degrees on the dial of Ahaz (Isa 38:8);and Moses had sent them manna from heaven. (Exo 16:4; Joh 6:31.) askinProbablyg it was something like this for which they were

.

trying him.–They wished to test the extent of his miraculous powers. As they could not deny the miracles which he had wrought, they wanted to be able to say that there were some miracles which he could not work. Once before a demand like this had been made of him (Mat 12:38), and his refusal then inspired them with a greater boldness in again making the demand. Thus, with ingenuity truly devilish, they sought an apparent advantage over him before the people. This is the first and only time that the Pharisees and Sadducees are mentioned as acting in concert against Jesus. Their extreme jealousy toward each other, and the different grounds on which they were opposed to Jesus, rendered concert of action almost impossible. The chief cause for which the Pharisees opposed him was his disregard of their tradition; and in this the Sadducees sympathized with Jesus, because they also denied the authority of tradition. Relative to his miracles the Pharisees and Sadducees occupied common ground, and hence their agreement in asking for a sign from heaven.

12 And he sighed deeply in his spirit, and saith, Why doth this generation seek a sign?–When so many signs, so many incontrovertible proofs of my mission from the Father have been already given, and continue to be given daily?

verily I say unto you, There shall no sign be given unto this generation.–That is, no such sign as they asked, namely, a sign from heaven. He said one should be given, the same as was furnished by Johah (Mat 16:4);but this was not what they asked, nor would it be given because they asked for a sign. He wrought no sign for the sake of the sign and wonder; his miracles were wrought because they were needed and thus became signs of his love, his character, and his authority from God. It was a sin for the Pharisees to ask for new signs and miracles for a confirmation for that doctrine which has been already confirmed by miracles; so it is a sin today for one to ask for a new message of something independent of the gospel of Christ to save him. “The gospel: it is the power of God unto salvation,” and we need not look for any other power to save. To the gospel God has tied us, and from it we cannot turn and expect salvation. Matthew (16:4) also adds “An evil and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonah.” From the statement of Jesus it has been thought that the Jews of the Savior’s time were a very adulterous people. They certainly were when compared with a perfect standard, but not when compared with the heathen nations about them. The denial of a sign from heaven did not preclude such a sign as that of Jonah. On coming from the dead Jesus gave the only sign he promised to give them.

13 And he left them, and again entering into the boat departed to the other side.–The one used by and for Jesus and his disciples.

Fuente: Old and New Testaments Restoration Commentary

CHAPTER 34

Watch out for the leaven!

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

(Mar 8:10-21)

We have before us a very solemn portion of Scripture. The Lord Jesus came into a place called Dalmanutha[5] preaching the gospel. We are told that he came there by ship. What a blessed opportunity the people of that region were given! The Son of God came into their midst with his disciples with the gospel of free grace and salvation. But the opportunity and privilege afforded them in Gods good providence was despised. Not one person in that place seems to have availed himself of the privilege set before him. Instead, our Master was confronted by a group of self-righteous religionists who wanted to argue doctrine with him. Because of their folly, the Holy Spirit tells us that the Lord Jesus turned around, got back into the ship with his disciples, and sailed away. What a solemn passage of Scripture this is. May God the Holy Spirit be our Teacher and open it to us, and open our understanding to it. May he be pleased to effectually instruct our hearts and use his Word to convey to us the grace and knowledge of our Lord Jesus Christ.

[5] Matthew says, he came into the coasts of Magdala (Mat 15:39); but there is no conflict between Matthew and Mark. Dalmanutha was a place within Magdala, just as Danville is a city within Boyle County, Kentucky.

The Pharisees

And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. 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 (Mar 8:10-13).

When the Lord Jesus saw these Pharisees and heard their religious caviling, he sighed deeply in his spirit. What a sweet testimony this is of our Saviors humanity. Our great Savior, as he walked through this world, was a man subject to all the sorrows, griefs, and passions we experience, except sin. He who rules the universe and makes intercession in heaven as our Great High Priest is God in human flesh, a man touched with the feeling of our infirmities (Heb 2:14-17; Heb 4:14-16).

Yet, it cannot be imagined that our Lords sighing was any indication of frustration on his part, or that he both willed the salvation of these Pharisees and willed it not! He spoke plainly when he called them a generation of vipers who could not believe and could not escape the damnation of hell (Mat 23:1-33). Though, as a man, his heart was grieved by their unbelief (as ours should be), our Savior fully acquiesced in his Fathers sovereign will (Mat 11:25-27). May God give us grace to imitate him, ever bowing to his sovereign and absolute will of predestination; yet, having hearts full of tenderness, even toward the most obstinate, self-righteous, and unbelieving sinners. And let us ever seek grace from God the Holy Spirit to magnify and rejoice in our heavenly Fathers distinguishing grace. Did he not make us to differ, we would all be just like these Pharisees; and we would all perish with them (1Co 4:7; 2Th 2:13-14).

Though our Lord Jesus sighed deeply in his spirit, because of their unbelief and hardness of heart, he shows us plainly that nothing is more disgusting and contemptuous to him than smug, religious hypocrisy and self-righteousness. These Pharisees, presuming themselves to be righteous, had no need for the grace proclaimed by the Son of God and the redemption he had come to accomplish. To them the gospel of grace was an affront. Who needs grace, when you are righteous? Notice four things here.

1.These men came to the Master not to learn, but to ask carping questions of no profit.

They began to question him. They did not ask questions to learn, but to discuss and debate, to show how much they knew. We are warned again and again to avoid such people (1Ti 6:3-4; 2Ti 2:23; Tit 3:9). There are many who are ever learning, but never come to the knowledge of the truth. They play religious games, trifling with the Word of God, with less reverence than our modern Supreme Court does the Constitution of the United States. They think they are smart, spiritual giants; but they are really spiritual morons and pigmies. Our Lord refused to answer their questions. He would not stoop to debating with them about holy things. The sooner we learn to follow his example, the better.

2.These religious zealots came to the Lord Jesus seeking a sign.

Paul told us later, The Jews, (lost religious people), require after a sign. The Gentiles, (lost irreligious people), seek after wisdom. Both groups reject the authority of God and his Word. Both pretend that they would believe, if you could give them either a sign from heaven or intellectual proof. But they deceive themselves.

The Lord Jesus refused to give them a sign. He said, There shall no sign be given to this generation. Many signs had already been given on earth, signs that could be easily investigated; but they would not receive them. There was a public sign from heaven at his baptism in the descent of the dove and the voice of God being audibly heard (Mat 3:16-17). If they had attended John the Baptists ministry, as they ought to have done and could have done, they might themselves have seen the sign. Our Lords miracles of mercy were all performed in the most public manner. Not one of them was ever disputed by anyone. But those whose faith is built on signs and miracles never have enough signs. We see this in the fact that afterward, when the Lord of glory was nailed to the cross, these same men were still demanding a sign. They said, Let him come down from the cross, and we will believe him. Matthew Henry correctly observed

Thus obstinate infidelity will still have something to say, though ever so unreasonable. They demanded this sign, tempting him; not in hopes that he would give it them, that they might be satisfied, but in hopes that he would not, that they might imagine themselves to have a pretence for their infidelity.

3.Nothing is more contemptuous than religious infidelity and hypocrisy.

The Scriptures tell us here that, He sighed deeply in his Spirit. Here is the God of glory sighing, sighing deeply in his spirit, groaning as one in painful vexation of soul. Then he said, Why doth this generation seek after a sign? That generation so unworthy to have the gospel brought to it wanted a sign! That generation that so greedily swallowed the traditions of the elders, without the confirmation of any sign at all, wanted a sign! That generation, which, by the calculating of the times set and revealed in the Old Testament, might easily have perceived that the time of the Messiah had come, wanted a sign! That generation, which had seen such great wonders and miracles, as were given to none before or since, wanted a sign! What an absurdity! But religious men, without life before God, are always absurd beyond imagination in their objections to divine revelation.

God has spoken in his Word. It is the height of presumption to demand signs and proofs from the Almighty. Shall a man teach God knowledge? Our Lord denied the demand of these pompous Pharisees. With disgust and contempt he said, No, I will not give you a sign!

4.Then, he left them. And he left them, and entering into the ship again departed to the other side (Mar 8:13).

Oh, what a solemn word that is. He left them! He left them in the darkness of their own light! He left them in the corruption of their own self-righteousness! He left them in the ignorance of their own brilliance! He left them forever!

If God Almighty is kind enough, good enough, merciful enough to speak to you by his Word, by the gospel of his grace, and you are fool enough to spit in his face, despise his grace, and refuse to believe the record he has given of his Son, the time will come when he will leave you alone. And if God ever leaves you to yourself, you will be left to yourself forever!

Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. Because I have called, and ye refused; I have stretched out my hand, and no man regarded; But ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: For that they hated knowledge, and did not choose the fear of the LORD: They would none of my counsel: they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. (Pro 1:23-33)

He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. (Pro 29:1)

The Leaven of the Pharisees

Our gracious Lord warns us once more to beware of the leaven of the Pharisees and of Herod. And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod (Mar 8:15). Take heed, beware, lest you partake of the leaven of the Pharisees, lest you embrace the tradition of the elders, to which they are so wedded, lest you be proud, hypocritical ritualists like the Pharisees.

This was not an isolated warning. It is given to us numerous times. Matthew adds, and of the Sadducee. Mark adds, and of Herod. The Pharisees were religious conservatives. The Sadducees were religious liberals. Herod was an infidel. Our Lord warns us to ever beware of the leaven of these three groups. We are not left to guess what our Lord means by this warning.

The leaven of the Pharisees and Sadducees is the leaven of false doctrine. False doctrine is any doctrine, liberal or conservative, Catholic or Protestant, Jewish or Muslim, any doctrine that makes salvation dependent upon you. The Pharisees and Sadducees were two distinct, doctrinally different religious sects among the Jews. The Pharisees were self-righteous religious ritualists and conservative, theological purists, a form of religion which appeals to many. The Pharisees religion would appeal to most of the people we know. The Sadducees were self-righteous religious liberals, just as ritualistic as the Pharisees, but theological liberals, the smug intellectuals who were tolerant of anything except the dogmatism of the gospel. The Sadducees religion is the religion of people who think they are smarter than God and more diverse thinking than hell.

Herod and those like him were self-serving, self-righteous worldlings, self-serving materialists, infidels who believed nothing and stood for nothing except that which would advantage themselves. They were pragmatists.

Our Lord warns us to beware of the leaven of false doctrine, because a little leaven leaveneth the whole lump. That statement is used twice in the New Testament. Both times the one making the statement is the apostle Paul. We find this statement first in 1Co 5:6. Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? The leaven here refers to sin. The Spirit of God is warning us that like a little yeast in a large lump of dough will gradually spread through the whole lump, so the tolerance of any sin is disastrous. We must never be satisfied with anything less than perfection. Our goal must always be to sin not (1Jn 2:1).

Paul tells us the very same thing about false doctrine in Gal 5:9. A little leaven leaveneth the whole lump. If we tolerate anything, be it a work, an experience, a feeling, or even a decision, if we tolerate anything, be it ever so small, as a condition we must meet in order to be saved, we cut ourselves off from Christ and from the grace of God in him (Gal 5:1-4). Salvation, from election to glorification and everything between, is the work of Gods free and sovereign grace in Christ. The voice of the world, the whole world, the Pharisees, the Sadducees, and the Herods, constantly says, Thats too strict. Thats too dogmatic. Thats too bigoted. But remember, A little leaven leaveneth the whole lump.

False doctrine, like leaven in the dough, always begins with something small, almost undetectable. It moves through and permeates with great subtlety, but with deadly efficacy. The same thing is true of sin and worldliness. The deceitfulness of riches, the care of this world, and the lusts of other things, like leaven in the lump, begins with such small, insignificant compromises that they are hardly detectable until their work is done.

Spiritual Weakness

This passage also demonstrates the fact that as long as we are in this world we will have a sinful, fleshly dullness to all things spiritual. Read Mar 8:14; Mar 8:16-21, and understand that the strongest believers in this world are terribly weak and full of unbelief.

Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf…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?

The most godly of Gods saints in this world are only sinners still. The most learned and well instructed of Gods people are still dull of understanding. Abraham sometimes trembles. Lot, the righteous man, sometimes makes sinful choices. Job, the perfect man who fears God and eschews evil, will on some occasions curse the day of his birth. Noah, that man who found grace in the eyes of the Lord, may be found in a drunken stupor. Moses, the meekest man who ever lived, will strike out at God himself with his rod in a fit of anger. David, the man after Gods own heart, will, when left to himself, commit adultery and then murder to protect his image. Bold Peter will wither before a maiden, cuss, and deny the Master he loves above anything. The Apostle Paul and his companion Barnabas, loyal, faithful friends, loyal, faithful servants of God, will, when weak and in the flesh, part company and never walk together again in this world.

Like the Lords disciples here, we are often overwhelmed with present cares and distrusts, because we do not understand and remember what we have known and seen of the power and goodness of our all glorious Savior. Matthew Henry wrote, When we thus forget the works of God, and distrust him, we should chide ourselves severely for it, as Christ doth his disciples here; Am I thus without understanding? How is it that my heart is thus hardened?

Why does our God so plainly sets before us such weaknesses, sins, unbelief, and dullness of understanding in the lives of his beloved people? Here are seven obvious reasons for such revelations.

1.We must be constantly reminded that salvation is Gods work alone.

2.We must be constantly reminded not to think too highly of ourselves.

3.We need to learn to be tender, patient, forbearing with and forgiving of one another.

4.We constantly need to be reminded that Christ alone gives us acceptance with God.

5.We must ever be reminded that it is he alone who keeps us in life, and in grace, and in faith.

6.While we live in this world, we must never imagine that we have arrived at anything close to perfection.

7.Yet, we must also be constantly reminded that though we are sin and do sin, we have an Advocate with the Father, an ever-living, ever-faithful High Priest (1Jn 2:1-2).

Fuente: Discovering Christ In Selected Books of the Bible

straightway: Mat 15:39

Dalmanutha: Dalmanutha is supposed to have been a town east of the sea of Gennesaret, in the district of Magdala, and not far from the city of that name.

Fuente: The Treasury of Scripture Knowledge

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After dismissing the people Jesus got into a boat and came to the region of Dalmanutha, a town on the west side of the Sea of Galilee.

Fuente: Combined Bible Commentary

Mar 8:10. Into the regions of Dalmanutha. Matthew: Magadan (E. V. Magdala). The two were probably near each other, north of Tiberias, and our Lord seems to have landed at some retired point between them. See Matt. on Mar 15:39. The theory that they were on the south-eastern shore of the lake is altogether unsupported, and makes of these journeys of our Lord an aimless wandering.

Fuente: A Popular Commentary on the New Testament

Subdivision 3. (Mar 8:10-38; Mar 9:1-8.)

The Revelation of the Glory of Christ here and hereafter.

And now we come to the point at which the Lord, having in opposition to the general unbelief elicited from His disciples their faith in Him as the Christ, forbids them any more to speak of Him as that. The Son of man was to suffer and die and be raised from the dead, and come again in glory. The glory now hidden from the world and manifest to faith alone, will at last be revealed from heaven. But till then His disciples must accept the cross after the pattern of their Master. Here the shrinking of nature is at once evident; and in view of it the transfiguration of the Lord attests that they have followed no cunningly devised fables, confirming the word of prophecy by the display of that coming glory. This is Peter’s own interpretation of what took place upon the “holy mount” (2Pe 1:16-19).

1. We start here with the demand of the Pharisees of a sign from heaven, which shows only their own total and wilful blindness to His true glory. The “sign of the Son of man in heaven” will be seen at last; but too late then for His rejectors. The seeking for new proofs amid the profusion that had been given was but the seeking of justification for their unbelief; and to such no sign could be effectual: none, therefore, would be given. He leaves them and departs to the other side of the sea.

In fact their self-righteousness had no need of Him and was but a ferment of opposition in their hearts. This is what He presently calls it – “leaven,” “ferment”: the pride and will of man aroused in rebellion against God; and this characterized them. Elsewhere He stamps it as “hypocrisy”: for their minds were made up, and their arguments were but insincere, – the dictates of will, not reason. Alas, in disciples also such leaven might be found: self-righteousness as in the Pharisees, worldliness as in the Herodians. Of this He warns them now, though at first they think but of the bread they have forgotten; and they have forgotten practically the bread that He had blessed!

2. Following this, the blind man at Bethsaida illustrates, as it would seem, the gradual breaking in of light with those who are in His hands for the cure of nature’s blindness, – hands that do not cease their work until the cure is complete. The hindrances to it have just been put before us, – self-occupation, the world, the half-sincerity and lack of earnestness in our discipleship, and such like things. No wonder if the Lord must have us alone with Himself for cure, outside of Bethsaida, the “place of nets,” which the world truly is. Then comes the touch of His hands; and if the sight produced be indistinct, we must still not deny that it is truly sight. Nor will He leave till it be perfected.

3. We have had the hindrances of faith, and its gradual development amid such hindrances; we now have that in which, where real, it ever manifests itself. It may see men but as trees walking; but it sees Christ and does not confound Him with other men. Those who said He was John the Baptist or Elias did not mean Him any dishonor, but they had not eyes to distinguish the glory of the Christ of God. The Lord tells them that they are not to make Him known as such: for it was now plain that Israel had no welcome for Him; and the Cross was now to be the only expectation that His followers were to entertain. Mark here omits some pregnant words in the confession of Peter, and the announcement both as to the Church and Kingdom with which the Lord answers it. Mark’s abridgment of Matthew, if it were that, still follows the distinct purpose of his Gospel, omitting what is dispensational, and simply showing us what distinguishes true faith from all the wisdom or sentiment of man, and carries us on at once to see what man’s unbelief involves as to the path of the true believer.

4. He begins therefore now to teach them that the Son of man – speaking of Himself under that title which showed His connection with men at large and His own stooping to all implied in true humanity, – “that the Son of man must suffer many things, and be rejected by the elders and chief priest and scribes, and be killed, and after three days rise again.”

Immediately the very one in whom faith has been foremost becomes foremost in opposition to it. “Peter took Him and began to rebuke Him”! But He turning round, and with His eyes upon them all, on His part rebukes this opposition as of Satan. Satan had before proposed to Him a way to the Kingdom without the Cross; and here amongst His own is the same voice now, exhorting Him to spare Himself. But these were not the purposes of God, but the weak human thoughts which could so easily oppose themselves to God. Not as seeking His own after such a sort could He be man’s Saviour; and the path of His disciples also must be after the pattern of His own. He calls the multitude to Him with His disciples, that the conditions of discipleship to Him may be perfectly understood. He that will come after Him must follow on the same road: he must deny himself and take up his cross also, and follow Him.

He contrasts here the two ways, of one of which every one must make choice. To seek one’s own is to lose all, – to lose even oneself,* as it is put in Luke (9: 25), and for ever. To lose one’s life for Christ’s sake and the gospel’s is eternal gain. This in the spirit of it applies to all; today, as much as at any former time: and a solemn word it is. The confession of Christ still costs: that which does not is scarcely to be called confession. “For whosoever shall be ashamed of Me and of My words, in this adulterous and sinful generation; of him shall the Son of man also be ashamed, when He cometh in the glory of the Father, with the holy angels.”

{*The ambiguity of psuche, “soul” or “life,” makes a difficulty in translating, not really in understanding, what is here said. Man being a living soul, his soul is often but a synonym for “himself,” and so here. There is a present loss of oneself which is only gain, the laying down one’s life for Christ’s sake; while final loss is irretrievable ruin.}

5. The last words lead on to the transfiguration scene in which that coming of the Son of man is foreshown. We have already considered it in the notes on Matthew, with whose account Mark’s is almost identical, except that it is shorter. These repetitions have, doubtless, even as such, their significance; and they differ as being connected with different lines of truth. But we need much more and deeper study to understand such things as these.

Fuente: Grant’s Numerical Bible Notes and Commentary

Observe here, 1. The unreasonable practice of the wicked Pharisees in asking a sign of Christ: that is, some new and extraordinary miracle to be wrought by him, to demonstrate him to be the true and promised Messias: but had not our Saviour shewed them signs enough already? What were all the miracles daily wrought before their eyes, but convincing signs of his divine power: But infidelity, mixed with obstinacy, is never satisfied.

Observe, 2. Our Saviour’s carriage towards these obstinate Pharisees, who persisted in their unbelief; He sighed deeply in his spirit, and mourned for the hardness of their hearts.

Learn thence, That to grieve and mourn for the sins of others, to be affected with them, and deeply afflicted for them, is a gracious and Christ-like temper. It is not sufficient to make an outward shew of grieving for others sins, but we ought to lay them to heart, and to be inwardly afflicted for them. Jesus sighed deeply in his spirit.

Observe, 3. A sharp reproof given by our Saviour to them. At the same time that our Saviour did inwardly grieve for the Pharisees wickedness, he did openly reprove them for it. It is not sufficient that we mourn for the sins of others, but we must prudently reprove them, as occasion is offered, and our duty requireth.

Observe, 4. Ths sin which the Pharisees are reproved for; namely, for seeking after a sign: that is, before their eyes, to prove the divinity of his person.

Learn hence, That it is a sin for any to require new signs and miracles for the confirmation of that doctrine which has been already sufficiently confirmed by miracles; yea, an heinous sin, which deserveth a sharp reproof and censure.

Observe lastly, Our Saviour’s peremptory denial of the Pharisees presumptuous request; There shall be no sign given to this generation: this is no such sign or miracle as they desire or would have; no sign or miracle shall be wrought at their motion and suit. Although after this, Christ of his own accord, and at his own pleasure, wrought many miracles before their eyes. Such as willfully harden themselves against the light of their own consciences, are righteously delivered up to hardness of heart, and final impenitency. These hypocritical Pharisees shut their eyes against the most convictive evidence; and they are given up to their own obstinacy; our Saviour left them, and departed.

Fuente: Expository Notes with Practical Observations on the New Testament

Mar 8:10-13. He entered into a ship, and came into the parts of Dalmanutha Matthew says that, having fed the multitude, he took ship, and came into the coasts of Magdala: but the evangelists may easily be reconciled, by supposing that Dalmanutha was a city and territory within the district of Magdala. The Pharisees came forth and began to question with him The Pharisees, having heard of the second miraculous dinner, and fearing that the whole common people would acknowledge him for the Messiah, resolved to confute his pretensions fully and publicly. For this purpose, they came forth with the Sadducees, (see Mat 16:1,) who, though the opposites and rivals of the Pharisees in all other matters, joined them in their design of oppressing Jesus, and, along with them, demanded of him a sign from heaven, tempting, that is, trying him. See note on Mat 16:1. Some think the Jews, understanding the prophecy, Dan 7:13, literally, expected the Messiah would make his first public appearance in the clouds of heaven, and take unto himself glory and a temporal kingdom: and that, therefore, when the Pharisees desired Jesus to show them a sign from heaven, they certainly meant that he should demonstrate himself to be the Messiah, by coming in a visible and miraculous manner from heaven with great pomp, and by wresting the kingdom out of the hands of the Romans. These hypocrites craftily feigned an inclination to believe, if he could but give them sufficient evidence of his divine mission. However, their true design was, that by his failing to give the proof which they required, he should expose himself to general blame. And he sighed deeply in his spirit Feeling the bitterest grief on account of the incorrigibleness of their disposition. And said, Why doth this generation seek after a sign When so many signs, so many incontrovertible proofs of my mission from God have been already given, and continue to be given daily? Verily there shall no sign be given None such as they seek; to this generation See note on Mat 16:3-4. The original expression here, , if a sign shall be given, is an elliptical form of an oath, as is evident from Heb 3:11. In ordinary cases, it may be supplied out of the ancient forms of swearing, thus: God do so to me, and more also, if a sign shall be given. But, in the mouth of God, such an oath must be supplied thus: Let me not be true, if they shall enter into my rest; if a sign shall be given, &c. Or, as in Eze 14:16, , , , I live not, if sons or daughters be delivered.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

LXX.

THIRD WITHDRAWAL FROM HEROD’S TERRITORY.

Subdivision A.

PHARISAIC LEAVEN. A BLIND MAN HEALED.

(Magadan and Bethsaida. Probably Summer, A. D. 29.)

aMATT. XV. 39-XVI. 12; bMARK VIII. 10-26.

b10 And straightway he entered into the boat with his disciples, aand came into the borders of Magadan. binto the parts of Dalmanutha. [It appears from the context that he crossed the lake to the west shore. Commentators, therefore, pretty generally think that Magadan is another form of the name Magdala, and that Dalmanutha was either another name for Magdala, or else a village near it.] a1 And the Pharisees and Sadducees bcame forth, and began to question with him, seeking of him a sign aand trying him [testing the strength of his miraculous power] asked him to show them a sign from heaven. [They rejected his miracles as signs of his Messiahship, the Pharisees holding that such signs could be wrought by Beelzebub. They therefore asked a sign from heaven such as only God could give, and such as he had accorded to Moses, Joshua, Samuel, and Elijah, or such as Joel foretold ( Joe 2:31). It is generally thought that the [406] Herodians were Sadducees of Galilee. If so, we note the beginning of their hostility recorded at Mark iii. 6, 1Co 1:22.] 4 An evil and adulterous generation seeketh after a sign; and bverily I say unto you, There shall no sign be given unto this generation. [i. e., none such as was demanded] bbut the sign of Jonah. [For comment on similar language, see pages 305-306. The resurrection or Jonah sign was a sign from heaven in the sense in which they used the words; that is, it was wrought directly by God, and not through man.] 13 And he left them, bAnd again entering into the boat departed to the other side. [I. e., from Magdala back again to the east shore, or rather, toward Bethsaida Julias, on the northeast shore.] a5 And the disciples came to the other side and forgot to take bread. band they had not in the boat with them more than one loaf. [This loaf was probably left over from the previous supply.] a6 Then Jesus said unto them, b15 And he charged them, saying, aTake heed and beware of the leaven of the Pharisees and Sadducees. Beware of the leaven of the Pharisees and of the Sadducees. band the leaven of Herod. [Leaven, which answered to our modern yeast, was a symbol of a secret, penetrating, pervasive influence, usually of a corrupting nature. The [407] influence of the Pharisees was that of formalism, hypocritical ostentation, and traditionalism; that of the Sadducees was sneering rationalistic unbelief, free thought and cunning worldliness, manifesting itself among the Herodians in political corruption. 16 And they reasoned one with another, aamong themselves, saying, We took {bhave} no bread. They thought that Jesus reproved them for their carelessness in forgetting to take bread, since that carelessness might lead them to be without bread on their journey. So his rebuke below indicates.] a8 And Jesus perceiving it said, {bsaith,} unto them, aO ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9 Do ye not yet perceive, bneither understand? aneither remember the five loaves of the five thousand, and how many baskets [cophini, probably traveling baskets] ye took up? 10 Neither the seven loaves of the four thousand, and how many baskets [spurides, probably grain baskets or hampers] ye took up? 11 How is it that ye do not perceive that I spake not to you concerning bread? bhave ye your hearts hardened? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among the five thousand, how many baskets [cophini] full of broken pieces took ye up? They say unto him, Twelve. 20 And when the seven among the four thousand, how many basketfuls [spurides] of broken pieces took ye up? And they say unto him, Seven. 21 And he said unto them, Do ye not yet understand? aBut beware of the leaven of the Pharisees and Sadducees? 12 Then understood they how that he bade them not beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. [Jesus had resorted to metaphor because the word leaven better expressed his idea than did the word teaching. The formulated dogmas of the Pharisees were not so bad, but the subtle influence of their spirit and example corrupted [408] without warning, like a concealed grave. There are those to-day who are too skillful to be openly convicted of heterodox statements, but whose teaching, nevertheless, in its very essence and spirit, tends to infidelity.] b22 And they cometh unto Bethsaida. [Not the suburb of Capernaum, but Bethsaida Julias, a town on the east side of the Jordan, near where it flows into the Sea of Galilee. Jesus was proceeding northward toward Csarea Philippi.] And they bring to him a blind man, and beseech him to touch him. 23 And he took hold of the blind man by the hand, and brought him out of the village [Jesus increased the sympathy between himself and the man by separating him from the crowd. Our greatest blessing can only come to us after we have been alone with God]; and when he had spit on his eyes, and laid his hands upon him, he asked him, Seest thou aught? 24 And he looked up, and said, I see men; for I behold them as trees, walking. 25 Then again he laid his hands again upon his eyes; and he looked steadfastly, and was restored, and saw all things clearly. [The man’s eyes were probably sore, and Jesus made use of saliva to soften and soothe them. But it was our Lord’s custom to give variety to the manifestation of his power, sometimes using one apparent auxiliary means, and sometimes another; and also healing instantly or progressively, as he chose, that the people might see that the healing was altogether a matter of his will. The man had evidently not been born blind, else he would not have been able to recognize men or trees by sight, for those not used to employ sight can not by it tell a circle from a square.] 26 And he sent him away to his home, saying, Do not even enter into the village. [The man, of course, lived in the village, and to send him home was to send him thither, but he was to go directly home and not spread the news through the town, for if he did the population would be at once drawn to Jesus, thus breaking up the privacy which he sought to maintain.] [409]

[FFG 406-409]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

CHAPTER 35

SIGNS OF HIS COMING

Mat 15:39. Having sent away the multitudes, He entered into a ship, and came to the coasts of Magdala. Mar 8:10 : Immediately embarking on a ship, with His disciples, He came into the parts of Dalmanutha. In these records, chronicling the peregrinations and defining the whereabouts of our Savior, Matthew and Mark precisely agree, both certifying His embarkation, crossing the sea, and His landing the latter in Dalmanutha, which is the name of the country; and the former, in Magdala, which is the name of the city into which He came on landing. This is the nativity of Mary Magdalene, the latter cognomen being taken from her city, Magdala. Though evidently saved out of the slums, by the ejectment of seven demons, she became one of the brightest saints and truest disciples on whom the sun ever looked down, being last at the cross, first at the sepulcher, and first to receive the full-orbed gospel commission, Run and preach the risen Christ. Among the mighty works of Jesus, only a small fraction do we have on record. We have no account of Mary Magdalenes conversion; but a mere reference to the ejectment of the seven demons, and her subsequent incessant concomitancy of our Lord to the end of His earthly ministry. I trow, she was converted during the present or some other visit of Jesus to her city, Magdala. I feel it pertinent thus to write about her, as she stood at the head of the female department of our Saviors ministry.

Mat 16:1-4 : The Pharisees and Sadducees, coming to Him, tempting, asked Him to show them a sign from heaven. He, responding, said to them, It being evening, you say, It will be fair, for the sky is red; in the morning, It will be stormy today, for the sky is red, lowering. O ye hypocrites, you truly know how to discern the face of the sky, and are you not able to discern the signs of the times? A wicked and adulterous nation seeketh after a sign; and no sign shall be given unto it, except the sign of the prophet Jonah. He had fed the multitudes this second time over in Decapolis, not very far out in the country, off the southeast coast of the Galilean Sea; after which, coming with His disciples and embarking on a ship, He crosses the sea from southeast to northwest, landing at Magdala, which is on the coast between Bethsaida and Tiberias, but nearer the former. I was in it, and as I sailed all around the sea, landing at many places, I saw all of these localities, and this as well as other routes pursued by our Lord and on record for our edification.

Jesus now preaches to the multitudes assembled at Magdala, in the land of Dalmanutha. Here we have, by Matthew and Mark, the subtle attack made on Him by the Pharisees and Sadducees. These, and the Essenes, were the great denominations of the Jewish Church. The Pharisees were the orthodox, with plenty of good and true doctrine, but spiritually dead; the Sadducees were rich and worldly, skeptical in doctrine, regarded as the heterodox wing of the popular Church; while the Essenes, very poor and generally living in the desert, were the holiness people of that day. As in all ages and countries there has been an exterminating war between orthodoxy and heterodoxy, so it was in that age. The Pharisees and Sadducees, however, bury the hatchet, and unite their forces against Jesus, as we see on this occasion, and may see all over this country, if you will open your eyes. Let a holiness evangelist come to a wicked town, and pour out the lightning truth of full salvation, and the warring sects will all make peace, like Pilate and Herod, and unite their forces, to criticize, oppose, and if possible defeat the revival. Though Jesus had flooded the whole country with His stupendous miracles, always exercising His power for the relief of suffering humanity, doing good to soul or body; dissatisfied with these wonderful benefactions, which they could neither criticize nor call in question, they allege that these works are all confined to this world, and as Moses, the great leader, lawgiver, and mediator of Israel, whose disciples they boastingly claim to be, had fed them with manna from heaven, incessantly, forty years in the wilderness, therefore they demanded of Him a similar miracle, coming down from heaven. He now, responsively to their impudent and arrogant demands, called them hypocrites; not by way of insult, but because it behooved the Author of all truth to call everything by its right name; and if these preachers had enjoyed the true light of God, instead of antagonizing Jesus, they would have been His faithful and loving disciples. Hence, the reason why, with all their meteorological sagacity, which enabled them to prognosticate the weather, and still they could not discern the spiritual signs of the time, was demonstrative proof that they were not the true ministers of God as they claimed to be, as in that case, the light of the Holy Ghost on the prophecies would enable them so to decipher the signs of the times as to know that He was truly the Christ. That it was not the want of natural intelligence was abundantly evinced by their accurate discriminations of the weather. But it was simply the want of spiritual illumination, which the Holy Ghost sheds on the Word, clear and unmistakable to the spiritually-minded. Hence, the very fact that those preachers were utterly blind to the signs of the times was demonstrative proof that they were hypocrites. What were those signs of His coming? The seventy weeks of Daniel i.e., four hundred and ninety prophetic years were just about expired. The scepter, which was not to depart from Judah till Shiloh (Christ) came, had actually departed about the time of His birth, as, on the death of Herod, Augustus Caesar, the Roman emperor, instead of transmitting to Archelaus, took it away altogether, turning Judea into a Roman province, and sending Coponius to serve as proconsul. Besides, all the prophets had just poured out torrents of Messianic predictions, which were wonderfully fulfilled on all sides; John the Baptist, the last of all, and the greatest of the prophets, not only having preached Him with all His might, but actually introduced Him publicly to all the people, assuring them of His Messiahship. If these preachers had not been bigoted and blinded hypocrites, they would most assuredly have seen in Jesus the Christ of prophecy.

Let us beware lest we plunge into the same awful dilemma. The present age is flooded with prophetic signs of the Lords near coming, as we are now in the last century of the demiurgic week; the six thousand years, according to some chronologies, already out; while all of them expire the period in the present century. The Gentile times, according to Daniel and John, are actually running out on us, the lunar chronology having them already expired, the Calendar due in twenty-four years, and the solar in seventy, all conspiring to illustrate the obvious fact that we are living in the time of the end of the Gentile age. Besides, the prophetical fulfillments among the Mohammedans, Romanists, heathens, and Protestants, and especially the Jews, literally girdle the globe with signs of His near coming; e.g., the rapid gathering of the Jews to Palestine, the revival of the old cities in that country, the great and rapid apostasy of the Church in the home lands, and the wonderful and unprecedented progress of missions among all heathen nations, are all literal fulfillments of the latter-day prophecies, ominous of the Lords near coming. And yet preachers by thousands see nothing of it, but comfort their carnal members by ridiculing the awful and momentous truths which Gods awakened people are preaching in all the earth, arousing the spiritually-minded to wash, and dress, and be ready for their coming King. We should not be surprised at the blindness of the pulpit and pew with reference to our Lords second coming, when we see how literally this state of things was verified in His first advent; as intellectual and educational culture has no power to open spiritual eyes, and reveal the electric light of Gods truth, so we may expect to find humanity uniform in all ages, and the same paradoxical blindness on Israel this day which, in the visitation of her Lord, disqualified her learned preachers to see Him.

Fuente: William Godbey’s Commentary on the New Testament

Verse 10

Dalmanutha; a town whose location is now not known.

Fuente: Abbott’s Illustrated New Testament

8:10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12 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.

It is recorded that the Pharisees came questioning Him, but Mark records that there was temptation for the Lord. They sought a sign, He could have called lightening from the sky to singe their whiskers, but He refrained from doing so and simply sighed and responded that there would be no sign for them.

It is not clear what sort of a sign the men wanted. They had heard of His miracles and most likely had witnessed some of them personally yet they wanted more evidence of who He was. The Lord’s reaction would indicate that they had all the information that they needed to know who He was. He was not shy about doing miracles to those that needed further information about His being, so not giving the sign would indicate that He knew they had all the information that they needed to make their decision about Him.

The fact that He told them He would give them no sign further enhances this line of thought. He did further miracles in His ministry, just not for this generation of Pharisees.

The term translated “sign” is used of something that distinguishes one from others, it is a token or a sign that they are who they say they are. The Pharisees were looking for a political Messiah thus they probably were not interested in miracles or claims of being God, but most likely wanted some sign that He was the political Messiah that they were waiting for. They wanted some indication that He was not one of the many “wanna bes” that most likely were around the countryside.

On the other hand they wanted a “sign from heaven” which would indicate something on thespectacular side. I’m not sure how much more spectacular than walking on water, multiplying food, healing the sick, controlling demonic activity etc. you can get but they wanted it.

Not unlike many human beings that keep wanting more and more indication of God’s existence and power. It boils down to the questioning of God and His revelation to the person. Man today has the Word of God that they can read, they have the testimony of many martyrs through the last 2000 years as well as the testimony of millions of believers that have walked with them. Yet they want more from God to convince them that He is real and that He truly exists.

Many years ago my wife and I met a young intellectual type that questioned everything. His idea of eternity was that as you go out into space and go fast enough time will slow down. This was the crux of one of Einstein’s theories. Eternity then was the fact that if you went fast enough you could stop and turn around and see yourself coming. Now, I would never trust my after life to such thinking but he did.

As we talked about spiritual things he would ask a question and we would show him Scripture. He would argue, we would show him Scripture. He realized that what the Word was telling him was the truth yet he just kept plowing forward with his skepticism and would not stop. After a couple of hours he buried his head in his hands, let out a huge sign and said “You have me totally confused.” I told him it was not the wife and me, but the Lord and His Word.

The response to our time together was him asking me to read and comment on one of his philosophical books. He saw the power of God that evening and still wanted some further sign before he would admit his need of something outside of himself. He never accepted the Lord that we know of, but I am sure if he is still lost the Lord will have some questions for him one day.

Also of interest is the fact that the Pharisees seemed to know that the sign should come from heaven. Or more to the point maybe they were challenging the Lord about His claim to be God. There might have been some sarcasm in their request.

Robertson observed, and most likely very correctly, that the Pharisees may have been taking jabs at the Lord when requesting a sign from heaven. They may have been intimating that His miracles were due to natural causes rather than divine or maybe even that they were by the power of the Devil as He was accused of elsewhere in the New Testament.

The Pharisees were not and would not be satisfied with the signs already done, and Christ told them even further that there would be no further sign. Why continue to give signs if they are just going to reject the information and want more.

Just a thought to dwell on about the God that you serve. God loves all His creation, but will not allow man to reject Him forever – the Scripture mentions that He hardens their hearts after a certain time of rejection.

Recall that Christ has shown compassion a couple of times in this book. This same person thathad compassion is the one that was required by His character and nature to tell these men that were loved that there would be no sign for them.

Yes, God loves His creatures, yes, God has compassion, but He also is just and must act justly and righteously. Might there be another attribute of God mixed in there amongst the love and justice, between the compassion and righteousness. Not that the items can be mixed but there might be some attribute of frustration with His creatures, or attribute of sorrow over the loss of the respect/love from His creations?

Mark records that “he sighed deeply” indicating that in His human side at the very least there was angst over the situation and in my opinion that angst may well have been the response of the divine as well.

Christ via the Holy Spirit basically announced judgment upon these men and their inability to accept Him for what He was. He pronounced their ultimate eternal punishment at that point though it was not spoken of in those terms.

Some might wonder at the idea that “this generation” will have no sign. What does the term “generation” refer to, the entire generation? No, for we know some of them became disciples and followers, thus we must take it to mean something else. The most logical would be to take it to mean the lost of that generation, and indeed Matthew shows this to be a correct assumption. Mat 16:4 “A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas.”

Christ spoke to the lost Christ rejecters of His own time. He also added that there would be the sign of Jonas – the coming death, burial and resurrection was to be the only further sign to that unrighteous group of people and we know from the Gospel record that they rejected that sign as well. Thus, Christ was correct in that there was no further sign for them at the time of His speaking to them.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

2. The return to Galilee 8:10 (cf. Matthew 15:39)

Jesus and the disciples returned to Galilee by boat after they had fed the 5,000 (Mar 6:45-56). They did the same thing after feeding the 4,000. The exact location of Dalmanutha is unknown, but it must have been near Magadan (Magdala?) on the west side of the lake (Mat 15:39).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)