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Commentary on Mark 8 verses 10–21
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 (Mar 8:10); but, meeting with occasions of dispute there, and not with opportunities of doing good, he entered into the ship again (Mar 8:13), 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, Mar 8:12. 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 (Mar 8:15); "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 (Luk 23:8); 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, Mar 8:14. 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?"
It was not to learn faith that they [the Pharisees] sought him, but to seize him.
(Vict. Ant. e Cat. in Marc.) Matthew says, of the leaven of the Pharisees and of the Sadducees; Luke, however, of the Pharisees only. All three, therefore, name the Pharisees, as being the most important of them, but Matthew and Mark have each mentioned one of the secondary sects; and fitly has Mark added of Herod, as a supplement to Matthew's narrative, in which they were left out. But in saying this, He by degrees brings the disciples to understanding and faith.
(in Marc. 2, 33) The Pharisees, then, seek a sign from heaven, that He, Who had for the second time fed many thousands of men with a few loaves of bread, should now, after the example of Moses, refresh the whole nation in the last time with manna sent down from heaven, and dispersed amongst them all.
(ubi sup.) When, as related above, He was about to refresh the believing multitude, He gave thanks, so now, on account of the foolish petition of the Pharisees, He groans; because, bearing about with Him the feelings of human nature, as He rejoices over the salvation of men, so He grieves over their errors. Wherefore it goes on, And he groaned in spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, If a sign shall be given to this generation. That is, no sign shall be given; as it is written in the Psalms, (Ps. 89:36) I have sworn once by my holiness, if I shall fail David, that is, I will not fail David.
(ubi sup.) For a sign from heaven was not to be given to a generation of men, who tempted the Lord; but to a generation of men seeking the Lord, He shows a sign from heaven, when in the sight of the Apostles He ascended into heaven. It goes on, And he left them, and entering into a ship again, he departed to the other side.
(ubi sup.) Some may ask, how they had no bread, when they had filled seven baskets just before they embarked in the ship. But Scripture relates that they had forgotten to take them with them, which is a proof how little care they had for the flesh in other things, since in their eagerness to follow the Lord, even the necessity of refreshing their bodies had escaped from their mind.
(ubi sup.) Or, the leaven of the Pharisees is making the decrees of the divine law inferior to the traditions of men, preaching the law in word, attacking it in deed, tempting the Lord, and disbelieving His doctrine and His works; but the leaven of Herod is adultery, murder, rash swearing, a pretence of religion, hatred to Christ and His forerunner.
(ubi sup.) Taking occasion then from the precept, which He had commanded, saying, Beware of the leaven of the Pharisees and of the leaven of Herod, our Saviour teaches them what was the meaning of the five and the seven loaves, concerning which He adds, And do ye not remember, when I brake the five loaves amongst five thousand, and how many baskets full of fragments ye took up? For if the leaven mentioned above means perverse traditions, of course the food, with which the people of God was nourished, means the true doctrine.
And he was instructing them, saying: See and beware of the leaven of the Pharisees and the leaven of Herod. The leaven of the Pharisees is to place the decrees of divine law below human traditions, or certainly to preach the law in words while opposing it in deeds. Their leaven is to test the Lord, neither believing in His teachings nor in His works, but mocking and asking for other things in which they could believe. The leaven of Herod is adultery, homicide, rashness in swearing, false pretenses of religion, and what is the head and origin of all crimes, hatred and persecution against Christ and His precursor and first proclaimer of the heavenly kingdom. From which leaven of either, even the Apostle, not prohibiting, says: Therefore let us celebrate not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth (I Cor. V).
After that our Lord had worked the miracle of the loaves, He immediately retires into another spot, lest on account of the miracle, the multitudes should take Him to make Him a king; wherefore it is said, And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
Or they seek for a sign from heaven, that is, they wish Him to make the sun and moon stand still, to bring down hail, and change the atmosphere; for they thought that He could not perform miracles from heaven, but could only in Beelzebub perform a sign on earth.
Now the reason why the Lord did not listen to them was, that the time of signs from heaven had not arrived, that is, the time of the second Advent, when the powers of the heaven shall be shaken, and the moon shall not give her light. But in the time of the first Advent, all things are full of mercy, and such things do not take place.
The Lord indeed quits the Pharisees, as men uncorrected; for where there is a hope of correction, there it is right to remain; but where the evil is incorrigible, we should go away. There follows: Now they had forgotten to take bread, neither had they in the ship with them more than one loaf.
By a special providence1 also the disciples forgot to take bread, that they might be blamed by Christ, and thus become better, and arrive at a knowledge of Christ's power. For it goes on, And he charged them, saying, Take heed, and beware of the leaven of the Pharisees and of the leaven of Herod.
He means by leaven their hurtful and corrupt doctrine, full of the old malice, for the Herodians were the teachers, who said that Herod was the Christ.
But the disciples themselves thought that the Lord spoke of the leaven of bread. Wherefore it goes on, And they reasoned amongst themselves, saying, it is because we have no bread; and this they said, as not understanding the power of Christ, who could make bread out of nothing; wherefore the Lord reproves them; for there follows, And when Jesus knew it, he said unto them, Why reason ye because ye have no bread?
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SUMMARY
In Mark 8:15, Jesus issues a profound and urgent warning to His disciples, instructing them to "Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod." This cryptic admonition, delivered shortly after a miraculous feeding and a contentious encounter with religious leaders, serves as a critical lesson in spiritual discernment, cautioning against two distinct yet equally dangerous forms of corruption: the insidious hypocrisy and legalism of the religious elite, and the pervasive worldliness and political expediency characteristic of the ruling class.
CONTEXT
Literary Context: This warning in Mark 8:15 is strategically placed within Mark's narrative, immediately following two significant events. First, Jesus has just miraculously fed four thousand people (Mark 8:1-9), demonstrating His divine power and provision. Second, He has engaged in a sharp confrontation with the Pharisees, who demand a sign from heaven (Mark 8:11-12). The disciples, however, remain remarkably obtuse, preoccupied with their forgotten bread and failing to grasp the spiritual implications of Jesus' recent miracles and teachings (Mark 8:14). Jesus' subsequent questions to them in Mark 8:17-21 underscore their spiritual dullness, setting the stage for His explicit warning about "leaven" as a metaphor for corrupting influences rather than literal bread. This passage also serves as a thematic bridge to Peter's confession of Christ's identity and Jesus' subsequent teaching on suffering and true discipleship later in Mark 8.
Historical & Cultural Context: The "Pharisees" were a prominent Jewish religious sect known for their meticulous adherence to the Mosaic Law and their extensive body of oral traditions, which they considered equally authoritative. While many were sincere, Jesus frequently critiqued their external piety, self-righteousness, and tendency to prioritize human traditions over God's commands, often exposing their hypocrisy (Matthew 23:1-36). "Herod" refers to Herod Antipas, the tetrarch of Galilee and Perea, who ruled under Roman authority. He was known for his political ambition, moral depravity (e.g., his illicit marriage to Herodias and his role in John the Baptist's execution in Mark 6:14-29), and a cynical, opportunistic approach to spiritual matters. The term "leaven" (Greek: zymē) was a common metaphor in the ancient world. A small amount of fermenting dough could quickly permeate and change an entire batch, symbolizing a pervasive influence. While sometimes used positively in parables of the kingdom (Matthew 13:33), in this context, and generally in warnings, it carries a negative connotation, representing a corrupting doctrine or moral quality that spreads insidiously.
Key Themes: Mark 8:15 contributes significantly to several key themes within the Gospel of Mark and broader biblical theology. Foremost is the theme of spiritual discernment, as Jesus urges His disciples to develop the capacity to distinguish between genuine truth and dangerous, pervasive influences, whether religious or worldly. This warning highlights the multifaceted nature of spiritual danger, emphasizing that corruption can arise not only from overt evil but also from subtle perversions of truth and worldly values. It also underscores the theme of true discipleship, contrasting the superficiality of the Pharisees' religiosity and Herod's worldly power with the radical, self-denying call of Jesus. Finally, the passage speaks to the nature of the Kingdom of God, which operates on principles fundamentally opposed to both the legalistic externalism of the Pharisees and the political opportunism and moral compromise of the Herodian regime. Jesus' kingdom is not of this world, nor is it built on human systems or traditions, but on divine truth and inner transformation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 8:15 employs several powerful literary devices to convey its urgent message. The most prominent is Metaphor, where "leaven" serves as a vivid symbol for a pervasive, corrupting influence. Just as a small amount of yeast can ferment an entire batch of dough, so too can the doctrines and attitudes of the Pharisees and Herod subtly but completely corrupt one's spiritual life. This metaphor effectively communicates the insidious nature of these dangers. The passage also utilizes Juxtaposition by presenting two distinct "leavens"—that of the Pharisees and that of Herod. This pairing highlights the comprehensive nature of the spiritual dangers disciples face, coming from both religious (internal, spiritual perversion) and secular/political (external, worldly compromise) spheres. Finally, the use of the Imperative Mood in the commands "Take heed, beware" underscores the urgency, authority, and directness of Jesus' instruction, demanding immediate and serious attention from His listeners.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jesus' warning in Mark 8:15 is a profound theological statement on the nature of spiritual danger and the call for consistent discernment. It teaches that threats to faith are not monolithic; they emanate from both religious perversion (Pharisees) and worldly corruption (Herod). The "leaven" metaphor powerfully illustrates how even a small amount of compromised doctrine or worldly mindset can subtly permeate and corrupt one's entire being and community. This passage underscores the constant need for believers to guard their hearts and minds, recognizing that true piety is not found in outward show or political maneuvering, but in genuine, uncompromised devotion to God's truth. It also highlights the tension between the values of the Kingdom of God and the prevailing systems of the world, whether religious or secular.
REFLECTION AND APPLICATION
Jesus' warning to His disciples in Mark 8:15 resonates powerfully with believers today, calling us to a profound level of spiritual vigilance and self-examination. The "leaven of the Pharisees" challenges us to scrutinize our own religious practices and traditions, ensuring that our faith is rooted in genuine love for God and neighbor, rather than in outward performance, legalistic adherence to rules, or self-righteous judgment of others. It prompts us to ask if we are living authentically before God or merely putting on a show for others, and if our zeal for doctrine is balanced with compassion and grace. Simultaneously, the "leaven of Herod" serves as a stark reminder of the insidious dangers of worldliness, political idolatry, and moral compromise. It urges us to evaluate where our ultimate allegiance lies: with the fleeting powers and pleasures of this world, or with the eternal kingdom of God. In an age saturated with information and competing ideologies, this passage compels us to cultivate a robust spiritual discernment, carefully evaluating the influences that shape our thoughts, values, and actions, ensuring they align with the pure and unadulterated truth of God's Word.
Questions for Reflection
FAQ
Why did Jesus warn against both the Pharisees and Herod?
Answer: Jesus warned against both the Pharisees and Herod to highlight that spiritual dangers come from diverse and often opposing sources, yet both are equally destructive to true faith. The "leaven of the Pharisees" represented the danger of religious hypocrisy, legalism, and man-made traditions that nullified God's word, as seen in passages like Matthew 15:1-9. This was a threat from within the religious system. The "leaven of Herod," on the other hand, symbolized the corrupting influence of worldliness, political ambition, moral compromise, and a cynical disregard for spiritual truth, as exemplified by Herod's actions in Mark 6:14-29. This was a threat from the secular, political realm. By warning against both, Jesus taught His disciples that they must be vigilant against all forms of spiritual corruption, whether they arise from distorted religious piety or from the allure of worldly power and values.
What does "leaven" symbolize in the Bible?
Answer: In the Bible, "leaven" (Greek: zymē) primarily symbolizes a pervasive influence that spreads throughout a mass. While it can sometimes represent the expansive growth of the Kingdom of God, as in the parable of the leaven in Matthew 13:33, it is more frequently used to denote a corrupting or defiling influence. In the context of Mark 8:15, and other warnings like 1 Corinthians 5:6, it signifies sin, false doctrine, hypocrisy, malice, or wickedness that, even in small amounts, can corrupt an entire community or individual. It emphasizes the insidious and spreading nature of these negative spiritual forces.
CHRIST-CENTERED FULFILLMENT
Jesus' warning about the "leaven of the Pharisees and Herod" finds its ultimate Christ-centered fulfillment in His own person and work. He is the true "unleavened bread," pure and undefiled, offering Himself as the perfect antidote to all forms of spiritual corruption. Unlike the Pharisees, whose righteousness was external and self-derived, Jesus embodies perfect, divine righteousness, freely offered to those who believe, fulfilling the law not by human effort but by divine grace (Romans 3:21-26). His kingdom is explicitly "not of this world" (John 18:36), standing in stark contrast to the worldly ambitions and moral compromises of Herod. Through His sacrificial death, Christ became our Passover Lamb, cleansing us from the "old leaven of malice and evil" and making us a "new lump" of sincerity and truth (1 Corinthians 5:7-8). He is the source of genuine spiritual nourishment, enabling believers to discern truth from error and to live lives of integrity, free from the pervasive influences of hypocrisy and worldliness that He so strongly warned against.