Our task as students of the Scriptures is not to interpret the Bible by staring at our own culture, but by entering the Bible’s world, its language, history, and culture, and asking what the text meant to the original hearers. Here are a couple of quotes from Dr. John MacArthur along this line:

“Realize that Scripture must first be viewed in the context of the culture in which it was written.”

He goes on to say that without an understanding of first-century Jewish culture, it is difficult to understand the Gospels, and that Acts and the epistles must be read in light of Greek and Roman culture.

Another quote:

“What does it mean period is the issue, not what does it mean to you… What did it mean before you were born? And what will it mean after you’re dead? What does it mean to people who will never meet you?”

Dr. MacArthur was right to warn against prioritizing “our culture” (the slide to “cultural dress”) and to call for fidelity to the Bible’s own context (for example, first-century Jewish culture when we read the Gospels) to ensure accurate interpretation. We call this the historical-grammatical method of interpretation: start with what the text meant, then, in its cultural and literary setting, before asking what it means now.

When we read Mark’s Gospel carefully, one thing that can unsettle us at first is how Jesus sometimes tells people to speak and at other times to stay quiet. Just yesterday, a friend wrote me an email asking about this, especially in light of Mark 8:26, where Jesus says to the man He has just healed, “Do not even enter the village.”

How do we make sense of that, especially when in another place, He says, “Go home to your friends and tell them”?

Is Jesus sending mixed messages?

Context is vital. If we take a single verse out of its setting, the Bible can appear to say almost anything. But reading in its immediate context, its historical setting, and the flow of the whole Gospel clarifies the picture and resolves apparent tensions.

In Mark 8:26, we read, “And he sent him to his home, saying, ‘Do not even enter the village.’” Jesus speaks these words before the cross and resurrection, at a time when people’s ideas of “Messiah” were very muddled. Many wanted a miracle worker or a political liberator, not a Savior who would die for sinners. So when Jesus restricts publicity, it is not because He is against people knowing Him, but because He is guarding how and when His identity is spread. He knows that if the story of this particular healing in Bethsaida goes “viral,” it will stir up more excitement and resistance without real repentance.

That is why it is helpful to set Mark 8 alongside Mark 5 and read them together. In Mark 5, with the former demoniac, Jesus is in a largely Gentile region—the Decapolis—where there is almost no light. The people beg Him to leave after the herd of pigs rushes into the sea. There, He wants the story told, because a clear mercy story in a spiritually dark place will prepare many hearts for later. In Mark 5:19, we read: “And he did not permit him but said to him, ‘Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.’” That one man becomes a kind of early missionary, a living testimony to the Lord’s power and compassion in a place that has very little truth.

In Mark 8, by contrast, Jesus is near Bethsaida, a Jewish town that has already seen many miracles and remains unrepentant. Elsewhere in the Gospels, Bethsaida comes under a solemn “woe” for its hardness in the face of great light. There, more noise about a miracle will only feed shallow curiosity and harden people further. Same Jesus, same love, but different instructions: one region has barely heard of Him, the other has already resisted a lot of light. The difference is not that one group is naturally more spiritual than the other, but that one has already had much greater exposure to His works and still refused to bow the knee.

It also matters that Mark 8 is a turning point in the Gospel. Right after this healing, Peter confesses Jesus as the Christ, and Jesus begins to teach clearly that He must suffer, die, and rise again. The two-stage healing of the blind man is really a picture of the disciples themselves. At first, they see Jesus in a blurred way, then more clearly as He teaches them about the cross. The man says, “I see people, but they look like trees, walking,” and then, after a second touch, he sees everything clearly. That is a living illustration of how the disciples’ spiritual sight will be sharpened as they come to understand that the Christ must suffer before entering His glory.

By keeping the miracle out of the village, Jesus uses it as a lesson for His followers, rather than turning it into a show for a town that has already resisted the light. The “do not enter” is part of His wise plan to lead the disciples toward the cross, not a sign that He wants the good news hidden forever. He is shepherding events toward Calvary in God’s appointed time, refusing to feed a craving for spectacle in a place that has already had ample evidence.

After the cross and resurrection, the pattern changes very clearly. The same Jesus who sometimes says “do not tell” before Calvary later says, “Go therefore and make disciples of all nations” (Matthew 28:19). The temporary secrecy was meant to protect the path to the cross and to restrain false expectations in certain places. It was never meant to be the permanent posture of His church. On this side of the resurrection, His settled word to His people is to speak, not to be silent. We do not live in the Mark 8 moment before the cross. We live in the Great Commission age, where the risen Christ sends His people out with the gospel to the ends of the earth.

So the “do not tell” in Mark 8 is not a permanent rule for us to copy, but a glimpse of His wisdom in managing revelation at that particular moment in history. When we hold Mark 5 and Mark 8 together, we see no contradiction at all. In one setting, He is sowing first seeds into deep darkness through the testimony of a delivered man. In another, He is restraining further display in a town that has already refused to repent, while using the miracle itself as a quiet lesson for His disciples. Far from undermining our call to share the gospel, it shows that our Lord always knows exactly what to say in each situation, and that today His clear command to us is the Great Commission.

For us, the application is simple and searching. We are called to “go and tell,” but we are also called to trust the wisdom of the Lord, who knows every heart and every place. We do not know all the history of light and resistance in the lives of those around us, but He does. Our task is to be faithful, to read and teach passages in their God-given context, and to speak of “how much the Lord has done” and “how He has had mercy,” and then trust Him with everything we cannot see or control. When we meet verses like Mark 8:26, instead of doubting His goodness, we are invited to marvel at the careful wisdom of our Savior, who never wastes a word, never wastes a miracle, and always moves history toward the glory of His cross and the gathering in of His people.

Alisa Childers answers:

Transcript:

Anti-intellectualism will keep you from understanding your Bible and from living a vibrant Christian life. And I want to refer to a very particular passage that a lot of times people will pull out when they want to be a little bit anti-intellectual. And so that is 1 Corinthians 8:1 that says, “Knowledge puffs up, but love builds up.”

Now we’ve talked on the podcast before about using principles of hermeneutics, how to interpret your Bible properly. And the one thing that you never want to do is form an entire theology based on one Bible verse where you haven’t considered its broader context, where you haven’t asked questions like who wrote this, who did they write it to, what was the historical context, what was the cultural context, what was happening, what was going on in that time and place, what kind of a book is this, how did the original audience interpret this. We can’t base theology on something that sounds one way to us without investigating its deeper context.

So let’s take that verse, 1 Corinthians 8:1, knowledge puffs up, but love builds up.

So right before that phrase, knowledge puffs up, this is the apostle Paul, he wrote this, “now about food sacrificed to idols.”

So the context of him saying knowledge puffs up had to do with food sacrificed to idols. And what he goes on to explain is that some Christians knew that idols weren’t real and others didn’t know that, and so they believed that eating food sacrificed to idols made it ceremonially unclean. And so what Paul’s point was here was he was exhorting the believers who had the greater knowledge and understanding that idols weren’t real, to show love to those who had a weaker conscience and to refrain from eating food sacrificed to idols in front of them so it wouldn’t stumble them. And his point was that you don’t know something just so you can lord over somebody, but so that you can know that, but you can exercise that knowledge in love and build other believers up and not our own arrogance.

And the other principle that we talk about a lot is to let scripture interpret scripture. You never want to form your theology based on just one verse of scripture. So let me read a few other passages from the Bible that talk about knowledge.

Proverbs 1:22 says that fools hate knowledge.

Proverbs 1:5 says a wise man will hear and increase in learning, and a man of understanding will acquire wise counsel.

Hosea chapter 4 says that God’s people perish for lack of knowledge regarding the law.

And 2 Peter 2:1 tells us to add to our faith goodness and to goodness knowledge.

In Philippians 1:9, Paul prayed that your love will keep on growing in knowledge and every kind of discernment. In fact, Paul even praises knowledge as a part of spiritual warfare.

And again, we’re going to do a whole episode on the theology of spiritual warfare. But primarily when the Bible talks about doing spiritual warfare as a Christian, it’s talking about battles in the realm of ideas. It’s about truth. It’s about speaking truth into lies.

And so in 2 Corinthians 10:5, Paul says we demolish. Notice all the words here. I want you to think about the words and how they have to do not with power encounters with demons, but actual knowledge and truth propositions.

So here’s what it says in 2 Corinthians 10:5. “We demolish arguments and every pretension that sets itself up against the knowledge of God.”

Isn’t that powerful? Spiritual warfare is demolishing arguments, pretensions, anything that raises itself up against the knowledge, things you know of God.

Proverbs 15:4 says, the discerning heart acquires knowledge.

Proverbs 1:29 warns of the destruction that follows a hatred of knowledge.

So over and over in scripture, we’re commanded to seek out knowledge. And over and over again, we’re warned of the consequences if we don’t.

And I mentioned earlier that Jesus himself said, “Love the Lord your God with all your mind.”

He was saying we have to love God with all of our intellectual capacity. So anti-intellectualism, if you have that as your presupposition, you will not understand the Bible because you won’t dig deep enough to use good tools of hermeneutics, to be hungry for the knowledge that you find in scripture.

And frankly, here’s another thing that I notice and it just makes me wonder, but there are people, and I think we probably all need to search our hearts on this one, but there are people who want God to give them instant relief from whatever is afflicting them. Or maybe they want information about their future and they want God to show up with these power encounters. They want God to answer all of their questions about the future and relieve their suffering, but they don’t want to crack open His word that he’s already given us. Like God has given us His word, which is His self-revelation. It’s how we know how we’re supposed to live as Christians, how we’re supposed to conduct ourselves in church and together with other believers, how we’re supposed to live the things that we’re supposed to leave behind and repent from and turn from, how we can assess doctrine and decide if somebody is a false teacher or a true teacher, if someone is a wolf or a sheep. We have to know the word of God and not just cherry-pick to match what we already wanted to say, but to dig deep into what God has already revealed. So that, I think, is a question for all of us if we might be falling into some of this anti-intellectualism is to say, am I just wanting the relief from this thing, but I don’t want to bother cracking open the scriptures to get to know God myself, because He has revealed Himself in scripture.