Christ knew at once what this meant. He "knew what was in man," and refused to commit himself to the pretended inquirers. We have a more difficult course to pursue.

I. THE CHARACTER OF THE DEMAND DEPENDS UPON CIRCUMSTANCES. It may be made in an honest, inquiring spirit, or in order to injure religion. In the former case too much consideration can hardly be given to it, as it is the indispensable preliminary to rational conviction, and the gospel offers evidence for its claims. The spirit in which the inquiry is made may be determined by:

1. The character of those who inquire. Bad men may be genuine inquirers, but it is well to know their antecedents. Christ could read the underlying design of the Jews. It may reasonably be expected that inquirers should give some proof of their sincerity, especially if already furnished with many evidences.

2. The kind of sign asked for. Here it was "a sign from heaven," i.e. differing from the miracles and previous manifestations of Christ. This implied that they were insufficient, and indirectly pronounced judgment upon the previous words and works of Christ. A question may sometimes reveal a more thorough scepticism than a dogmatic denial. Whilst apparent liberty is given as to what particular sign might be produced, there is really a tone of dictation and unseemly assumption.

II. SUCH A DEMAND EXPOSES THE REPRESENTATIVES OF CHRISTIANITY TO STRONG TEMPTATION. They are invited to criticize God's methods of revelation, and to despise the "means of grace." A position full of unbelief and presumption may insensibly be assumed, such as that of Moses at the rock: "Must we fetch you water out of this rock?" (Numbers 20:10). They may be induced to attempt to "force the hand" of God. The crime of such a proceeding could only be equalled by its folly. As if those who are insensible to the cross of Christ could be converted by a thunderbolt or a merely supernatural spectacle! It is for Christ's servants in times of popular excitement to preach the old truths, and to appeal to every man's God. The improbability of sensationalism producing belief is a growing one. "If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead" (Luke 16:31). So we may now add, "If they believe not One who has risen from the dead, neither will they believe, though he were to be manifested to them in heaven itself."

III. EVEN WERE IT DESIRED IT WOULD BE REFUSED. "This generation" represents all who ask in a similar spirit.

1. Because the. evidence for Christianity is spiritual, not carnal; moral, and not material.

2. Because the patent, outstanding facts of the gospel are sufficient:

(1) For the conversion of sinners; and

(2) for the confirmation and edifying of saints.

3. Because it is part of the punishment appointed to such inquirers that they shall ask and not receive, and seek and not find.

4. Because it may become a means of turning attention back to the evidence that has been despised or ignored. It is high time our philosophical inquirers began to inquire why their researches have produced no fruits in evidence or conviction as yet. Why is it that whilst the evidence for the gospel is at least equal to that for any other matters of history, it is yet disbelieved when they are accepted? Is not the reason a moral rather than an intellectual one? - M.

I. THE UNREASONABLENESS OF THIS REQUEST.

1. In other matters they were not scrupulous of evidence — tradition.

2. They had the signs of the times — consisting in a combination of events giving fulfilment to their own Scriptures,

3. They had His miracles — unquestioned.

4. They had, even signs from heaven — At His baptism.

5. It was not evidence that was wanting.

6. Neither is it so yet.

II. THE DENIAL OF THEIR REQUEST.

1. Not because such a request would, in other circumstances, have been sinful. Gideon. Hezekiah.

2. But because it was unnecessary, it would not have convinced them, it was asked out of malice.

3. Our request must be for necessary things, from right motives.

III. ACCORDING TO THE OTHER EVANGELISTS, CHRIST POINTED THEM TO THE SIGN OF THE PROPHET JONAS.

1. There are several points of resemblance between Christ and Jonas.

2. The point referred to by Christ was, no doubt, His resurrection.

(Expository Discourses.)

We often speak of what He gave: we might also speak of what He withheld. The words of the Old Testament are applicable to Jesus Christ: "No good thing will He withhold," etc. The refusals of Jesus were governed by three considerations.

1. Religious curiosity is not to be mistaken for religious necessity.

2. Religious confidence is not to be won by irreligious ostentations.

3. Religious appeals are not to be addressed to the eye, but to the heart. In applying these points show what Christ gave in comparison with what He refused. He gave bread, sight, hearing, speech, health; He gave His life, yet He refused a sign! Understand that, in some cases, not to give a sign is in reality to give the most solemn and dreadful of all signs.

(Dr. J. Parker.)

It is a wicked and sinful practice for any to tempt the Lord, i.e., to make unlawful and needless proof of His Divine attributes, such as Power, Providence, Justice, Mercy, etc. This sin is committed —

1. By limiting and restraining God's actions to ordinary means and secondary causes: tying Him to these, as if without them He could not or would not perform those things which He has promised to the godly or threatened against the wicked.

2. By neglecting the ordinary means appointed by God for the good and preservation of our souls and bodies, and relying upon God's extraordinary power and providence to provide for us. Apply this to such cases as — abandonment of earthly calling; needlessly exposing oneself to danger; rejecting the means of grace.

3. By living and going on in any sin contrary to the Word of God, thereby making proof of God's patience, whether He will punish or wink at disobedience.

(G. Petter.)

I. First of all, we discover the same SYCOPHANCY OF SPIRIT among sceptics now as was noticeable among the ancient Jews. The significant question those people asked concerning Christ was, "Have any of the rulers believed on Him?"

1. One of the maxims of the Talmud was this: "My son, give more heed to the words of the rabbis than to the words of the law." Thus they pressed human authority above inspiration, and exalted traditions above the revelation from God.

2. Our times are not much better. Little men appear to imagine their proportions are vaster when they stand in the awe-inspiring shadow of big men. Hence we find all the motley company of sceptics aping masterly leaders, and trying to make the majesty of their intellects show most impressively.

3. Rabbis (in this sense) ought not to count for much with Christian people: "One is our Master, even Christ." What God's children are examining is truth, and not men. It must be remembered that there never was a system of even confessed error, no matter how miserable or how vile, that did not for the time being have some able advocates. We do not need to go back to Marcion's day, nor to Basilides' day, to illustrate this. Gibbon was gifted, and Brigham Young was a man of power — and Satan himself was one of the brightest of God's angels.

4. Meantime, the cry lifted as to the supreme ability of not a few of these leaders of modern scepticism might as well be toned down to moderation.

II. Next to this sycophancy of spirit, we discover that modern doubt has for its characteristic THE SAME DISPOSITION TO CRITICISE GOD'S WORD which prevailed in Herod's time. Our Saviour's charge was, "making the Word of God of none effect."

1. Those Pharisees and Sadducees had only the Old Testament, but they kept picking at it. The general principle of interpretation was very frankly avowed in those days: "The Bible is like water, the traditions are like wine; but the commentaries are like wine which has been spiced."

2. The modern attack is just like this. The combat with opposers is not now that of theological philosophy, but of biblical criticism.

3. It is impossible to stop the mouths of carpers. The apostles themselves had to deal with strong and inveterate opposers. There were persistent Pharisees and indefatigable Sadducees. Paul himself even could not put down these disputants at will so completely that they should not harangue the populace. He could refute every argument, and overturn every position; but when he had silenced sense they kept up the uproar. Thus they made their sorry exhibition at Ephesus (see Acts 19:32-34).

III. In the third place, modern doubt is characterized, like the ancient scepticism Jesus rebuked, by an AIMLESS DRIFTING into a series of continual disbeliefs. This was the ground for our Lord's most terrible denunciation: "Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him two fold more the child of hell than yourselves."

1. Those old sects seem all to have known this tendency to reckless wandering in speculation, for they tried to force a system of checks at each exposed point against free thinking.

2. This generation of doubters in our time are as wandering in their purposes, and quite as devoutly blind in their career. The moment one begins to question, that moment he begins to travel. Yet is it seriously to be doubted whether he is going ever to reach that portal of God's truth he talks of so glibly.

3. There is no settled direction which modern scepticism chooses. If there were, we might welcome the drift as perhaps being in the line of the truth, and indicating progress. But it makes one think of the eddies over the meadows after a freshet; it is unsafe to try to sail because nobody knows the channel. A thoughtful man would like to know beforehand where he is going.

4. It is best, also, to settle the value of an argument drawn from an example.

IV. This thought will find a further illustration, when we go on to consider a fourth characteristic of modern doubt: namely, THE EXTREME MALIGNANCY OF TEMPER with which those who turn from the Christian faith afterwards attack its defenders.

1. Renegades are always the most belligerent allies on the other side.

2. It is often to advantage to read up the antecedents of some of our most prominent unbelievers. "You know who the critics are?" asks a shrewd character in Lord Beaconsfield's story; "they are the men who have failed in literature and art." Find an extremely ill-tempered disputant anywhere nowadays, who begins with innuendo and continues with abuse, and the explanation may be given almost instinctively this man did not succeed in the old life, and is angrily trying to retrieve his fortunes by attracting attention in a new.

3. For the temper of unbelief is simple selfishness.

4. Hence, there is no safety in yielding even just a little. "A double-minded man is unstable in all his ways." Belief will not suffer itself to be divided.

(C. S. Robinson, D. D.)

Elias, Elijah, Herod, Jesus, John, PeterBethsaida, Caesarea Philippi, Dalmanutha, Decapolis, Sea of GalileeCertainly, Deep, Deeply, Generation, Groaning, Heaving, Miraculous, Sad, Says, Seek, Sigh, Sighed, Sighing, Sign, Solemn, Spirit, To-day, Troubled, Truly, Truth, Verily, Wise1. Jesus feeds the people miraculously;
10. refuses to give a sign to the Pharisees;
14. admonishes his disciples to beware of the leaven of the Pharisees and Herod;
22. gives a blind man his sight;
27. acknowledges that he is the Jesus who should suffer and rise again;
34. and exhorts to patience in persecution for the profession of the gospel.

Mark 8:12

     1461   truth, nature of
     5694   generation
     8836   unbelief, response

Mark 8:11-12

     1449   signs, purposes
     6257   unbelievers

Mark 8:11-13

     9170   signs of times

The Religious Uses of Memory
'Do ye not remember!'--Mark viii. 18. The disciples had misunderstood our Lord's warning 'against the leaven of the Pharisees,' which they supposed to have been occasioned by their neglect to bring with them bread. Their blunder was like many others which they committed, but it seems to have singularly moved our Lord, who was usually so patient with His slow scholars. The swift rain of questions, like bullets rattling against a cuirass, of which my text is one, shows how much He was moved, if not …
Alexander Maclaren—Expositions of Holy Scripture

The Patient Teacher, and the Slow Scholars
'And when Jesus knew It, He saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? 18. Having eyes, see ye not? having ears, hear ye not? and do ye not remember?'--Mark viii. 17,18. How different were the thoughts of Christ and of His disciples, as they sat together in the boat, making their way across the lake! He was pursuing a train of sad reflections which, the moment before their embarkation, had caused Him to sigh …
Alexander Maclaren—Expositions of Holy Scripture

The Gradual Healing of the Blind Man
'And Jesus cometh to Bethsaida; and they bring a blind man unto Him, and besought Him to touch him. 23. And He took the blind man by the hand, and led him out of the town; and when He had spit on his eyes, and put His hands upon Him, He asked him if he saw ought. 24. And he looked up, and said, I see men as trees, walking. 25. After that He put His hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.'--Mark viii. 22-25. This miracle, which is only recorded …
Alexander Maclaren—Expositions of Holy Scripture

Christ's Cross, and Ours
'And Jesus went out, and His disciples, into the towns of Caesarea Philippi: and by the way He asked His disciples, saying unto them, Whom do men say that I am? 28. And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. 29. And He saith unto them, But whom say ye that I am? And Peter answereth and saith unto Him, Thou art the Christ. 30. And He charged them that they should tell no man of Him. 31. And He began to teach them, that the Son of Man must suffer many …
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Mark viii. 34, "If any Man Would Come after Me, Let Him Deny Himself," Etc. And on the Words 1
1. Hard and grievous does that appear which the Lord hath enjoined, that "whosoever will come after Him, must deny himself." [3157] But what He enjoineth is not hard or grievous, who aideth us that what He enjoineth may be done. For both is that true which is said to Him in the Psalm, "Because of the words of Thy lips I have kept hard ways." [3158] And that is true which He said Himself, "My yoke is easy, and My burden is light." [3159] For whatsoever is hard in what is enjoined us, charity makes …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Mark viii. 5, Etc. , Where the Miracle of the Seven Loaves is Related.
1. In expounding to you the Holy Scriptures, I as it were break bread for you. Do ye in hunger receive it, and break [3135] forth with a fulness of phrase from the heart; and ye who are rich in your banquet, be not meagre in good works and deeds. What I deal out to you is not mine own. What ye eat, I eat; what ye live upon, I live upon. We have in heaven a common store-house; for from thence comes the Word of God. 2. The "seven loaves" [3136] signify the seven-fold operation of the Holy Spirit; the …
Saint Augustine—sermons on selected lessons of the new testament

Profit and Loss
We shall divide our text, and consider, in the first place, the gain a man would get if he gained the whole world; in the second place, the fearful loss if a man should lose his soul; and then, afterwards, we will try to finish up by some practical lesson. 1. In the first place, WHAT IS A MAN PROFITED IF HE SHOULD GAIN THE WHOLE WORD? Many Christian people, who do not exactly talk common sense, sum this all up by saying, that to gain the whole world is to gain nothing at all. Perhaps they are right, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Measure of Sin.
7th Sunday after Trinity. S. Mark viii. 2. "I have compassion on the multitude." INTRODUCTION.--In to-day's Gospel we see the tender compassion of our Lord for those who came into the wilderness to hear Him. This is only one example out of many of His great love and mercy: and indeed "His mercy is over all His works." "Thou, O Lord," says David, "art full of compassion and mercy, long-suffering and truth." This is a verity of which we are so convinced that it is quite possible we may overlook …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Religious Dangers
(Preached at the Chapel Royal, Whitehall, 1861, for the London Diocesan Board of Education.) St. Mark viii. 4, 5, 8. And the disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? . . . How many loaves have ye? And they said, Seven. . . . so they did eat and were filled; and they took up of the broken meat that was left seven baskets. I think that I can take no better text for the subject on which I am about to preach, than that which the Gospel for this …
Charles Kingsley—Town and Country Sermons

The Cause of Spiritual Stupidity.
How is it that ye do not understand?'--ST. MARK viii. 21. After feeding the four thousand with seven loaves and a few small fishes, on the east side of the Sea of Galilee, Jesus, having crossed the lake, was met on the other side by certain Pharisees, whose attitude towards him was such that he betook himself again to the boat, and recrossed the lake. On the way the disciples bethought them that they had in the boat but a single loaf: probably while the Lord was occupied with the Pharisees, one …
George MacDonald—Unspoken Sermons

The Final Controversies in Jerusalem
177. The early Christians were greatly interested in the teachings of Jesus and in his deeds, but they thought oftenest of the victory which by his resurrection he won out of seeming defeat. This is proved by the fact that of the first two gospels over one third, of Luke over one fifth, and of the fourth gospel nearly one half are devoted to the story of the passion and resurrection. This preponderance is not strange in view of the shock which the death of Jesus caused his disciples, and the new …
Rush Rhees—The Life of Jesus of Nazareth

Prayer --The All-Important Essence of Earthly Worship
Where the spiritual consciousness is concerned--the department which asks the question and demands the evidence--no evidence is competent or relevant except such as is spiritual. Only that which is above matter and above logic can be heard, because the very question at issue is the existence and personality of a spiritual and supernatural God. Only the Spirit himself beareth witness with our spirit. This must be done in a spiritual or supernatural way, or it cannot be done at all.--C.L. Chilton The …
Edward M. Bounds—The Reality of Prayer

Eight Easter Lessons Learned at Emmaus. Luke xxiv. 13-35.
I.--When friends speak of good things, Jesus draws near. "These things" which concern Jesus. Even if men speak sorrowfully, if it is of Jesus they speak, He is nigh. If He were the subject of conversation more, His friends would have more of His company. If you are shy of Him, He will be shy of you. II.--Unbelief manufactures sorrow for the godly. Jesus said they looked "sad." It is a pity to employ unbelief; he does not know how to make a smile. When he tries it is a misfit. If the disciples …
Thomas Champness—Broken Bread

The Second Touch
"After that He put His hands again upon his eyes, and made him look up."--Mark viii. 25. C. P. C. tr., Emma Frances Bevan, 1899 Lo! a Hand amidst the darkness Clasped mine own-- Led me forth the blind and helpless, Led me forth alone; From the crowd and from the clamour To a silent place; Touched mine eyes--I looked upon Him-- Saw Him face to face. Saw Him, as the dawning swiftly risen O'er the valleys grey; I had passed from midnight of my prison Forth into the day. Lo! again His mighty Hand hath …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

Epistle xxiii. To John, Bishop.
To John, Bishop. Gregory to John, Bishop of Prima Justiniana in Illyricum. It is clearly a manifest evidence of goodness that the consent of all should concur in the election of one person. Since, then, the account which we have received from our brethren and fellow-bishops declared that you are summoned to the position of priesthood by the unanimous consent of the whole council and the will of the most serene Prince, we have rendered thanks with great exultation to Almighty God our Creator, who …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The General Service to a Monk-Martyr.
At the Vespers, for O Lord, I have cried, the Stichera, Tone 6. Similar to: Of three days... Let us, O faithful, in dutifully praising the exploits of the wise abstainer and the pains of the soldier of Christ, cry out unto the Lord: Through his intercessions, O Christ the God, deliver us from every calamity. An abundance of the most noble peace will be given of God unto thee, O holy father (mentioned by name), that hast endured the frightful storm of torments, thou invincible warrior and intercessor …
Anonymous—The General Menaion

The Four Thousand
"In those days, when there was again a great multitude, and they had nothing to eat, He called unto Him His disciples, and saith unto them, I have compassion on the multitude, because they continue with Me now three days, and have nothing to eat: and if I send them away fasting to their home, they will faint in the way; and some of them are come from afar. And His disciples answered Him, Whence shall one be able to fill these men with bread here in a desert place? And He asked them, How many loaves …
G. A. Chadwick—The Gospel of St. Mark

The Leaven of the Pharisees
"And the Pharisees came forth, and began to question with Him, seeking of Him a sign from heaven, tempting Him. And He sighed deeply in His spirit, and saith, Why doth this generation seek a sign? verily I say unto you, There shall no sign be given unto this generation. And He left them, and again entering into the boat departed to the other side. And they forgot to take bread; and they had not in the boat with them more than one loaf. And He charged them, saying, Take heed, beware of the leaven …
G. A. Chadwick—The Gospel of St. Mark

Men as Trees
"And they come unto Bethsaida. And they bring to Him a blind man, and beseech Him to touch him. And He took hold of the blind man by the hand, and brought him out of the village; and when He had spit on his eyes, and laid His hands upon him, He asked him, Seest thou aught? And he looked up, and said, I see men; for I behold them as trees, walking. Then again He laid His hands upon his eyes; and he looked stedfastly, and was restored, and saw all things clearly. And He sent him away to his home, saying, …
G. A. Chadwick—The Gospel of St. Mark

The Confession and the Warning
"And Jesus went forth, and His disciples, into the villages of Caesarea Philippi: and in the way He asked His disciples, saying unto them, Who do men say that I am? And they told Him, saying, John the Baptist: and others, Elijah; but others, One of the prophets. And He asked them, But Who say ye that I am? Peter answereth and saith unto Him, Thou art the Christ. And He charged them that they should tell no man of Him. And He began to teach them, that the Son of man must suffer many things, and be …
G. A. Chadwick—The Gospel of St. Mark

the Rebuke of Peter
"And He spake the saying openly. And Peter took Him, and began to rebuke Him.". . . . "But when He had turned around and looked at His disciples, He rebuked Peter, saying, 'Get behind Me, Satan! For you are not mindful of the things of God, but the things of men.' And when He had called the people to Him, with His disciples also, He said to them, Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever …
G. A. Chadwick—The Gospel of St. Mark

Zealous Protestants
Tuesday, May 3.--I rode to Birr, twenty miles from Atlone and, the key of the session house not being to be found, declared "The grace of our Lord Jesus Christ" in the street, to a dull, rude, senseless multitude. Many laughed the greater part of the time. Some went away just in the middle of a sentence. And yet when one cried out (a Carmelite friar, clerk to the priest), "You lie! You lie!" the zealous Protestants cried out, "Knock him down"; and it was not sooner said than done. I saw some bustle, …
John Wesley—The Journal of John Wesley

The Greatness of the Soul,
AND UNSPEAKABLENESS 0F THE LOSS THEREOF; WITH THE CAUSES OF THE LOSING IT. FIRST PREACHED AT PINNER'S HALL and now ENLARGED AND PUBLISHED FOR GOOD. By JOHN BUNYAN, London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1682 Faithfully reprinted from the Author's First Edition. ADVERTISEMENT BY THE EDITOR. Our curiosity is naturally excited to discover what a poor, unlettered mechanic, whose book-learning had been limited to the contents of one volume, could by possibility know …
John Bunyan—The Works of John Bunyan Volumes 1-3

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