13<\/strong>. he left them<\/em> ] “Justa severitas,” Bengel. “It was His final rejection on the very spot where He had laboured most, and He was leaving it, to return, indeed, for a passing visit, but never to appear again publicly, or to teach, or work miracles.”<\/p>\n the other side<\/em> ] i. e. the eastern side of the Lake.<\/p>\n 13. And he left them<\/B>no doubtwith tokens of displeasure. <\/P> and entering into the shipagain, departed to the other side.<\/B> <\/P> The Leaven of the Pharisees andSadducees<\/I> (Mr 8:14-21<\/span>).<\/P><\/p>\n And he left them<\/strong>,…. As a perverse and hardened generation of men, and as such with whom it was not worth while to discourse:<\/p>\n and entering into the ship again<\/strong>; which brought him over, and waited for him:<\/p>\n departed to the other side<\/strong>; of the sea of Galilee, towards Bethsaida, Mr 8:22<\/span>.<\/p>\n <\/strong><\/p>\n 1)“And He left them, and entering into the ship again,” <\/strong>(kai apheis autous palin embas) -And leaving them He again embarked or entered a ship,” He turned and walked away from those who had been called and reproved, Pro 1:21-28<\/span>; Pro 29:1<\/span>; Heb 4:7<\/span>.<\/p>\n 2) “Departed to the other side.” <\/strong>(apelthen eis to peran) “And went out and away to the other side of the sea,” to a more hopeful field of acceptance of His person, His ministry, and His message, not waste His time in unfruitful disputation. The other side was perhaps into the Bethsaida area Northeast of the Sea of Galilee.<\/p>\n CRITICAL AND EXEGETICAL NOTES<\/em><\/p>\n Mar. 8:17<\/span>. Hardened<\/strong>.Dulled<\/em>. See on chaps. Mar. 3:5<\/span>; Mar. 6:52<\/span>.<\/p>\n MAIN HOMILETICS OF THE PARAGRAPH.<\/em>Mar. 8:13-21<\/span><\/em><\/p>\n (PARALLEL: Mat. 16:5-12<\/span>.)<\/p>\n A warning against formality and indifference<\/em>.<\/p>\n I. What the caution refers to<\/strong>.<\/p>\n 1. A formal, hypocritical religion. II. Some reasons for this caution<\/strong>.<\/p>\n 1. Because of our proneness to these evils. III. The means whereby it may be rendered effectual for our preservation<\/strong>.<\/p>\n 1. Get your soul deeply impressed with the principles of the gospel. OUTLINES AND COMMENTS ON THE VERSES<\/em><\/p>\n Mar. 8:15<\/span>. Of leaven<\/em> in the Gospel I find three sorts interpreted to our hands, that we cannot mistake. <\/p>\n 1. The Pharisees<\/em>of the leaven of superstition, consisting in phylacteries, phrases, and observances, and little else. <\/p>\n 2. The Sadducees<\/em>of a leaven that smelt strong of profaneness, in their liberty of prophesying, calling in question angels and spirits and the resurrection itself. <\/p>\n 3. The leaven of Herod<\/em>beware that too; many times it is the bane of true religion, when Gods truth and worship must be moulded up with Jeroboams and with Herods ends, squared to them, just as it is fittest to do their turns. Let all be abandonedPharisees, Sadducees, Herodsand the truth take their place (1Th. 2:3-6<\/span>; 2Co. 11:3<\/span>; Rev. 22:15<\/span>).Bishop Andrewes<\/em>.<\/p>\n Erroneous doctrine is like leaven<\/em><\/p>\n 1. In regard of the commonness. <\/p>\n 2. In regard of the quantitylittle (1Co. 5:6<\/span>). <\/p>\n 3. In regard of the quality (Mat. 13:29<\/span>). <\/p>\n 4. In regard of its spreading property (Act. 20:30<\/span>). <\/p>\n 5. In regard of its effectsleaven soureth, heateth, swelleth (Mat. 6:16<\/span>; Col. 2:21<\/span>; Act. 7:54<\/span>; Act. 7:57<\/span>; Col. 2:18<\/span>).E. Leigh<\/em>.<\/p>\n Mar. 8:16<\/span>. The disciples misconception<\/em>.In wondering at the disciples curious misconception we ought to remember at least, as serving in a measure to account for it, how accustomed they were to hear our Lord speak in riddles, to have Him address them on many subjects in a mysterious and enigmatical way. Yet need we after all look further for an explanation of what seems to us a remarkable mistake than to the character of their mental preoccupation, when we reflect on the wonderful facility with which the mind discolours and distorts things in the atmosphere of its own broodings, and the illusions it creates in so doing. Only think, for instance, of the irresistible tendency of the self-conscious, self-regarding young gentleman in society to suspect that people are either laughing at or admiring him when there is not the slightest ground for the suspicion, when perhaps not an eye in the room notices him; or of our haste to read in the words and gestures of another a covert allusion to that secret wrongdoing of ours with the memory of which we are burdened, when no such allusion is intended or could be.N. R. Wood<\/em>.<\/p>\n Mar. 8:21<\/span>. Why it is that we do not understand<\/em>whether it be the principles of the Divine government, or the direction of the Divine purpose, or the meaning of the Divine oracles. <\/p>\n 1. We do not always care enough to understand, and so will not be at the pains to discover. (13-21) See Notes on Mat. 16:4-12<\/span>.<\/p>\n 71. THE LEAVEN OF THE PHARISEES, Mar 8:13-21<\/em><\/span><\/em> .<\/p>\n 13<\/strong>. <\/strong> To the other side <\/em> That is, from Dalmanutha or Magdala he recrosses to Butaiha, on the northeast side.<\/p>\n See notes on Mat 16:5-12<\/span>.<\/p>\n ‘And he left them and again entering into the boat departed to the other side.’<\/p>\n The silence concerning what He did in Galilee speaks volumes. As far as Mark was concerned His activity there was in the past. They had had their opportunity and had failed to seize it. And now their opportunity was gone. They had proved themselves to be ‘standing outside’ (Mar 3:31<\/span>). Now instead would begin the opening of the eyes of the disciples, those who were on the inside, which would put Him on the path to the cross.<\/p>\n (13) And he left them, and entering into the ship again, departed to the other side. (14) Now the disciples<\/em> 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<\/em> the leaven of Herod. (16) And they reasoned among themselves, saying, It is<\/em> because we have no bread. (17) And when Jesus knew it,<\/em> 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?<\/p>\n<\/p>\n If the whole body of the Apostles were with CHRIST, the one loaf was a scanty allowance. But yet, He who had wrought so great a miracle but just before, could soon supply. The disciples then were much of the same complexion as now, soon forgetful, to overlook and forget CHRIST’s power. But the precept of CHRIST, to be careful of the leaven, both of the Pharisees,<\/em> and of Herod,<\/em> is very striking and important. The Pharisee-leaven<\/em> hath been a deadly weed in the Church of CHRIST; that is, I mean the real Church of CHRIST, which hath produced much obstruction and entanglement to the pure seed. What leanness of soul it hath produced, and is now producing, in numbers of the hearts of GOD’s people, who shall calculate? The leaven of Herod,<\/em> and of the Sadducees,<\/em> one should conceive, was like our Free-thinkers,<\/em> despising all revelation. LORD! I would say, preserve thy Church from every false leaven.<\/p>\n 13 And he left them, and entering into the ship again departed to the other side. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 13. And he left them<\/strong> ] See Trapp on “<\/em> Mat 16:13 “<\/em> <\/p>\n Mar 8:13-21<\/span> . Warning against evil leavens<\/em> (Mat 16:4-12<\/span> ).<\/p>\n Mar 8:13<\/span> . , to the other side; which, east or west? Here again opinion is divided. The reference to Bethsaida, Mar 8:22<\/span> , might be expected to decide, but then there is the dispute about the two<\/em> Bethsaidas; Bethsaida Julias, and Bethsaida on the western shore. These points are among the obscurities of the Synoptical narratives which we are reluctantly compelled to leave in twilight.<\/p>\n verily = indeed. See note on Mat 5:18. <\/p>\n There shall no sign be, &c. = lf there shall be a sign given, &c. A Hebrew idiom; = ye will see a sign; but the sentence is left unfinished by the Figure of speech Aposiopesis (App-6). The word “if” implies that there is no doubt about it. See App-118. Compare Gen 21:23. Deu 1:35. 1Ki 1:51. <\/p>\n Mar 8:13-21<\/p>\n Commentary On Mar 8:13-21<\/p>\n J.W. McGarvey<\/p>\n The Leaven of the Pharisees and of Herod, Mar 8:13-21. (Mat 16:5-12)<\/p>\n 15. the leaven of Herod.-On the leaven of the Pharisees, see the note under Mat 16:12. The leaven of Herod was a corrupting political influence. They had need to be guarded against this, because the disputes of political partisans are not only corrupting to those who indulge them, but they impair the influence of men whose business it is to guide all parties in the way of holiness. The apostles adhered strictly, throughout their career, to the rule of action here given.<\/p>\n 19, 20. how many baskets.-Mark here gives in its exact form, no doubt, a conversation which Matthew puts into a slightly different form for the sake of abbreviation. (Comp. Mat 16:9-10.)<\/p>\n 21. that ye do not understand.-Mark leaves the subject without saying, as Matthew does, whether the disciples finally understood the remark or not; but he takes it for granted that his readers would understand it.<\/p>\n For other remarks, see notes on the parallel in Matthew.<\/p>\n Psa 81:12, Jer 23:33, Hos 4:17, Hos 9:12, Zec 11:8, Zec 11:9, Mat 7:6, Mat 15:14, Luk 8:37, Joh 8:21, Joh 12:36, Act 13:45, Act 13:46, Act 18:6 <\/p>\n Reciprocal: Mat 8:18 – unto Mat 16:5 – General Mar 4:35 – Let Luk 8:22 – Let<\/p>\n 3<\/p>\n Leaving the crowd, Jesus again recrossed the sea.<\/p>\n Mar 8:13. This presents more distinctly than the parallel in Matthew the immediate departure in the waiting boat<\/p>\n To the other side. He returned to Galilee but once again, and then as quietly as possible (chap. Mar 9:30, etc.).<\/p>\n PHARISAIC LEAVEN<\/p>\n Mat 16:4-12; Mar 8:13-21. Leaving them, embarking again in a ship, He departed to the other side. This voyage was from Magdala, on the northwest coast, over to the region of Bethsaida Julias, on the northeast coast. And they forgot to take bread, and had but one loaf with them in the ship. And He admonished them, saying, See, beware of the leaven of the Pharisees and the leaven of Herod. Mat 16:6. And Jesus said to them, See and beware of the leaven of the Pharisees and the Sadducees. And they were reasoning among themselves, saying, It is because, we did not take bread. Jesus, knowing, said to them, Why are ye reasoning among yourselves? O ye of little faith, because you did not take bread? Do you not yet understand? Do you not remember the five loaves and the five thousand, and how many baskets you took up? Nor the seven loaves and the four thousand, and how many baskets ye took up? How do you not understand that I did not speak to you concerning bread, To beware of the leaven of the Pharisees and Sadducees. Then they understood that He did not tell them to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees. Leaven here and elsewhere, so frequently mentioned in the Bible, Old and New, is always true to its lexical meaning, zurne, fermentation, corruption, . . . making everything sour, having wonderful power of interpenetration, so that it literally permeates every atom of the mass into which it is introduced; in that respect pertinently illustrating the kingdom of heaven, as our Savior gives us a parable, setting forth the secret and incessant work of the Holy Ghost in the heart and the spread of the gospel throughout the whole world, using the simile of leaven, as He represents the omnipotence and independency of God by the unjust judge, who neither feared God nor regarded man. The leaven here, as you see, means the false, corrupt, dead religion of the Pharisees and Sadducees, and the debauched politics of the Herodians, in harmony with its lexical meaning and constant Scriptural use, as Paul calls Christ the Unleaven Bread of sincerity and truth (1Co 5:7), exhorting us to become like Him, by getting rid of all leaven i.e., all corruption, and everything that would make our religion sour; as we are warned by Wesley against sour godliness, which is Satans counterfeit sanctification. In this discourse, which our Savior preached to His disciples in the ship, we see that He warns them against the leaven of the Pharisees, Sadducees, and Herodians. O how pertinent this admonitory exhortation comes this day to all Christendom! Now what is the leaven of the Pharisees? You are well apprised that they, as Paul tells us, were the straightest sect i.e., the orthodox denomination of the Jewish Church so rigidly contending for every tenet of the Mosaic and prophetic doctrines, and so very punctilious in their pursuit of every ramification of not only Biblical, but even traditionary, teaching; conspicuously punctilious in keeping all of the commandments. Now this was not the leaven; for leaven means corruption, and this was right. Well what was their leaven? Our Savior defines it didache, from didasko, to teach; hence it means teaching. Well, what was their teaching? Why, they taught the people that salvation was obtained by keeping the commandments and conforming to the law.<\/p>\n Hence, you see, Jesus warns us against the dead orthodoxy of the Pharisees. You may be straight as a crowbar, and still as dead and cold as a crowbar. You may be as orthodox as Wesley, Knox, and Bunyan, and still dead as a hammer and cold as an iceberg, only waiting to warm in hell. What was the leaven of the Sadducees? They did not believe all the Scriptures, and were not orthodox like the Pharisees, yet, you see, Jesus puts them in the same black catalogue, having the same trouble; i.e., they were spiritually dead, and neither of them had salvation. Now, what is the leaven of the Herodians? The Herodian family had long been the rulers of that country, through Roman patronage, the old king, who was on the throne of Judea when Jesus was born, having reigned thirty-eight years, and died while the infant Christ was in Egypt, being the last king of the Jews, according to prophecy; was an especial favorite of Caesars, who honored him with the title of king. Subsequently to his death, his sons had been kings and proconsuls of Judea, Galilee, Perea, Iturea, and Trachonitis, all being invested with their offices by the Roman emperor. Hence, the Herodians were a political party, in favor of Roman rule in that country. Though the Pharisees and Sadducees were in open hostility to all the sympathizers with Roman rule, and longing to regain their independence, yet in their malignant opposition to Jesus, they actually unite with the Herodians. Now how does this warning to beware of the Herodian leaven apply to us? The Roman Government was an awful military despotism, full of political intrigue and corruption. O how pertinent for the people of God at the present day to beware of the corrupt politics which inundate the country with intrigue, peculation, perjury, and an overflowing sea of vice and fraud, actually threatening the very stability of the Republic!<\/p>\n Now I think we understand our Saviors salutary admonition to His disciples, aboard the ship crossing the sea of Galilee. Shall not all of us, who are sailing over times stormy sea on the good old Ship of Zion, heed this warning of our Prophet? Now what is it? Hear, and govern yourselves accordingly. Beware of dead orthodoxy, whether in Methodism, Baptistism, Presbyterianism, or Quakerism. Orthodoxy can never keep you out of hell. You must, with all your orthodoxy, have matter of fact, experimental, personal regeneration and sanctification; i.e., spiritual life and holiness. Beware of dead heterodoxy, like the Sadducees; and beware of politics do not talk them, but talk about Jesus. Do not read political papers, but read your Bible and holiness literature. Go quietly to the polls, and vote on the Lords side of every question, knowing no politics, but seeing Jesus only.<\/p>\n 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? <\/p>\n Jesus again left unbelievers (cf. Mar 4:35; Mar 7:24). He acted in keeping with His pronounced judgment. He departed for the northeast coast of the lake. From now on, Jesus’ ministry focused more on His disciples than on the public.<\/p>\n This incident was and is a lesson to disciples on the importance of accepting the evidence that Jesus has given concerning His supernatural person.<\/p>\n And he left them, and entering into the ship again departed to the other side. 13. he left them ] “Justa severitas,” Bengel. “It was His final rejection on the very spot where He had laboured most, and He was leaving it, to return, indeed, for a passing visit, but never to appear again publicly, … Continue reading “Exegetical and Hermeneutical Commentary of Mark 8:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24500","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24500","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24500"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24500\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24500"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24500"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24500"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
2. An indifference about all religion. The rich, the gay, the men of learning and philosophy, are too generally of this description.<\/p>\n
2. Because of their fatal tendency. Do they not work incessantly till they vitiate the whole manblinding the understanding, perverting the will, sensualising the affections, and causing every part of ones conduct to savour of ungodliness?
3. Because of their ultimate effect. Eternal happiness and eternal misery are too important to be trifled with.<\/p>\n
2. Be careful whom you choose as your associates.
3. Endeavour to realise the thought of the Judgment.C. Simeon<\/em>.<\/p>\n
2. We are too apt to discover and adopt only what is in sufficient harmony with our own preconceived opinions.
3. We do not use the right helps to enable us to understand; or, having the right helps, we do not use them in the right way. Reflexion, conversation, mingling with those who differ from us, etc.
4. We so seldom go to Scripture as the final tribunal of revealed truth, or place ourselves in the keeping of the Holy Spirit to be our Counsellor and Guide.Bishop Thorold<\/em>.<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"