Ep. 51: Demands and consequences

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MATTHEW 15:32-16:12, MARK 8:1-21

His ministry in that Gentile district was about to draw to a close. The second mass feeding, of the four thousand, took place in the Gentile Decapolis and those who sat down to the meal were chiefly those who lived there. If we wish to study the symbolism of this event, as compared with the previous feeding of the five thousand who were Jews, some differences come to mind.

On the former occasion, there were five thousand fed with five loaves, when twelve baskets of fragments were left. On the second occasion, four thousand were fed from seven loaves and seven baskets of fragments collected. We notice that the number five in the provision for the Jews is that of the Pentateuch, just as the number twelve corresponds to that of the tribes and of the Apostles. On the other hand in the feeding of the Gentiles, we mark the number four, which is the signature of the World and seven, which is that of the Sanctuary. Edersheim makes an interesting observation here:

‘We would not by any means press it, as if these were, in the telling of the narrative, designed coincidences; but, just because they are undesigned, we value them, feeling that there is more of undesigned symbolism in all God’s manifestations - in nature, in history, and in grace - than meets the eye of those who observe the merely phenomenal. Nay, does it not almost seem, as if all things were cast in the mould of heavenly realities, and all earth’s ‘shewbread’ ‘Bread of his Presence’?’

On all general points, the two narratives run parallel, but the circumstances are so different. The broad lines of difference as to the number of persons, the provision and the quantity of fragments left, cannot be overlooked. The first was an evening meal for those who had listened to him all day, but who had come without food of their own. In the second the Gentiles had been three days with him and had run out of food, when, in his compassion, the Saviour would not send them to their homes faint with hunger.

Yet another marked difference lies even in ‘the baskets’ in which the fragments left were gathered. At the first feeding, there were the small wicker-baskets which each of the Twelve would carry in his hand. At the second feeding, they were the large baskets, in which provisions, chiefly bread, were stored or carried for longer voyages.

This was because, on the first occasion, when they passed into Israelite territory there was not the same need to make provision for storing necessaries as on the second, when they were on a lengthened journey, and passing through Gentile territory. But the most noteworthy difference seems to us this; that on the first occasion, they who were fed were Jews and on the second, Gentiles.

In this second feeding, the Pharisees and the Sadducees were not present. But they were soon to reappear on the scene, as Jesus came close to the Jewish territory of Herod. We suppose the feeding of the multitude to have taken place in the Decapolis and probably close to the eastern shore of the Lake of Galilee. As Jesus sent away the multitude whom he had fed. He came into the borders of Magadan. It was here that the Pharisees now came ‘with the Sadducees’ tempting him with questions and desiring that his claims should be put to the ultimate test of ‘a sign from heaven.’

We can quite understand such a challenge on the part of Sadducees, who would disbelieve the heavenly mission of Christ, or, indeed, anything that smacked of the supernatural. But, in the mouth of the Pharisees also, it had a special meaning. Certain supposed miracles had been either witnessed by or testified to them, as done by Jesus. He preached a Kingdom quite different from their expectations, that was often at odds with all Jewish customs and was a breaker of the Law, in its most important commandments, as they understood them.

It followed that, according to their view of Deuteronomy 13. He was a false prophet who was not to be listened to. Then, also, must his miracles have been ‘by the power of Beelzebul’, ‘the lord of idolatrous worship,’ the very prince of devils.

But had there been real signs and might it not all have been an illusion? Let him show them ‘a sign’ and let that sign come directly from heaven! A striking instance from Rabbinic literature will show that this demand of the Pharisees was in accordance with their character and practice. As regards ‘a sign from heaven,’ it is said that Rabbi Eliezer, when his teaching was challenged, successively appealed to certain ‘signs.’ First, a locust tree moved at his bidding one hundred, or, according to some, four hundred cubits. Next, the channels of water were made to flow backwards, then the walls of the Academy leaned forward and were only stopped at the bidding of another Rabbi. Lastly, Eliezer exclaimed, ‘If the Law is as I teach, let it be proved from heaven!’ when a voice fell from the sky, ‘What have you to do with Rabbi Eliezer, for the Halakhah is as he teaches?’

It was, therefore, no strange thing when the Pharisees demanded ‘a sign from heaven’ from Jesus to support his claims and teaching. The answer which he gave was among the most solemn which the leaders of Israel could have heard and he spoke it in deep sorrow of spirit. They had asked him for some sign of his Messiahship, some striking vindication from heaven of his claims.

It would be given to them only too soon. Men could discern by the appearance of the sky whether the day would be fair or stormy. And yet, when all the signs of the gathering storm that would destroy their city and people were clearly visible, they, the leaders of the people, would fail to understand them! Israel asked for ‘a sign’! No sign should be given the doomed land and city other than that which had been given to Nineveh, ‘the sign of Jonah.’ The only sign to Nineveh was Jonah’s solemn warning of near judgment and his call to repentance and the only sign now, or rather ‘unto this generation’ was the warning cry of judgment and the loving call to repentance.

He left them and departed. The destination was Caesarea Philippi, following his purpose to delay the final conflict. For the great crisis must begin, as it would end, in Jerusalem and at the Feast. It would begin at the Feast of Tabernacles and it would end at the following Passover. But even the disciples themselves showed how little they, who had so long and closely followed Jesus, understood his teaching and how spiritually dull they were.

But first, they were together in a boat and when they landed, they carried ashore the empty baskets, apart from a single loaf of bread. Jesus broke the silence, speaking that which was so much on his mind. He warned them of the leaven of the Pharisees and Sadducees that had so corrupted the holy bread of Scripture truth. The disciples, aware that in their hurry and excitement they had forgotten bread, misunderstood these words of Christ.

This misunderstanding was at least rational. They thought that Jesus had purposely forgotten to bring bread in order to conjure up some more miraculous loaves. The mere suspicion showed what was in their minds and pointed to their danger. This explains how, in his reply, Jesus rebuked them, not just for their lack of discernment, but for their little faith. It was their lack of faith - the very leaven of the Pharisees and Sadducees - which had suggested such a thought! Again, if the experience of the past had taught them anything, it should have been to believe that Jesus’ provision was not ‘a sign,’ such as the Pharisees had asked, but what faith might ever expect from one who followed him.

Then they understood. It was not of the leaven of bread that he referred to but to the far more real danger of ‘the teaching of the Pharisees and Sadducees,’ which had underpinned the demand for a sign from heaven. Here, as always, Jesus rather suggests than gives the interpretation of his meaning. And this is how he taught. Our modern Pharisees and Sadducees also too often ask of him a sign from heaven in evidence of his claims. And we also too often misunderstand his warning to us concerning their leaven.

This is an extract from the book, Jesus : Life and Times, available for £10 here (Finalist for Academic Book of the year at 2023 CRT awards)