Sections 74-76

Section 74
SIN AND FORGIVENESS BETWEEN BRETHREN
(Autumn, A. D. 29.)
MATT 18:15-35

Subject---the need to forgive others repeatedly, in proportion to the grace God had showed us.

"For this purpose it would be convenient, where it may be, that reproofs be given privately. “If thy brother offend thee, tell him his fault between him and thee.”" BI, Swinneck

"For what end we are to reprove him. Not to please ourselves, or to gratify our private resentments-not to triumph over his infirmities or to display our superiority to him; not to insult him, or to make ourselves merry with his faults; but that we may win him over from the camp of the aliens, and restore him to his rightful owner." -Daniel Rowland

"For where two or three are gathered in my name, there am I among them.” -Matthew 18:20

Lit., “into my name.” When two or three are drawn together into Christ as the common centre of their desire and faith.-Vincent's Word Studies

Section 75 
JESUS' BROTHERS ADVISE HIM TO GO TO JERUSALEM.
(Galilee, probably Capernaum.)
JOHN 7:2-9.

Subject--Jesus went to Galilee but his brothers urged him to go to Judea and do his works openly during the Feast of Booths.  He corrected his brothers in the timing of things.

Pulpit Commentary:
"...the Lord’s idea of needful manifestation, both as to degree, time, and place, was accurately realized and represented in both narratives."

Yes, the value of moving through the gospels slowly for months is that the parables and the high points of narrative quiet down and the underlying tenets and purposes of Christ surface more clearly.  Beyond the grand healings and miracles, Christ resisted the urge to become a showman.  He danced for God alone.  Throughout, he was misunderstood by his family and disciples.  Their vision was clear only for brief glimpses at most.

"But with melancholy and some gentle irony he said, "The world against which I have to deliver my prophetic burden cannot (οὐ δύναται, moral impossibility) hate you! Your aim is to fall in with its demands, to realize its corrupt and unspiritual dreams. You are violating none of its cherished fancies; you are abasing none of its idols; your time is always ready; my time is not yet come."
Fourfold Gospel: "Six months later, at the Passover, he manifested himself by the triumphal entry somewhat as his brothers wished." -Pulpit Commentary

Jesus points out that there is no conflict between the world and his brothers.

Section 76
THE PRIVATE JOURNEY TO JERUSALEM
(Through Samaria. Probably September, A. D. 29.)
LUKE 9:51-56; JOHN 7:10.

Subject--Jesus later went to Jerusalem, but in his own way and time.

Fourfold Gospel: The secrecy of this journey consists in the fact that Jesus did not join the caravans or pilgrim bands, and that he did not follow the usual Peræan route, but went directly through Samaria. Though our Lord's death was still six months distant, his going to Jerusalem is described as attended with a special effort, because from that time forth Jerusalem was to occupy the position of headquarters, as Capernaum had done, and his withdrawals and returns would be with regard to it.

As Jesus went through Samaria, his mind was set on Jerusalem, and the Samaritans' resented him just passing through.  James and John wanted to call for fire from heaven to rebuke them, but Christ rejected this idea and just kept moving on.

The BKC points out the larger context and significant length of this episode and subsequent teaching in Luke:

"This lengthy section of Luke comprises two parts: (1) the rejection of Jesus by most on His journey toward Jerusalem (9:51-11:54) and (2) Jesus’ teaching His followers in view of that rejection (12:1-19:27)  This section begins with Jesus’ rejection by people in a Samaritan village (Luk_9:51-56). Of course it was expected that Samaritans would reject Him, but that rejection set the pattern for what followed. The rejection climaxed when Jesus was accused of having demonic power (Luk_11:14-54)." -Bible Knowledge Commentary

Section 73--Ending

Mark 9:38-50
Luke 9:49-50

"John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.” But Jesus said, “Do not stop him, for no one who does a mighty work in my name will be able soon afterward to speak evil of me."  -Mark 9:38-39

An important distinction:
"The man wasn't teaching false doctrine or living in sin. He simply did not join up with the disciples."
-Believer's Bible

“Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung around his neck and he were thrown into the sea." Mark 9:42

"Character depends upon small things. If a small act of goodness receives its reward, an act of evil, made apparently small by the trifling insignificance of the person against whom it is committed, receives just as inevitably its punishment. In short, there is no smallness in good and evil that men may rely upon, for heavy penalties may be meted out for what the world judges to be light sins. Those who cause the weak to lapse into unbelief through their ecclesiastical arrogance have a heavy reckoning for which to answer. Greeks, Romans and Egyptians were punished by such millstone drowning. But the fate of one who, by striving for place, causes others to sin, will be worse than that. From offenses caused by a proud spirit Jesus now passes to discuss offences or sins caused by any spirit of evil."-Fourfold

"For everyone will be salted with fire. Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another.” Mark 9:49-50

"Our Lord brings together, in our text, as is often His wont, two apparently contradictory ideas, in order, by the paradox, to fix our attention the more vividly upon His words. Fire destroys; salt preserves. They are opposites. But yet the opposites may be united in one mighty reality, a fire which preserves and does not destroy. The deepest truth is that the cleansing fire which the Christ will give us preserves us, because it destroys that which is destroying us." -Alexander MacLaren

Section 73--Angels and the Lost Sheep

Section 73
MATT. 18:10-14
MARK 9:33-37
LUKE 9:46-50

Summary: Continuation of commentary on children and the angels that watch over them.  The lost sheep vs. the 99.

The idea of "guardian angels" whether specific to individuals or as a collective force watching over believers is clearly taught here, as well as in Hebrews 1:14:

“See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven." Mat 18:10

"Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?" Heb 1:14

Despise (kataphronēsēte). Literally, “think down on,” with the assumption of superiority.-Robertson's Word Pictures

"If they are important enough to engage angels, the Lord Jesus, and God the Father, then clearly we should never despise them, no matter how unlovely or lowly they might appear." -Believer's Bible

I appreciate the distinction made in this commentary---angles are NOT spirits of the dead converted, nor does the Bible teach or support the concept of humans becoming angels.  It's not scripturally accurate:

"Their angels. Not "their spirits after death," as some commentators erroneously interpret (for the term "angel" is not so used, and Christ speaks in the present tense, do always behold)."--Pulpit Commentary

"And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray." Mat 18:13

 Rejoiceth more. A natural feeling. Thus a mother loves better an afflicted child whom she has nursed through a long malady, than the strong and healthy children who have caused her no trouble and anxiety. The joy at the recovery of the strayed sheep is proportional to the sorrow occasioned by its loss and the pains and trouble expended in the search; and this pleasure would at the moment be greater than the satisfaction with which the other members of the flock are regarded. -Pulpit Commentary

"His love is emotional. When He finds the wandering, straying sheep, what does He do? Does He rebuke him? Lecture him? Shake him? Skin him? No, the Word says He rejoices. When we wander away, and the Lord comes after us and finds us, there follows an emotional outburst not of anger but of joy. He gathers the straying sheep in His arms and rejoices greatly because He loves him deeply." -Jon Courson

Again, the potential offense of a matter is mentioned: "Great care must be exercised to avoid all offense."-BKC

Another great point, this one countering the dark implications of predestined damnation:

"With this text (Mat_18:14) before him, it is inconceivable that any one can hold the doctrine of the eternal reprobation of certain souls. The whole passage is opposed to the theory of irrespective predestination and irresistible grace." -Pulpit Commentary

The Bible teaches predestination in so many places, but it also teaches that God seeks the lost desperately and relentlessly.  How can both be true?  I'm not sure.  It requires a measure of faith to process it.  I think of Walt Whitman's verse, "I contradict myself, very well, I contradict myself.  I am large, I contain multitudes."  Whitman's verse certainly has an eastern philosophy flair, but it points to the truth that God does not have to fit a particular box limited by the boundaries of our understanding.  I think also of Hamlet "there is more to Heaven and Earth, Horatio, than is dreampt of in our philosophies..."  Our understanding is limited; God's is not.

Section 73---Do Not Offend

Matthew 18:7-9

Mark 9:42-50
Luke 17:1-2

Point 3: Avoid offense; do not provoke others to sin.  Don't be the conduit through others are prompted or weakened.

God considers not only our actions, but the impact that those actions have on others.

"It is a lamentation that those who were made to be to God for a name and for a praise should be to him a shame and dishonour."  Matthew Henry on Romans

God takes great offense when there is hypocrisy.

"You who boast in the law dishonor God by breaking the law.  For, as it is written, “The name of God is blasphemed among the Gentiles because of you.” Romans 2:23-24

Example: Bathsheba and David's baby dies as a consequence of his sin:

David said to Nathan, “I have sinned against the LORD.” And Nathan said to David, “The LORD also has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly scorned the LORD, the child who is born to you shall die.” 2 Samuel 12:13-14

Example: According to Matthew Henry, opening a moral pit is similar to opening a physical one:

“When a man opens a pit, or when a man digs a pit and does not cover it, and an ox or a donkey falls into it, the owner of the pit shall make restoration. He shall give money to its owner, and the dead beast shall be his." Exodus 21:33-34

"This woe is the moral of that judicial law (Exo_21:33, 21:34-22:6), that he who opened the pit, and kindled the fire, was accountable for all the damage that ensued." -Matthew Henry

In general, Mat_18:7. Having mentioned the offending of little ones, he takes occasion to speak more generally of offences. That is an offence, 1. Which occasions guilt, which by enticement or affrightment tends to draw men from that which is good to that which is evil. 2. Which occasions grief, which makes the heart of the righteous sad. Now, concerning offences, Christ here tells them,

(1.) That they were certain things; It must needs be, that offences come. When we are sure there is danger, we should be the better armed. -MH

Romans 14 develops the idea of empowering other Christians by encouraging them and avoiding unnecessary judgement. It's a complex concept, teaching that the believer's influence on others and faith should be the plumbline, not the issue itself:

"As for the one who is weak in faith, welcome him, but not to quarrel over opinions." Romans 14:1

"Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand." Romans 14:4

"For none of us lives to himself, and none of us dies to himself." Romans 14:7

"Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother."  Romans 14:13

"The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves."  Romans 14:22

"They that love God's law have great peace, and nothing shall offend them." Psa_119:165.

We must think nothing too dear to part with, for the keeping of a good conscience. -MH

Section 73--Point 2 Welcoming a Child, Becoming a Child

Passages under reflection:
Luke 9:46-50
Matthew 18:1-5
Mark 9:33-37

Point 2: As an illustration of kingdom greatness, Jesus directed them to become child-like.

"And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.” And he took a child and put him in the midst of them, and taking him in his arms, he said to them,  “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.” -Mark 9:35-37

“Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven." Matthew 18:3

"To illustrate servanthood Jesus set a little child from the home (cf. Mar_9:33, perhaps Peter’s child) among the disciples. To be a “servant of all” included giving attention to a child, the least (cf. “the very last,” Mar_9:35) significant person in Jewish as well as Greco-Roman society which idealized the mature adult."  -BKC

Me: The phrase "unless you turn and become like children" is conditional.  It's a depiction of conversion.  Throughout this section, multiple commentators emphasize the strength of the language throughout this passage---it's intentionally confrontational language that leaves listeners pondering the two camps.

"The strong double negative ou mē eiselthēte means that they will otherwise not get into the kingdom of heaven at all, let alone have big places in it." -Roberson's Word Pictures

"But to do this was not to welcome Jesus only but also the heavenly Father who sent Him to earth. This gives dignity to the task of serving others." -BKC

On the question of child-like virtues--what exactly did Jesus mean when he suggested that we becoming "child-like"?  I sifted through multiple commentaries that suggested qualities inherent to children that don't resonate. Romanticized depictions, they laud a child's "obedience to rightful authority," and "considerateness of others," "contentment in home circle," 

A few do make sense to me however--especially if I put an age cap on the child---perhaps a child under 5 makes sense?  The children of our culture are aged prematurely in ways that make the comparison somewhat different.  I am ignorant of how children were viewed in this Jewish culture, outside of the comment that a mature male was the top of the order.

I do think "contentment in home circle" is a characteristic of young children. They are happy to be at home, looking for a solid base from which to grow.  Their world is narrow and their true needs are few.

"A child is remarkable for his persistency of trust. Children are the most logical creatures in the world. A lady asked the small daughter of the missionary Judson, “Were you not afraid to journey so far over the ocean?” And the reply was, “Why, no, madam: father prayed for us when we started!” Do a boy a real kindness, and nothing on earth can keep him from insisting to all the others that you are a kind man. Help him once, and he will keep coming with a pathetic sort of confidence that you like to help him. For one, having stumbled around a good deal in this muddle of a world, in which nobody seems to stick to anything, I am ready to say I know nothing more beautiful than the sweet forgiveness, and renewal of confidence, which a child shows when, having met a rebuff once and been turned away, it sits wondering and waiting, as if sure you would come round by and by and be good again." C.S. Robinson

To me, this feels right as the actions of the adults in our child lives have greater echoes and repercussions than at any other time in our lives.  Children are vulnerable.  They want to believe the best in adults.  They are unable to defend themselves and ever hopeful---even and perhaps especially in abusive and unloving environments.  Is it us recognizing our weakness, our need, our vulnerability that makes being "child-like" desirable?  Clearly, children are not "wise" in a conventional sense. Yes, they are clean slates to write upon in many regards.  Is it this "openness" that Jesus commends? Children believe the best in others even when the evidence may suggest otherwise---there is a blind trust in their spirits. Young children are without pretense.  

Robinson also brings his conclusion down to a matter of conversion which also rings accurate:

"Finally, let us consider how this teaching will modify our tests of experience in grace. It is only a strange perversity which makes us seem to prefer the more subtle evidences of a change of heart. Here a plain test is proposed. The last result, the positively completed picture, of regeneration, is found in a child’s temper and disposition. Anyone ought to know whether he possesses that or not. He can find out. His life will answer his questions, when possibly he cannot exactly find out about so mysterious a thing as his heart. Nobody is going to be excluded from heaven because he cannot find out his election or his regeneration, if he is holy, and truly believes in Christ, “as this little child.” -C. S. Robinson

Whatever mental gymnastics our minds must exercise, in the end, it's the heart that must make the decision to follow Christ, to believe or not.

"Whatever seeds of evil may lurk in their minds, it is almost impossible that they should imagine themselves equal to those who are grown up. They are almost unavoidably sensible of their inferiority and dependence. And this is the state of mind towards God, to which we, as sinners, must be brought. Let us not think more highly of ourselves than we ought to think; but let us think soberly."  J. Foote

Section 73--Point 1, Greatness in His Kingdom

Passages under reflection:

Mark 9:33-37
Luke 9:46-50
Matthew 18:1-5

Point 1: Jesus addresses the question among the disciples---who is the greatest in the kingdom?  He corrects their understanding of "greatness."

"Jesus and His disciples came to Capernaum for the last time after an absence of several months. When they were in the house Jesus candidly asked them what they were… arguing about on the road (en tē hodō, “on the way”; cf. comments on Mar_1:2). Once again His pointed question opened the way for additional teaching (cf. Mar_8:27, Mar_8:29)." -Bible Knowledge Commentary (BKC)

"The peerage of the kingdom
I. The question. It showed ignorance, pride, selfishness.
II. The answer. Learn: The way of entrance. The principle of recompense, not merit; not personal worth and greatness. The acknowledgment of unworthiness even to get in at all." -H. Bonar

"The question of the disciples brings them very distinctly before us, and makes them very real to us, as men like unto ourselves. Nothing can be more artless, and evidently truthful, than their representation in these Gospels of their own thoughts and conduct." BI

On the need to discern the difference between greatness and ambition:

I. Ambition is to be distinguished from the desire of excellence.

II. That ambition is evil in its nature, and therefore degrading in its influence, is evident.

1. Because it is inconsistent with our relation to God as creatures.

2. It is inconsistent with our relation to God as sinners.

3. Because Christ always reproved this desire of preeminence.

4. This trait of character did not belong to Christ.

5. We always approve of the opposite temper whenever we see it manifested.

6. It is inconsistent with our being governed by right motives and affections.-BI

By constantly refusing to yield to this evil desire; refusing to cherish it or to obey its dictates. By uniformly avoiding to seek the honour which comes from men. (Chas. Hedge, 

"Let us not seek the world in the Church, nor honours and preferments in the kingdom of Christ. Let us not fit religion to our carnal desires, but lay them down at the foot of religion." -Biblical Illustrator,  A. Farindon

"The world’s opinion. The world’s great men are usually great conquerors, or great philosophers, poets, etc. Many of them small men, viewed in their moral relations. Alexander wept for another world to conquer. “Greater is he that ruleth his spirit than he that taketh a city.” BKC

"And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.” -Mark 9:35

"Humility is not a weak and timid quality. It must be distinguished from a grovelling spirit. We should think something of our humanity, and not cast it under men’s feet. Servants to all; servile to none."-BI

"Now see how humility lies at the base of all true greatness. We instinctively associate humility with greatness. We always suspect ostentation." -E. H. Chapin, D. D.

"Their laws are different. It is a common error amongst men to judge of spiritual things by carnal. Goodness is greatness. Let us seek for honour; but seek for it in its own coasts; let us look up to the highest heavens where its seat is." -A. Farindon

"It is but a fancy, and a vain one, to think there is most ease and most content in worldly greatness, or that we sleep best when our pillow is highest. Alas! when our affrighted thoughts shall awake each other, and our conscience put forth her sting; when those sins shall rise up against us, by which we have climbed to this pitch; all the honour of the world will not give us ease." A. Farindon

"You can always tell when a person is aware of his shortcomings by his telling you how great he is. Conversely, a person who is truly great never has to talk about it or prove it." -Jon Courson

"Travellers tell us that the forests of South America are full of the gem-like humming-bird, yet you may sometimes ride for hours without seeing one. They are most difficult to see when perched among the branches, and almost indistinguishable flying among the flowering trees; it is only every now and then that some accidental circumstance reveals the swarm of bejewelled creatures, and they flash upon the vision in white, red, green, blue, and purple. It is somewhat thus with society—the noblest, the most beautiful characters are not the obtrusive ones. Going through life carelessly, one might think all the people common enough; reading the newspapers, one might suppose the world to contain only bad men; but it may comfort us to remember the truly great and good shun observation and walk humbly with God." -W. L. Watkinson

Sections 71-72

Summary of Events:

• Return to Galilee, Jesus shares the upcoming events of the Passion with his disciples.
• Jesus pays temple taxes with a coin from a fish's mouth.

"But they did not understand this saying, and it was concealed from them, so that they might not perceive it. And they were afraid to ask him about this saying." Luke 9:45

"Not so much from any awe with which they regarded him, as from the delicacy of the subject itself, and their own sorrow, which shrank from knowing it more fully."-Fourfold Gospel

The disciples did not relish the thought of Christ's passion anymore than I look forward to reading about it---two thousand years removed, it still bothers.  They must have felt unmoored after being under his care and provision--the thought of losing him must have been sharp.

************************
With the story of the temple tax, I find it interesting that Jesus took pains to clarify the underlying principle--that neither Jesus nor Peter were obligated to pay the tax because of their position. Regardless, he paid it, "not to give offense to them," a surprising point as Jesus took no pains to avoid offending the establishment at other times.

Silver Shekel Coins

"While Matthew did not record the rest of the story, it may be assumed Peter did as he was commanded, caught the fish, found the money, and paid the tax. The Lord thereby demonstrated His submission to ruling authority."-Fourfold Gospel

"Not to put an occasion of stumbling in the way of others. How unwilling we are to withdraw pretensions. It requires Christian discretion to know when to give way. Christ surrendered no principle; He did not say that He was not the Son of God. He forbore from asserting it." -Biblical Illustrator

Jesus had Peter "fish" for the tax:
Christ put honour on this honest occupation. We are not to neglect means because we seem to need miracles. -H. Melvill, B. D.

Section 70

Summary of Events:

• The transfiguration
• The healing of the demonic boy

The boy had a self-destructive epilepsy attributed to demons and had been struggling with it since he was young.  Because of lack of faith, the disciples were unable to heal the boy.

Mat 17:17  And Jesus answered, “O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.” 

"The disbelief of the people was a constant grief to Jesus, but it must have been especially so in this case, for it fostered and perpetrated this scene of weakness, mean-spiritedness, misery, and suffering which stood out in such sharp contrast with the peace, blessedness, and glory from which he had just come." -Fourfold Gospel

"And when he was come into the house,  Then came the disciples to Jesus apart, and said, asked him privately, How is it that we could not we cast it out? And Jesus saith unto them, Because of your little faith " Mark 9:19-20

"The failure of the disciples was not because of any insufficiency of power in Jesus, but was due to their own failure to appropriate that power by faith. The relation of belief and unbelief to miraculous power is fully illustrated in Peter's attempt to walk upon the waters." -FG

"but if thou canst do anything, have compassion on us, and help us.And Jesus said unto him, If thou canst! All things are possible to him that believeth." Mark 9:22-23

"Jesus echoed back the "if thou canst" which the man had uttered. If Jesus marveled at the faith of a Gentile which trusted the fullness of his divine power, he also marveled at the disbelief of this Jew which thus coolly and presumptuously questions the sufficiency of that power." -FG

"In the remainder of his answer Jesus shows that the lack of power is not in him, but in those who would be recipients of the blessings of his power, for those blessings are obtained by faith." -FG

"Straightway the father of the child cried out, and said I believe; help thou my unbelief"  Mark 9:29

And he said unto them, This kind can come out by nothing, save by prayer. 

"Prayer was the means of increasing faith. Demons, like spirits in the flesh, have different degrees of will force, some being easier to subdue than others, and this once, being particularly willful and obstinate, required more faith to expel it."-FG

Section 70 B

Section 70
THIRD WITHDRAWAL FROM HEROD'S TERRITORY 
Subdivision B 
THE GREAT CONFESSION MADE BY PETER 
(Near Cæsarea Philippi, Summer, A. D. 29.) 
MATT. 16:13-20
MARK 8:27-30
LUKE 9:18-21 

"Concerning the term Son of Man: "Over eighty times throughout Scripture, Jesus refers to Himself as the Son of Man. I believe there is a two-fold reason He uses this term more than any other. First, it speaks of His humility and His ability to relate. He desires to be numbered among us. Second, it speaks of His position prophetically. Dan_7:13 foretold that Messiah would be known as the Son of Man."-Jon Courson

"He does not, in the case of these mixed cavillers, argue from Scripture, but from the natural world, and he points out that, had they eyes to see and a mind to discern, they might mark tokens in historical events, in the moral and spiritual world, which attested his Messiahship as clearly as any specially given sign from heaven."-Pulpit

"Jesus mentions three points which belong to the character of a true disciple. The first is self-denial. Let him deny himself.

Take up his cross. This is the second point. St. Luke adds, "daily." He must not only be resigned to bear what is brought upon him—suffering, shame, and death, which he cannot escape, but be eager to endure it, meet it with a solemn joy, be glad that he is counted worthy of it.

Follow me. The third point. He must be energetic and active, not passive only and resigned, but with all zeal tracking his Master’s footsteps, which lead on the way of sorrows. Here too is comfort; he is not called to a task as yet untried; Christ has gone before, and in his strength he may be strong." -RWP?

"And they said (hoi de eipan). They were ready to respond for they knew that popular opinion was divided on that point (Mat_14:1.). They give four different opinions. It is always a risky thing for a pastor to ask for people’s opinions of him. But Jesus was not much concerned by their answers to this question. He knew by now that the Pharisees and Sadducees were bitterly hostile to him. The masses were only superficially following him and they looked for a political Messiah and had vague ideas about him. How much did the disciples understand and how far have they come in their development of faith? Are they still loyal?" -RWP

"It was a noble confession, but not a new claim by Jesus. Peter had made it before (Joh_6:69) when the multitude deserted Jesus in Capernaum." --RWP

On the concept of the disciples binding and loosing:

"This binding and loosing is not a picture of heaven doing our bidding; rather, it portrays us in harmony with heaven. Jesus is not saying, "Here are some keys. Whatever you want to do, I'll make it happen." No, it's just the opposite. We are to be binding and loosing even as it is done in heaven. We are to be in harmony with Jesus." -Courson


“The terms in which Jesus speaks of Peter are characteristic - warm, generous, unstinted. The style is not that of an ecclesiastical editor laying the foundation for church power, and prelatic pretentions, but of a noble-minded Master eulogizing in impassioned terms a loyal disciple” (Bruce).

We do not choose or make our cross; Christ gives each a little bit of His true Cross to bear as He pleases. -Meyer

Matthew Henry's reflections on crosses:

The troubles of Christians are fitly called crosses, in allusion to the death of the cross, which Christ was obedient to; and it should reconcile us to troubles, and take off the terror of them, that they are what we bear in common with Christ, and such as he hath borne before us.

First, It is supposed that the cross lies in our way, and is prepared for us. We must not make crosses to ourselves, but must accommodate ourselves to those which God has made for us. Our rule is, not to go a step out of the way of duty, either to meet a cross, or to miss one. We must not by our rashness and indiscretion pull crosses down upon our own heads, but must take them up when they are laid in our way. We must so manage an affliction, that it may not be a stumbling-block or hindrance to us in any service we have to do for God. We must take it up out of our way, by getting over the offence of the cross; None of these things move me; and we must then go on with it in our way, though it lie heavy. Secondly, That which we have to do, is, not only to bear the cross (that a stock, or a stone, or a stick may do), not only to be silent under it, but we must take up the cross, must improve it to some good advantage. We should not say, “This is an evil, and I must bear it, because I cannot help it;” but, “This is an evil, and I will bear it, because it shall work for my good.”

Section 70

Section 70
THIRD WITHDRAWAL FROM HEROD'S TERRITORY
Subdivision A
PHARISAIC LEAVEN
 A BLIND MAN HEALED
(Magadan and Bethsaida. Probably Summer, A. D. 29.)
MATT. 15:39-16:12
MARK 8:10-26

The Pharisees and Sadduces argue with Christ, asking for specific signs "to test him." Jesus responds that "an evil and adulterous generation seeks for a sign." Mark adds the detail that Jesus "sighed deeply in his spirit and said, “Why does this generation seek a sign?"

The Bible Knowledge commentary explains the context of their request:

"In Mark, there is a distinction between a miracle (dynamis) and a sign (sēmeion). The former evidences God’s presence and power in Jesus. An appeal for a miracle can be a legitimate expression of one’s faith (e.g., Mar_5:23; Mar_7:26, Mar_7:32). But such an appeal is illegitimate if it arises out of unbelief, as was true of the Pharisees."

"The Pharisees did not demand a spectacular miracle, but that Jesus give unmistakable proof that He and His mission were authorized by God." -BKC

He warns the disciples to beware of the leaven of the Jewish leaders with the result that the disciples misunderstand his comment and think it's about forgetting bread. Jesus corrects their understanding and seems to marvel a bit at their "moral obtuseness," as F.B. Meyer phrases it.

My thought is that this echos back to Jon Courson's comments on the feeding of the 4,000 nicely.  As a people, our tendency is to be ever unbelieving, hanging on the last miracle or working, waiting for the newest new to refresh our faith and perspective.  Both groups were self-interested.

Courson's comment and Meyer's application are both important cautions:

"Signs do not produce faith. They only produce a craving for more signs. Faith comes by hearing, and hearing by the Word of God (Rom_10:17). How does your faith grow? Not by seeing miracles, but by studying the Word." -Courson

"Let us be quick to read the divine intention in very simple incidents, and to learn that all God’s past dealings contain lessons for the present!" -F.B. Meyer

May we not pursue what is unreasonable and may we see what has already been gifted, granted, right before us.