8:11-21
Let us now briefly consider these several points raised by our Lord with His disciples in this series of questions (vers. 17-21).
(1) Lack of confidence in the Master.-The Lord's first inquiry was, “Why reason ye because ye have no loaf?” The disciples had been discussing among themselves the meaning of the Lord's remark concerning the leaven of the Pharisees and of Herod. Not understanding the figurative significance of the allusion, all or some of them (for it was a matter of discussion, and they may not have been unanimous) concluded that the Lord's reference was to their lack of bread for food. Uncertain of their interpretation, they sought enlightenment one from another, although the Source of all wisdom was in their midst. That they turned to one another for help was evidence that they lacked confidence in the love and sympathy of Christ for them. Otherwise, would they not have appealed direct to Him, owning their dullness, and seeking to be instructed? They, however, reasoned and questioned and debated and argued one with another.
The Divine Teacher was with them, and the promise was even then good: “If any of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not” (Jas. 1:55If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. (James 1:5)). But the disciples did not ask, and therefore they did not receive. On the contrary, the Lord had to inquire of them, Why do ye debate the question?
He who opened the minds of the disciples to understand the scriptures (Luke 24:4545Then opened he their understanding, that they might understand the scriptures, (Luke 24:45)) could He not open their minds to understand the things of the kingdom?
(2) Lack of perception.—The Lord said, “Do ye not perceive (νόεω)"? This verb implies the giving of earnest attention to what is passing so that the event is impressed upon the mind. Its sense is stated to be “to weigh with intelligence, so as to understand.” Levity and unconcern would hinder and even prevent perception.
An instance of its use in the sense stated occurs in connection with the prophecy concerning the future days when the ‘abomination of desolation' will be set up in the holy place. Whoever reads Daniel's prophecy, quoted by our Lord, is exhorted to “understand, or perceive,” i.e., to ponder, to consider seriously, to heed the prophecy (Matt. 24:1515When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) (Matthew 24:15); Mark 13:1414But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judea flee to the mountains: (Mark 13:14)). Again, the apostle Paul states that the invisible things of God are “perceived” from the world's creation (Rom. 1:2020For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: (Romans 1:20)). Due perception therefore of the Lord's teaching is the result of studied attention with the heart.
Had the disciples been attentive to the Master's service? If so, why was it that after His ministry had been exercised in their view for some two years so little impression had been made upon their minds?
Their education and training to become able ministers of the new covenant by actual experience of the Lord's ways of working and teaching was being frustrated by their own lack of interest.
Spiritual progress cannot be attained by mere outward contact with the workings of divine power and mercy. The doings of the Lord must be weighed and considered seriously. “Consider (νόεω) what I say,” Paul said to Timothy, “and the Lord give thee understanding (σύνεσιν) in all things” (2 Tim. 2:77Consider what I say; and the Lord give thee understanding in all things. (2 Timothy 2:7)). In a like strain the Psalmist sang of what will be true in the coming kingdom, “All men shall fear, and they shall declare the work of God; for they shall wisely consider of his doing” (Ps. 114: 9).
(3) Lack of reflection.—Spiritual perception is followed by spiritual understanding. The disciples first failed to receive and retain accurate impressions of the many acts of our Lord's power, wisdom, and grace, and they further failed to meditate upon the significance of the abundance and repetition of His works, and their superhuman nature. They had seen miracles of healing, the exercise of the power of Christ over the forces of nature, over the spirit-world, over death itself.
They had heard the expositions of kingdom-truth, introducing what was altogether brighter and better than the law. But the apostles were not yet wise. “Whoso is wise shall give heed to those things, and they shall consider the mercies of the LORD” (Ps. 107:43).
Understanding is of the heart (Matt. 13:1515For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. (Matthew 13:15)). It was in her heart that Mary kept the deep sayings about the Christ, and in secret she kept pondering them that she might eventually understand (Luke 2:19, 5119But Mary kept all these things, and pondered them in her heart. (Luke 2:19)
51And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. (Luke 2:51)). The next question bears upon the right heart-attitude of a learner in divine truth.
(4) Lack of sensibility of heart.—“Have ye your heart hardened?” Hardness or callousness of heart was attributed to the Pharisees (Mark 3:55And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. (Mark 3:5)). But it is also used with reference to the disciples. And in this case we notice that the term is associated (a) with failure to perceive spiritual truth, and (b) with the first food-miracle. In that connection we read in an earlier passage that they perceived not concerning the loaves, and that their heart was hardened (Mark 6:5252For they considered not the miracle of the loaves: for their heart was hardened. (Mark 6:52)). The amazement of the apostles at the stilling of the storm was because they understood (σύνιημι) not the miracle of the loaves, their hearts being dull and insensible in both instances.
It is most important to see that want of spiritual perception is the result of deadness of feeling in the heart. And from the questions which follow we see that spiritual sight, hearing and memory are all affected by grossness of heart. In commissioning the prophet Ezekiel to be His messenger to the house of Israel, Jehovah said to him, “All my words that I shall speak unto thee receive in thine heart, and hear with thine ears” (Ezek. 3:1010Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. (Ezekiel 3:10)).
(5)Lack of visual activity.-"Having eyes, see ye not?” The disciples are clearly credited with the possession of spiritual vision. Their eyes were gifted to see what the world could not. It is ever so with men of faith. Aged Simeon saw in the Holy Babe whom he took in his arms what the priests of the temple did not see. He discerned in the Infant the Lord's Christ, the salvation of Jehovah (Luke 2:26, 2926And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. (Luke 2:26)
29Lord, now lettest thou thy servant depart in peace, according to thy word: (Luke 2:29)). The eyes of faith, when in exercise, behold what is unseen and eternal (2 Cor. 4:1818While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. (2 Corinthians 4:18)).
These eyes are not our mental faculties, but the eyes of our hearts (Eph. 1:1818The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, (Ephesians 1:18), R.V.). They are associated with the emotions rather than the intellect, and are inseparable from inward affection and loyal devotion. They are the eyes which see in the Christ of the Gospels a supreme Person for our worship and service. The apostles undervalued the ministry of Christ because they undervalued Christ Himself. A follower of the Lord may fall into the same weakness still if the eye be not single for the Master. He loses the vision of his soul, and becomes guilty of the blindness of Laodicea (Rev. 3:1717Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: (Revelation 3:17)). Having eyes, let us therefore, turn them in the right direction, and see Jesus, crowned and glorified.
(6)Lack of aural attention.-"And having ears, hear ye not?” It was an essential qualification of the apostles' service that therein they declared what they had seen and heard. So John wrote in his First Epistle: “that which was from the beginning which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of Life... declare we unto you” (1 John 1:1-31That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; 2(For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) 3That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. (1 John 1:1‑3)). Paul's instructions were to the same effect (Acts 22:14,1514And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. 15For thou shalt be his witness unto all men of what thou hast seen and heard. (Acts 22:14‑15)).
The Lord's question thus revealed a serious defect in the conduct of the disciples; having ears, they did not hear. Those who turn away their ears from the truth are false and evil teachers (2 Tim. 4:44And they shall turn away their ears from the truth, and shall be turned unto fables. (2 Timothy 4:4)). There is a proper attitude in which to hear rightly, but they had neglected the Lord's warning, “Take heed how ye hear.” They should have listened attentively. Mary chose the good part of sitting at the feet of Jesus, and hearing His word. She had “ears to hear,” and she used them well. It is not sufficient to be in possession of ears, they must be exercised. Hence the recurring exhortation to each of the seven churches of Asia was, “He that hath an ear to hear, let him hear” (Rev. 2 and 3).
But the disciples had become “dull of hearing,” like some of the Hebrew Christians, and therefore the saying of the Lord was hard of interpretation to them (cp. Heb. 5:1111Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. (Hebrews 5:11), R.V.).
(7)Lack of recollection.-"Do ye not remember?” and then the Lord cited the two miracles of the loaves. The things which are behind, which relate to our former measure of attainment in the Christian life, we may usefully forget (Phil. 3:1313Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, (Philippians 3:13)). But the memory of the great goodness of the Lord should be ever with us to incite us to continuous praise (Psa. 145:77They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness. (Psalm 145:7)). The recollection of the Lord's ways with us in the past gives us guidance for the present. When we remember the food-miracles of yesterday we do not fear a famine today or to-morrow.
A vivid and accurate memory is a great factor of the spiritual life. The importance of an active remembrance of divine things is emphasized by Peter, who makes four references to the subject in his Second Epistle (1:12 13,15; 3:1). In thus exhorting others, did he recall his own experience, when the remembrance of the warning words of the Lord caused him to repent of his shameful denial of his Master? (Matt. 26:7575And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. (Matthew 26:75); Lu. 22:61).
The Lord's Supper is an act appointed to perpetuate the remembrance of the death of Christ by the church. Two Psalms (38 and 70) were specially written “to bring to remembrance"; and the recollection of the marvelous works of the Lord is stated many times in the Psalms to be the basis of confidence and trust in God. To the assembly at Sardis, the Lord sent the solemn warning, “Remember therefore how thou hast received and heard” (Rev. 3:33Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. (Revelation 3:3)).
In this instance in Mark, when the disciples were thinking that the Lord was chiding them for the shortage of their food-store, He reminded them of His double miracle so recently worked, and the number of baskets of broken pieces they were able to collect owing to His overflowing bounty. Might He not well say, O ye of little faith, do ye not remember?
THE FINAL QUESTION
When the Lord definitely inquired concerning the miracles of the loaves, their memories were refreshed. They could reply accurately when He asked the number of baskets of fragments they had taken up. Whereupon the Lord put the question which was a repetition and a summary of the preceding ones: “and he kept saying to them, Do ye not yet understand (συνίημι; ver. 21)?”
The question embodied a charge of reprehensible dullness. How could they think that the Lord feared that He might have to make use of the bread of the Pharisees? Matthew, who does not record the sevenfold series, states the final question in a fuller form, “How is it that ye do not perceive that I spake not to you concerning bread? But beware of the leaven of Pharisees and Sadducees” (Matt. 16:1111How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? (Matthew 16:11)). Did they suppose that the Lord who had taught them not to be anxious about what they should eat and drink was Himself anxious lest He and His disciples should be compelled to eat the bread of the Pharisees and the Sadducees?
We also learn from the same Evangelist that after these words light dawned on the hearts of the disciples: “Then understood (συνίημι) they how that he bade them not beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees” (Matt. 16:1212Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. (Matthew 16:12)). Their rabbis had leavened the holy bread of the law as it was given originally by the introduction of the leaven of the precepts of men (Mark 7:77Howbeit in vain do they worship me, teaching for doctrines the commandments of men. (Mark 7:7)). Their teaching was permeated by the traditions of the elders, and thus the unleavened bread of the scripture was spoiled for the children of the kingdom by the leaven of hypocrisy and formalism, making the word of God of none effect, as it did, by their tradition.
W. J. H.
(continued from p. 173)