How new the Revelation given by God through the Lord Jesus Christ was can be seen in the disciples' confusion, which we read about in today's Gospel passage. The Lord speaks of invisible things and uses analogies from everyday life. But His disciples, even while discussing His words, still think within the framework of human religiosity. They suppose that the Lord is reproaching them because they did not bring bread and, where they are sailing, they will have to resort to food that has passed through the hands of the Pharisees. In the same way, under Soviet rule one could not come to the military training department in jeans, because they were "the pants of the presumed enemy."

The Lord, however, is not speaking about ritual separation from someone, but about the way of thinking and acting of the Pharisees and Herod's supporters. In chapter 12, the evangelist Luke conveys His words this way: "beware of the leaven of the Pharisees, which is hypocrisy." In essence, at this moment the disciples are demonstrating precisely what Christ is warning them against. The experience of the community of Christ's disciples tells us that this temptation of Pharisaism, characteristic of fallen human nature, is always near us. And when we read this account today, it is useful to think not about how slow-witted the disciples turned out to be, but about how much of this kind of confusion there is in our own life.

For eight chapters in a row now we have been reading about the glorious passage of the Son of God over the earth. Have we recognized Him? Have we learned to trust Him? To believe His word? Or do we still need signs? Have we "understood" everything, or have we remained blind? What is there more of in us: the leaven of the Pharisees, or the faith of the hungry and the sick? Does the one who was hungry and was fed, who was sick and was healed, who was blind and received sight, still need signs?

The disciples witnessed the feeding of the people. They were at that feast and even distributed the bread. But in everyday life they remain in doubt and are not sure that they will be fed, although Jesus is with them and they see Him with their eyes. But with the heart? Do we feel God's presence in everyday life, on Monday, in the boat in which we are crossing the week? Or do we "still not understand"? For the second time Mark gives a passage about feeding a large crowd with a few loaves. It is important to understand that if bread is given from God's hands, then it is not just bread. People are fed by God's blessing, by God's love. And this is truly real nourishment.

It is hard to understand what is happening to others when everything is all right with you, when you have nothing to plead for tearfully. When there is no real need, there is no need for hope, and no need for the Healer. When we do not thirst for an encounter with truth and love, when we have not been worn down in this world by our weakness and infirmity while seeking truth, it is hard to be satisfied with what God gives us. Such are the Pharisees: Jesus does not even speak with them. "He left them."

The disciples remain beside Jesus, see Him with earthly eyes, share a meal with Him, and see many healings, but still remain outside the mystery of God. They have received sight for the first time, like that blind man from Bethsaida. After the first laying on of hands, the blind man began to see like everyone else. He saw people outwardly. A person was able to "see everything clearly" only in the presence of Jesus, when he "looked intently."

God gives spiritual sight to those who thirst for it. For this, the "hardened heart" must be "softened." Then it will become clear what the spirit of Pharisaism is; then the spiritual life of people and of God will be visible. Then signs will no longer be needed. What, then, have we managed to "understand" over these seven and a half chapters? What have we really understood, what have we "seen clearly," how have we changed?

The demand for a sign from Jesus was entirely understandable: many were ready to see the Messiah in Him, and most already considered Him a prophet, if not all. However, in order to recognize the Messiah as Messiah, He was expected to provide certain definite signs as proof of His messiahship. These signs were connected with traditional messianic expectations, partly popular and partly theological. Messianic theology was especially developed in the Pharisaic environment, which is no surprise, since they considered themselves messianists, the very remnant of which the ancient prophets had spoken. They could not afford to be mistaken about the Messiah; hence their attention to messianic theology and their attempts to develop unambiguous criteria for identifying messiahship.

But Jesus, though He was the Messiah, was not going to conform to anyone's criteria. He simply revealed the Kingdom to the world in its fullness, in love and power. And God's power usually acts quite convincingly, though only for those who want to see. It would seem enough to open one's eyes and look. What other signs are needed? What other criteria must the One meet who can not only heal any disease but also return the dead to life?

The problem, however, is that fallen humanity is astonishingly talented in everything related to creating illusions and illusory reality, inside which a person can dwell so completely that at times nothing outside has any effect on him at all. Behind concepts built on his own illusions and mirages, fallen man can hide for a very long time from every reality, even from the reality of the Kingdom entering the world, which a "theologian" intoxicated by his own "reality" may simply fail to notice. Here signs and proofs of every kind are truly useless. They will go unnoticed just like everything else that does not fit the concept and the "reality" on which that concept was built.

Still, the disciples in their own way are not much better than those demanding a sign. They too do not understand the Teacher. For them, leaven is connected with physical bread, and they are sure that Jesus is forbidding them to share bread with the Pharisees and Sadducees. But in reality He is speaking of something quite different, not of food prohibitions and not of rituals. The Kingdom He has brought into the world turns out to be too full and too free even for those who followed Him. This is understandable: in our world, the fall has affected everyone and each person, except Him. The time will come, and the slow, difficult overcoming of the consequences of that catastrophe, because of which the Kingdom was closed to humanity, will begin. But at that moment this time was still ahead.