Mark 7:31–8:26
31 Then he returned from the region of Tyre and went through Sidon to the Sea of Galilee, in the region of the Decapolis. 32 And they brought to him a man who was deaf and had a speech impediment, and they begged him to lay his hand on him. 33 And taking him aside from the crowd privately, he put his fingers into his ears, and after spitting touched his tongue. 34 And looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened.” 35 And his ears were opened, his tongue was released, and he spoke plainly. 36 And Jesus1 charged them to tell no one. But the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, “He has done all things well. He even makes the deaf hear and the mute speak.”
8 In those days, when again a great crowd had gathered, and they had nothing to eat, he called his disciples to him and said to them, 2 “I have compassion on the crowd, because they have been with me now three days and have nothing to eat. 3 And if I send them away hungry to their homes, they will faint on the way. And some of them have come from far away.” 4 And his disciples answered him, “How can one feed these people with bread here in this desolate place?” 5 And he asked them, “How many loaves do you have?” They said, “Seven.” 6 And he directed the crowd to sit down on the ground. And he took the seven loaves, and having given thanks, he broke them and gave them to his disciples to set before the people; and they set them before the crowd. 7 And they had a few small fish. And having blessed them, he said that these also should be set before them. 8 And they ate and were satisfied. And they took up the broken pieces left over, seven baskets full. 9 And there were about four thousand people. And he sent them away. 10 And immediately he got into the boat with his disciples and went to the district of Dalmanutha.2
11 The Pharisees came and began to argue with him, seeking from him a sign from heaven to test him. 12 And he sighed deeply in his spirit and said, “Why does this generation seek a sign? Truly, I say to you, no sign will be given to this generation.” 13 And he left them, got into the boat again, and went to the other side.
14 Now they had forgotten to bring bread, and they had only one loaf with them in the boat. 15 And he cautioned them, saying, “Watch out; beware of the leaven of the Pharisees and the leaven of Herod.”3 16 And they began discussing with one another the fact that they had no bread. 17 And Jesus, aware of this, said to them, “Why are you discussing the fact that you have no bread? Do you not yet perceive or understand? Are your hearts hardened? 18 Having eyes do you not see, and having ears do you not hear? And do you not remember? 19 When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you take up?” They said to him, “Twelve.” 20 “And the seven for the four thousand, how many baskets full of broken pieces did you take up?” And they said to him, “Seven.” 21 And he said to them, “Do you not yet understand?”
22 And they came to Bethsaida. And some people brought to him a blind man and begged him to touch him. 23 And he took the blind man by the hand and led him out of the village, and when he had spit on his eyes and laid his hands on him, he asked him, “Do you see anything?” 24 And he looked up and said, “I see people, but they look like trees, walking.” 25 Then Jesus4 laid his hands on his eyes again; and he opened his eyes, his sight was restored, and he saw everything clearly. 26 And he sent him to his home, saying, “Do not even enter the village.”
1 Greek he 2 Some manuscripts Magadan, or Magdala 3 Some manuscripts the Herodians 4 Greek he
Section Overview
As the Syrophoenician woman in the previous section serves as a striking and positive example of humility and trust to the disciples, the skeptical approach of the Jewish leaders (Mark 8:11–13) now serves as a negative example. Jesus exposes the opponents’ self-righteousness by means of the figurative use of “leaven” (8:14–21).
More than ever before, Jesus stresses that the disciples neither understand (8:17, 21) nor “see” or “hear” (8:18) in a way corresponding to the reality of Jesus’ being with them. He seeks to drive home this fact also by means of healing a deaf-mute (7:32–35) as well as a blind man (8:22–26). No doubt, these healings constitute messianic acts of mercy. However, combined with Jesus’ direct warnings (8:17, 18, 21), they also bring the heart-disposition of the disciples to light. By means of these healings, Jesus implies that they are internally “deaf” and “blind.”
As noted, the motifs of literal and figurative seeing and hearing are very prominent in 7:31–8:26 (cf. comments below). Because of this prominence, the healing of the deaf-mute (7:31–37; see, however, Matt. 15:29–31) forms, to a degree, a thematic inclusio with the two-stage healing of the blind man (Mark 8:22–26). This inclusio supports the notion that Jesus intentionally seeks to confront his disciples by word and deed with the problem of their inner “deafness” and “blindness” (see also the emphases in 6:52; 8:17–18, 21). The healing of the deaf-mute man, that is, the literal restoration to hearing with figurative implications (7:31–37), and the two-stage healing of the blind person, that is, the literal restoration to seeing with figurative implications (8:22–26), thus both display the concrete mercy of God’s Messiah toward those who are sick. They serve, simultaneously, to expose by way of illustration the hard hearts of the disciples (cf. 8:17–21). They neither “hear” (figurative use) nor “see” (figurative use) essential truths in their inner being. Tellingly, the miracles and the teaching of Jesus do not fully lead the disciples to see and understand who Jesus really is and who they really are before God.
Because of this, they cannot grasp the depth of their own lack of faith and the degree of their impurity of heart. Consequently, they repeatedly misread Jesus and do not receive him as he truly is. Even though he is personally with them, their perceptions are at best those of a half-healed blind man who sees “people, but they look like trees, walking” (8:24). This clouded and dim view of themselves and of Jesus’ true identity includes Peter’s confession of him as Messiah (8:29). Together with the other disciples, Peter had been taught to expect a political, Davidic king who would come neither as a suffering servant/Son of Man nor as an exalted Son of Man/Lord. This keeps all of the disciples from perceiving (1) who Jesus really is in both his humility and his full glory and, consequently, (2) who they are in their profound need for a cleansed heart before God (cf. Introduction: Christology).
Section Outline
II.C. Work beyond Galilee (6:7–8:26) . . .
4. Healing of Deafness; Feeding the Four Thousand; Instruction; Healing of Blindness (7:31–8:26)
a. The Healing of the Deaf-Mute Man (7:31–35)
b. Injunction to Silence; Amazement (7:36–37)
c. The Feeding of the Four Thousand (8:1–10)
d. The Disbelief of the Jewish Leaders (8:11–13)
e. The Hard-Heartedness of the Disciples (8:14–21)
(1) The Yeast of the Pharisees and Herod (8:14–15)
(2) The Figurative Deafness and Blindness of the Disciples (8:16–18)
(3) The Disciples’ Lack of Understanding (8:19–21)
f. The Two-Stage Healing of the Blind Man (8:22–26; transition)
Response
A comparison between the spiritual state of the disciples and Jesus’ opponents underscores that the simple difference between the two groups is that the disciples remain “with” Jesus while the others keep themselves “outside.” On the part of the disciples, there is thus nothing about which to boast. Jesus warns everyone about self-sufficiency and autonomy, about atheistic skepticism or religious, self-sufficient, and autonomous spirituality. Everyone must face the fact that the inner, broken attitude of heart strongly influences the outlook on God, on human life, on ethics, and on society and culture. Miracles do not automatically open the hearts of people for a walk with God (cf. Ps. 81:10–13), for unregenerate hearts remain in enmity or indifference toward the triune God.
The natural unregenerate disposition of mankind is either to reject or doubt God or, in a self-sufficient way, to do what appears necessary or possible in pleasing God. Neither approach is, however, the path Jesus forges. According to him, the broken attitude of heart (“yeast”) needs to be healed, atoned for (cf. Isa. 53:4–10), and brought into a reconciled relationship with God. This partially explains why Jesus refuses to perform an unequivocal miracle from heaven (Mark 8:12) independent from addressing the problem of human sinfulness. Jesus is not merely intent on impressing people with his authority or power. Rather, he has come to restore mankind to the original creational intent, enabling them to walk with God in all areas of life—spiritual, mental, emotional, and physical, both individually and corporately. Jesus cannot be pressed, therefore, into a predetermined spiritual box; rather, every human being is challenged to welcome Jesus’ sacrifice as a basic prerequisite for true life (cf. John 12:24). Jesus thus exposes every human being in his or her self-reliant, self-sufficient brokenness. Additionally, a thorough transformation, beginning with Jesus’ exposure of the condition of the heart, is necessary if a disciple of Christ wishes to have something to pass on to others (cf. Eph. 1:18). First, followers of Christ must come to embrace the reality of their value in God’s eyes, their impurity in mind and heart, and their tendency to limit who Jesus truly is.
Jesus underscores these truths for the disciples by healing a deaf-mute man and by the two-stage healing of a blind man. He shows mercy to physically needy persons and, simultaneously, shows his disciples how spiritually “deaf” and “blind” they are. Contemporary followers of Christ thus do well in asking God to let them see in which areas of their lives they are likewise “deaf” and “blind” to the ways of God. Are they, for example, seeking wealth, power, or recognition as a purported sign of God’s blessing, when, in fact, God is calling them, above all, to a life of humility, honesty, transparency, honest labor, and love, as well as a willingness to suffer dishonor and derision?
Greek he
Some manuscripts Magadan, or Magdala
Some manuscripts the Herodians
Greek he
7:31 The different narrations of Jesus’ geographic movements (cf. comment on 3:7–8) make sense only if one realizes that Jesus preaches across the Galilean territory and, to a degree, in Judea. As such, he seeks to reach the remnant people of Israel who have now resettled in Galilee, Judea, and various Gentile-majority regions. Among these are the hellenized regions of Sidon and Tyre (cf. 7:24), which formerly belonged to the tribe of Asher, as well as the Decapolis (cf. 5:20), which formerly belonged to the half-tribe of Manasseh in the Transjordan. Since these latter regions are now predominantly Gentile in population, Jesus naturally encounters Gentiles as well.
7:32–33 In line with his character, Jesus brings the deaf-mute man to a private place so as not to make a public display of his healing (cf. 5:37, 40). In contrast to other healings, where he merely touches or speaks a word (e.g., 1:41; 5:23, 41), Jesus now uses his finger as well as saliva to restore the man’s ears and tongue (cf. 8:23; John 9:6).
7:34–35 Prior to restoring the man’s auditory and communicative faculties, that is, by releasing its bonds (see Luke 13:16; cf. Isa. 35:6), Jesus “sighs” (Gk. stenazō) because of the hard-heartedness of man. Such inner grief is rarely reported about Jesus (see, however, Mark 8:12). As an outward expression of prayer and worship, Jesus looks “up to heaven,” a Semitic way of saying that he addresses God the Father (Mark 6:41; John 17:1; contrast Luke 18:13). The Semitic “ephphatha” (“be opened”) applies to both ears and tongue (Isa. 35:5), leading to the fact that “he spoke plainly,” that is, normally or properly (orthōs).
7:36 The ensuing injunction to silence (e.g., Mark 1:44; 5:20, 34; 8:26) applies to all who have seen the healing. In contrast to 5:19, he must now give an injunction to silence here as well, since he has become increasingly known in the Decapolis. Despite Jesus’ stern prohibition (Gk. diastellō, “I give orders”; cf. 5:43; 7:36; Acts 15:24), the healed man and those who have witnessed the healing go and tell others about it (cf. 1:45). Jesus apparently repeats the command: “The more he charged them, the more zealously they proclaimed it.” Jesus’ injunction to silence to various healed persons speaks perhaps also of the fact that he does not wish for healings and exorcisms to be viewed mistakenly as the core of his mission, when in fact he calls everyone to repent from sin and autonomy and to trust in him, and thus in the triune God.
7:37 That the people are “astonished” by his healing powers (cf. 9:17) indicates that they wonder whether he might indeed be the Messiah (cf. Isa. 35:5–6). Based on their synagogue training they do not, however, await a suffering and exalted Messiah of God. Rather, they hope for a political, exclusively Davidic royal liberator along the lines of the Maccabean revolt (cf. Introduction: Christology).
8:1–10 There is a parallel OT account of the present narrative, involving Elisha (2 Kings 4:42–44). According to Mark 8:19–20, the disciples know of at least two occasions in which Jesus miraculously multiplies food (cf. also 8:1). When one compares Mark 8:1–10 with 6:34–44, many parallels arise in both form and content: both accounts speak of Jesus’ “compassion” (6:34; 8:2), in both accounts Jesus inquires how many “loaves” and “fish” are available (6:38; 8:5, 7), and both accounts mention Jesus’ giving thanks prior to multiplying the food (6:41; 8:6–7). Note also, however, the differences, especially regarding the number of people present, the initially available food, and the amount of food left over. It is likely that this crowd Jesus miraculously feeds includes Gentiles (7:31; 8:1).
Despite these observations, it appears awkward at first glance that the disciples respond to Jesus as if he has never before multiplied food: “How can one feed these people with bread here in this desolate place?” (v. 4). The overarching motif of the hardness of heart will hold the key to answering this awkwardness (cf. comment on 8:4).
8:2–3 Jesus frequently expresses deep-felt “compassion” (Gk. splanchnizomai, “I feel sympathy”; cf. 1:41; 6:34). His compassion is expressed in his care for the people’s physical well-being and is combined with his untiring fervor and calling to teach (cf. comment on 1:21–22), at times, over the span of several days.
8:4 As stated above, the remark of the disciples is very awkward at first glance. Do they not remember what Jesus did during the previous and recent feeding of the five thousand (6:35–44)? According to Mark’s account, the disciples must have remembered the fact of Jesus’ previous miracle of multiplying food—note the reference in 8:19–20, as well as the mention in 8:1 of a repeated action: “again a great crowd had gathered” (cf. Luke 9:10–17; John 6:1–13). According to 8:17, 21 and 8:32–33, however, they view the past events from a very fixed point of reference, while they do not necessarily fail to remember simple facts about past events, such as the previous feeding of the five thousand (cf. 8:19–20).
Due to Mark’s terse narrative style, the aforementioned awkwardness arises when reading verse 4. The deeper problem is, however, that they do not adjust their perspective of who they see in Jesus based, for example, on such an event as the feeding of the five thousand (6:32–44). It is their inner hard-heartedness that Jesus continues to challenge (e.g., 8:21; cf. Matt. 16:11; Rom. 1:18–32). In this sense, the disciples might even be more blocked in their expectations and their processing of experiences than is the crowd, which regularly and readily counts on Jesus’ ability to heal them, even if they do not grasp who he really is. The disciples thus hold onto their fixed perspectives despite Jesus’ supernatural powers and teaching. Note the OT echo from Psalm 81:10–13, where the people of Israel do not hear or trust God obediently despite having been delivered by him from slavery. Patiently, Jesus seeks to engender in his disciples an ongoing confidence in his divine being and powers, which ought to go far beyond remembering his isolated acts. Furthermore, he seeks to bring them to a point of an all-encompassing, personal, and fully developed trust in him, regardless of what he does.
8:5 The paucity of food renders the ensuing multiplication into sharp relief.
8:6–7 The acts of giving thanks, breaking, and giving (passing) food are common features in any Jewish meal. It is thus not necessary to assume any thematic connection to the Last Supper here (cf. comment on 6:35–44). The disciples personally participate in passing on that which Jesus multiplies (cf. Mark 6:41). Verse 6 contains a form of the Greek word eucharisteō (“having given thanks”; cf. 14:23 regarding the cup in the context of the Last Supper; cf. John 11:41), while verse 7 features a form of eulogeō (“having blessed them” thankfully; see Mark 6:41; 11:9–10). Note the blessing of the bread in the context of the Last Supper (14:22; cf. 14:62).
8:8–9 The surprising quantity of surplus (cf. 6:43; 8:20; John 6:12; compare 2 Kings 4:43–44) reinforces the fact that Jesus can provide for the approximately “four thousand people” beyond their being “satisfied.”
8:10 Jesus crosses the Sea of Galilee and heads westward to “Dalmanutha” (= Magadan; Matt. 15:39). Only Mark refers to this town as Dalmanutha.
8:11 The motive of the Pharisaic opponents of Jesus is clear: they intend to “argue” (Gk. syzēteō, “I dispute”; 9:10, 14, 16; 12:28) with Jesus and “to test him” (peirazō, “I test, in order to make someone stumble”; cf. comments on 1:12–13; 10:2; 12:15; 14:37–40). Their demand that Jesus give them “a sign from heaven,” that is, a conclusive, divine proof concerning Jesus’ claims to be authorized by God (cf. Matt. 16:1–4; John 6:30), could be interpreted as a genuine demand for messianic authentication (cf. 1 Sam. 2:30–34; Isa. 7:10–13; 1 Cor. 1:22). However, their demand excludes a principal openness and willingness to be changed in heart (cf. Mark 3:5). However, Jesus never ignores this factor. To the contrary, he focuses on it as a condition for everything else.
8:12 Jesus “sighed.” The expression is found only here and, as a cognate, in 7:34. Jesus’ humanity is highlighted, as it is in Jesus’ expression of anger (3:5; cf. Ezek. 21:11–12; John 11:33; 13:21). He sighs because of the self-sufficient outlook at the root of their question in Mark 8:11. The expression “this generation” is a familiar exclamation for the suffering prophet of God among godless people (cf. Deut. 32:5, 20; Ps. 94:7–8, 10; Mark 9:19). Together with the similar expressions in 8:38 and 13:30, the term “generation” refers most plausibly not merely to one specific generation living for some forty years but to successive generations of people of this old eon. While Jesus thus includes his contemporaries, he does not limit the expression to them (see perhaps also Matt. 11:16).
Jesus does not grant them a “sign” of undisputable proof. If Jesus were met with an open heart, allowing him to display his divine authorization, it would be more than sufficient to see that he comes with God-given authority.
8:13 Together with his disciples (cf. 8:14), Jesus sails once more east across the Sea of Galilee.
8:14–15 The reference to “bread” alerts the reader to pay close attention to the ensuing discussion between Jesus and his disciples (vv. 15–21). Contrary to the literal understanding on the part of the disciples, the “leaven” of which Jesus speaks refers, in a figurative sense, to pervasive self-centered and self-generated approaches of two very different types of people: the Pharisees and Herod Antipas (cf. 6:14–22; 12:13). Note the figurative use of “leaven” to refer to hypocrisy and self-righteousness in Luke 12:1 (cf. 1 Cor. 5:6–8; Gal. 5:9; cf. comment on 8:11–21). The parallel passage in Matthew 16:6, 11–12 identifies the leaven (or yeast) of the Pharisees and Sadducees as misleading teaching (Matt. 16:12).
The Pharisees seek to follow the law of Moses on the basis of their own autonomous strength and anthropocentric handling of life. Herod Antipas opportunistically seeks political gain and personal advantage. Despite their stark and distinct differences, both the Pharisees and Herod Antipas look at the world from a self-generated vantage point rather than God’s, which incorporates his will and his provision. Contrast such a vantage point with the attitude of Simeon and Anna (Luke 2:29–38). Jesus warns (Gk. diastellomai, “I order, warn, charge”; cf. 5:43; 7:36; 9:9) his disciples of this type of closed self-assurance (cf. Matt. 16:5–12). According to Jesus, to have a hard heart thus involves a thoroughly self-assured and hypocritical self-righteousness (cf. Mark 8:17), which inhibits true understanding of Jesus and of self (vv. 18–21).
8:16 It is possible that the disciples did not want to bring the leftover bread from the feeding of the four thousand (8:1–10) since it might have been viewed as “defiled” and “handled,” at least in part, by Gentiles (cf. 7:31; 8:1, 3). This could explain why they “had no bread” with them. Be that as it may, the misunderstanding reinforces the fact that the disciples’ point of view is driven by the immediate and the physical. They take the term “leaven” literally. In contrast, Jesus remarks, “How is it that you fail to understand that I did not speak about bread?” (Matt. 16:11). The multiplication of food should prod them to see who Jesus really is. Their internal “leaven” of a hardened heart hinders them from this (cf. Mark 7:20–23).
8:17–18 As Jesus speaks to them, it becomes clear that the disciples are incapable of following his words; they neither “perceive” nor “understand” (cf. 8:21). They are affected by the same leaven of external appearance and self-centeredness as are Jesus’ opponents (3:5; 12:12; cf. Matt. 16:11). Jesus, however, has unique access to their hearts (cf. Mark 2:8; Isa. 11:3). In Mark 8:18 Jesus alludes to Jeremiah 5:21–22 (cf. Ezek. 12:2), which displays striking similarities with Isaiah 6:9–10 (cf. Mark 4:12). By applying Jeremiah 5:21–22 to his disciples and Isaiah 6:9–10 to his opponents, Jesus stresses the similar heart attitude of both groups. The only hope of his disciples is that they continue to remain with Jesus (Mark 3:14) and to learn from him (cf. Matt. 11:29). The figurative reference to “eyes” and “ears” in Mark 8:18 (cf. Mark 4:9, 12; see Isa. 11:3) echoes the merciful and instructive healings of the deaf-mute (Mark 7:31–35) and the blind man (8:22–26). Like the prophets of old, Jesus intends to open the ears and eyes of the disciples’ hearts, which gradually does happen (cf. Matt. 16:12).
8:19–21 The fact that Jesus has repeatedly multiplied food (cf. Mark 6:41–44; 8:6–9) should lead the disciples to “understand” the significance and meaning of these miracles (cf. v. 17; compare 4:12; 6:52). They are meant to realize that he who stands before them is none other than the eternal mediator and sustainer of life (Col. 1:15–20), the eternal member of the Trinity, the same God who gave manna to the people of Israel (Ex. 16:15).
8:22 Compare this verse with the comment on 1:41–42.
8:23–25 The Messiah of God heals the blind man out of compassion (Ps. 146:8; Isa. 29:18; 35:5) and as a teaching tool for the disciples (cf. the following comments). As he does so often, Jesus also leads this man away from the crowd (cf. Mark 5:35–43; 7:33). As do other ancient healers, he uses saliva to heal (7:33; cf. John 9:6). The fact that Jesus lays his hands on the blind man at each stage of the healing process (cf. Mark 5:23, 25) and that he does not use saliva at the second stage (8:25) suggests that the person and power of Jesus is central to the healing process (cf. 10:52) rather than the possible but rather limited healing properties of saliva. Jesus’ unparalleled question (“Do you see anything?”) may elicit a response from the man for the benefit of the disciples. The answer of the man suggests that he was not blind since birth. In the context of 7:31–8:26, and particularly because of Jesus’ concentration on the hard-heartedness of his disciples (8:17–21), the man’s answer may contain a point of comparison with their narrow and dim understanding of Jesus: like the half-healed man, they see him only obliquely. This holds true even for Peter’s confession (8:29), since Peter still understands what God has revealed in terms of a political victory in Jerusalem and not in terms of the suffering of the Messiah of God (8:31). The disciples see Jesus as the man sees people merely “like trees, walking.” Jesus may thus intentionally heal the man in two stages (note Gk. palin, “again”; v. 25) in order to emphasize this very fact.
A partial support for this interpretation lies in the fact that 8:22–26 contains no less than ten terms relating to blindness and/or seeing (cf. also Matt. 13:13–17). Such a conspicuous accumulation and concentration of terms may emphasize that the text and its underlying event refers to more than the mere healing of the blind man—it serves as a mirror to the disciples’ “semi-blinded” hearts. It is thus likely that Jesus acts as an OT prophet who not only speaks but also “acts out” his teaching. The OT is rich in examples of such speech-acts. Only through the comprehensive and ongoing impact of Jesus are the disciples’ broken capacities for God-centered perspectives gradually restored. Due to the fall of mankind, they are severely broken (cf. Isa. 43:8; 61:1–2).
The healed man eventually sees very “clearly” (tēlaugōs, Mark 8:25; an adverb used only here in the NT). It is important to note that the two-stage healing of the blind man focuses more on the blindness of the disciples’ perspective, that is, their inadequate self-perception (compare 4:11; cf. Rev. 3:17), whereas the feeding miracles focus more on their inability to see who Jesus really is. Obviously, the two issues of a deficient God-perception and a deficient self-perception are closely interconnected. Note Peter’s gradual progress on both counts (cf. Mark 8:29; 14:72; Acts 2:36; 1 Pet. 2:21–25; 3:18).