Exegetical and Hermeneutical Commentary of Mark 8:11
And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
11. And the Pharisees ] Our Lord seems purposely to have avoided sailing to Bethsaida or Capernaum, which lay a little north of Magdala, and which had become the head-quarters of the Pharisees; but they had apparently watched for His arrival, and now “ came forth ” to meet Him accompanied for the first time by the Sadducees (Mat 16:1), their rivals and enemies.
began ] They had made their arrangements for a decisive contest, which began with a demand for a sign.
a sign from heaven ] The same request had already been twice proffered. (1) After the first cleansing of the Temple (Joh 2:18); (2) after the feeding of the Five Thousand (Joh 6:30); and (3) again shortly after the walking through the cornfields (Mat 12:38). By such a “sign” was meant an outward and visible luminous appearance in the sky or some visible manifestation of the Shechnah, the credentials of a prophet. They asked in effect, “Give us bread from heaven, as Moses did, or signs in the sun and moon like Joshua, or call down thunder and hail like Samuel, or fire and rain like Elijah, or make the sun turn back on the dial like Isaiah, or let us hear the Bath-Kl, the ‘daughter of the Voice,’ that we may believe Thee.”
Fuente: The Cambridge Bible for Schools and Colleges
See this passage explained in Mat 16:1-12.
Mar 8:12
Sighed deeply in his spirit – His heart was deeply affected at their wickedness and hypocrisy. The word spirit here is taken as the seat of the emotions, passions, affections. He drew groans deeply from his breast.
No sign be given – That is, no such sign as they asked, to wit, a sign from heaven. He said a sign should be given, the same as was furnished by Jonas, Mat 16:4. But this was not what they asked, nor would it be given because they asked it.
Mar 8:15
Beware of the leaven of the Pharisees – See Mat 16:6.
Of Herod – Of the Herodians – of Herod and his followers. Matthew, instead of Herod, has the Sadducees. It is not improbably that he cautioned them against them all. The Pharisees sought his life, and were exceedingly corrupt in their doctrine and practice; the Sadducees denied some of the essential doctrines of religion, and the Herodians probably were distinguished for irreligion, sensuality, and corrupt living. They were united, therefore, with the Pharisees and Sadducees in opposing the claims of Jesus. Matthew has recorded his caution to avoid the Pharisees and Sadducees, and Mark has added, what Matthew had omitted. the caution likewise to beware of the Herodians. Thus, the evangelists speak the same thing.
Fuente: Albert Barnes’ Notes on the Bible
11. seeking of him a sign fromheaven, tempting himnot in the least desiring evidence fortheir conviction, but hoping to entrap Him. The first part of theanswer is given in Matthew alone (Mat 16:2;Mat 16:3): “He answered andsaid unto them, When it is evening, ye say, It will be fair weather;for the sky is red. And in the morning, It will be foul weatherto-day: for the sky is red and lowering [sullen, gloomy]. Hypocrites!ye can discern the face of the sky; but can ye not discern the signsof the times?” The same simplicity of purpose and carefulobservation of the symptoms of approaching events which they showedin common things would enable them to “discern the signs of thetimes”or rather “seasons,” to which the prophetspointed for the manifestation of the Messiah. The scepter haddeparted from Judah; Daniel’s seventy weeks were expiring, c. andmany other significant indications of the close of the old economy,and preparations for a freer and more comprehensive one, might havebeen discerned. But all was lost upon them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Pharisees came forth,…. Out of their houses; who dwelt in the coasts of Magdala, and parts of Dalmanutha, and came to Jesus, hearing of his being arrived in their neighbourhood:
and began to question with him; or to dispute with him, it being their manner to carry on disputations by questions and answers. The Persic version has the question they put, and about which they disputed, “if thou art the Christ”; in proof of which they required a sign:
seeking of him a sign from heaven, tempting him;
[See comments on Mt 16:1].
Fuente: John Gill’s Exposition of the Entire Bible
And the Pharisees came forth ( ). At once they met Jesus and opened a controversy. Mt 16:1 adds “and Sadducees,” the first time these two parties appear together against Jesus. See discussion on Mt 16:1. The Pharisees and Herodians had already joined hands against Jesus in the sabbath controversy (Mr 3:6). They
began to question with him ( ). Dispute, not mere inquiry, associative instrumental case of . They began at once and kept it up (present infinitive).
Fuente: Robertson’s Word Pictures in the New Testament
Began. The beginnings of things seem to have a peculiar interest for
Mark. See Mr 1:1, 45; Mr 4:1; Mr 5:17, 20; Mr 6:2, 7, 34, 55.
Sign [] . See on Mt 11:20. Wyc., token. As applied to the miracles of our Lord, this word emphasizes their ethical purport, as declaring that the miraculous act points back of itself to the grace and power or divine character or authority of the doer.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the Pharisees came forth,” (kai ekselthon hoi Pharisaioi) “And the Pharisees approached,” encountered Him; Tho often repulsed, they kept returning in malice, to attack our Lord. They came from Jerusalem into Decapolis and Galilee in their zeal against Jesus, Mar 7:1.
2) “And began to question with Him,” (kai erksato suzetein aute) “And began to debate with Him,” to enter into disputation with Him, regarding His person and His deeds, Joh 6:36-38; Joh 7:1.
3) “Seeking of Him a sign from heaven, tempting Him.” (zetoun tes par’ autou semeion apo ouranou peirazontes auton) “Seeking to secure from Him a sign (spectacular demonstration) from heaven, tempting Him,” such as is also recounted Mat 12:38-40; Mat 16:1-4; Joh 4:8; Joh 6:30-31; Luk 11:16.
They did not perceive that He was the great sign from heaven.
1) In His virgin birth, Isa 7:14; Mat 1:22-25.
2) In His birth and worship in Bethlehem by wise men, Mic 5:2; Mat 2:4-11.
3) In His flight into Egypt, Hos 11:1; Mat 2:13-15.
4) “In His return to Nazareth, Mat 2:23; Isa 11:1. He was that rod “netzer” out of Jesse.
5) In His forerunner’s message, Mat 3:1-17; Mat 13:17; Joh 1 30-33.
6) In His miracle ministry as others had done, Joh 3:2; Mar 2:5-11; Joh 20:30-31.
Fuente: Garner-Howes Baptist Commentary
4. THE DEMAND FOR A SIGN 8:11-13
TEXT 8:11-13
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 a sign? verily I say unto you, There shall no sign be given unto this generation. And he left them, and again entering into the boat departed to the other side.
THOUGHT QUESTIONS 8:11-13
379.
What type of sign did the Pharisees want?
380.
What test or trial was this to Jesus?
381.
What emotion filled the Saviours heart as He sighed deeply?
382.
Read Mat. 16:1-4 for a little more complete account of this.
383.
Show how unreasonable was this request for a sign.
384.
Was Jesus disappointed as He turned to get in the boat to go across the lake? Discuss.
COMMENT
TIMESummer A.D. 29.
PLACECapernaum.
PARALLEL ACCOUNTSMat. 15:39 to Mat. 16:4.
OUTLINE1. The dispute and question, Mar. 8:11. 2. The disappointment and refusal, Mar. 8:12. 3. The departure, Mar. 8:13.
ANALYSIS
I.
THE DISPUTE AND QUESTION, Mar. 8:11.
1.
The Pharisees sought Him out.
2.
Disputed and sought a sign from heaven.
3.
This was only to justify themselves.
II.
THE DISAPPOINTMENT AND REFUSAL, Mar. 8:12.
1.
Sighed deeply from the bottom of His heart.
2.
Why seek a sign when it is here.
3.
No sign such as you seek will be given.
III.
THE DEPARTURE, Mar. 8:13.
1.
Left them.
2.
Once again sought seclusion to instruct His apostles.
3.
Sailed from Capernaum eastward.
EXPLANATORY NOTES
I.
THE DISPUTE AND QUESTION.
Mar. 8:11. The Pharisees came forth, and began to question with him.i.e. came out from their homes when they heard that he was there. By some it is assumed that he went beyond Dalmanutha to Capernaum, and that this interview took place there; but the intention of both evangelists apparently was to tell what happened almost as he had landed. Hence these were in all probability Pharisees of Dalmanutha. Matthew associates Sadducees with them.Seeking of him a sign from heaven. See similar requests in Joh. 2:18; Mat. 12:38; Joh. 6:30, all previous to this. What they asked for was something like the manna (so, expressly, in Joh. 6:31), or thunder from a clear sky (1Sa. 12:18), or fire from heaven, such as came to Elijah (1 Kings 18), or the signs of Joe. 2:30-31. There was a popular impression that, although miracles upon the earth might be spurious and deceptive, signs from heaven could not be counterfeited, It was expected that they would accompany the coming of the Messiah, and therefore Jesus was repeatedly asked to fulfill this expectation. If he was the Christ, they thought he would certainly be able and willing, and even anxious, to give this proof of his claim.But they were tempting him, neverthelessi.e., as in Mat. 19:3 and Mar. 12:13, they were trying to entangle him, to his own injury with the people. They knew well enough that he would not give them a sign from heaven; all the Pharisees in Galilee must have known the great refusal recorded in Mat. 12:39 and the more recent one of John 6. He would not give them the sign, but by repeatedly calling for it they might discredit his claims with the people, who expected it of the Messiah. Since they themselves hated him, they must take all measures to prevent Israel from supposing its hopes to be fulfilled in him; so they would play upon false hopes and studiously repress all spiritual expectations. This was his welcome when he landed again on the soil of Galilee. He had been absent long enough to allow calm thought about him, and had now returned after a few days of gracious working just across the lake. This was his receptionthe old wearisome demand of spiritual blindness: Give us a sign from heaven.
II.
THE DISAPPOINTMENT AND REFUSAL.
Mar. 8:12. At human misery he sighed (chap. Mar. 7:34); at human sin amounting to criminal inability to discern the truth he sighed deeply in his spirit.a touch of personal remembrance peculiar to Mark. This deep sigh, or groan, was the sign of the chafing of his spirit against spiritual barriers. To the physically deaf he could say Ephphatha, but not to these spiritually hardened and self-imprisoned Pharisees. What voice could reach them? When the rich young man departed sorrowful, he pointed his disciples to the brighter side, saying, With God all things are possible. But in the case of these proud and hardened men he could only sigh, for the gates of spiritual possibility seemed closed.Why doth this generation seek after a sign? This generation, the men of his time, who had the opportunity to know himwhy should they ask for a sign? If there was no spiritual recognition of him, the case was hopeless; signs would teach them nothing. He himself was the true Sign from heaven, the living Witness to the present God. If they did not see that he was in the Father and the Father in him, their blindness must remain. Therefore he told them, with his emphatic verily I say unto you, that no sign should be given them.In Matthew three additions are placed here, all exceedingly significant: (1) He contrasts their quickness in detecting signs of coming changes of weather with their slowness in discerning spiritual signs. (2) He traces their lack of perception of a present God to spiritual adultery. The prophets represent Israel as the wife of Jehovah, and often as the unfaithful and adulterous wife. This generation, says Jesus, is thus adulterous; it has broken faith with God, and has become carnal and unloving. Therefore it has lost all spiritual sense and consciousness of him, and, instead of discerning his holy presence in him whom he hath sent, must be asking for visible signs and portents to certify his nearness, But for the spiritual adultery there would be felt no need of signs. (3) There shall be no sign given but the sign of the prophet Jonah, of which he had before spoken (Mat. 12:39-40), and which he seems to have wished to keep in their sight as a suggestive lesson, which might possibly awaken some right questionings in their hearts.
III.
THE DEPARTURE.
Mar. 8:13, Disheartened and repelled by this reception in his own country, he abruptly turned back, without going on, as it appears, to Capernaum, and re-embarked to return to the eastern shore, It is little to say that he must have gone in sadness. He was despised and rejected of men, a man of sorrows, and acquainted with grief. We should greatly misread his life if we interpreted such language almost entirely in the light of his latest sufferings. He felt the grief of rejection, not merely as a personal wrong, but more as the rejection of God and goodness and of saving love. Bringing the message of infinite mercy, he must have longed to be accepted; and it could not be other than a constant grief to him that he came to his own, and his own received him not.
Not more than a few hours at the most does he appear to have remained on the western shore, and now he is again afloat on the lake with his disciples, setting out on another journey alone with them, not to return until they have visited the region of Caesarea Philippi, (W. N. Clarke)
FACT QUESTIONS 8:11-13
425.
From where did the Pharisees (and Sadducees) come?how soon did they come?
426.
Explain just what kind of sign these Pharisees wanted.
427.
Did they actually expect a sign? Why ask?
428.
How was their spiritual blindness indicated?
429.
What two things caused Jesus to sigh?
430.
Show how the rich young ruler had more promise than these men.
431.
What was the true sign they failed to recognize?
432.
What three additional facts are given by Matthew?
433.
Show how this incident fulfills Joh. 1:10.
Fuente: College Press Bible Study Textbook Series
(11-12) And the Pharisees came forth.See Notes on Mat. 16:1-4. St. Mark, it may be noted, docs not mention the presence of the Pharisees, and gives only part of our Lords answer. On the other and, he characteristically describes the sighing deeply in spirit in Mar. 8:12, which St. Matthew does not give.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
70. THE DEMAND FOR A SIGN, Mar 8:11-13 .
(See notes on Mat 16:1-4.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the Pharisees came forth and began to question with him, seeking of him a sign from heaven, tempting him.’
On His arrival the Pharisees came and began to dispute with Him. How genuine they were we do not know. Probably their aim was simply to discredit Him. But it brings out how, in spite of all that He has done and achieved they are still as blind as ever. So they point out that if He really is the Coming One they must have some spectacular sign from Him, something which will be blindingly convincing, and be an outward and compelling proof of divine authority in accordance with their own thinking.
Perhaps they sought the ‘bath kol’, that distant voice from heaven, speaking so that they could hear, or fire coming down on the enemies of Israel as it had for Elijah and Elisha. But in fact no sign would have convinced them of the truth, for they did not want someone like Jesus. They wanted something that would confirm them in their own position. And even then they would have interpreted it in their own fashion.
There is a deliberate contrast here. Mark, as he will emphasise shortly (Mar 8:18-21), wants us to realise that such a sign had been given, to those who had eyes to see and ears to hear, in the feeding of the seeking crowd but that it was not available to the doubting Pharisees who only had their own leaven (corrupted bread) to make do with. For God does not win people by signs. That is not their purpose (and indeed if it were they would fail). They are rather given in order to boost those who are already genuinely seeking and to those who believe (as with John the Baptiser in prison – Mat 11:2-6).
‘Tempting Him.’ They were putting Him to the test, but it was a repeat of the old temptations at the beginning, the temptation to take the easy and spectacular way out.
Fuente: Commentary Series on the Bible by Peter Pett
The Pharisees Come Seeking A Sign (8:11-13).
The stubbornness of the Pharisees is now contrasted with the willingness of the people in Decapolis to receive Him, and to recognise the sign that He gave them. But by all current thought the situation should have been the opposite. It should have been the common people who sought a sign while the Pharisees demonstrated their superior understanding by believing. However, it was not so. It reminds us that once we begin to think that we can judge how God will work we very often end up totally mistaken.
How poignant it is that the Pharisees who criticised some of Jesus’ disciples for receiving bread with unwashed hands now find themselves with no spiritual bread because their hearts are defiled. All that they have is ‘the leaven (corrupted bread) of the Pharisees’ (Mar 8:15). Thus they come seeking a sign. Meanwhile the people in Decapolis, whom certainly they would have seen as defiled, had received a sign and had also enjoyed abundance of such bread.
But we are not to see the Pharisees as ‘seekers’. Their purpose in asking for a sign is not in order that they might be convinced, it is in order to demonstrate to the people that He cannot give one. They are ‘testing’ Him and hoping to expose Him, for their opposition is increasing. And Jesus’ forthcoming warning to His disciples to beware of their leaven may well be an indication that they had been trying to get at the disciples.
It is in fact difficult to see what kind of a sign Jesus could have given which would have satisfied them. They knew of His healings and had witnessed them, and as a result had accused Him of being a blasphemer. They knew that He had cast out evil spirits, but had interpreted that as meaning that He was in league with the Devil. What other sign then could He have given them which would not have been interpreted in the same way? Any sign that He gave could therefore be twisted in order to confirm His association with the Great Deceiver. They were not speaking from a level playing field.
Analysis.
a
b And the Pharisees came forth and began to question with Him, seeking of Him a sign from heaven, testing Him (Mar 8:11).
c And He sighed deeply in His spirit and says, “Why does this generation seek a sign?” (Mar 8:12 a).
b “Truly I say to you, there shall be no sign given to this generation” (Mar 8:12 b)
a And he left them and again entering into the boat departed to the other side (Mar 8:13).
Note that in ‘a’ He enters the boat and comes to Dalmanutha, and in the parallel He leaves it again and enters a boat and departs to the other side. In ‘b’ the Pharisees test Him, asking Him for a sign of Who He is, and in the parallel He says that no sign will be given to them. Centrally in ‘c’ His sigh reveals how disappointed He is with that generation.
Fuente: Commentary Series on the Bible by Peter Pett
The Pharisees Seek a Sign ( Mat 16:1-4 ) Mar 8:11-13 gives us the account of how the Pharisees sought a sign from Jesus in order to test Him. Jesus will soon reveal Himself on the Mount of Transfiguration to His three closest disciples, Peter, James and John. God reveals Himself to those who seek Him.
Fuente: Everett’s Study Notes on the Holy Scriptures
Mar 8:11. Began to question with him, , to dispute. Heylin. This may refer to the ancient method of disputation, which was carried on by question and answer. Dr. Doddridge renders it began to examine him.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mar 8:11-13 . See on Mat 16:1-4 , who narrates more fully out of the collection of Logia, and from the tradition adds the Sadducees.
] namely, from their dwellings in the district there. A trait of graphic circumstantiality. Lange imports the idea: as spies out of an ambush. But it is not easy to see why Mar 8:11 should fitly attach itself, not to the history of the miraculous feeding (which could not but serve to enhance the sensation produced by Jesus), but to Mar 7:37 (Holtzmann). Between Dalmanutha and the place of the feeding there lay in fact only the lake.
. ] How they made the beginning of disputing with Him, is told by . . .: so that they asked , etc.
Mar 8:12 . ] after that He had heaved a sigh (comp. Mar 7:34 ), namely, at the hardened unbelief of those men. [111] A picturesque feature here peculiar to Mark. Comp. Mar 7:34 .
] why in painful certainty of the want of result , which would be associated with the granting of their request. “Tota hujus orationis indoles intelligitur ex pronuntiatione ,” Beza.
] a thoroughly Hebraistic expression of asseveration ( never shall, etc.), by the well-known suppression of the apodosis. See Kster, Erlut. p. 104 ff.; Winer, p. 444 [E. T. 627]. According to Mark, therefore (who has not the significant saying as to the sign of Jonas adopted by Matthew from the collection of Logia already at Mar 10:39 ff., and in this case at Mar 16:4 ), a is altogether refused to this generation of Pharisees. [112] For them these hardened ones, for whom the signs already given did not suffice none should be given; the , which Jesus gave everywhere, were in fact sufficient even for their conversion, if they had only been willing to attend to and profit by them.
] without (see the critical remarks), which is, however, by means of obvious from Mar 8:10 . Comp. Xen. Cyrop. v. 7. 7 : , , Deu 29:26 , and many other places in the classical writers.
] to the eastern side of the lake (comp. Mar 8:10 ). Holtzmann is wrong in saying that Jesus here passes over for the second time to the western side; see on Mar 8:22 .
[111] This is all that is shown by the following painful question. Lange arbitrarily holds that Jesus sighed on account of the commencement of His separation from the dominant popular party; that there was, at the same time, a forbearing reservation of His judicial power, and so forth.
[112] By passing over the sign of Jonas, Mark has effaced the point of the answer, which Matthew and Luke have furnished.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(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.
The sighing of CHRIST, deeply in spirit, as it is said he did, is no doubt of great signification. I do not presume to explain. Yet I venture to differ from every Commentator on the passage, who speak of it, as if JESUS was grieved at the hardness of the Pharisees’ hearts, in not believing on him. Surely this could never be the case. For as JESUS knew them, and spake openly of them as a generation of vipers, which could not believe; how could the LORD be supposed to sigh on this account? See Mat 23 . throughout. But though I do not presume to assign the cause of the LORD’s sighing deeply in spirit, I would beg to call the Reader’s attention to the act itself, as a sweet testimony of his human affections. Oh! how truly blessed is it to discover, that JESUS was, and is, partaker of flesh and blood; and that in all things it behoved him to be made like unto his brethren. Heb 2:14-17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
Ver. 11. See Trapp on “ Mat 16:1 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 13. ] REQUEST OF A SIGN FROM HEAVEN. Mat 16:1-4 , who gives the account more at length: without however the graphic and affecting . . . Mar 8:12 .
Fuente: Henry Alford’s Greek Testament
Mar 8:11-12 . Pharisees seek a sign (Mat 16:1-4 ).
Fuente: The Expositors Greek Testament by Robertson
Mar 8:11 . ., the Pharisees went out, from their seat in the Holy Land into the heathen Decapolis, otherwise carefully shunned, in their zeal against Jesus. So Weiss (in Meyer).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mar 8:11-12
11The Pharisees came out and began to argue with Him, seeking from Him a sign from heaven, to test Him. 12Sighing deeply in His spirit, He said, “Why does this generation seek for a sign? Truly I say to you, no sign will be given to this generation.” 13Leaving them, He again embarked and went away to the other side.
Mar 8:11 “Pharisees. . .began to argue with Him” This was a common occurrence. They could not deny His authority, power, or popularity, so they tried to trick Him into answering questions which would alienate part of His audience. See Special Topic on Pharisees at Mar 2:16.
“a sign from heaven” In John’s Gospel the word “sign” had a special meaning, but here it refers to the Pharisees’ request for proof of His authority, possibly (1) a prediction (cf. Deu 13:2-5; Deu 18:18-22); (2) a heavenly sign (cf. Isa 7:11; Isa 38:7-8); or (3) an apocalyptic sign (militaristic victory over enemies).
“to test Him” The word peiraz has the connotation of to try, test, or tempt “with a view of destruction.” This may be a veiled reference to the unbelief of the wilderness wanderings (cf. Exo 17:7; Num 14:11-12; Num 14:22; Deu 33:8). See Special Topic on Greek Terms for “Testing” at Mar 1:13.
Mar 8:12 “Sighing deeply” This is a compound and thereby intensified form of “groaned” (cf. Mar 7:34). Jesus had showed them His authority already by deed and word, but their spiritual blindness remained.
“in His spirit” This refers to Jesus’ personhood (cf. Mar 2:8). It has the same connotation in Mar 14:38 in respect to human beings. The term “spirit” is used in Mark for
1. the Holy Spirit (Mar 1:10; Mar 1:12)
2. unclean spirits (i.e., demons, Mar 1:23; Mar 1:26-27; Mar 3:11; Mar 3:30; Mar 5:2; Mar 5:8; Mar 5:13; Mar 6:7; Mar 7:25; Mar 9:17; Mar 9:20; Mar 9:25)
3. the human spirit (Mar 2:8; Mar 8:12; Mar 14:38)
“‘this generation'” This term also has OT implications connected to the wilderness wandering period (cf. Num 32:13; Deu 1:35; Deu 32:5; Deu 32:20).
“Truly” This is literally “amen.” See Special Topic “Amen” at Mar 3:28.
“‘I say to you, no sign will be given to this generation'” This is a Hebrew idiom of strong negation (not a Greek conditional sentence) involving an understood, yet unexpressed, oath. When compared to Mat 16:4 Jesus obviously meant no further signs. Jesus had given them many signs (i.e., OT prophecies fulfilled in His acts and words), but they refused to accept them or Him because He challenged their traditions, cultural position, and popularity.
Mar 8:13 Jesus traveled extensively in northern Palestine because He wanted all to hear His message but also because of the press of the crowds.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Pharisees. App-120.
began. The beginnings of things are very often thus, emphasised in Mark. See Mar 1:1, Mar 1:45; Mar 4:1; Mar 5:17, Mar 5:20; Mar 6:2, Mar 6:7, Mar 6:34, Mar 6:66; Mar 8:11, Mar 8:31, Mar 8:32;. Mar 10:28, Mar 10:32, Mar 10:41, Mar 10:47; Mar 11:15; Mar 12:1; Mar 13:5; Mar 14:19, Mar 14:33, Mar 14:65, Mar 14:69, Mar 14:71; Mar 15:8, Mar 15:18.
of Greek. para. App-104.
a sign, Compare Mat 12:38.
from. Greek. apo. App-104.
heaven. Singular. See notes on Mat 6:9, Mat 6:10
Fuente: Companion Bible Notes, Appendices and Graphics
11-13.] REQUEST OF A SIGN FROM HEAVEN. Mat 16:1-4, who gives the account more at length: without however the graphic and affecting . . . Mar 8:12.
Fuente: The Greek Testament
Mar 8:11. , they began) after a temporary cessation. [ , tempting Him) to try whether He could, after having exhibited so many signs on the earth, perform similar signs from heaven also.-V. g.]
Fuente: Gnomon of the New Testament
Pharisees: Mar 2:16, Mar 7:1, Mar 7:2, Mat 12:38, Mat 16:1-4, Mat 19:3, Mat 21:23, Mat 22:15, Mat 22:18, Mat 22:23, Mat 22:34, Mat 22:35, Luk 11:53, Luk 11:54, Joh 7:48
seeking: Luk 11:16, Luk 12:54-57, Joh 4:48, Joh 6:30, 1Co 1:22, 1Co 1:23
tempting: Mar 12:15, Exo 17:2, Exo 17:7, Deu 6:16, Mal 3:15, Luk 10:25, Act 5:9, 1Co 10:9
Reciprocal: 2Ki 20:9 – This sign Mar 9:16 – What Mar 10:2 – tempting Luk 11:29 – they Joh 2:18 – What
Fuente: The Treasury of Scripture Knowledge
1
It is honorable to ask questions for information, but the Pharisees asked them as a temptation of Jesus, thus acting in their usual hypocritical manner.
Fuente: Combined Bible Commentary
Mar 8:11. And the Pharisees. Matthew: with the Sadducees. But the former were the leaders. The skeptical Sadducees were entirely hypocritical in asking a sign from heaven.
Came forth. Spying hostility is implied. He had landed at some retired locality (see on Mar 8:10), where their opposition speedily found Him, since they began, at once, to question with him. These details are peculiar to Mark.
Fuente: A Popular Commentary on the New Testament
Mar 8:11-13. The Request for a Sign Refused.The Pharisees require some special authentication from Jesus beyond exorcisms and healings. They are said to tempt Jesus either because their question was intended to embarrass, or because unintentionally (like Peter in Mar 8:33) they renewed what had been one of the three great temptations (Mat 4:5-7). Mk. alone records the emotion of Jesus. He sighed in spirit. This question and answer are clearly historical, and may have been taken by Mk. from Q. The warning against the leaven of the Pharisees naturally follows.
Fuente: Peake’s Commentary on the Bible
Verse 11
The miracles which Jesus had hitherto performed had related to the private wants and sufferings of human life; the Pharisees now asked him for some great prodigy, something visibly affecting the course of nature,–a sign from heaven.
Fuente: Abbott’s Illustrated New Testament
8:11 {1} And the Pharisees {b} came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
(1) The stubborn enemies of the doctrine of the Gospel, giving no credit to the miracles already done, require new ones: but Christ, being angry with them, utterly forsakes them.
(b) A common saying which the Hebrews use, by which is meant that the Pharisees went from their houses to purposely engage him.
Fuente: Geneva Bible Notes
3. Conflict with the Pharisees over signs 8:11-13 (cf. Matthew 16:1-4)
Matthew’s account of this incident is fuller than Mark’s. Probably Mark just summarized it here to parallel Mar 7:1-23 and so advance his theme of discipleship training.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Matthew noted that the Sadducees accompanied the Pharisees (Mat 15:1). They came out from Jerusalem again to argue, not to learn. They asked Jesus to provide some confirmation of His divine authority and trustworthiness. They wanted an immediate, public, definitive proof that God was with Him (cf. Mar 11:30). They had previously concluded that His power came from Satan (Mar 3:22). The miracles that Jesus performed did not convince them. They were not requesting another one of these but a different type of verification, perhaps similar to those God gave the Israelites at Mt. Sinai to authenticate Moses as His servant. They did this to subject Jesus to a trial (Gr. peirazo) that would reveal His true character. They hoped to expose Him as a phony.
"’Sign’ (semeion) consistently differs in Mark from ’wonders’ or ’miracles’ (dunameis). Nowhere in the Synoptics does ’sign’ refer to a ’miracle’ or is a miraculous event called a ’sign.’ . . . They sought a ’sign’ in the OT Jewish sense, a confirmation or authentication of Jesus’ ministry." [Note: Guelich, p. 413.]
Probably the Pharisees wanted Jesus to give them indisputable proof that God confirmed Jesus’ credibility. [Note: Ibid., p. 414.]
"The Pharisees were progressive, a party among, though not of, the people. Their goal was that Israel should become the righteous nation of the covenant. To this end they taught compliance with the ’tradition of the elders,’ an oral code of conduct effectively adapting the law of Moses to later times and changing demands." [Note: Kingsbury, pp. 63-64.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER 8:11-21 (Mar 8:11-21)
THE LEAVEN OF THE PHARISEES
“And the Pharisees came forth, and began to question with Him, seeking of Him a sign from heaven, tempting Him. And He sighed deeply in His spirit, and saith, Why doth this generation seek a sign? verily I say unto you, There shall no sign be given unto this generation. And He left them, and again entering into the boat departed to the other side. And they forgot to take bread; and they had not in the boat with them more than one loaf. And He charged them, saying, Take heed, beware of the leaven of the Pharisees and the leaven of Herod. And they reasoned one with another, saying, We have no bread. And Jesus perceiving it saith unto them, Why reason ye, because ye have no bread? do ye not yet perceive, neither understand? have ye your heart hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? When I brake the five loaves among the five thousand, how many baskets full of broken pieces took ye up? They said unto Him, Twelve. And when the seven among the four thousand, how many basketfuls of broken pieces took ye up? And they said unto Him, Seven. And He said unto them, Do ye not yet understand?” Mar 8:11-21 (R.V.)
WHENEVER a miracle produced a deep and special impression, the Pharisees strove to spoil its effect by some counter-demonstration. By so doing, and at least appearing to hold the field, since Jesus always yielded this to them, they encouraged their own faction, and shook the confidence of the feeble and hesitating multitude. At almost every crisis they might have been crushed by an appeal to the stormy passions of those whom the Lord had blessed. Once He might have been made a king. Again and again His enemies were conscious that an imprudent word would suffice to make the people stone them. But that would have spoiled the real work of Jesus more than to retreat before them, now across the lake, or, just before, into the coasts of Tyre and Sidon. Doubtless it was this constant avoidance of physical conflict, this habitual repression of the carnal zeal of His supporters, this refusal to form a party instead of founding a Church, which renewed incessantly the courage of His often-baffled foes, and led Him, by the path of steady ceaseless self-depression, to the cross which He foresaw, even while maintaining His unearthly calm, amid the contradiction of sinners against Himself.
Upon the feeding of the four thousand, they demand of Him a sign from heaven. He had wrought for the public no miracle of this peculiar kind. And yet Moses had gone up, in the sight of all Israel, to commune with God in the mount that burned; Samuel had been answered by thunder and rain in the wheat harvest; and Elijah had called down fire both upon his sacrifice and also upon two captains and their bands of fifty. Such a miracle was now declared to be the regular authentication of a messenger from God, and the only sign which evil spirits could not counterfeit.
Moreover the demand would specially embarrass Jesus, because He alone was not accustomed to invoke heaven: His miracles were wrought by the exertion of His own will. And perhaps the challenge implied some understanding of what this peculiarity involved, such as Jesus charged them with, when putting into their mouth the words, This is the heir, come, let us kill Him. Certainly the demand ignored much. Conceding the fact of certain miracles, and yet imposing new conditions of belief, they shut their eyes to the unique nature of the works already wrought, the glory as of the Only-begotten of the Father which they displayed. They held that thunder and lightning revealed God more certainly than supernatural victories of compassion, tenderness and love. What could be done for moral blindness such as this? How could any sign be devised which unwilling hearts would not evade? No wonder that hearing this demand, Jesus signed deeply in His spirit. It revealed their utter hardness; it was a snare by which others would be entangled; and for Himself it foretold the cross.
St. Mark simply tells us that He refused to give them any sign. In St. Matthew He justifies this decision by rebuking the moral blindness which demanded it. They had material enough for judgment. The face of the sky foretold storm and fair weather, and the process of nature could be anticipated without miracles to coerce belief. And thus they should have discerned the import of the prophecies, the course of history, the signs of the times in which they lived, so plainly radiant with Messianic promise, so menacing with storm-clouds of vengeance upon sin. The sign was refused moreover to an evil and adulterous generation, as God, in the Old Testament, would not be inquired of at all by such a people as these. This indignant rejoinder St. Mark has compressed into the words, “There shall no sign be given unto this generation” — this which has proof enough, and which deserves none. Men there were to whom a sign from heaven was not refused. At His baptism, on the Mount of Transfiguration, and when the Voice answered His appeal, “Father, glorify Thy name,” while the multitude said only that it thundered–at these times His chosen ones received a sign from heaven. But from those who had not was taken away even that which they seemed to have; and the sign of Jonah availed them not.
Once more Jesus “left them” and crossed the lake. The disciples found themselves with but one loaf, approaching a wilder district, where the ceremonial purity of food could not easily be ascertained. But they had already acted on the principle which Jesus had formally proclaimed, that all meats were clean. And therefore it was not too much to expect them to penetrate below the letter of the words, “Take heed, beware of the leaven of the Pharisees, and the leaven of Herod.” In giving them this enigma to discover, He acted according to His usage, wrapping the spiritual truth in earthly phrases, picturesque and impressive; and He treated them as life treats every one of us, which keeps our responsibility still upon the strain, by presenting new moral problems, fresh questions and trials of insight, for every added attainment which lays our old tasks aside. But they understood Him not. Some new ceremonial appeared to them to be designed, in which everything would be reversed, and the unclean should be those hypocrites, the strictest observers of the old code. Such a mistake, however blameworthy, reveals the profound sense of an ever-widening chasm, and an expectation of a final and hopeless rupture with the chiefs of their religion. It prepares us for what is soon to come, the contrast between the popular belief and theirs, and the selection of a rock on which a new Church is to be built. In the meantime the dire practical inconvenience of this announcement led to hot discussion, because they had no bread. And Jesus, perceiving this, remonstrated in a series of indignant questions. Personal want should not have disturbed their judgment, remembering that twice over He had fed hungry multitudes, and loaded them with the surplus of His gift. Their eyes and ears should have taught them that He was indifferent to such distinctions, and His doctrine could never result in a new Judaism. How was it that they did not understand?
Thereupon they perceived that His warning was figurative. He had spoken to them, after feeding the five thousand, of spiritual bread which He would give, even His flesh to be their food. What then could He have meant by the leaven of the Pharisees but the imparting of their religious tendencies, their teaching, and their insincerity?
Was there any real danger that these, His chosen ones, should be shaken by the demand for a sign from heaven? Did not Philip presently, when Christ spoke of seeing the Father, eagerly cry out that this, if it were granted, would suffice them? In these words he confessed the misgiving which haunted their minds, and the longing for a heavenly sign. And yet the essence of the vision of God was in the life and the love which they had failed to know. If they could not see Him in these, He must forever remain invisible to them.
We too require the same caution. 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 shown what we already confess, to behold a sign, while we possess the evidence.
And the only wisdom of the languid, irresolute will, which postpones action in hope that feeling may be deepened, is to pray. It is by the effort of communion with the unfelt, but confessed Reality above us, that healthy feeling is to be recovered.