8Jesus, perceiving it, said, “Why do you reason among yourselves, you of little faith, ‘because you have brought no bread?’9Don’t you yet perceive, neither remember the five loaves for the five thousand, and how many baskets you took up?10Nor the seven loaves for the four thousand, and how many baskets you took up?11How is it that you don’t perceive that I didn’t speak to you concerning bread? But beware of the yeast of the Pharisees and Sadducees.”
12Then they understood that he didn’t tell them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Should we do what the Pharisees say to do?Matthew 23:1-3 has Jesus tell the crowds that because the scribes and Pharisees 'sit in Moses' seat,' the listeners should 'observe and do' whatever the Pharis…
Matthew 6:30(v8)But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won’t he much more clothe you, you…
Matthew 14:17-21(v9)They told him, “We only have here five loaves and two fish.” He said, “Bring them here to me.” He commanded the multitudes to sit down on…
Matthew 8:26(v8)He said to them, “Why are you fearful, O you of little faith?” Then he got up, rebuked the wind and the sea, and there was a great calm.
Matthew 14:31(v8)Immediately Jesus stretched out his hand, took hold of him, and said to him, “You of little faith, why did you doubt?”
Matthew 5:20(v12)For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of…
Show all 28 cross-references
Mark 16:14(v8)Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart,…
Luke 9:13-17(v9)But he said to them, “You give them something to eat.” They said, “We have no more than five loaves and two fish, unless we should go and…
John 6:9-13(v9)“There is a boy here who has five barley loaves and two fish, but what are these among so many?” Jesus said, “Have the people sit down.”…
Matthew 15:16-17(v9)So Jesus said, “Do you also still not understand? Don’t you understand that whatever goes into the mouth passes into the belly, and then…
Matthew 15:34-38(v10)Jesus said to them, “How many loaves do you have?” They said, “Seven, and a few small fish.” He commanded the multitude to sit down on the…
Matthew 16:6(v11)Jesus said to them, “Take heed and beware of the yeast of the Pharisees and Sadducees.”
Mark 6:38-44(v9)He said to them, “How many loaves do you have? Go see.” When they knew, they said, “Five, and two fish.” He commanded them that everyone…
John 2:24-25(v8)But Jesus didn’t entrust himself to them, because he knew everyone, and because he didn’t need for anyone to testify concerning man; for he…
Hebrews 4:13(v8)There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an…
Mark 4:40(v11)He said to them, “Why are you so afraid? How is it that you have no faith?”
Mark 7:18(v9)He said to them, “Are you also without understanding? Don’t you perceive that whatever goes into the man from outside can’t defile him,
Mark 8:5-9(v10)He asked them, “How many loaves do you have?” They said, “Seven.” He commanded the multitude to sit down on the ground, and he took the…
Mark 8:17-21(v10)Jesus, perceiving it, said to them, “Why do you reason that it’s because you have no bread? Don’t you perceive yet, neither understand? Is…
Mark 8:21(v11)He asked them, “Don’t you understand yet?”
Luke 12:56(v11)You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don’t interpret this time?
Luke 24:25-27(v9)He said to them, “Foolish men, and slow of heart to believe in all that the prophets have spoken! Didn’t the Christ have to suffer these…
John 8:43(v11)Why don’t you understand my speech? Because you can’t hear my word.
John 16:30(v8)Now we know that you know all things, and don’t need for anyone to question you. By this we believe that you came from God.”
Acts 23:8(v12)For the Sadducees say that there is no resurrection, nor angel, nor spirit; but the Pharisees confess all of these.
Revelation 2:23(v8)I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each…
Revelation 3:19(v9)As many as I love, I reprove and chasten. Be zealous therefore, and repent.
Matthew 15:4-9(v12)For God commanded, ‘Honor your father and your mother,’ and, ‘He who speaks evil of father or mother, let him be put to death.’ But you…
Matthew 23:13-28(v12)“Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv8, 9, 11Not by others, but by virtue of his divinity.
Not by others, but by virtue of his divinity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv8–128 Which when Jesus perceived, he said unto them,…
8 Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?
Ver. 8. O ye of little faith] Fides famem non formidat. It was want of faith that made them fear they should perish in the wilderness for lack of bread: God was better to them than their fears. He makes the best living of it that lives by faith. Feed on faith; so Tremellius reads that, Psa 37:3.
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Why reason ye among yourselves] {a} They likely laid the fault of forgetfulness one upon another: but none found fault with himself for his unbelief and carnal reasoning.
{a} τι διελογιζεσθε, Disserere significat, ac verbis inter se disceptare.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn v8Mark, giving us an account of this passage, Mar…
Mark, giving us an account of this passage, Mar 8:17-19, useth some harsher expressions: 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 eyes yet hardened? Having eyes, see ye not? And having ears, hear ye not? And do ye not remember? When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. And he said unto them, How is it that ye do not understand? Our Saviour here charges them with three things, ignorance, unbelief, forgetfulness.
1. Ignorance, in that they did not understand that his usual way was to discourse spiritual things to them under earthly similitudes, and so by leaven he must understand something else than leaven with which men use to leaven their bread.
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2. Unbelief, that they having seen the power and goodness of the Lord and Master, to feed four thousand with seven loaves, and five thousand with five loaves, leaving a great remainder, and that he did this for a mixed multitude, out of a mere compassion to the wants and cravings of human nature, should not judge that he was able to provide for them, although they had brought no bread; or doubt whether he would do it or no for them, who were much dearer to him.
3. Forgetfulness, which is often in Scripture made the mother of unbelief and disobedience. Deu 4:9,23; 25:19; Psa 78:11.
There is nothing of difficulty in the terms, only from this history we may learn these things:
1. That God expects that we should not only hear and see, but understand.
2. That he looks we should not only hear for the present time, but for the time to come. Christ expected that his disciples should have learned from his doctrine about washing of hands, that he could not mean the leaven of bread, but something else, which might defile them.
3. That he is much displeased with his own people, when he discerns blindness and ignorance in them, after their more than ordinary means of knowledge.
4. That former experiences of God’s power and goodness manifested for us, or to us, ought to strengthen our faith in him when we come under the like circumstances; and a disputing or doubting after such experiences argues but a little and very weak faith, and a hardness of heart, that the mercies of God have not made a just impression on our souls.
Then 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. Mark, instead of and of the Sadducees, hath, and of the leaven of Herod, which hath made some think that Herod was a Sadducee. The doctrine of the Pharisees is reducible to two heads:
1. Justification by the works of the law, and those works too according to that imperfect sense of the law they gave.
2. The obligation of the tradition of the elders; whose traditions were also (as we have heard) some of them of that nature, that they made the law of God of no effect.
The doctrine of the Sadducees we are in part told, Act 23:8. They said there was no resurrection, nor angel, nor spirit: these were principles excellently suited to men of atheistical hearts and lives, and it is more than probable that Herod and his courtiers, and some of his lords and great captains, had sucked in some of these principles, and these were the Herodians mentioned, Mat 22:16; Mar 3:6.
These doctrines are by our Saviour compared to leaven, not only because of the sour nature of it, but also because heretics’ words (as the apostle saith) eat as doth a canker, and are of a contagious nature; as leaven doth diffuse its quality into the whole mass of meat. Our Saviour had upon this account compared the gospel to leaven, Mat 13:33, because by his blessing upon it it should influence the world, as we heard, in Mat 13:1-58.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv8–12Which when Jesus perceived,.... Without hearing any of their…
Which when Jesus perceived,.... Without hearing any of their debates, but by his omniscience; for he knew the doubts and unbelief, and anxious solicitude of their minds, as well as their private reasonings one with another:
he said unto them, O ye of little faith; a phrase used upon a like occasion, when he would dissuade his disciples from an anxious distressing care about a livelihood, Mat 6:30; see Gill on Mat 6:30,
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why reason ye among yourselves, because ye have brought no bread? blaming one another for your negligence and forgetfulness in this matter; distressing your minds, as if you should be famished and starved, because ye have not brought a quantity of bread, as you used to do with you.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv8, 11Why reason ye - Why are you troubled about…
Why reason ye - Why are you troubled about this? Am I not able, if need so require, to supply you by a word?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv8–11Verse 8. When Jesus perceived, he said] αυτοις, unto…
Verse 8. When Jesus perceived, he said] αυτοις, unto them, is wanting in BDKLMS, and twenty others; one of the Syriac, the Armenian, Ethiopic, Vulgate, and most of the Itala; also in Origen, Theophylact, and Lucifer Calaritanus. Mill approves of the omission, and Griesbach has left it out of the text.
O ye of little faith] There are degrees in faith, as well as in the other graces of the Spirit. Little faith may be the seed of great faith, and therefore is not to be despised. But many who should be strong in faith have but a small measure of it, because they either give way to sin, or are not careful to improve what God has already given.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v8Why do you think? That we might know what…
Why do you think? That we might know what effect this discourse of our Saviour had upon his disciples, the evangelist immediately subjoins, then they understood, &c. This exposition of Christ freed them from the accusation of the Jews; it made them who were negligent and inattentive, both diligent and attentive, and confirmed them in their faith. (St. John Chrysostom)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon1874 · Public DomainOn vv8, 9, 10, 128. O ye of little faith — By the…
8. O ye of little faith — By the grossness of their mistake our Lord intends to impress the lesson on their minds.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn v1212. Then understood they] The Greek word and its…
12. Then understood they] The Greek word and its derivative is used specially of spiritual intelligence.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv8, 9, 11, 12(8) O ye of little faith.—Our Lord reproves not…
(8) O ye of little faith.—Our Lord reproves not the want of discernment which made them slow to receive the meaning of the similitude, but their want of faith. The discernment depended (in part, at least) on imaginative power, or acquired culture, for the lack of which they were not responsible. But their memory of the manner in which their wants had been twice supplied might at least have taught them that no such case of extreme necessity, such as they pictured to themselves, was likely to arise while He was with them, and therefore that their gross carnal interpretation of His words could not possibly be the true one. Memory in this case should have been an aid to faith, and faith, in its turn, would have quickened spiritual discernment.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv8, 9, 11, 12When Jesus perceived (gnouv). He knew their thoughts, if…
When Jesus perceived (gnouv). He knew their thoughts, if he did not overhear their words, and he reproved them severely on two accounts first, for want of faith in his care; and secondly, for not understanding the mystical allusion in the word "leaven." Ye of little faith. They showed lack of faith by being solicitous concerning bodily wants, thinking that Christ was regardless of, or unable to provide for them under all circumstances. He applied the same term to them elsewhere, as when they apprehended not the lesson of the grass of the field, (Mat_6:30) and when they were fearful in the storm on the lake. (Mat_8:26)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v12Mat_16:6; Mat_16:12
Mat_16:6; Mat_16:12
Take heed and beware of the leaven of the Pharisees and of the Sadducees.
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The leaven of the Pharisees and of the Sadducees
I. The leaven of the Pharisees. The most numerous and popular sect among the Jews. Their corruptions may, for the sake of distinction, be summed up under three heads.
1. They were rigid predestinarians, or believers in what modern language calls philosophical necessity. Take heed.
2. They rejected the written Word of God as the only and sufficient standard of religious truth, and the guide of religious practice; and they observed the tradition of the elders, which often made this written law of node effect. Take heed, and beware of the very same leaven.
3. Their righteousness, though strict in its kind, was merely external; consisting chiefly in a multitude of ceremonious practices. How many are there like them? Beware!
II. The leaven of the Sadducees. Their heresy likewise may be described under three heads.-
1. They denied the fallen and depraved state of mankind; disputed the doctrine of hereditary corruption; and maintained that the will of man is, by nature, and without any special grace of God, as free to good as to evil
2. They not only rejected the traditions of the elders, but explained away much of the Old Testament, and thus rendered its teaching of none effect.
3. They denied the existence of angels and spirits, the resurrection of the dead, and a future state of rewards and punishments. Take heed, and beware! (J. Bunting, D. D.)
Erroneous doctrines are like leaven
in the following respects:-
1. They are, at first, slight and unimportant in appearance.
2. They are insinuated into the soul unawares and silently, and are difficult of detection.
3. They act gradually.
4. They act most certainly.
5. They will pervade all the soul, and bring all the faculties under their control. (A. Barnes.)
The influence of evil doctrine unperceived, yet injurious to our future welfare
Archbishop Whately has made reference to the remarkable fact that the caterpillars of moths and butterflies are often attacked by ichneumon flies, which pierce their skins and deposit their eggs in the caterpillars body. No immediate result follows, and no injury seems to have been done until the period when the caterpillar becomes a chrysalis. Instead of a beautiful moth or butterfly emerging from the latter, only the parasitic insects appear. The hidden butterfly has been silently destroyed. The Archbishops suggestive comment is-May not a man have a kind of secret enemy within-destroying his soul without interfering with his well-being during the present stage of his existence, and whose presence may never be detected till the time arrives when the last great change should take place.
The leaven of the Pharisees and Sadducees
I. In this warning, it will be observed, Pharisaic and Sadducaic tendencies are identified. Jesus speaks not of the leavens, but of one common to both sects, as if they were two species of one genus, two branches from one stem. Superficially, the two parties were diverse-the one strict, the other easy, in morals. But here extremes meet. They were all hostile to the Divine kingdom. Thus to be a Christian it is not enough to differ superficially from either Pharisees or Sadducees, but to differ radically from both. A weighty truth not yet understood. To avoid Pharisaic strictness and superstition men run into Sadducaic scepticism, both equally far horn the truth. The spirit of unbelief which ruled in Jewish society Jesus described as leaven, with special reference to its diffusiveness.
II. Jesus next found new matter for annoyance in the stupidity of friends. The disciples misunderstood the warning word. It is because we have no bread. Had they possessed more faith and spirituality they would not have put the earthly meaning into the words. How vain it is to discourse concerning Divine things to men whose minds are preoccupied with earthly cares Leaven makes them think of loaves. (A. B. Bruce, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn vv9–10A different Greek word from that translated "baskets" in…
baskets
A different Greek word from that translated "baskets" in Mat 16:10.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v8The reproof and explanation:
The reproof and explanation:
v. 8. Which when Jesus perceived, He said unto them, O ye of little faith, why reason ye among yourselves because ye have brought no bread?
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v. 9. Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?
v. 10. Neither the seven loaves of the four thousand, and how many baskets ye took up?
v. 11. How is it that ye do not understand that I speak it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?
v. 12. Then 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.
Jesus could not help but notice their lack of understanding. Even if their conversation was carried on in voices too low for Him to hear, He read what went on in their minds. His reproach is sad, almost stern: He charges them with little understanding, with hardness of heart. Mar 8:17-18, with little faith. That they are concerned about, and gravely discuss, a question of bodily food, when dangers are confronting their faith! He challenges their understanding, their memory, in the matter of the feeding of the five thousand and, shortly after that, of the four thousand. He wants them to recall how many baskets of fragments they picked up in either case: Are ye still too dull to draw conclusions? The question of a sufficient supply of bread had in no way entered into the situation. It was a matter solely of their imagination and their care for the body that prompted them to think as they had. "Here we see that Christ deals in a most loving manner with those that do not tempt Him, but are ready, absolutely and simply to be instructed of Him. For, behold, how much patience He has with the ignorance of the apostles in the Word and with their weakness in the faith. He did not go away and leave them, as He did the Pharisees; but He bears and heals their foolishness in a most kindly manner and is obliged to explain Himself over against them as against children with clear words in regard to that which He had said, and accommodate Himself to their ability. And they also do not cast away the love, the trust, and the respect toward Him, but they, as true disciples, gladly bear His reproof and become better through it. " Their understanding having thus been opened, they were no longer at a loss as to the meaning of the word "leaven. " As the yeast, or leaven, which is added to the meal, though it may be small in amount, yet exerts its power upon the whole mass, so it is with false doctrine. It may be an apparently small matter, a doubt as to the validity of a Scripture-passage, a false understanding of a fundamental truth; and the entire structure of faith is liable to be undermined. The disciples now understood that He warned them against the false doctrine of the Pharisees, including their hypocrisy, pride, envy, self-righteousness, and arrogance, and that of the Sadducees in denying the existence of the spiritual world, the immortality of the soul, the resurrection of the body, and the providence of God. "He reminded them that they must hold the Word and faith firmly against the doctrine of the Pharisees and Sadducees. As though He would say: Why are ye worried on account of the bread for the body? Strive to be concerned for the bread of the spirit, for the Word and faith, against false doctrine and faith. Seek first the kingdom of God and His righteousness, that ye may not, through false teachers, be misled into the kingdom of the devil and error. For this true bread ye must be concerned."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv9, 11Connecting Statement:
Connecting Statement:
Jesus continues to warn his disciples about the Pharisees and Sadducees.
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Do you not yet perceive or remember ... you gathered up?
Jesus uses a question to rebuke the disciples. AT: "Surely you remember ... you gathered up!" (See: Rhetorical Question)
five thousand ... four thousand
"5,000 ... 4,000" (See: Numbers)
Or the seven loaves ... you took up?
"Do you also not remember the seven loaves ... you took up?" Jesus uses a question to rebuke his disciples. AT: "Surely you also remember the seven loaves ... you took up!" (See: Rhetorical Question)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv9, 1116:9-10 Jesus had demonstrated to his disciples that he…
16:9-10 Jesus had demonstrated to his disciples that he is the true bread of life (15:32-39; John 6:35, 48), whereas the Jewish leaders, particularly in their teachings, were like yeast in permeating everything they touched with their sinfulness (see study note on Matt 16:11-12).
Geneva Bible translators 1599 · Public Domain On vv8, 9, 11 Not by others, but by virtue of his divinity.
Not by others, but by virtue of his divinity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–12 8 Which when Jesus perceived, he said unto them,…
8 Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?
Ver. 8. O ye of little faith] Fides famem non formidat. It was want of faith that made them fear they should perish in the wilderness for lack of bread: God was better to them than their fears. He makes the best living of it that lives by faith. Feed on faith; so Tremellius reads that, Psa 37:3.
Read full note →
Why reason ye among yourselves] {a} They likely laid the fault of forgetfulness one upon another: but none found fault with himself for his unbelief and carnal reasoning.
{a} τι διελογιζεσθε, Disserere significat, ac verbis inter se disceptare.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v8 Mark, giving us an account of this passage, Mar…
Mark, giving us an account of this passage, Mar 8:17-19, useth some harsher expressions: 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 eyes yet hardened? Having eyes, see ye not? And having ears, hear ye not? And do ye not remember? When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. And he said unto them, How is it that ye do not understand? Our Saviour here charges them with three things, ignorance, unbelief, forgetfulness.
1. Ignorance, in that they did not understand that his usual way was to discourse spiritual things to them under earthly similitudes, and so by leaven he must understand something else than leaven with which men use to leaven their bread.
Read full note →
2. Unbelief, that they having seen the power and goodness of the Lord and Master, to feed four thousand with seven loaves, and five thousand with five loaves, leaving a great remainder, and that he did this for a mixed multitude, out of a mere compassion to the wants and cravings of human nature, should not judge that he was able to provide for them, although they had brought no bread; or doubt whether he would do it or no for them, who were much dearer to him.
3. Forgetfulness, which is often in Scripture made the mother of unbelief and disobedience. Deu 4:9,23; 25:19; Psa 78:11.
There is nothing of difficulty in the terms, only from this history we may learn these things:
1. That God expects that we should not only hear and see, but understand.
2. That he looks we should not only hear for the present time, but for the time to come. Christ expected that his disciples should have learned from his doctrine about washing of hands, that he could not mean the leaven of bread, but something else, which might defile them.
3. That he is much displeased with his own people, when he discerns blindness and ignorance in them, after their more than ordinary means of knowledge.
4. That former experiences of God’s power and goodness manifested for us, or to us, ought to strengthen our faith in him when we come under the like circumstances; and a disputing or doubting after such experiences argues but a little and very weak faith, and a hardness of heart, that the mercies of God have not made a just impression on our souls.
Then 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. Mark, instead of and of the Sadducees, hath, and of the leaven of Herod, which hath made some think that Herod was a Sadducee. The doctrine of the Pharisees is reducible to two heads:
1. Justification by the works of the law, and those works too according to that imperfect sense of the law they gave.
2. The obligation of the tradition of the elders; whose traditions were also (as we have heard) some of them of that nature, that they made the law of God of no effect.
The doctrine of the Sadducees we are in part told, Act 23:8. They said there was no resurrection, nor angel, nor spirit: these were principles excellently suited to men of atheistical hearts and lives, and it is more than probable that Herod and his courtiers, and some of his lords and great captains, had sucked in some of these principles, and these were the Herodians mentioned, Mat 22:16; Mar 3:6.
These doctrines are by our Saviour compared to leaven, not only because of the sour nature of it, but also because heretics’ words (as the apostle saith) eat as doth a canker, and are of a contagious nature; as leaven doth diffuse its quality into the whole mass of meat. Our Saviour had upon this account compared the gospel to leaven, Mat 13:33, because by his blessing upon it it should influence the world, as we heard, in Mat 13:1-58.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv8–12 Which when Jesus perceived,.... Without hearing any of their…
Which when Jesus perceived,.... Without hearing any of their debates, but by his omniscience; for he knew the doubts and unbelief, and anxious solicitude of their minds, as well as their private reasonings one with another:
he said unto them, O ye of little faith; a phrase used upon a like occasion, when he would dissuade his disciples from an anxious distressing care about a livelihood, Mat 6:30; see Gill on Mat 6:30,
Read full note →
why reason ye among yourselves, because ye have brought no bread? blaming one another for your negligence and forgetfulness in this matter; distressing your minds, as if you should be famished and starved, because ye have not brought a quantity of bread, as you used to do with you.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8, 11 Why reason ye - Why are you troubled about…
Why reason ye - Why are you troubled about this? Am I not able, if need so require, to supply you by a word?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–11 Verse 8. When Jesus perceived, he said] αυτοις, unto…
Verse 8. When Jesus perceived, he said] αυτοις, unto them, is wanting in BDKLMS, and twenty others; one of the Syriac, the Armenian, Ethiopic, Vulgate, and most of the Itala; also in Origen, Theophylact, and Lucifer Calaritanus. Mill approves of the omission, and Griesbach has left it out of the text.
O ye of little faith] There are degrees in faith, as well as in the other graces of the Spirit. Little faith may be the seed of great faith, and therefore is not to be despised. But many who should be strong in faith have but a small measure of it, because they either give way to sin, or are not careful to improve what God has already given.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v8 Why do you think? That we might know what…
Why do you think? That we might know what effect this discourse of our Saviour had upon his disciples, the evangelist immediately subjoins, then they understood, &c. This exposition of Christ freed them from the accusation of the Jews; it made them who were negligent and inattentive, both diligent and attentive, and confirmed them in their faith. (St. John Chrysostom)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv8, 9, 10, 12 8. O ye of little faith — By the…
8. O ye of little faith — By the grossness of their mistake our Lord intends to impress the lesson on their minds.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On v12 12. Then understood they] The Greek word and its…
12. Then understood they] The Greek word and its derivative is used specially of spiritual intelligence.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8, 9, 11, 12 (8) O ye of little faith.—Our Lord reproves not…
(8) O ye of little faith.—Our Lord reproves not the want of discernment which made them slow to receive the meaning of the similitude, but their want of faith. The discernment depended (in part, at least) on imaginative power, or acquired culture, for the lack of which they were not responsible. But their memory of the manner in which their wants had been twice supplied might at least have taught them that no such case of extreme necessity, such as they pictured to themselves, was likely to arise while He was with them, and therefore that their gross carnal interpretation of His words could not possibly be the true one. Memory in this case should have been an aid to faith, and faith, in its turn, would have quickened spiritual discernment.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8, 9, 11, 12 When Jesus perceived (gnouv). He knew their thoughts, if…
When Jesus perceived (gnouv). He knew their thoughts, if he did not overhear their words, and he reproved them severely on two accounts first, for want of faith in his care; and secondly, for not understanding the mystical allusion in the word "leaven." Ye of little faith. They showed lack of faith by being solicitous concerning bodily wants, thinking that Christ was regardless of, or unable to provide for them under all circumstances. He applied the same term to them elsewhere, as when they apprehended not the lesson of the grass of the field, (Mat_6:30) and when they were fearful in the storm on the lake. (Mat_8:26)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v12 Mat_16:6; Mat_16:12
Mat_16:6; Mat_16:12
Take heed and beware of the leaven of the Pharisees and of the Sadducees.
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The leaven of the Pharisees and of the Sadducees
I. The leaven of the Pharisees. The most numerous and popular sect among the Jews. Their corruptions may, for the sake of distinction, be summed up under three heads.
1. They were rigid predestinarians, or believers in what modern language calls philosophical necessity. Take heed.
2. They rejected the written Word of God as the only and sufficient standard of religious truth, and the guide of religious practice; and they observed the tradition of the elders, which often made this written law of node effect. Take heed, and beware of the very same leaven.
3. Their righteousness, though strict in its kind, was merely external; consisting chiefly in a multitude of ceremonious practices. How many are there like them? Beware!
II. The leaven of the Sadducees. Their heresy likewise may be described under three heads.-
1. They denied the fallen and depraved state of mankind; disputed the doctrine of hereditary corruption; and maintained that the will of man is, by nature, and without any special grace of God, as free to good as to evil
2. They not only rejected the traditions of the elders, but explained away much of the Old Testament, and thus rendered its teaching of none effect.
3. They denied the existence of angels and spirits, the resurrection of the dead, and a future state of rewards and punishments. Take heed, and beware! (J. Bunting, D. D.)
Erroneous doctrines are like leaven
in the following respects:-
1. They are, at first, slight and unimportant in appearance.
2. They are insinuated into the soul unawares and silently, and are difficult of detection.
3. They act gradually.
4. They act most certainly.
5. They will pervade all the soul, and bring all the faculties under their control. (A. Barnes.)
The influence of evil doctrine unperceived, yet injurious to our future welfare
Archbishop Whately has made reference to the remarkable fact that the caterpillars of moths and butterflies are often attacked by ichneumon flies, which pierce their skins and deposit their eggs in the caterpillars body. No immediate result follows, and no injury seems to have been done until the period when the caterpillar becomes a chrysalis. Instead of a beautiful moth or butterfly emerging from the latter, only the parasitic insects appear. The hidden butterfly has been silently destroyed. The Archbishops suggestive comment is-May not a man have a kind of secret enemy within-destroying his soul without interfering with his well-being during the present stage of his existence, and whose presence may never be detected till the time arrives when the last great change should take place.
The leaven of the Pharisees and Sadducees
I. In this warning, it will be observed, Pharisaic and Sadducaic tendencies are identified. Jesus speaks not of the leavens, but of one common to both sects, as if they were two species of one genus, two branches from one stem. Superficially, the two parties were diverse-the one strict, the other easy, in morals. But here extremes meet. They were all hostile to the Divine kingdom. Thus to be a Christian it is not enough to differ superficially from either Pharisees or Sadducees, but to differ radically from both. A weighty truth not yet understood. To avoid Pharisaic strictness and superstition men run into Sadducaic scepticism, both equally far horn the truth. The spirit of unbelief which ruled in Jewish society Jesus described as leaven, with special reference to its diffusiveness.
II. Jesus next found new matter for annoyance in the stupidity of friends. The disciples misunderstood the warning word. It is because we have no bread. Had they possessed more faith and spirituality they would not have put the earthly meaning into the words. How vain it is to discourse concerning Divine things to men whose minds are preoccupied with earthly cares Leaven makes them think of loaves. (A. B. Bruce, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv9–10 A different Greek word from that translated "baskets" in…
baskets
A different Greek word from that translated "baskets" in Mat 16:10.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 The reproof and explanation:
The reproof and explanation:
v. 8. Which when Jesus perceived, He said unto them, O ye of little faith, why reason ye among yourselves because ye have brought no bread?
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v. 9. Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?
v. 10. Neither the seven loaves of the four thousand, and how many baskets ye took up?
v. 11. How is it that ye do not understand that I speak it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?
v. 12. Then 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.
Jesus could not help but notice their lack of understanding. Even if their conversation was carried on in voices too low for Him to hear, He read what went on in their minds. His reproach is sad, almost stern: He charges them with little understanding, with hardness of heart. Mar 8:17-18, with little faith. That they are concerned about, and gravely discuss, a question of bodily food, when dangers are confronting their faith! He challenges their understanding, their memory, in the matter of the feeding of the five thousand and, shortly after that, of the four thousand. He wants them to recall how many baskets of fragments they picked up in either case: Are ye still too dull to draw conclusions? The question of a sufficient supply of bread had in no way entered into the situation. It was a matter solely of their imagination and their care for the body that prompted them to think as they had. "Here we see that Christ deals in a most loving manner with those that do not tempt Him, but are ready, absolutely and simply to be instructed of Him. For, behold, how much patience He has with the ignorance of the apostles in the Word and with their weakness in the faith. He did not go away and leave them, as He did the Pharisees; but He bears and heals their foolishness in a most kindly manner and is obliged to explain Himself over against them as against children with clear words in regard to that which He had said, and accommodate Himself to their ability. And they also do not cast away the love, the trust, and the respect toward Him, but they, as true disciples, gladly bear His reproof and become better through it. " Their understanding having thus been opened, they were no longer at a loss as to the meaning of the word "leaven. " As the yeast, or leaven, which is added to the meal, though it may be small in amount, yet exerts its power upon the whole mass, so it is with false doctrine. It may be an apparently small matter, a doubt as to the validity of a Scripture-passage, a false understanding of a fundamental truth; and the entire structure of faith is liable to be undermined. The disciples now understood that He warned them against the false doctrine of the Pharisees, including their hypocrisy, pride, envy, self-righteousness, and arrogance, and that of the Sadducees in denying the existence of the spiritual world, the immortality of the soul, the resurrection of the body, and the providence of God. "He reminded them that they must hold the Word and faith firmly against the doctrine of the Pharisees and Sadducees. As though He would say: Why are ye worried on account of the bread for the body? Strive to be concerned for the bread of the spirit, for the Word and faith, against false doctrine and faith. Seek first the kingdom of God and His righteousness, that ye may not, through false teachers, be misled into the kingdom of the devil and error. For this true bread ye must be concerned."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv9, 11 Connecting Statement:
Connecting Statement:
Jesus continues to warn his disciples about the Pharisees and Sadducees.
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Do you not yet perceive or remember ... you gathered up?
Jesus uses a question to rebuke the disciples. AT: "Surely you remember ... you gathered up!" (See: Rhetorical Question)
five thousand ... four thousand
"5,000 ... 4,000" (See: Numbers)
Or the seven loaves ... you took up?
"Do you also not remember the seven loaves ... you took up?" Jesus uses a question to rebuke his disciples. AT: "Surely you also remember the seven loaves ... you took up!" (See: Rhetorical Question)
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv9, 11 16:9-10 Jesus had demonstrated to his disciples that he…
16:9-10 Jesus had demonstrated to his disciples that he is the true bread of life (15:32-39; John 6:35, 48), whereas the Jewish leaders, particularly in their teachings, were like yeast in permeating everything they touched with their sinfulness (see study note on Matt 16:11-12).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.