1 In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself and said to them,
2 “I have compassion on the multitude, because they have stayed with me now three days and have nothing to eat.
3 If I send them away fasting to their home, they will faint on the way, for some of them have come a long way.”
4 His disciples answered him, “From where could one satisfy these people with bread here in a deserted place?”
5 He asked them, “How many loaves do you have?” They said, “Seven.”
6 He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them and gave them to his disciples to serve, and they served the multitude.
7 They also had a few small fish. Having blessed them, he said to serve these also.
8 They ate and were filled. They took up seven baskets of broken pieces that were left over.
9 Those who had eaten were about four thousand. Then he sent them away.
10 Immediately he entered into the boat with his disciples and came into the region of Dalmanutha.
11 The Pharisees came out and began to question him, seeking from him a sign from heaven and testing him.
12 He sighed deeply in his spirit and said, “Why does this generation seek a sign? Most certainly I tell you, no sign will be given to this generation.”
13 He left them, and again entering into the boat, departed to the other side.
14 They forgot to take bread; and they didn’t have more than one loaf in the boat with them.
15 He warned them, saying, “Take heed: beware of the yeast of the Pharisees and the yeast of Herod.”
16 They reasoned with one another, saying, “It’s because we have no bread.”
17 Jesus, perceiving it, said to them, “Why do you reason that it’s because you have no bread? Don’t you perceive yet or understand? Is your heart still hardened?
18 Having eyes, don’t you see? Having ears, don’t you hear? Don’t you remember?
19 When I broke the five loaves among the five thousand, how many baskets full of broken pieces did you take up?” They told him, “Twelve.”
20 “When the seven loaves fed the four thousand, how many baskets full of broken pieces did you take up?” They told him, “Seven.”
21 He asked them, “Don’t you understand yet?”
22 He came to Bethsaida. They brought a blind man to him and begged him to touch him.
23 He took hold of the blind man by the hand, and brought him out of the village. When he had spat on his eyes, and laid his hands on him, he asked him if he saw anything.
24 He looked up, and said, “I see men, but I see them like walking trees.”
25 Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly.
26 He sent him away to his house, saying, “Don’t enter into the village, nor tell anyone in the village.”
27 Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, “Who do men say that I am?”
28 They told him, “John the Baptizer, and others say Elijah, but others, one of the prophets.”
29 He said to them, “But who do you say that I am?” Peter answered, “You are the Christ.”
30 He commanded them that they should tell no one about him.
31 He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.
32 He spoke to them openly. Peter took him and began to rebuke him.
33 But he, turning around and seeing his disciples, rebuked Peter, and said, “Get behind me, Satan! For you have in mind not the things of God, but the things of men.”
34 He called the multitude to himself with his disciples and said to them, “Whoever wants to come after me, let him deny himself, and take up his cross, and follow me.
35 For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the sake of the Good News will save it.
36 For what does it profit a man to gain the whole world and forfeit his life?
37 For what will a man give in exchange for his life?
38 For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him when he comes in his Father’s glory with the holy angels.”
7 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 8:38There are however some, who confess Christ, because they see that all men are Christians … The voice of the profession therefore is not sufficient for a trial of faith whilst the profession of the generality defends it from shame. In the time of peace therefore there is another way, by which we may be known to ourselves. We are ever fearful of being despised by our neighbours, we think it shame to bear injurious words; if perchance we have quarrelled with our neighbour, we blush to be the first to give satisfaction; for our carnal heart, in seeking the glory of this life, disdains humility.
There are however some, who confess Christ, because they see that all men are Christians … The voice of the profession therefore is not sufficient for a trial of faith whilst the profession of the generality defends it from shame. In the time of peace therefore there is another way, by which we may be known to ourselves. We are ever fearful of being despised by our neighbours, we think it shame to bear injurious words; if perchance we have quarrelled with our neighbour, we blush to be the first to give satisfaction; for our carnal heart, in seeking the glory of this life, disdains humility.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:34–38 (from his Homilies on the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 8:14Some 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.
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.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:10–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 8:24–25Seeing indeed the shapes of bodies amongst the shadows, but unable to distinguish the outlines of the limbs, from the continued darkness of his sight; just as trees standing thick together are wont to appear to men who see them from afar, or by the dim light of the night, so that it cannot easily be known whether they be trees or men. … But though by one word He could cure the man wholly and all at once, still He cures him by degrees, that He may shew the greatness of the blindness of man, which can hardly, and only as it were step by step, be restored to light; and He exhibits to us His grace, by which He furthers each step towards perfection.
Seeing indeed the shapes of bodies amongst the shadows, but unable to distinguish the outlines of the limbs, from the continued darkness of his sight; just as trees standing thick together are wont to appear to men who see them from afar, or by the dim light of the night, so that it cannot easily be known whether they be trees or men. … But though by one word He could cure the man wholly and all at once, still He cures him by degrees, that He may shew the greatness of the blindness of man, which can hardly, and only as it were step by step, be restored to light; and He exhibits to us His grace, by which He furthers each step towards perfection.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:22–26; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 8:1–4For He did not always work miracles concerning the feeding of the multitude, lest they should follow Him for the sake of food; now therefore He would not have performed this miracle, if He had not seen that the multitude was in danger. … But the Lord Himself does not blame them, teaching us that we should not be grievously angry with ignorant men and those who do not understand, but bear with their ignorance.
For He did not always work miracles concerning the feeding of the multitude, lest they should follow Him for the sake of food; now therefore He would not have performed this miracle, if He had not seen that the multitude was in danger. … But the Lord Himself does not blame them, teaching us that we should not be grievously angry with ignorant men and those who do not understand, but bear with their ignorance.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:1–9; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 8:23–25This miracle, which is omitted by the other two Evangelists, appears to have been related by Mark chiefly on account of this circumstance, that Christ restored sight to the blind man, not in an instant, as he was generally accustomed to do, but in a gradual manner. He did so most probably for the purpose of proving, in the case of this man, that he had full liberty as to his method of proceeding, and was not restricted to a fixed rule, so as not to resort to a variety of methods in exercising his power. … And so the grace of Christ, which had formerly been poured out suddenly on others, flowed by drops, as it were, on this man.
This miracle, which is omitted by the other two Evangelists, appears to have been related by Mark chiefly on account of this circumstance, that Christ restored sight to the blind man, not in an instant, as he was generally accustomed to do, but in a gradual manner. He did so most probably for the purpose of proving, in the case of this man, that he had full liberty as to his method of proceeding, and was not restricted to a fixed rule, so as not to resort to a variety of methods in exercising his power. … And so the grace of Christ, which had formerly been poured out suddenly on others, flowed by drops, as it were, on this man.
John Calvin, Commentaries, on 8:22–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 8:22–23Here appears the faith of those that brought him - they doubted not but that one touch of Christ's hand would recover him his sight … He did not bid his friends lead him, but (which bespeaks his wonderful condescension) he himself took him by the hand, and led him, to teach us to be as Job was, eyes to the blind, Job 29:15. Never had poor blind man such a Leader. … Perhaps Christ took the blind man out of the town, that he might have a larger prospect in the open fields, to try his sight with, than he could have in the close streets.
Here appears the faith of those that brought him - they doubted not but that one touch of Christ's hand would recover him his sight … He did not bid his friends lead him, but (which bespeaks his wonderful condescension) he himself took him by the hand, and led him, to teach us to be as Job was, eyes to the blind, Job 29:15. Never had poor blind man such a Leader. … Perhaps Christ took the blind man out of the town, that he might have a larger prospect in the open fields, to try his sight with, than he could have in the close streets.
Matthew Henry, Commentary on the Whole Bible, on 8:22–26; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 8:30He enjoined them silence for the present, That he might not encourage the people to set him up for a temporal king; That he might not provoke the scribes and Pharisees to destroy him before the time and, That he might not forestall the bright evidence which was to be given of his Divine character after his resurrection.
He enjoined them silence for the present, That he might not encourage the people to set him up for a temporal king; That he might not provoke the scribes and Pharisees to destroy him before the time and, That he might not forestall the bright evidence which was to be given of his Divine character after his resurrection.
John Wesley, Explanatory Notes upon the New Testament, on 8:30; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Mark 8
Mark 8:1–38, World English Bible
Mark 8 in the Bible · Told in the Story: Chapter 31, What Makes a Person Unclean, Chapter 32, You Are the Christ
What others have written
7 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 8:38There are however some, who confess Christ, because they see that all men are Christians … The voice of the profession therefore is not sufficient for a trial of faith whilst the profession of the generality defends it from shame. In the time of peace therefore there is another way, by which we may be known to ourselves. We are ever fearful of being despised by our neighbours, we think it shame to bear injurious words; if perchance we have quarrelled with our neighbour, we blush to be the first to give satisfaction; for our carnal heart, in seeking the glory of this life, disdains humility.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:34–38 (from his Homilies on the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 8:14Some 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.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:10–21; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 8:24–25Seeing indeed the shapes of bodies amongst the shadows, but unable to distinguish the outlines of the limbs, from the continued darkness of his sight; just as trees standing thick together are wont to appear to men who see them from afar, or by the dim light of the night, so that it cannot easily be known whether they be trees or men. … But though by one word He could cure the man wholly and all at once, still He cures him by degrees, that He may shew the greatness of the blindness of man, which can hardly, and only as it were step by step, be restored to light; and He exhibits to us His grace, by which He furthers each step towards perfection.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:22–26; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 8:1–4For He did not always work miracles concerning the feeding of the multitude, lest they should follow Him for the sake of food; now therefore He would not have performed this miracle, if He had not seen that the multitude was in danger. … But the Lord Himself does not blame them, teaching us that we should not be grievously angry with ignorant men and those who do not understand, but bear with their ignorance.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:1–9; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 8:23–25This miracle, which is omitted by the other two Evangelists, appears to have been related by Mark chiefly on account of this circumstance, that Christ restored sight to the blind man, not in an instant, as he was generally accustomed to do, but in a gradual manner. He did so most probably for the purpose of proving, in the case of this man, that he had full liberty as to his method of proceeding, and was not restricted to a fixed rule, so as not to resort to a variety of methods in exercising his power. … And so the grace of Christ, which had formerly been poured out suddenly on others, flowed by drops, as it were, on this man.
John Calvin, Commentaries, on 8:22–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 8:22–23Here appears the faith of those that brought him - they doubted not but that one touch of Christ's hand would recover him his sight … He did not bid his friends lead him, but (which bespeaks his wonderful condescension) he himself took him by the hand, and led him, to teach us to be as Job was, eyes to the blind, Job 29:15. Never had poor blind man such a Leader. … Perhaps Christ took the blind man out of the town, that he might have a larger prospect in the open fields, to try his sight with, than he could have in the close streets.
Matthew Henry, Commentary on the Whole Bible, on 8:22–26; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 8:30He enjoined them silence for the present, That he might not encourage the people to set him up for a temporal king; That he might not provoke the scribes and Pharisees to destroy him before the time and, That he might not forestall the bright evidence which was to be given of his Divine character after his resurrection.
John Wesley, Explanatory Notes upon the New Testament, on 8:30; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.