The MacArthur Study Bible, NKJV

by John MacArthur

  6:40 in hundreds and in fifties. A symmetrical seating arrangement, possibly 50 semi-circles of 100 people each, with the semi-circles one behind the other in ranks. Such an arrangement was familiar to the Jews during their festivals, and it made food distribution more convenient.

  6:41 looked up to heaven. A typical prayer posture for Jesus (cf. 7:34; Luke 24:35; John 11:41; 17:1). Heaven was universally regarded as the Father’s dwelling place (Matt. 6:9).

  6:42 all ate and were filled. The hunger of everyone in the crowd was completely satisfied (cf. John 6:11).

  6:43 twelve baskets full. The “baskets,” apparently the same ones used to bring the food, were small wicker containers like the ones the Jews used to carry food.

  6:44 five thousand men. The Gr. word for “men” means strictly males, so the numerical estimate did not include women and children (cf. Matt. 14:21). The women and children were traditionally seated separately from the men for meals. When everyone was added, there could have been at least 20,000.

  6:45 the boat. See note on v. 32. go before Him. The implication is that Jesus was to rejoin the disciples later. Bethsaida. A town on the W side of the Sea of Galilee and S of Capernaum (cf. Matt. 11:21).

  6:46 the mountain. The entire E side of the Sea of Galilee is mountainous with steep slopes leading up to a plateau. Up one of the slopes was a good place to pray, away from the crowd (cf. John 6:15).

  6:47 middle of the sea. Normally in traveling across the northern end of the lake they would have been within one or two mi. of shore. But on that occasion, the wind had carried the boat several mi. S, closer to the center of the lake (cf. Matt. 14:24).

  6:48 fourth watch. 3:00 a.m. to 6:00 a.m. walking on the sea. The verb’s tense depicts a steady progress, unhindered by the waves. would have passed them by. The more literal rendering, “desired to come alongside of,” indicates Jesus’ intention here. He wanted to test the disciples’ faith, so He deliberately changed course and came parallel to the boat to see if they would recognize Him and His supernatural powers and invite Him aboard.

  6:49 a ghost. An apparition or imaginary creature. The Gr. term gives us the English “phantom.” Because of the impossibility of such an act and their fatigue and fear in the stormy conditions, the 12, even though each one saw Him, did not at first believe the figure was actually Jesus.

  6:50 Be of good cheer! This command, always linked in the gospels to a situation of fear and apprehension (cf. 10:49; Matt. 9:2, 22; 14:27; Luke 8:48; John 16:33; Acts 23:11), urged the disciples to have a continuing attitude of courage. It is I. Lit. “I AM.” This statement clearly identified the figure as the Lord Jesus, not some phantom. It also echoed the OT self-revelation of God (cf. Ex. 3:14).

  6:52 they had not understood about the loaves. An explanation of the disciples’ overwhelming astonishment at what had just happened. Because they misunderstood the real significance of that afternoon’s miracle, they could not grasp Jesus’ supernatural character as displayed in His power over the lake. their heart was hardened. Cf. 8:17. The disciples’ minds were impenetrable, so that they could not perceive what Christ was saying (cf. 4:11, 12). This phrase conveys or alludes to rebellion, not just ignorance (see note on 3:5).

  6:53 Gennesaret. See note on Matt. 14:34.

  6:56 marketplaces. Open spaces, usually just inside city walls or near city centers, where people congregated for various business and social purposes. Here the term might indicate its original meaning of any place where people generally assembled. The people brought the sick to such locations because Jesus was more likely to pass by. His garment. See note on 5:28.

  Mark 7

  7:1 Pharisees…come from Jerusalem. This delegation of leading representatives of Judaism came from Jerusalem probably at the request of the Galilean Pharisees. scribes. See notes on 3:22; Matt. 2:4.

  7:2 defiled. The disciples of Jesus were being accused of eating with hands that had not been ceremonially cleansed, and thus had not been separated from the defilement associated with their having touched anything profane.

  7:3 wash. This washing had nothing to do with cleaning dirty hands but with a ceremonial rinsing. The ceremony involved someone pouring water out of a jar onto another’s hands, whose fingers must be pointing up. As long as the water dripped off at the wrist, the person could proceed to the next step. He then had water poured over both hands with the fingers pointing down. Then each hand was to be rubbed with the fist of the other hand. tradition of the elders. This body of extrabiblical laws and interpretations of Scripture had in actuality supplanted Scripture as the highest religious authority in Judaism (see note on Matt. 15:2).

  7:4 marketplace. See note on 6:56. couches. This word does not appear in the better manuscripts.

  7:5 Why do Your disciples not. The Pharisees and scribes went to the disciples’ Master for an explanation of the disciples’ allegedly disgraceful conduct. In reality they were accusing Jesus of teaching His disciples to disobey the traditions of the elders. unwashed hands. See note on v. 3.

  7:6 did Isaiah prophesy. Isaiah 29:13 is quoted almost word for word from the Gr. translation of the OT (LXX). Isaiah’s prophecy perfectly fit the actions of the Pharisees and scribes (see note on Is. 29:13). hypocrites. Spiritual phonies (see note on Matt. 6:2). They followed the traditions of men because such teaching required only mechanical and thoughtless conformity without a pure heart.

  7:8 commandment of God…tradition of men. Jesus first accused them of abandoning all the commandments contained in God’s Word. Then He charged them with substituting God’s standard with a humanly designed standard. See note on Matt. 15:2.

  7:10 Moses said. Quoted from Ex. 20:12 (the fifth commandment) and Ex. 21:17. Both refer specifically to the duty of honoring one’s parents, which includes treating them with respect, love, reverence, dignity, and assisting them financially. The second quotation indicates how seriously God regards this obligation.

  7:11 Corban. A Heb. term meaning, “given to God.” It refers to any gift or sacrifice of money or goods an individual vowed to dedicate specifically to God. As a result of such dedication, the money or goods could be used only for sacred purposes.

  7:13 making the word of God of no effect through your tradition. “Making…of no effect” means, “to deprive of authority” or “to cancel.” The “tradition” in question allowed any individual to call all his possessions “Corban” (see note on v. 11). If a son became angry with his parents, he could declare his money and property “Corban.” Since Scripture teaches that any vow made to God could not be violated (Num. 30:2), his possessions could not be used for anything but service to God and not as a resource of financial assistance for his parents. But Jesus condemned this practice by showing that the Pharisees and scribes were guilty of canceling out God’s Word (and His command to honor one’s parents) through their tradition.

  7:16 This verse does not occur in the best manuscripts.

  7:18 defile him. See note on v. 2.

  7:19 Since food is merely physical, no one who eats it will defile his heart or inner person, which is spiritual. Physical pollution, no matter how corrupt, cannot cause spiritual or moral pollution. Neither can external ceremonies and rituals cleanse a person spiritually. thus purifying all foods. By overturning the tradition of hand washing, Jesus in effect removed the restrictions regarding dietary laws. This comment by Mark (see center-column note on v. 19) had the advantage of hindsight as he looked back on the event, and was no doubt influenced by Peter’s (see Introduction: Author and Date) own experience in Joppa (see note on Acts 10:15).

  7:20 What comes out of a man. A person’s defiled heart is expressed in both what he says and what he does (see note on Matt. 15:11; cf. 12:34–37). defiles. See note on v. 2.

  7:21 fornications. Lit. illicit sexual activity.

  7:22 lewdness. Lit. unrestrained, shameless behavior. an evil eye. A Heb. expression referring to envy and jealousy (Deut. 28:54; Prov. 23:6; Matt. 20:15).

  7:24 Tyre…Sidon. See n
ote on 3:8. wanted no one to know. Jesus did not seek a public ministry in the area. It is likely He wanted time to rest from the pressure of the Jewish leaders and an opportunity to further prepare the disciples for His coming crucifixion and their ministry.

  7:25 unclean spirit. A demon (see note on 1:23; cf. Matt. 15:22).

  7:26 Greek. A non-Jew in both her language and religion (see note on Rom. 1:14). Syro-Phoenician. The region of Phoenicia at that time was part of the province of Syria. Matthew 15:22 adds that she was a descendant of the Canaanites.

  7:27 first. The illustration Jesus gave was in essence a test of the woman’s faith. Jesus’ “first” responsibility was to preach the gospel to the children of Israel (cf. Rom. 1:16; 15:8). But that also implied there would come a time when Gentiles would be the recipients of God’s blessings. the children’s bread and throw it to the little dogs. “The children’s bread” refers to God’s blessings offered to the Jews. This picture indicates that the “little dogs” (Gentiles) had a place in the household of God, but not the prominent one (see note on Matt. 15:26). little dogs. The diminutive form suggests that this reference is to dogs that were kept as pets. Jesus was referring to the Gentiles, but He did not use the derisive term the Jews usually employed for them that described mangy, vicious mongrels.

  7:28 Yes, Lord. Indicative of the woman’s humble faith and worshipful attitude. She knew she was sinful and undeserving of any of God’s blessing. Her response was characterized by a complete absence of pride and self-reliance, which Jesus answered by granting her request (vv. 29, 30).

  7:31 departing from the region of Tyre and Sidon…Sea of Galilee. Jesus traveled 20 mi. N from Tyre and passed through Sidon, which was deep into Gentile territory. From there He went E, crossed the Jordan, and traveled S along the eastern shore of the Sea of Galilee. Decapolis. See note on 5:20.

  7:33 put His fingers in his ears. Because the man could not hear, Jesus used His own form of sign language to tell him that He was about to heal the man’s deafness. He spat and touched his tongue. Also a form of sign language in which Jesus offered the man hope for a restored speech.

  7:34 “Ephphatha.” An Aram. word that Mark immediately defines.

  7:36 tell no one. Although Jesus ministered to Gentiles as the need arose, His intention was not to have a public ministry among them. See note on 1:44.

  Mark 8

  8:1–9 While all 4 gospels record the feeding of the 5,000, only Matthew (15:32–38) and Mark record the feeding of the 4,000.

  8:1 the multitude being very great. Probably because of the widespread report of Jesus’ healing of the deaf and mute man (7:36).

  8:2 I have compassion. Only here and in the parallel passage (Matt. 15:32) did Jesus use this word of Himself. When he fed the 5,000, Jesus expressed “compassion” for the people’s lost spiritual condition (6:34); here, He expressed “compassion” for people’s physical needs (cf. Matt. 6:8, 32). Jesus could empathize with their hunger, having experienced it Himself (Matt. 4:2). continued with Me three days. This reflects the crowd’s eagerness to hear Jesus’ teaching and experience His healings (cf. Matt. 15:30). That they were with Him for that time before the miraculous feeding distinguishes this event from the earlier feeding of the 5,000, in which the crowd gathered, ate, and dispersed in one day (Matt. 14:14, 15, 22, 23).

  8:4 How can one satisfy these people with bread. Some find the disciples’ question incredible in light of the earlier feeding of the 5,000. But it was consistent with their spiritual dullness and lack of understanding (cf. vv. 14–21; 6:52). in the wilderness. The Decapolis (see note on 5:20) region was not as heavily populated as Galilee.

  8:5 loaves. Flat cakes of bread which could easily be broken into smaller pieces.

  8:8 seven large baskets. Not the same baskets mentioned in the feeding of the 5,000 (6:43). Those were small baskets, commonly used by the Jewish people to hold one or two meals when traveling. The word here refers to large baskets (large enough to hold a man, Acts 9:25) used by Gentiles. What was done with the leftover food is not mentioned. It was likely given back to the people to sustain them on their trip home, since the disciples evidently did not take it with them (cf. v. 14).

  8:9 four thousand. The number of the men only, not including the women and children (Matt. 15:38). This could indicate at least 16,000 people.

  8:10 Dalmanutha. This location is not mentioned in any secular literature and only mentioned here in the NT. The location is unknown, but clearly in the region near Magdala (cf. Matt. 15:39 margin, where Magadan is the preferred reading). Recent archeological work in the area, when the water level of Galilee was at an all-time low, revealed several heretofore unknown anchorages. One small harbor has been found between Magadala and Capernaum which may be Dalmanutha.

  8:11 Pharisees. See notes on 2:16; Matt. 3:7. sign from heaven. The skeptical Pharisees demanded further miraculous proof of Jesus’ messianic claims. Not content with the countless miracles He had performed on earth, they demanded some sort of astronomical miracle. Having already given them more than enough proof, Jesus refused to accommodate their spiritual blindness. The supreme sign verifying His claim to be Son of God and Messiah was to be His resurrection (Matt. 12:39, 40).

  8:13 the other side. To the NE shore, where Bethsaida (Julias) was located (v. 22).

  8:15 leaven of the Pharisees and…Herod. “Leaven” in the NT is an illustration of influence (see note on Matt. 13:33) and most often symbolizes the evil influence of sin. The “leaven” of the Pharisees included both their false teaching (Matt. 16:12) and their hypocritical behavior (Luke 12:1); the “leaven” of Herod Antipas was his immoral, corrupt conduct (cf. 6:17–29). The Pharisees and the Herodians were allied against Christ (3:6).

  8:17 Why do you reason…no bread? Jesus’ question rebuked the disciples for completely missing His point (see note on v. 15). He was concerned with spiritual truth, not mundane physical matters. heart still hardened. I.e., they were rebellious, spiritually insensitive, and unable to understand spiritual truth (see notes on 3:5; 6:52).

  8:18–21 Jesus’ 5 questions further rebuked the disciples for their hardness of heart, and also reminded them of His ability to provide anything they might lack.

  8:21 “How is it you do not understand?” An appeal based on the questions He had just asked. Matthew’s parallel account reveals that the disciples finally understood His point (Matt. 16:12).

  8:22–26 The second of Jesus’ two miracles recorded only in Mark (cf. 7:31–37). It is also the first of two healings of blind men recorded in Mark (cf. 10:46–52).

  8:22 Bethsaida. See note on 6:45, for the other Bethsaida. This is Bethsaida Julias, several mi. N of the Sea of Galilee and E of the Jordan River.

  8:23 spit on his eyes. This action and Jesus’ touching his eyes with His hands (v. 25) were apparently meant to reassure the blind man (who would naturally depend on his other senses, such as touch) that Jesus would heal his eyes (cf. 7:33; John 9:6).

  8:26 Neither go into the town. Jesus led the blind man out of town before healing him (v. 23), probably to avoid publicity and the mob scene that would otherwise result. Unlike others in the past (cf. 1:45; 7:36), he apparently obeyed.

  8:27 Caesarea Philippi. A city about 25 mi. N of Bethsaida near Mt. Hermon, not to be confused with the Caesarea located on the Mediterranean coast about 60 mi. NW of Jerusalem.

  8:28 Elijah. See notes on 6:15; Mal. 4:5; Matt. 11:14; Luke 1:17.

  8:29 “But who do you say that I am?” After they reported the prevailing erroneous views about Jesus (v. 28), He asked the disciples to give their own evaluation of who He was. The answer every person gives to this question will determine his or her eternal destiny. “You are the Christ.” Peter unhesitatingly replied on behalf of the 12 (cf. Matt. 14:28; 15:15; 17:4; 19:27; 26:33; John 6:68; 13:36), clearly and unequivocally affirming that they believed Jesus to be the Messiah.

  8:30 tell no one. Jesus’ messianic mission cannot be understood apart from the cross, which the disciples did
not yet understand (cf. vv. 31–33; 9:30–32). For them to have proclaimed Jesus as Messiah at this point would have only furthered the misunderstanding that the Messiah was to be a political-military deliverer. The fallout was that the Jewish people, desperate to be rid of the yoke of Rome, would seek to make Jesus king by force (John 6:15; cf. 12:12–19).

  8:31—10:52 In this section, as they traveled to Jerusalem, Jesus prepared the disciples for His death.

  8:31 Son of Man. See note on 2:10. must suffer many things. Jesus’ sufferings and death were inevitable because they were divinely ordained (Acts 2:22, 23; 4:27, 28), though, humanly speaking, caused by His rejection from the Jewish leaders. See notes on Ps. 118:22; Is. 53:3; cf. 12:10; Matt. 21:42. elders. See note on 7:3. chief priests. Members of the Sanhedrin and representatives of the 24 orders of ordinary priests (cf. Luke 1:8). scribes. Experts in the OT law (see note on Matt. 2:4). after three days. In keeping with the sign of Jonah (Matt. 12:40). rise again. Jesus always mentioned His resurrection in connection with His death (cf. 9:31; 10:34; Matt. 16:21; 17:23; 20:19; Luke 9:22; 18:33), making it all the more incomprehensible that the disciples were so slow to understand.

  8:32 He spoke…openly. I.e., not in parables or allusions (cf. John 16:29). Peter…began to rebuke Him. The disciples still could not comprehend a dying Messiah (see note on v. 30). Peter, as usual (see note on v. 29) expressed the thoughts of the rest of the 12 (cf. v. 33). His brash outburst expressed not only presumption and misunderstanding, but also deep love for Jesus.

  8:33 Get behind Me, Satan! In a startling turnaround, Peter, who had just been praised for being God’s spokesman (Matt. 16:17–19), was then condemned as Satan’s mouthpiece. Yet Jesus’ sacrificial death was God’s plan (Acts 2:22, 23; 4:27, 28) and whoever opposed it was, wittingly or not, advocating Satan’s work.

  8:34 deny himself. No one who is unwilling to deny himself can legitimately claim to be a disciple of Jesus Christ. take up his cross. This reveals the extent of self-denial—to the point of death, if necessary. The extent of desperation on the part of the penitent sinner who is aware he can’t save himself reaches the place where nothing is held back (cf. Matt. 19:21, 22). and follow Me. See notes on 1:17; Matt. 10:38.