v1-10: The feeding of the 4000. The record of miracles in the gospels is necessarily selective; we should not be surprised that similar events were repeated, e.g: lepers, blind, cripples. We must be careful of speculation, and of forcing the gospel narrative into our theories.

v1: The multitude had followed Jesus, missing out even on their food.

v2-3: They had followed Jesus for three days, some from quite a distance, and had now run out of food. They put aside ordinary human needs, just to be with Jesus; in doing so, they trusted Him to meet all their needs - they would not be disappointed. Jesus had compassion on the people, which He explained to the Twelve; this was not just a desire for a large following. His compassion led to consideration, and to action (v6).

v4-5: The previous lesson had not been learned (6.36-37); but the Lord showed His patience with the Twelve. There was great need; there were doubting disciples; and there was meagre provision; all this was answered by the power of Christ. We can always know satisfaction in the wilderness, because of Christ.

The word translated "feed" is CHORTAZO, which is used in Matt 15.33 (same incident), also in Matt 5.6; Luke 6.21 (Sermon on the Mount), in Phil 4.12; Rev 19.21. Usually it carries the meaning of 'fill'; clearly the Lord was not going to give the people just enough; He was going to feed them well. In v8, we read that the people were all satisfied.

v6-7: Again, the Lord Jesus gave thanks for the food, see 6.41.

v8-9: The disciples took up seven basketfuls of leftovers; the Syro-Phoenician woman ate from the fragments (7.28). These baskets were hampers, i.e: there was much more leftover than was originally provided. Mark numbers the men at 4,000, further testifying of the scale of the miracle.

v10: Dalmanutha was on the west coast of the Sea of Galilee.

v11-12: Spoiling the purity of Christ was the leaven (yeast) of the Pharisees; they came to test the Lord, seeking to destroy Him. Jesus sighed deeply in His spirit at their hard-heartedness; He was grieved at their attitude.

v13: Jesus left the Pharisees; just as later Paul left those who opposed him (Acts 13.46); here is permission to withhold our pearls from swine.

There was also a clear purpose in Jesus' departure; that He might meet the physical needs of the people, and teach the disciples dependence on Himself.

v14-15: The disciples had forgotten to bring bread with them; could not the one who feed 4000 also feed 12? His parable was to beware the leaven (yeast) of the Pharisees and of Herod;

• their religion was essentially carnal, not spiritual. True Christianity is spiritual; John 4.24; Rom 14.17; see Paul's prayers in Eph 1.15-23; 3.14-19;
• they sought signs (v11-12), i.e: a physical demonstration of power of their terms; or magic rather than faith;
• a religion of appearance rather than reality;
• a religion of materialism and greed;
• leaven (yeast) speaks of sin and unbelief, of human attitudes, and the exaltation of man rather than of God; like leaven in bread, such an attitude spreads, and is therefore dangerous;
• Herod represented a different, albeit similar attitude; that of the world in its anti-Christian mindset, and the use of political or military power to achieve its aims.

v16: The disciples discussed the matter; they should have asked Jesus immediately for an explanation.

v17-18: Their slowness to understand was not a matter of intellect, but of faith and spiritual maturity, see 4.12.

v19-21: The lesson was that man does not live by bread alone. But also that false teaching is poisonous.

v22-26: This incident introduces the final section of teaching, to 10.43. It is also a turning point, as Jesus' ministry changed from one of many miracles, to an emphasis on teaching. It marks the beginning of Jesus' long journey to Jerusalem.

Jesus took the man outside the town, away from the crowds, to deal with him privately, see also 7.33. Jesus often deals privately and individually with us. Matt 11.21 indicates that Jesus had done many miracles in Bethsaida, but the people had remained hard-hearted.

The man first saw men as trees, tall and upright; but man is corrupt; we need to see man as he really is. Jesus, in His grace, touched him again, and immediately he saw clearly. The miracle was unusual in that it was in two stages. It was not that Christ could not heal him immediately, rather He had clear reasons for doing what He did. In particular, this incident introduces a series of incidents in which the Lord corrects distorted views, both of His disciples, and of others. It is important that we see everything clearly, and we need to be willing to have our understanding corrected. We only gain clearer views and insights through revelation from Christ in our lives. Mark describes this in three ways in v25; "his eyes were opened, his sight was restored, and he saw everything clearly."

• 8.27-30; distorted views about Christ; people thought that He was just a good man; we should emphasise His Messiah-ship and deity;
• 8.31-33; distorted views about His crucifixion and resurrection, and an expectation of an earthly kingdom; we should emphasise the main purpose of His coming into the world;
• 8.34-9.1; distorted views about discipleship, and the danger of pursuing self-gratification and personal enjoyment; Christ must come first;
• 9.2-13; distorted views about Christ; Peter seemed to regard Him as equal with Moses and Elijah; God's voice identified Christ as His "beloved Son";
• 9.14-29; the disciples were unable to cast out the evil spirit; Jesus explained the true extent of the problem;
• 9.33-37; distorted views about greatness; Jesus taught humility using a little child;
• 9.38-41; distorted views about other disciples; Jesus encouraged a non-sectarian attitude;
• 10.1-12; distorted views about marriage;
• 10.13-16; distorted views about children;
• 10.17-31; distorted views about salvation; Jesus spoke to both the rich young ruler, and the disciples;
• 10.35-45; distorted views about greatness; teaching about being a servant.
• The list closes with the single-stage healing of Bartimeaus, in 10.46-52.

v25: This incdent is one in a series which references eyes and seeing in chapters 8 and 9. This is designed to focus the reader on the key lessons here.

v27: Jesus opened up the conversation, to encourage testimony about Him, and to explain truth, and to correct the understanding of the Twelve. Sometimes we need to lead and guide conversations, rather than just letting things go on.

v28: People have, and had, a variety of views about Jesus. The popular view was not generally the correct view. It is noted that people spoke of John Baptist and Elijah, both men of rugged appearance, of a powerful manner, of an uncompromising ministry. We presume therefore that Christ was similar in all these ways.

v29: 'But what about you?' Ultimately the issue is not what we think, but whether we accept the truth about Christ. What we believe about Christ affects everything about us. If we believe wrongly about Christ, then everything in our lives will be distorted. Such belief is like the foundation of a building; a faulty foundation will create problems in the building.

v31-32: For the first time, Jesus explicitly stated the purpose of His coming; He said this "openly", i.e: plainly, not publicly.

v33: Peter had led the criticism which appears to have been shared by all the Twelve; Jesus rebuked them all. The crucifixion and resurrection could not be avoided; 9.30-32; 10.32-34; this is why Jesus came; the heart of His ministry and purpose had to be emphasised. Other aspects are not to be neglected, but must be considered in their proper place, such as His incarnation, His teaching, and His miracles.

v34-38: Jesus called the crowd to hear His challenge to discipleship; the subsequent teaching (ch 9-10) had a sifting effect upon the crowd.

v34: The first characteristic of true discipleship is to forsake personal desires and ambitions; to "take up his cross" is a decision to be made, rather than something that happens to us; the cross is a symbol of suffering and rejection.

v35-37: True discipleship also involves the putting away of desires for material things. Rather, we esteem the spiritual more important. Like Paul, we learn to be in need and to have plenty (Phil 4.12).

v38: The disciple is also prepared to own Christ, by life and by speech.

The cost of following Christ is emphasised here; in John 6.66, many of His followers turned away from Him; there is a danger that the cost and conditions of discipleship are watered down to gain followers.

The very use of such statements infers Jesus' authority; only He can ask for such a level of commitment from those who follow Him. He refers explicitly to His coming again, in the glory of the Father.