Pulpit Commentary - Mark 8:1

Pulpit Commentary - Mark 8:1 - 8:38

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Pulpit Commentary - Mark 8:1 - 8:38

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This Chapter Verse Commentaries:

8:1 - 8:38

EXPOSITION

Mar_8:1, Mar_8:2

The opening words of the first verse seem to imply that our Lord remained for some time on this, the north-east, side of the Sea of Galilee. The multitude being very great. The word here rendered "very great" is παμπόλλου , a word not to be found anywhere else in the New Testament. But according to the best authorities, the true reading is πάλιν πόλλου ; so that the words would run, when there was again a great multitude. It has been supposed with some reason that, as an old ecclesiastical Lection began with this chapter, this may have led to the substitution of παμπόλλου for πάλιν πόλλου , in order to make the Lection more complete in itself, avoiding this reference to the context. In the original Greek construction the word ὄχλος , in the singular, is disintegrated in the next clause by a passage into the plural ( καὶ μὴ ἐχόντων τί φάγουσι ). This is properly marked in the Revised Version by the words, a great multitude, and they had nothing to eat. Our Lord has compassion on them. He desires not only to heal the sick, but to feed the hungry. We may here notice the burning zeal of the multitude. They were so intent upon hearing Christ, that they forgot to provide themselves with the necessaries of life. They continued with him for three days and had nothing to eat. Whatever small supplies they might have Brought with them at first were now exhausted; and still they remained, "esteeming his words to be more than their necessary food." Our Lord on his part was so. full of zeal for their good, that during all that time, with little interval, he had been preaching to them, denying himself rest, refreshment, and sleep. So true were those words of his, "My meat is to do the will of him that sent me, and to finish his work."

Mar_8:3

For divers of them came from far. These words, as they stand in the Authorized Version, might be supposed to be an observation thrown in by the evangelist himself. But the correct rendering of ἥκασι , is not "came," but have come, or rather, are come and instead of τινὲς γὰρ at the beginning of the clause, the more correct reading is καὶ τινὲς . This change makes the clause almost of necessity to be a part of our Lord's own words going before. It was not until the third day that our Lord interposed with a miracle, when the people were absolutely without food, and would therefore feel more sensibly the blessing as well as the greatness of the miracle. Their extremity was his opportunity.

Mar_8:4

Whence shall one be able to fill these men with bread here in a desert place? St. Matthew (Mat_15:33) gives the question thus: "Whence should we have so many loaves in a desert place, as to fill so great a multitude?" The disciples, measuring the difficulty by human reason, thought that it was impossible to find so many loaves in the desert. But Christ in this necessity, when human resources fail, supplies Divine; and meanwhile the disciples' estimate of the impossibility illustrates the grandeur of the miracle.

Mar_8:5

The seven loaves and the few small fishes appear to have been the modest provision for our Lord and his disciples. As he often retired into the desert, they were no doubt accustomed to carry small supplies about with them, though poor and scanty. In the former miracle of the multiplying of the loaves (Mar_6:35), we find that their stock consisted of five loaves and two fishes. It was, of course, just as easy for our Lord to multiply the smaller quantity as the larger. But he chose so to order it that the original quantity of food, as well as the number requiring to be fed, should in each case be different, in order that it might be evident that they were different occasions, although the miracles were of the same kind.

Mar_8:6

And he commandeth the multitude to sit down ( ἀναπεσεῖν )—literally, to recline—on the ground ( ἐπὶ τῆς γῆς ); not the green grass, as before. It was a different season of the year. "He gave thanks." In this expression is included the recognition of the Divine power to enable him to work the miracle. Christ indeed, as God, was able of his own will and by his own power to multiply the loaves. But as man he gave thanks. And yet, as Dr. Westcott excellently remarks, "The thanksgiving was not for any uncertain or unexpected gift. It was rather a proclamation of his fellowship with God. So that the true nature of prayer in the case of our blessed Lord was the conscious realization of the Divine will, and not a petition for that which was contingent." And having given thanks, he brake, and gave to his disciples ( ἔκλάσε καὶ ἐδίδου ). Observe the aorist and the imperfect. The giving was a continual act, till all were filled.

Mar_8:8

And they did eat, and were filled ( ἐχορτάσθησαν ). Wycliffe renders it, "were fulfilled;" according to the original meaning of "to fulfill," namely, "to fill full." And they took up, of broken pieces that remained over, seven baskets—as many as there were loaves. In the record of the other similar miracle, the number of baskets corresponded to the number of the disciples. Here, as in the former miracle, far more food remained after all were fed than the original supply on which our Lord exercised his miraculous power; for each basket would contain much more than one loaf. The Greek word here rendered "basket" ( σπυρίς ) is a different word from that used for "basket" in the record of the other miracle (Mar_6:43). There it is κόφινος . The κόφινος was a hand-basket of stout wicker-work. The was a much larger basket, made of a more flexible material, perhaps "rushes," like our "frail." It was by means of such a basket, called in Act_9:25 σπυρίς , but σαργάνη in 2Co_11:33, that St. Paul was let down through a window at Damascus. This supplies another evidence, if it were needed, that these two recorded miracles took place on different occasions. Cornelius a Lapido mentions an opinion that the σπυρίς was double the size of the κόφινος , a large basket carried by two.

Mar_8:10

He entered into a ship ( εἰς τὸ πλοῖον )—literally, into the boat; probably the same boat which he had ordered to be in attendance upon him (Mat_3:9)—and came into the parts of Dalmanutha. (Mat_15:39) has "the coasts of Magdala;" more properly, "the borders of Magaden." This place was in all probability about the middle of the western shore of the Sea of Galilee, where now stand the ruins of the village of El-Mejdel.

Mar_8:11

And the Pharisees came forth—St. Matthew (Mat_16:1) says that the Sadducees came with them—and began to question with him, seeking of him a sign from heaven, tempting him. They had already asked for a sign from heaven (Mat_12:38); but now this miracle gives them occasion to ask again. For when they saw how greatly it was extolled by the multitudes who had benefited by it, it was easy for them to urge that it was an earthly sign, and might have been wrought by him who is called "the God of this world;" and so they insinuated that he had wrought this miracle as well as his other miracles by the power of Satan. Therefore they seek a sign from heaven, that he who dwells in heaven might thus bear witness that he came from God, and that his doctrine was Divine; the Pharisees probably meant that if he did this they would believe in him as the Messiah, and lead the people to the same faith. The Sadducees, who were practically atheists, thought that no sign could be given from heaven by God, seeing that in their opinion it was doubtful whether there was any God to give it.

Mar_8:12

He sighed deeply in his spirit ( ἀναστενάξας ) Another graphic touch of this evangelist; such as he had learnt in all probability from St. Peter. The word occurs nowhere but here. It is the outcome of grief and indignation, in which, however, grief predominates. There shall no sign be given unto this generation ( εἰ δοθήσεται σημεῖον ). This is a Hebrew idiom, based upon a form of taking an oath which prevailed amongst the Jews. The full form would be, "God do so and so to me, if so and so." Hence the hypothetical part of the clause came to be used alone, expressing a very strong form of denial or refusal.

Mar_8:13

And he left them, and again embarking— ἐμβὰς for ἐμβὰς εἰς τὸ πλοῖον —departed to the other side. Again and again our Lord crossed this sea, that he might instruct the Galileans dwelling on either side; in fulfillment of Isa_9:1, "The land of Zebulun and the land of Naphtali,... by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light."

Mar_8:14

And they had forgotten ( ἐπελάθοντο )—literally, they forgot—to take bread ( ἄρτους ); loaves. The conversation which follows took place on the boat while they were crossing. The passage would take perhaps six hours. And it was during that time that they would want food; for when they reached the port, they would find it in abundance.

Mar_8:15

Beware of the leaven of the Pharisees and the leaven of Herod. St. Matthew (Mat_15:6) says, "Beware of the leaven of the Pharisees and Sadducees;" thus St. Mark identifies the leaven of the Sadducees with that of Herod. "Leaven" here means "doctrine." They were not to beware of this, so far as the Pharisees rightly taught and explained the Law of Moses; but only so far as they corrupted that Law by their own vain traditions, contrary to the Law of God, St. Luke (Luk_12:11) calls this leaven "hypocrisy;" because the Pharisees only regarded outward ceremonies, and neglected the inward sanctification of the Spirit. St. Jerome says, "This is the leaven of which the Apostle speaks where he says, 'A little leaven leaveneth the whole lump.' Marcion and Valentinus and all heretics have had this kind of leaven, which is on every account to be avoided. Leaven has this property, that, however small it may be in quantity, it spreads its influence rapidly through the mass. And so if only a little spark of heretical doctrine be admitted into the soul, speedily a great flame arises, and envelopes the whole man."

Mar_8:16

According to the most approved readings, this verse should be read thus: And they reasoned one with another, saying, We have no bread. There is something very artless and simple in this narrative. Our Lord speaks of" leaven;" and the mention of this word reminds the disciples that they had forgotten to bring bread with them in the boat; and fearing lest Christ should direct them, according to his wont, to land on some desert shore, they were in some anxiety how they might obtain what they would need; and so they disputed among themselves; one, it may be, throwing the blame upon another.

Mar_8:17

And when Jesus knew it ( καὶ γνοὺς ὁ Ἰησοὺς )—literally and far more correctly, and Jesus perceiving it—he saith unto them, Why reason ye, because ye have no bread? Jesus perceived the direction in which their thoughts were moving, by the power of his divinity. It is as though he said, "Why reason ye because ye have no bread, as though I was referring to natural things, and speaking concerning bread for the body, and wishing you to be anxious about that; as though I could not provide that for you, if nccessary, just as easily here on the sea as I did just now in the desert?" Dr. John Lightfoot says, "The rule of the Jews was very strict as to the kind of leaven that was to be used; and the disciples supposed that our Lord was alluding to this when he cautioned them to beware of the leaven of the Pharisees." Perhaps they also thought that our Lord was conveying a silent reproof to them for not having brought a sufficient supply of bread with them. The whole incident, while it shows their transparent simplicity of character, exhibits also their dulness of apprehension.

Mar_8:19, Mar_8:20

Here St. Mark is as careful as St. Matthew to mention the details of the two miracles, even to the reference to the two kinds of baskets in which the fragments were gathered up. They had a distinct recollection of the facts, but they had failed to catch their spiritual import.

Mar_8:21

How is it that ye do not understand? A better reading here is οὔπω instead of πῶς ου . Therefore the words should run, Do ye not yet understand? It is as though our Lord said, "You ought to have perceived, both from my words and from my actions, that I was not speaking concerning earthly leaven or earthly bread, but concerning spiritual doctrine." St. Matthew here (Mat_16:12) is careful to tell us that this reproof of Christ quickened their intellects, and forced them to understand.

Mar_8:22

This miracle is recorded by St. Mark alone. And he cometh to Bethsaida. A better reading is ἔρχονται for ἔρχεται , they come unto Bethsaida. Which Beth-saida? It seems most probable that it was Bethsaida Julias. This Bethsaida was in the tetrarchy of Philip, who improved and adorned it, and named it Julias, in honor of the emperor's daughter Julia. A reference to Verse 27 seems to make it quite clear that it must have been this Bethsaida, and not the Galilean Bethsaida on the other side of the lake. It is not surprising that there should have been, adjoining this great lake, more than one place called Beth-saida, i.e. the "place of fish." And they bring a blind man unto him, and besought ( παρακαλοῦσιν )—literally, beseech—him to touch him. St. Mark is fond of the graphic present. There is here, as at Mar_7:32, something almost like dictating the mode of cure. They seem to have imagined that the healing virtue could not go forth from Christ except by actual contact.

Mar_8:23.

And he took ( ἐπιλαβόμενος )—literally, took hold of—the blind man by the hand, and led him—this is the rendering of ἐξήγαγεν ; but a great weight of manuscript authority points to ἐξήνεγκεν as the better reading, brought him—out of the village ( ἔξω τῆς κώμης ). This Bethsaida was a village; but Philip had raised it to the rank of a city ( πόλις ), though it still seems to have retained its old appellation. Our Lord "led" or "brought" the blind man out of Beth-saida, for the same reason that he led the deaf and dumb man (Mar_7:33) away from the multitude:

(1) for the sake of prayer, that he might collect his mind, and unite himself more closely to God, and pray more intently and earnestly;

(2) that he might shun vain-glory and human praise, and teach us to shun it also. And when he had spit on his eyes—this act had a mystical meaning; it was the instrument by which his Deity operated—and laid his hands upon him, he asked him, Seest thou aught?

Here were three acts—

(1) the spitting,

(2) the laying of the hands on him,

(3) the questioning of him.

We gather from Mar_8:25 that our Lord's hands were applied to the blind man's eyes. From the analogy of the miracle in the last chapter (Mar_7:33), we may perhaps infer that our Lord touched the man's eyes with saliva on his finger, and that the hands were withdrawn before he asked him if he saw aught.

Mar_8:24

And he looked up, and said, I see men as trees, walking. He looked ups natural action. He instinctively looked in the direction of the source of light. The words in the Greek of the next clause are as follows:— βλέπω τοὺς ἀνθρώπους ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας : I see men; for I behold them as trees, walking; that is, "I see something confusedly and obscurely, not clearly; for I see what I think must be men, and yet so dimly that they look to me like trees, only that I know that men move from their places, whereas trees do not." The word "walking" refers to the men, and not to the trees, as is evident from the Greek. This man, as yet partially blind, saw men as in shadow, magnified by the mist, looking much larger than they really were.

Mar_8:25

Then again he laid his hands upon his eyes, and made him look up—this is the Authorized Version rendering of ἐποίησεν αὐτον ἀναβλέψαι : but the better authenticated reading is simply καὶ διέβλεψε , and he looked steadfastly—and was restored, and saw all things clearly. Now, here it pleased our Lord, not suddenly, but by degrees, to give perfect sight to this blind man. And this he did

(1) that he might give examples of different kinds of miracles, showing that" there are differences of operations," and that he, as sovereign Lord, was not absolutely tied to any one particular method of working; and

(2) that he might administer his power in increasing measures, as the faith of the recipient waxed stronger; that so he might gradually kindle greater hope and desire in him. It may be that the spiritual condition of this blind man was one which specially needed this gradual method of treatment. Our Lord was a wise and skillful Physician. At first he healed him in part, as one who imperfectly believed; that he who as yet saw little with a little sight, might believe more perfectly, and so be healed at last more perfectly; and thus by this miracle Christ teaches us that for the most part the unbeliever and the sinner is by degrees illuminated by God, so as to advance step by step in the knowledge and worship of God. "By this miracle," says Bede, "Christ teaches us how great is the spiritual blindness of man, which only by degrees, and by successive stages, can come to the light of Divine knowledge." The experiences of this blind man in gradually recovering his eyesight show as in a parable the stages of the spiritual change from absolute darkness to glimmering light, and thence to bright and clear vision. Cornelius a Lapide says, "We see an example of this in children and scholars, who must be taught and instructed by degrees. Otherwise, if the master, impatient of delay and labour, seeks to deliver all things to them at once, he will overwhelm their mind and their memory, so that they will take in nothing; as wine, when it is poured into a narrow-necked vessel, if you attempt to pour in the whole at once, scarcely any will enter, but almost all is wasted." A Lapide adds the well-known Italian proverb, "Piano, piano, siva lontano."

Mar_8:26

This verse, according to the best reading, runs thus: And he sent him away to his home, saying, Do not even enter into the village. It thus appears that Bethsaida was not the home of this blind man. He might naturally have wished to exhibit himself in Bethsaida, where many must have known him, and to have sung the praises of his great Benefactor. But this was far from what Christ wished. He wished to be in seclusion. He had no desire to excite more than could be helped the idle curiosity of the multitude. His miracles were for the sake of his doctrine, and not his doctrine for the sake of his miracles. The whole character of his administration was retiring and gentle. "My doctrine shall distil as the dew." "He shall not strive, nor cry; neither shall any hear his voice in the streets."

Mar_8:27, Mar_8:28

And Jesus went forth, and his disciples, into the villages of Caesarea Philippi. This verse seems to corroborate the view that the Bethsaida just referred to was Bethsaida Julias. Caesarea Philippi lies at the roots of Libanus. Cornelius a Lapide says that it was originally celled Dan, the place where two little streams united, namely, Jeor and Daniel These two streamlets so united make the Jordan, whence the name Jeer-Dan, or Jordan. But since Pan, the God of shepherds, was better known to the Gentiles than Dan, a Hebrew tribe, it was hence called by them "Paneas.' It is celled Bahias at the present day. It lay at the extreme north, as Beersheba lay at the extreme south. Hence the phrase, "from Dan even to Beersheba." On this account many neighboring Gentiles, especially the Phoenicians, flocked to this city, as is frequently the case with border towns. And so Christ visited this neighborhood, not only because it presented favorable opportunities to him for teaching Jews and Gentiles alike, but also that he might speak more freely than he could have done in Judaea concerning a Messiah, whom the Jews expected as their king. in Judaea itself, and especially in the neighborhood of Jerusalem, it would have been perilous to speak on such a subject; for the scribes would at once have accused him to the Roman power that he was seeking the kingdom. The student who wishes for further information respecting the site of Caesarea Philippi may consult with advantage Stanley's 'Sinai and Palestine' (ch. 11., "The Lake of Merom and the sources of the Jordan" ). A more familiar derivation of the Jordan than that given by A Lapide is that of the "descender," from Jarad, "to descend." Our Lord went from Bethsaida Julias directly northwards towards Paneas, named by Philip the Tetrach Caesarea Philippi, to distinguish it from the other Caesarea in Samaria on the Mediterranean coast. It will be observed that he went into the villages of Caesarea Philippi, avoiding the city itself. In the way thither he asked his disciples,... Who do men say that I am? This incident is mentioned also by St. Matthew and St. Luke. St. Luke (Luk_9:18) says that he was alone praying, his disciples being doubtless not far off. According to this evangelist, our Lord says, "Who do the multitudes say that I am? "thus distinguishing them more particularly from his own disciples. The common people among the Jews knew that not long after the Babylonish Captivity the gift of prophecy had ceased amongst their nation. So they thought that Christ was not a new Prophet, but one of the old. They could not but see in him the renewal of the powers of the old prophets, their miracles and their teaching; but there were very few of them who believed that he was the Messiah. The great body of them were offended at his poverty and humility; for they thought that Messiah would appear amongst them with royal state as a temporal king. So that when some said, moved it might be by the sight of his miracles, "This is that Prophet that should come into the world," they did but give utterance to a momentary and fugitive feeling, and not a firm or abiding conviction. The mass of mankind are fickle, easily led to change their opinions. Perhaps some of the Jewish multitude thought that the soul of one of the ancient prophets had entered into Christ, according to the Pythagorean notion of the transmigration of souls; or perhaps they thought that one of the old prophets had risen again in the person of Jesus. For though the Sadducees denied a resurrection, the great body of the Jews believed in it. Some thought that Christ was John the Baptist, because he resembled the Baptist in age (there was only six months difference in ago between them), as he also resembled him in holiness and in fervor of preaching. It was but a short time before, that John the Baptist had been put to death by Herod. His character and actions were fresh in their memories; and Herod himself had given currency to the idea that the Baptist had risen again in the person of our Lord. Then there was Elijah. Some thought that our Lord was Elijah, because it was known that Elijah had not died, and because there was an expectation, founded on Malachi's prophecy (Mal_4:5), that he would return. They thought, therefore, that Elijah had returned, and that our Lord was Elijah.

Mar_8:29

By this second putting of the question, our Lord warned his disciples that they who had been better instructed ought to think greater things of him than these. It was necessary that he should show them that these current opinions and floating notions were far below his real claims. Therefore he says with emphasis, But who say ye that I am?—ye, my disciples, who, being always with me, have seen me do far greater things than they; ye, who have listened to my teaching, confirmed as it has been by those miracles; ye, who yourselves also have been enabled to work many miracles in my name;—who say ye that I am? Peter answereth and saith unto him, Thou art the Christ. St. Peter here spoke as the mouthpiece of the rest. The suddenness and terseness of the answer is eminently characteristic of St. Peter. In St. Matthew's narrative it is given a little more in full, "Thou art the Christ, the Son of the living God." But the strength of the answer really lies in St. Mark's words, "Thou art the Christ," that is, the promised Messiah. What, however, St. Mark does omit hero—a circumstance not to be passed without notice—is the great blessing pronounced by our Lord upon St. Peter (Mat_16:17-19) as the reward of his confession. The explanation of this omission is to be found in the fact that this Gospel is really for the most part St. Peter's Gospel, recorded by St. Mark. It has already been observed, that, as far as it is possible to do so, considering Peter's prominent position amongst the other apostles, he retires into the background. It was necessary that it should be recorded that he made the good confession of our Lord as the Messiah; but beyond this the evangelist suppresses all mention of the distinction subsequently conferred upon him, although the rebuke which he afterwards received is recorded in full. It is, moreover, a significant circumstance (noticed in the 'Speaker's Commentary') that this Gospel was written at Rome, and in the first instance for Roman readers.

Mar_8:30

And he charged them ( επετίμησεν )—a strong word, implying almost rebuke, he strictly charged them—that they should tell no man of him. Why was this? There were many reasons for this reticence. The state of parties in Palestine was most inexpedient for such a disclosure at that time. Those who were favorable to his cause would have wanted at once to take him by force and make him a king. In fact, some of them made no secret of their intentions (Joh_6:15). Those, on the other hand, who were opposed to him were only watching their opportunity to destroy him. Moreover, his own disciples had yet many things to learn; and besides all this, faith in his Godhead would be easier when his death should have been followed by his glorious resurrection and ascension.

Mar_8:31

And he began to teach them, that the Son of man must suffer many things, etc. In St. Matthew's narrative he says (Mat_16:21), "From that time began Jesus to show unto his disciples," etc.—from the time, that is, of this great confession; from the time when he had openly acknowledged to his disciples the truth of his essential Divinity; from that time he began to instruct them as to his passion and his death. There are two great principles of faith, namely,

(1) the Divinity and the humanity of Christ, and

(2) his cross and passion, whereby he has redeemed the world.

And it was necessary that the disciples should be thus instructed in his amazing dignity as the Son of God, lest, when they saw him put to death, they might doubt as to his Godhead. And after three days rise again. St. Matthew and St. Luke say, "on the third day"—the day of his death counting for one, and the day of his resurrection for another, with one clear day intervening.

Mar_8:32

And he spake the saying openly ( παῤῥησία ); literally, without reserve. This sudden announcement excited St. Peter. It was a new and startling communication. Peter took him, and began to rebuke him. The word προσλαβόμενος indicates that he "took hold of him," to lead him apart, as though to have the opportunity of warning him with the greater familiarity and secrecy. So say St. Chrysostom and others. Peter would not have his own confession of Christ thus evacuated, as it were; nor does he think it possible that the Son of God could be slain. So he takes him apart, lest he should seem to reprove him in the presence of the other disciples; and then he says (Mat_16:22), "Mercy on thee, Lord ( ἵλεώς σοι Κύριε ): this shall never be unto thee."

Mar_8:33

But he turning about, and seeing his disciples, rebuked Peter. The words indicate a sudden movement ( ὁ δὲ ἐπιστραφεὶς ), accompanied by a keen searching look at his disciples. Then he singles out Peter, and addresses to him, in their presence, the severe rebuke, Get thee behind me, Satan: for thou savourest not ( οὐ φρονεῖς )—literally, thou mindest not—the things of God, but the things of men. The form of words is the same as that used by our Lord to Satan himself, when he was tempted by him in the wilderness. It reminded him of that great conflict. The visions of worldly glory again floated before him. The crown without the cross was again held out to him. This explains his language. Peter was indeed rebuked; but the rebuke was aimed through him at the arch adversary who was addressing him through Peter. Here is the striking significance of his "turning about." Peter was for the moment doing the tempter's work, and in "turning about" our Lord was again putting Satan behind him.

Mar_8:34

He called unto him the multitude with his disciples. This shows that there was an interval between what had just taken place and what is now recorded. Our Lord now, without any further special reference to St. Peter, delivers a lesson of universal application; although, no doubt, he had Peter in his mind. If any man would ( εἴ τις θέλει ) come after me, let him deny himself, and take up his cross, and follow me. This self-denial ought to extend to everything, even to life itself, which we ought to be willing to resign, if need be, for the sake of Christ. Take up his cross. It is as though he said, "Let him take up his cross, as I have borne my cross, that I might be the standard-bearer and Leader of all cross-bearers—I, who carried the cross on which I was to be crucified to the mount of Calvary." St. Luke (Luk_9:23) adds the words ( καθ ἡμέραν ), "daily:" "let him take up his cross daily;" thus showing that "every day," and often "at every hour," something occurs which it becomes us to bear patiently and bravely, and so on continually through our whole life. He takes up his cross who is crucified to the world. But he to whom the world is crucified follows his crucified Lord. This cross assumes various forms; such as persecution and martyrdom, affliction and sorrow of whatever kind, appointed by God; temptations of Satan, permitted by God for our trial, to increase our humility and virtue, and to make brighter our crown.

Mar_8:35

Because the cross is sharp and afflicting, our Lord animates his followers to bear it by the thought of its great and everlasting rewards. The meaning of the verse is this: he who by trying to shun the cross and to escape self-denial would save his life here, will lose it hereafter. But he who loses his life here for the sake of Christ, either by dying in his cause or by denying and mortifying his lusts out of love for him, he in the life to come shall find his life in the bosom of Christ and in eternal joy.

Mar_8:36

What doth it profit a man, to gain the whole world, and lose his own soul? ( ζημιωθῆναι ); literally, forfeit his life ( ψυχή ). The word ψυχή in the Greek, originally meaning simply "breath," as the sign of life, is of very comprehensive import, embracing not merely "the breath of life," but also the "soul," or immortal part of man, as distinguished from his mortal body, also the mind or understanding, as the organ of thought. "Life" seems here to be the best English synonym, as being, like the Greek ψυχή , the more comprehensive term.

Mar_8:37

In exchange ( ἀντάλλαγμα ) for his life. The Greek term here means an "equivalent," "a compensation." The" life," in its largest sense and meaning, defies all comparison, surpasses all value. It has been bought and redeemed with the precious blood of Christ; therefore the whole world would be a poor price for the soul of one man.

Mar_8:38

Our Lord here looks onward to the day of judgment. Whosoever shall be ashamed of me. "Whosoever:" the word includes all, whatever their position or circumstances may be. "Shall be ashamed of me;" that is, shall deny my faith, or blush to confess me here. Of him shall the Son of man be ashamed; that is, Christ will despise him, when he shall appear with power and great glory, in that sublime majesty which he gained by his death upon the cross. In this adulterous and sinful generation. It adds to the disgrace of being ashamed of Christ that the shame is manifested in the presence of the base and the worthless; and therefore our Lord exhibits the contrast between the mean and contemptible people in the presence of whom men are ashamed of him here, and the magnificent assemblage in whose presence he will be ashamed of them hereafter. The cross of Christ appeared to the great body of mankind to be shameful and contemptible. To the Jews it was a stumbling-block, and to the Greek's foolishness. Hence vast numbers, whether through shame or fear, did not dare to confess it, and still less to preach it. And therefore it is that St. Paul says (Rom_1:16), "I am not ashamed of the gospel of Christ."

HOMILETICS

Mar_8:1-10

The Giver of bread.

That the miracle of feeding the multitude should be repeated, and that two evangelists should record both events, is a testimony to the generous and considerate kindness of the Saviour, and to the instructive nature of the sign. We discern in this narrative an illustration

I. CHRIST'S ATTRACTIVE MINISTRY. A great multitude followed him to listen to his teaching, and were so absorbed in his words as to neglect attention to their bodily wants. Far from home, and without a supply of food, they hungered. Eating of the spiritual bread, they were satisfied in their souls. But they had bodily wants also.

II. CHRIST'S CONSIDERATE COMPASSION. A man himself, Jesus was touched with a feeling of human infirmities. He had known hunger. The people had come from far; they had remained in the neighborhood where he was for three days; their little stock of provisions was exhausted, and, should he send them away fasting, many might faint upon the road. All this Jesus thought of, and his sympathy was aroused. He had compassion, not only upon their souls, but upon their bodies.

III. CHRIST'S USE OF ORDINARY HUMAN RESOURCES AND MEANS. Jesus might doubtless have created bread of stones, as the tempter had once challenged him to do. But he chose to use what provisions were at hand, and to make the few loaves and fishes which the disciples held as a reserve of food, the basis, so to speak, of his miraculous action. The Lord does not despise, or dispense with, human means or human agencies. As on this occasion he directed his disciples to distribute the bread they had, so ever does he use his people and their powers and possessions as means of good to their fellow-men.

IV. CHRIST'S DEVOUTNESS IN THANKSGIVING. Being himself the Son of the Father, he yet, in the name of the dependent children, acknowledged the bounty and beneficence of the Giver of all.

V. CHRIST'S MIRACULOUS POWER. We are not told how it came to pass, but it is recorded that the four thousand found the slender provision sufficient for all their wants. When the Saviour provides, there is always enough and more than enough for all.

VI. CHRIST'S FRUGALITY AND ECONOMY. The Lord was liberal, but not lavish. There was no waste in his arrangements. The broken pieces that remained were gathered, and doubtless saved and used. Because he miraculously supplied what was needed, it did not follow that he would suffer anything to be wasted and lost.

Mar_8:4

Whence shall man's soul be fed?

God's creatures are altogether and for ever dependent upon him. It is not now and then only that our Creator and Lord interposes upon our behalf, to supply our wants and to relieve our distresses. There are times when we specially recognize, and occasions when we specially feel, his care. But his bounty and watchfulness are, in fact, unceasing. "In him we live, and move, and have our being;" "He openeth his hand, and satisfieth the desires of every living thing." Bread for the body, and bread for the soul, alike are `from him. Our daily bread is his daily gift, and our daily remembrancer of him the Giver. In most cases the provision is so regular, by reason of fruitful seasons, by which he fills us with joy and gladness, that men take the gifts of his providence as a matter of course, and are (in instances) only now and then reminded of their dependence when he withholds his bounties. Our souls equally wait upon him, and to them he also giveth "their portion in due season." The sinless beings above doubtless receive from him abundant spiritual good, in an unceasing stream. If our human spirits are not constantly and of course enriched by his Spirit, it is not that his loving-kindness is little or intermittent; it is because our sin prevents us from receiving what is, to believing, lowly, and obedient natures, ever accessible. There is, accordingly, something altogether special in the supply provided for the deep and everlasting needs of human spirits. The unfallen angels, by reason of their purity, have constant fellowship with God, and doubtless are daily fed from his presence, and drink of the stream of his life. But we—poor, sinful children of men—need to be dealt with in a way Divine wisdom alone can devise, to suit the emergency of our position. The plenty of the Divine granary must be brought to our perishing souls by a heavenly interposition and grace. It is in Christ Jesus, the Son of the Eternal Father, that the bread of God becomes the bread of man. Needy, and therefore longing for spiritual food; sinful, and therefore unable to obtain and partake of such food, except in the way Infinite wisdom and grace may open up to us,—we are in a pitiable case until the beneficent Father sends unto us a heavenly and all-sufficient supply. No fellow-creature can give what our circumstances demand and our nature craves; no fellow-creature can satisfy the necessities of one suppliant, far less those of the unnumbered race of humanity. "From whence can a man satisfy these men with bread here in the wilderness?"

I. This language suggests THE CRY OF THeE SPIRITUALLY HUNGRY FOR BREAD, Man cannot "live by bread alone." Unless he change his nature, or blunt its urgencies, and stifle its voice, it calls aloud for God.

"Far and wide, though all unknowing,

Pants for thee each mortal breast;

Human tears for thee are flowing,

Human hearts in thee would rest."

Oftentimes do men try to misinterpret this utterance, to persuade themselves that it is not God they want; that they are as the brutes, to which due fodder and litter and shelter suffice for satisfaction and enjoyment. When one looks upon the vain endeavours of misguided, self-deluded men, one cannot help crying aloud, in the memorable language of the Hebrew prophet, "Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not?" There is a deep-seated longing, a recurring appetite, which prompts all men in whom is any spiritual vitality at all to look for more than earth, than man, can give. We ask for truth, for without truth—and especially truth concerning God—is no satisfaction possible to the created soul. "Oh that I knew where I might find him!"—him, my Maker, Lord, and Judge; that I might know why he has made me, why he has stationed me here on earth, what is the purpose of his wisdom concerning me! Mock me not with dust and stones, but give me bread indeed, even the true knowledge of God! And as conscience assures each child of man that, if this God whom he fain would know take any interest in him, he cannot but remark his disobedience and his errors, the heart within calls aloud for the favor and acceptance of the great King. "How shall a man be just with God?" "Wherewithal shall I come into his presence? Will he "lift the light of his countenance" upon me, and be gracious to me? Must my sins be a barrier between me and my God; or can he, will he, overturn and cast them away, and admit me to his grace and fellowship and peace? Turning his regard inward upon himself, and perceiving his own helplessness in the struggle which is not to be avoided, the poor and feeble child of man asks for strength. How shall I gain strength for duty in times of weakness and temptation? How realize the intention of the Creator concerning me, that I shall enter into the conflict, sustain its toils, brave its dangers, and come forth victorious? And when the day of suffering and the night of sorrow come, can the human soul find comfort in the lessons of human philosophy, in the balm of human sympathy? Alas! these cannot suffice. Nor can aught truly soothe and effectually succor the weak and weary, the sad and lonely, the bereaved and dying, save the hand which fashioned the soul and made it susceptible to anguish—the heart that, by a Divine sympathy and consolation, heals the wounds that it permits. And when "heart and flesh fail," who but the Creator and Saviour can prove "the Strength of the heart, and its Portion for evermore" ? No human plummet can fathom the river all must cross, no human hand uphold the feeble, trembling feet amidst the dark, cold waters. Be sure of this: as long as man retains a nature higher than that of brutes that perish, so long as his heart is subject to grief, his life is surrounded by trouble, his nature prone to sin; so long he will ever and anon cry out for supernatural succor and comfort, and call upon his God. Spiritual hunger is no fancy of the sentimental, no artificial demand of the leisurely and cultivated. It is a fact—a fact which is not to be denied, and without considering which, our view of our human nature and our knowledge of ourselves must needs be incomplete and delusive. Bread for his soul man will ask for, and, unless he have it, he will hunger, pine, and perish!

II. This language suggests THE SILENCE OF THE WILDERNESS TO THIS APPEAL. Out beyond the Lake of Tiberius, away from towns and villages, in the solitudes of the green hillsides, how was the want of the multitude to be supplied? Blades of grass were not ears of corn, stones were not bread. "Here in the wilderness" was no answer to the demand of the hungering—none! The wilderness could only leave those to perish who trusted to its tender mercies. An emblem of the world's powerlessness to meet the case of our spiritually dependent and hungering race! The world is the scene of our trial and proving, the occasion of our manifold temptations. Of what use is it to look to it for sympathy, succor, strength, and salvation? It cannot satisfy you, search and prove it how you may. Is that rich and luscious fruit that hangs from yonder bough? Alas! it is the apple of the Dead Sea, dust and ashes between the teeth. Is that a lake of sweet, pellucid waters which gleams in the glowing sun in yonder hollow? Alas! it is the mirage of the desert, which mocks the thirsty travelers, offering them sand for water. So with the pretences of the world to satisfy the hungering soul. These pretences are vanity and delusion. Equally vain to help, though more honest, is the world, when its response is otherwise. It sometimes acknowledges its utter powerlessness: none to help, none to pity, none to deliver and to save I Whilst some who reject and despise the message of religion abandon themselves to selfish and worldly aims, and seek to still the voice of conscience and to repress the aspirations of the soul in the pursuits of pleasure, pelf, or power, there are others in whose breasts is no peace and no hope. They cry aloud in the wilderness; but no answer comes to them, save the mocking echoes from the hard, dead rock. No truth, no law, no grace, no hope, no heaven, no God! Such is their interpretation of the echoes of the desert. And we cannot wonder that, incredulous of every higher, better message, they abandon themselves to doubt, despondency, despair. From this cheerless and desolate prospect, let us turn to facts fitted to gladden every depressed and anxious heart.

III. The language suggests to us THE DIVINE PROVISION OF THE BREAD OF LIFE. When the disciples of Jesus asked him this question, "Whence shall one be able to satisfy these men with bread here in the wilderness?" they must have been thinking of their own inability. For they could not have forgotten how, not far from this very spot and not long since, their Master had fed five thousand men with five loaves and two fishes. If they had been there without him, they might have been as helpless as they were when the father of the lunatic boy brought his son into their presence, and entreated their compassion and aid. But the Lord Jesus was himself the answer to this inquiry. He had but to bless the bread, and distribute it by the hands of the disciples, and, for even so vast a multitude, there was "bread enough and to spare." Thousands were fed when Jesus was the Master of the feast. No miracles were more evidently and decisively than these of feeding the thousands, parables concerning Christ himself. St. John has recorded the discourse which our Saviour uttered in Capernaum, in which Jesus asserted his own mission and office and power. "My Father," said he, "giveth you the true Bread from heaven. For the Bread of God is he which cometh down from heaven, and giveth life unto the world.… I am the Bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst." In this language our Divine Lord evidently referred to that marvellous incident in the history of Israel when the wants of the people were supplied by daily provision of manna in the wilderness. More especially he brought before the minds of his hearers the great fact that the supply of human wants is due to the grace and interposition of God himself. Bread does not come to us from the wilderness, but it comes to us in the wilderness; and it is the Father above who sends it—none but he! Obviously, the figurative language in which Christ describes himself appeals to our best, purest, most sacred feelings. God is the Father, who will not leave his children without bread. He cares for his spiritual family, considers their wants, hears their cry, and in his wisdom and love secures for them all that he sees to be for their good. Our Lord Jesus Christ is himself the Divine provision for the needs of men. "He that eateth the flesh, and drinketh the blood of Christ, has life eternal." For it must be borne in mind that the heavenly Father who has given us his Son, has in him virtually given us all the resources of his boundless compassion and grace. "He who spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" Do our hearts cry aloud for spiritual truth? God gives us this in Christ, who is himself the Truth—the revelation of the Father's mind and will. The heart that finds "Immanuel—God with us," finds God himself—for Christ is "the brightness of the Father's glory"—reads the writing of God's own hand, hears the utterances of Truth Divine. "He that hath seen me," says Christ, "hath seen the Father." Is our heart restless until assured of the forgiveness and the favor of our God? Hungry for the smile of Heaven, does it turn heavenward a wistful gaze? God in Christ gives us this first great necessity of the sinful soul. Jesus came to call sinners to repentance, but he came at the same time to assure the penitent of pardon—the purchase of his precious blood. What bread is to the hungry, that is pardon to the contrite, humbled, suppliant transgressor. And this is the gift of Christ, who came with "power on earth to forgive sins." Do we feet an inner craving for a strength which we do not find within ourselves—for a power which shall uphold us in the labour and the conflict of this earthly life? Not only to know the will of God but to do it—this is the want of man's soul. Power to do this is bread to his hungering nature. Do you not, indeed, when you best know yourselves, feel that truly to live you must have strength to live to God? And who but God himself can impart this strength? It is given in Jesus. Eat of this bread, and labour shall be sweet and work welcome. His meat and drink was to do the will of him who sent him, and to finish his work. And in his people is "the mind of Christ." Does not the sorrowful i and tempted soul—the soul oppressed by the infirmities of the flesh and the ills of life—hunger for a consolation not to be found from the wilderness? Who of us has not felt this, in seasons of grief and anxiety? Surely, God knows the heart which he has fashioned; he reads its laments, he witnesses its struggles, he comprehends its fears. It was to allay our anxiety, to assuage our griefs, that Jesus dwelt on earth, wept our tears, tasted the bitterness of our death; that he might be a "High Priest touched with the feeling of our infirmities." As long as "man is born to sorrow," so long shall the "Man of sorrows, acquainted with grief," be the dearest Friend the heart can know. Jesus is a "brother born for adversity."

"But what to those who find? Ah! This

Nor tongue nor pen can show;

The love of Jesus, what it is

None but his loved ones know,"

IV. This language suggests THE SATISFACTION FOUND BY THOSE WHO PARTAKE OF THIS SPIRITUAL FOOD. We read in the Gospel that, when the great Lord of nature and of men miraculously supplied the wants of the hungering crowds," they did all eat, and were filled." In this they prefigured all who, in every land and age, should feed by faith upon the Son of God. Of him it may truly be said, "He filleth the hungry soul with goodness." Three remarks may be made upon the power of the Lord Jesus to appease the spiritual hunger and to supply the spiritual wants of men. He is sufficient for each, sufficient for all, sufficient for evermore. Each soul, however drawn or driven to Christ—driven by the desperation of want, or drawn by the excellence and abundance of the Divine supply—finds in him all that he himself has promised. To believe, to trust, to love, to follow Christ,—this is to appropriate him, to prove and learn his Divine sufficiency. "He that cometh to me," says Jesus," shall never hunger; and he that believeth on me shall never thirst." The same faith which first reveals Christ to the soul, and stays its hunger, is the means of attaching the soul to Christ and the means by which the soul finds in him all the fullness of God. For he of God is made unto his people "wisdom and righteousness, sanctification and redemption." The bounty of the Lord Jesus is unrestricted. As the vast multitude of his auditors were fed by his beneficence—as men, women, and children all ate and had enough, so that basketsful of fragments were taken up—so throughout this wide world its teeming and varied populations are all destined to find in him the Saviour of mankind. "I," said he, "if I be lifted up from the earth, will draw all men unto me." Untold myriads have feasted at the table of Christ, and none have risen hungry and dissatisfied. Still have the ministers of his grace the privilege of announcing to the starving children of men, "' Yet there is room.' Come ye in, that the guests may be many and the tables filled. 'Eat ye that which is good, and let your soul delight itself in fatness.'" Still further to enhance the conception of the preciousness of the great salvation, let it be remembered that it is an unfailing, an everlasting, an imperishable satisfaction which is to be found in Jesus Christ. He that eats of earthly bread and drinks of earthly streams hungers and thirsts again; but he who, by Divine mercy, feeds on heavenly food and drinks of the living water hungers and thirsts no more. For him is provided a perpetual feast, an immortal satisfaction and content. Generation succeeds generation, and age follows age. The experience of humanity is prolonged from century to century. Opportunity is given to every system, to every creed, to every philosophy, to deal with the deep and spiritual necessities of mankind. As one attempt of human wisdom succeeds another, and as each fails in its turn, we hear in our soul within us the cry arise, suggested by human effort and by human powerlessness, "From whence can a man satisfy these men with bread here in the wilderness?" There is no answer. None has been given; none can be given. Happy are we who hear a voice, Divine alike in sweetness and authority, rising above the plaint of the hungry, or breaking the silence of the baffled and the helpless, and uttering forth the welcome declaration of pity and of love, "I am the Bread of life" ! And happier still if, convinced of the sincerity and the power of this Divine and compassionate Benefactor, prompted by our human need, and guided by the Spirit of God, we respond, in faith and gratitude and poise, "Lord, evermore give us this Bread'!

Mar_8:11-13

Signs.

This was not an isolated case of the demands on the part of the Jewish leaders that Jesus should work some miracle which they might receive as a sign from heaven. And it was not only during our Saviour's ministry that they preferred such a request. For Paul had occasion long afterwards to complain of the Jews that they "required a sign," and were dissatisfied with the doctrines and with the evidences of Christianity.

I. THE REQUEST OF THE PHARISEES. These men made a point of seeing Jesus, and seem, on this as on other occasions, to have come as a deputation from his adversaries.

1. What was it they asked? Not an ordinary miracle, for such Jesus had already repeatedly and publicly performed. It was a sign, not from himself, but from heaven. Any wonder he might work they would attribute to magic or to Beelzebub. But, such was their profession, if he would furnish them with some splendid celestial portent—if he would give bread from heaven or stay the sun in its course—then they would be convinced of his Messiahship.

2. Why did they ask such a sign? They were tempting, testing him—putting him to the proof. Had he complied with their wish, they would have seen in him the Messiah they wanted—one prepared probably to wield supernatural power for personal aggrandizement and for political dominion. Should he refuse, they would be confirmed in their rejection of his claims.

II. THE REFUSAL OF CHRIST. Observe:

1. The feeling with which he refu