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Mark 8 |
King James Version
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Mark 8:1 In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,
Compassion for the People
It is not the disciples who come to the Lord to express their concern for the multitude, but the Lord takes the initiative here (cf. [Mark 6:35]). He acts here on the basis of His own loving thoughts. After the previous feeding, He here in grace provides additional proof of the fact that He is the Messiah Who satisfies His people with bread [Ps 132:15].
The first feeding [Mark 6:34-44] is about the service of the disciples. There are five thousand men, five loaves of bread and twelve small baskets, numbers of which the first two point to responsibility. Here it is about God’s sovereign power. We see this in the numbers “seven” [Verse 8] and “four thousand” [Verse 9]. In the first case it is mainly about Israel, which we see in the number twelve. Here it is about the earth, about all people, which we see in the number four. After the bread for Israel [Mark 6:41-44] and the bread for the dogs, the unclean Gentiles [Mark 7:28], we see in this story that there is bread for the world (cf. [John 6:33]).
We also have here a testimony of the perfect grace of God, indicated in the number seven, which symbolizes perfection. We also see in this second feeding that those who follow Him will have no lack.
In spite of His rejection, the Lord continues to show grace, for His mercy is Godly. He knows exactly how long the crowd has been with Him and that they have nothing to eat. He counts the days. What He says of the crowd also applies to Him. He’s also without food all this time, but He is thinking of the crowd.
It seems a strange thing that we can be with the Lord for so long and still have nothing to eat. He creates such opportunities in order to show His compassion in this, which we would otherwise not be able to see. The three days also speak of His resurrection. God can only act in grace with the world on the basis of the death and resurrection of His Son.
The Lord knows even more about them. He knows their limited powers and also where they come from and where they have to go. That is why He wants to take care of them.
Verses that belong to this explanation: 1-3
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our Lord Jesus encouraged the meanest to come to him for life and grace. Christ knows and considers our frames. The bounty of Christ is always ready; to show that, he repeated this miracle. His favors are renewed, as our wants and necessities are. And those need not fear want, who have Christ to live upon by faith, and do so with thanksgiving.
Verses that belong to this explanation: 1-10
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 8:2 ‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›
Compassion for the People
It is not the disciples who come to the Lord to express their concern for the multitude, but the Lord takes the initiative here (cf. [Mark 6:35]). He acts here on the basis of His own loving thoughts. After the previous feeding, He here in grace provides additional proof of the fact that He is the Messiah Who satisfies His people with bread [Ps 132:15].
The first feeding [Mark 6:34-44] is about the service of the disciples. There are five thousand men, five loaves of bread and twelve small baskets, numbers of which the first two point to responsibility. Here it is about God’s sovereign power. We see this in the numbers “seven” [Verse 8] and “four thousand” [Verse 9]. In the first case it is mainly about Israel, which we see in the number twelve. Here it is about the earth, about all people, which we see in the number four. After the bread for Israel [Mark 6:41-44] and the bread for the dogs, the unclean Gentiles [Mark 7:28], we see in this story that there is bread for the world (cf. [John 6:33]).
We also have here a testimony of the perfect grace of God, indicated in the number seven, which symbolizes perfection. We also see in this second feeding that those who follow Him will have no lack.
In spite of His rejection, the Lord continues to show grace, for His mercy is Godly. He knows exactly how long the crowd has been with Him and that they have nothing to eat. He counts the days. What He says of the crowd also applies to Him. He’s also without food all this time, but He is thinking of the crowd.
It seems a strange thing that we can be with the Lord for so long and still have nothing to eat. He creates such opportunities in order to show His compassion in this, which we would otherwise not be able to see. The three days also speak of His resurrection. God can only act in grace with the world on the basis of the death and resurrection of His Son.
The Lord knows even more about them. He knows their limited powers and also where they come from and where they have to go. That is why He wants to take care of them.
Verses that belong to this explanation: 1-3
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our Lord Jesus encouraged the meanest to come to him for life and grace. Christ knows and considers our frames. The bounty of Christ is always ready; to show that, he repeated this miracle. His favors are renewed, as our wants and necessities are. And those need not fear want, who have Christ to live upon by faith, and do so with thanksgiving.
Verses that belong to this explanation: 1-10
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 8:3 ‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›
Compassion for the People
It is not the disciples who come to the Lord to express their concern for the multitude, but the Lord takes the initiative here (cf. [Mark 6:35]). He acts here on the basis of His own loving thoughts. After the previous feeding, He here in grace provides additional proof of the fact that He is the Messiah Who satisfies His people with bread [Ps 132:15].
The first feeding [Mark 6:34-44] is about the service of the disciples. There are five thousand men, five loaves of bread and twelve small baskets, numbers of which the first two point to responsibility. Here it is about God’s sovereign power. We see this in the numbers “seven” [Verse 8] and “four thousand” [Verse 9]. In the first case it is mainly about Israel, which we see in the number twelve. Here it is about the earth, about all people, which we see in the number four. After the bread for Israel [Mark 6:41-44] and the bread for the dogs, the unclean Gentiles [Mark 7:28], we see in this story that there is bread for the world (cf. [John 6:33]).
We also have here a testimony of the perfect grace of God, indicated in the number seven, which symbolizes perfection. We also see in this second feeding that those who follow Him will have no lack.
In spite of His rejection, the Lord continues to show grace, for His mercy is Godly. He knows exactly how long the crowd has been with Him and that they have nothing to eat. He counts the days. What He says of the crowd also applies to Him. He’s also without food all this time, but He is thinking of the crowd.
It seems a strange thing that we can be with the Lord for so long and still have nothing to eat. He creates such opportunities in order to show His compassion in this, which we would otherwise not be able to see. The three days also speak of His resurrection. God can only act in grace with the world on the basis of the death and resurrection of His Son.
The Lord knows even more about them. He knows their limited powers and also where they come from and where they have to go. That is why He wants to take care of them.
Verses that belong to this explanation: 1-3
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our Lord Jesus encouraged the meanest to come to him for life and grace. Christ knows and considers our frames. The bounty of Christ is always ready; to show that, he repeated this miracle. His favors are renewed, as our wants and necessities are. And those need not fear want, who have Christ to live upon by faith, and do so with thanksgiving.
Verses that belong to this explanation: 1-10
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 8:4 And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?
Feeding of the Four Thousand
The disciples seem to have forgotten the previous experience. This is how it often happens to us. We know how many times the Lord has saved us from difficult situations, and yet we fear we will perish in the next. The disciples have not yet learned to measure the situation according to His power rather than according to their own power. They speak to Him about the situation in a way that presupposes that He would not know that there are no sources in a desolate place. They will experience that He makes a handful of corn an abundant harvest (cf. [Ps 72:16]).
The Lord asks them about their supply of loaves. They know how much they have with them. He also asks us how much we have. We can answer that we know something about Him as the bread of life, but we cannot use it to meet the needs of others. To Him, however, it is always enough if we give it to Him. We can also apply this to our money and our abilities. If we give it to Him, He can turn it into something we can serve others with.
Before He gives food, He commands the crowd to sit on the ground. Food He gives must be eaten at rest. Sitting like this, the eyes of all will also have been looking to Him [Ps 145:13-16]. Often He has been a Guest of others, sometimes welcome, sometimes unwelcome, but here He is the Host. So He takes the seven loaves and gives thanks for them. He brings them into connection with the fullness of heaven. He then breaks the loaves, multiplying them, and giving them to His disciples.
The disciples may present them to the crowd as a richly filled table. There is no lack. There is not only bread, there is also fish. After the Lord has spoken the blessing, the disciples may also serve them to the crowd. The result is that all are fed. They can eat until they are satisfied. In fact, there is so much that seven large baskets full of pieces remain.
The main purpose of repeating this wonder is to represent the tireless intervention of God’s perfect power in love. We see that in using the number seven twice. Normally a ruler allows himself to be served by his subjects, who provide him with what he needs. Here is a Ruler Who gives food to His subjects. The number four thousand indicates the universality of this wonder. Four is the number of the earth (four winds, four seasons). God’s grace is there for everyone.
After the Lord has provided the multitude with sufficient food by this wonder, He sends them away. They will not have succumbed along the way. They will also have had enough food for talking about and thinking about Who is this wonderful Person Who has given them so much teaching and food.
Verses that belong to this explanation: 4-9
4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our Lord Jesus encouraged the meanest to come to him for life and grace. Christ knows and considers our frames. The bounty of Christ is always ready; to show that, he repeated this miracle. His favors are renewed, as our wants and necessities are. And those need not fear want, who have Christ to live upon by faith, and do so with thanksgiving.
Verses that belong to this explanation: 1-10
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 8:5 And he asked them, ‹How many loaves have ye?› And they said, Seven.
Feeding of the Four Thousand
The disciples seem to have forgotten the previous experience. This is how it often happens to us. We know how many times the Lord has saved us from difficult situations, and yet we fear we will perish in the next. The disciples have not yet learned to measure the situation according to His power rather than according to their own power. They speak to Him about the situation in a way that presupposes that He would not know that there are no sources in a desolate place. They will experience that He makes a handful of corn an abundant harvest (cf. [Ps 72:16]).
The Lord asks them about their supply of loaves. They know how much they have with them. He also asks us how much we have. We can answer that we know something about Him as the bread of life, but we cannot use it to meet the needs of others. To Him, however, it is always enough if we give it to Him. We can also apply this to our money and our abilities. If we give it to Him, He can turn it into something we can serve others with.
Before He gives food, He commands the crowd to sit on the ground. Food He gives must be eaten at rest. Sitting like this, the eyes of all will also have been looking to Him [Ps 145:13-16]. Often He has been a Guest of others, sometimes welcome, sometimes unwelcome, but here He is the Host. So He takes the seven loaves and gives thanks for them. He brings them into connection with the fullness of heaven. He then breaks the loaves, multiplying them, and giving them to His disciples.
The disciples may present them to the crowd as a richly filled table. There is no lack. There is not only bread, there is also fish. After the Lord has spoken the blessing, the disciples may also serve them to the crowd. The result is that all are fed. They can eat until they are satisfied. In fact, there is so much that seven large baskets full of pieces remain.
The main purpose of repeating this wonder is to represent the tireless intervention of God’s perfect power in love. We see that in using the number seven twice. Normally a ruler allows himself to be served by his subjects, who provide him with what he needs. Here is a Ruler Who gives food to His subjects. The number four thousand indicates the universality of this wonder. Four is the number of the earth (four winds, four seasons). God’s grace is there for everyone.
After the Lord has provided the multitude with sufficient food by this wonder, He sends them away. They will not have succumbed along the way. They will also have had enough food for talking about and thinking about Who is this wonderful Person Who has given them so much teaching and food.
Verses that belong to this explanation: 4-9
4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our Lord Jesus encouraged the meanest to come to him for life and grace. Christ knows and considers our frames. The bounty of Christ is always ready; to show that, he repeated this miracle. His favors are renewed, as our wants and necessities are. And those need not fear want, who have Christ to live upon by faith, and do so with thanksgiving.
Verses that belong to this explanation: 1-10
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 8:6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.
Feeding of the Four Thousand
The disciples seem to have forgotten the previous experience. This is how it often happens to us. We know how many times the Lord has saved us from difficult situations, and yet we fear we will perish in the next. The disciples have not yet learned to measure the situation according to His power rather than according to their own power. They speak to Him about the situation in a way that presupposes that He would not know that there are no sources in a desolate place. They will experience that He makes a handful of corn an abundant harvest (cf. [Ps 72:16]).
The Lord asks them about their supply of loaves. They know how much they have with them. He also asks us how much we have. We can answer that we know something about Him as the bread of life, but we cannot use it to meet the needs of others. To Him, however, it is always enough if we give it to Him. We can also apply this to our money and our abilities. If we give it to Him, He can turn it into something we can serve others with.
Before He gives food, He commands the crowd to sit on the ground. Food He gives must be eaten at rest. Sitting like this, the eyes of all will also have been looking to Him [Ps 145:13-16]. Often He has been a Guest of others, sometimes welcome, sometimes unwelcome, but here He is the Host. So He takes the seven loaves and gives thanks for them. He brings them into connection with the fullness of heaven. He then breaks the loaves, multiplying them, and giving them to His disciples.
The disciples may present them to the crowd as a richly filled table. There is no lack. There is not only bread, there is also fish. After the Lord has spoken the blessing, the disciples may also serve them to the crowd. The result is that all are fed. They can eat until they are satisfied. In fact, there is so much that seven large baskets full of pieces remain.
The main purpose of repeating this wonder is to represent the tireless intervention of God’s perfect power in love. We see that in using the number seven twice. Normally a ruler allows himself to be served by his subjects, who provide him with what he needs. Here is a Ruler Who gives food to His subjects. The number four thousand indicates the universality of this wonder. Four is the number of the earth (four winds, four seasons). God’s grace is there for everyone.
After the Lord has provided the multitude with sufficient food by this wonder, He sends them away. They will not have succumbed along the way. They will also have had enough food for talking about and thinking about Who is this wonderful Person Who has given them so much teaching and food.
Verses that belong to this explanation: 4-9
4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our Lord Jesus encouraged the meanest to come to him for life and grace. Christ knows and considers our frames. The bounty of Christ is always ready; to show that, he repeated this miracle. His favors are renewed, as our wants and necessities are. And those need not fear want, who have Christ to live upon by faith, and do so with thanksgiving.
Verses that belong to this explanation: 1-10
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
In expounding holy Scriptures, I am, so to speak, now breaking bread for you. If you hunger to receive it, your heart will sing out with the fullness of praise. And if you are thus made rich in your banquet, why would you then be niggardly in good works and deeds of mercy? What I am distributing to you is not my own. What you feast upon, I also feast upon.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 8:7 And they had a few small fishes: and he blessed, and commanded to set them also before [them].
Feeding of the Four Thousand
The disciples seem to have forgotten the previous experience. This is how it often happens to us. We know how many times the Lord has saved us from difficult situations, and yet we fear we will perish in the next. The disciples have not yet learned to measure the situation according to His power rather than according to their own power. They speak to Him about the situation in a way that presupposes that He would not know that there are no sources in a desolate place. They will experience that He makes a handful of corn an abundant harvest (cf. [Ps 72:16]).
The Lord asks them about their supply of loaves. They know how much they have with them. He also asks us how much we have. We can answer that we know something about Him as the bread of life, but we cannot use it to meet the needs of others. To Him, however, it is always enough if we give it to Him. We can also apply this to our money and our abilities. If we give it to Him, He can turn it into something we can serve others with.
Before He gives food, He commands the crowd to sit on the ground. Food He gives must be eaten at rest. Sitting like this, the eyes of all will also have been looking to Him [Ps 145:13-16]. Often He has been a Guest of others, sometimes welcome, sometimes unwelcome, but here He is the Host. So He takes the seven loaves and gives thanks for them. He brings them into connection with the fullness of heaven. He then breaks the loaves, multiplying them, and giving them to His disciples.
The disciples may present them to the crowd as a richly filled table. There is no lack. There is not only bread, there is also fish. After the Lord has spoken the blessing, the disciples may also serve them to the crowd. The result is that all are fed. They can eat until they are satisfied. In fact, there is so much that seven large baskets full of pieces remain.
The main purpose of repeating this wonder is to represent the tireless intervention of God’s perfect power in love. We see that in using the number seven twice. Normally a ruler allows himself to be served by his subjects, who provide him with what he needs. Here is a Ruler Who gives food to His subjects. The number four thousand indicates the universality of this wonder. Four is the number of the earth (four winds, four seasons). God’s grace is there for everyone.
After the Lord has provided the multitude with sufficient food by this wonder, He sends them away. They will not have succumbed along the way. They will also have had enough food for talking about and thinking about Who is this wonderful Person Who has given them so much teaching and food.
Verses that belong to this explanation: 4-9
4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our Lord Jesus encouraged the meanest to come to him for life and grace. Christ knows and considers our frames. The bounty of Christ is always ready; to show that, he repeated this miracle. His favors are renewed, as our wants and necessities are. And those need not fear want, who have Christ to live upon by faith, and do so with thanksgiving.
Verses that belong to this explanation: 1-10
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 8:8 So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.
Feeding of the Four Thousand
The disciples seem to have forgotten the previous experience. This is how it often happens to us. We know how many times the Lord has saved us from difficult situations, and yet we fear we will perish in the next. The disciples have not yet learned to measure the situation according to His power rather than according to their own power. They speak to Him about the situation in a way that presupposes that He would not know that there are no sources in a desolate place. They will experience that He makes a handful of corn an abundant harvest (cf. [Ps 72:16]).
The Lord asks them about their supply of loaves. They know how much they have with them. He also asks us how much we have. We can answer that we know something about Him as the bread of life, but we cannot use it to meet the needs of others. To Him, however, it is always enough if we give it to Him. We can also apply this to our money and our abilities. If we give it to Him, He can turn it into something we can serve others with.
Before He gives food, He commands the crowd to sit on the ground. Food He gives must be eaten at rest. Sitting like this, the eyes of all will also have been looking to Him [Ps 145:13-16]. Often He has been a Guest of others, sometimes welcome, sometimes unwelcome, but here He is the Host. So He takes the seven loaves and gives thanks for them. He brings them into connection with the fullness of heaven. He then breaks the loaves, multiplying them, and giving them to His disciples.
The disciples may present them to the crowd as a richly filled table. There is no lack. There is not only bread, there is also fish. After the Lord has spoken the blessing, the disciples may also serve them to the crowd. The result is that all are fed. They can eat until they are satisfied. In fact, there is so much that seven large baskets full of pieces remain.
The main purpose of repeating this wonder is to represent the tireless intervention of God’s perfect power in love. We see that in using the number seven twice. Normally a ruler allows himself to be served by his subjects, who provide him with what he needs. Here is a Ruler Who gives food to His subjects. The number four thousand indicates the universality of this wonder. Four is the number of the earth (four winds, four seasons). God’s grace is there for everyone.
After the Lord has provided the multitude with sufficient food by this wonder, He sends them away. They will not have succumbed along the way. They will also have had enough food for talking about and thinking about Who is this wonderful Person Who has given them so much teaching and food.
Verses that belong to this explanation: 4-9
4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our Lord Jesus encouraged the meanest to come to him for life and grace. Christ knows and considers our frames. The bounty of Christ is always ready; to show that, he repeated this miracle. His favors are renewed, as our wants and necessities are. And those need not fear want, who have Christ to live upon by faith, and do so with thanksgiving.
Verses that belong to this explanation: 1-10
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Are you hungry? You too have been given these baskets. For those fragments were not lost. For you, too, belong to the whole church, and they are surely for your benefit.
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Mark 8:9 And they that had eaten were about four thousand: and he sent them away.
Feeding of the Four Thousand
The disciples seem to have forgotten the previous experience. This is how it often happens to us. We know how many times the Lord has saved us from difficult situations, and yet we fear we will perish in the next. The disciples have not yet learned to measure the situation according to His power rather than according to their own power. They speak to Him about the situation in a way that presupposes that He would not know that there are no sources in a desolate place. They will experience that He makes a handful of corn an abundant harvest (cf. [Ps 72:16]).
The Lord asks them about their supply of loaves. They know how much they have with them. He also asks us how much we have. We can answer that we know something about Him as the bread of life, but we cannot use it to meet the needs of others. To Him, however, it is always enough if we give it to Him. We can also apply this to our money and our abilities. If we give it to Him, He can turn it into something we can serve others with.
Before He gives food, He commands the crowd to sit on the ground. Food He gives must be eaten at rest. Sitting like this, the eyes of all will also have been looking to Him [Ps 145:13-16]. Often He has been a Guest of others, sometimes welcome, sometimes unwelcome, but here He is the Host. So He takes the seven loaves and gives thanks for them. He brings them into connection with the fullness of heaven. He then breaks the loaves, multiplying them, and giving them to His disciples.
The disciples may present them to the crowd as a richly filled table. There is no lack. There is not only bread, there is also fish. After the Lord has spoken the blessing, the disciples may also serve them to the crowd. The result is that all are fed. They can eat until they are satisfied. In fact, there is so much that seven large baskets full of pieces remain.
The main purpose of repeating this wonder is to represent the tireless intervention of God’s perfect power in love. We see that in using the number seven twice. Normally a ruler allows himself to be served by his subjects, who provide him with what he needs. Here is a Ruler Who gives food to His subjects. The number four thousand indicates the universality of this wonder. Four is the number of the earth (four winds, four seasons). God’s grace is there for everyone.
After the Lord has provided the multitude with sufficient food by this wonder, He sends them away. They will not have succumbed along the way. They will also have had enough food for talking about and thinking about Who is this wonderful Person Who has given them so much teaching and food.
Verses that belong to this explanation: 4-9
4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our Lord Jesus encouraged the meanest to come to him for life and grace. Christ knows and considers our frames. The bounty of Christ is always ready; to show that, he repeated this miracle. His favors are renewed, as our wants and necessities are. And those need not fear want, who have Christ to live upon by faith, and do so with thanksgiving.
Verses that belong to this explanation: 1-10
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
From the lesser number of men [four thousand], less remains; from the greater number [five thousand], more is left over. Four thousand men—fewer certainly in number, but greater in faith. The one who is greater in faith eats more, and because he does, there is less left over! I wish that we, too, might eat more of the hardy bread of holy writ, so that there would be less left over for us to learn. Tractate on the Gospel of Mark, Homily
Or else, the seven loaves are the gifts of the Holy Spirit, the fragments of the loaves are the mystical understanding of the first week.
The small fishes blessed are the books of the New Testament, for our Lord when risen asks for a piece of broiled fish.
Again, the seven baskets are the seven Churches. By the four thousand is meant the year of the new dispensation, with its four seasons. Fitly also are there four thousand, that in the number itself it might be taught us that they were filled with the food of the Gospel.
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Mark 8:10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
The Request for a Sign
Immediately after the feeding, the Lord enters the boat. His disciples are with Him. So they come into the next area of His service. There, however, is no crowd in need waiting for Him, but declared opponents are ready to argue with Him and test Him.
His opponents are the company of the Pharisees. They come to Him and dispute His authority because they see in Him a threat to their own authority. That is why they are blind to the wonders He has performed. The fact that they ask Him for a sign shows that they have not seriously thought about the remarkable wonders He has already done. Nor do they have a heart for them. After all, His whole service and Person are a sign from heaven!
The Lord has sighed before because of a bodily need [Mark 7:34]. Here He sighs deeply because of even greater spiritual distress and blindness. These spiritual distress and blindness are a much greater defect than a physical defect. He sighs deeply because He knows the disastrous outcome of their unbelief (cf. [Ezek 9:4]). In His spirit He feels the consequences of sin [John 11:33]; [John 13:21].
The Lord does not enter into discussion either. You cannot make anything clear to a blind person who has already seen so much and has not noticed anything. He asks them why “this generation”, i.e. people like this, wants a sign. What use is a sign to the blind who cannot see it? That’s why they don’t get what they ask for. Giving them a sign would be like throwing pearls before swine [Matt 7:6].
The crowd wanted to stay with Him, but the Lord sent them away [Verse 9]. He does not send His opponents away, but turns His back on them. They do not have to count on Him to grant their wish. He again embarks and leaves, away from these Pharisees with their hardened and blind hearts. On the other side awaits a new work: the healing of a blind person [Verse 22-26]. At the same time His service continues on board, teaching His disciples about leaven [Verse 14-21].
Verses that belong to this explanation: 10-13
10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Our Lord Jesus encouraged the meanest to come to him for life and grace. Christ knows and considers our frames. The bounty of Christ is always ready; to show that, he repeated this miracle. His favors are renewed, as our wants and necessities are. And those need not fear want, who have Christ to live upon by faith, and do so with thanksgiving.
Verses that belong to this explanation: 1-10
1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples [unto him], and saith unto them,2‹I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:›3‹And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.›4And his disciples answered him, From whence can a man satisfy these [men] with bread here in the wilderness?5And he asked them, ‹How many loaves have ye?› And they said, Seven.6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before [them]; and they did set [them] before the people.7And they had a few small fishes: and he blessed, and commanded to set them also before [them].8So they did eat, and were filled: and they took up of the broken [meat] that was left seven baskets.9And they that had eaten were about four thousand: and he sent them away.10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
After his account of the miracle of the seven loaves, Mark subjoins the same transition as is given us in Matthew, only with this difference: Matthew’s expression for the locality is not Dalmanutha, as is read in certain codices, but Magedan. There is no reason, however, for questioning the fact that it is the same place that is intended under both names. For most codices, even of Mark’s Gospel, give no other reading than that of Magedan.
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Mark 8:11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
The Request for a Sign
Immediately after the feeding, the Lord enters the boat. His disciples are with Him. So they come into the next area of His service. There, however, is no crowd in need waiting for Him, but declared opponents are ready to argue with Him and test Him.
His opponents are the company of the Pharisees. They come to Him and dispute His authority because they see in Him a threat to their own authority. That is why they are blind to the wonders He has performed. The fact that they ask Him for a sign shows that they have not seriously thought about the remarkable wonders He has already done. Nor do they have a heart for them. After all, His whole service and Person are a sign from heaven!
The Lord has sighed before because of a bodily need [Mark 7:34]. Here He sighs deeply because of even greater spiritual distress and blindness. These spiritual distress and blindness are a much greater defect than a physical defect. He sighs deeply because He knows the disastrous outcome of their unbelief (cf. [Ezek 9:4]). In His spirit He feels the consequences of sin [John 11:33]; [John 13:21].
The Lord does not enter into discussion either. You cannot make anything clear to a blind person who has already seen so much and has not noticed anything. He asks them why “this generation”, i.e. people like this, wants a sign. What use is a sign to the blind who cannot see it? That’s why they don’t get what they ask for. Giving them a sign would be like throwing pearls before swine [Matt 7:6].
The crowd wanted to stay with Him, but the Lord sent them away [Verse 9]. He does not send His opponents away, but turns His back on them. They do not have to count on Him to grant their wish. He again embarks and leaves, away from these Pharisees with their hardened and blind hearts. On the other side awaits a new work: the healing of a blind person [Verse 22-26]. At the same time His service continues on board, teaching His disciples about leaven [Verse 14-21].
Verses that belong to this explanation: 10-13
10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?
Verses that belong to this explanation: 11-21
11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 8:12 And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›
The Request for a Sign
Immediately after the feeding, the Lord enters the boat. His disciples are with Him. So they come into the next area of His service. There, however, is no crowd in need waiting for Him, but declared opponents are ready to argue with Him and test Him.
His opponents are the company of the Pharisees. They come to Him and dispute His authority because they see in Him a threat to their own authority. That is why they are blind to the wonders He has performed. The fact that they ask Him for a sign shows that they have not seriously thought about the remarkable wonders He has already done. Nor do they have a heart for them. After all, His whole service and Person are a sign from heaven!
The Lord has sighed before because of a bodily need [Mark 7:34]. Here He sighs deeply because of even greater spiritual distress and blindness. These spiritual distress and blindness are a much greater defect than a physical defect. He sighs deeply because He knows the disastrous outcome of their unbelief (cf. [Ezek 9:4]). In His spirit He feels the consequences of sin [John 11:33]; [John 13:21].
The Lord does not enter into discussion either. You cannot make anything clear to a blind person who has already seen so much and has not noticed anything. He asks them why “this generation”, i.e. people like this, wants a sign. What use is a sign to the blind who cannot see it? That’s why they don’t get what they ask for. Giving them a sign would be like throwing pearls before swine [Matt 7:6].
The crowd wanted to stay with Him, but the Lord sent them away [Verse 9]. He does not send His opponents away, but turns His back on them. They do not have to count on Him to grant their wish. He again embarks and leaves, away from these Pharisees with their hardened and blind hearts. On the other side awaits a new work: the healing of a blind person [Verse 22-26]. At the same time His service continues on board, teaching His disciples about leaven [Verse 14-21].
Verses that belong to this explanation: 10-13
10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?
Verses that belong to this explanation: 11-21
11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
But for what sign from heaven were they asking? Maybe that he should hold back the sun, or curb the moon, or bring down thunderbolts, or change the direction of the wind, or something like that? … In Pharaoh’s time there was an enemy from whom deliverance was needed. But for one who comes among friends, there should be no need of such signs. Gospel of St. Matthew, Homily
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Mark 8:13 And he left them, and entering into the ship again departed to the other side.
The Request for a Sign
Immediately after the feeding, the Lord enters the boat. His disciples are with Him. So they come into the next area of His service. There, however, is no crowd in need waiting for Him, but declared opponents are ready to argue with Him and test Him.
His opponents are the company of the Pharisees. They come to Him and dispute His authority because they see in Him a threat to their own authority. That is why they are blind to the wonders He has performed. The fact that they ask Him for a sign shows that they have not seriously thought about the remarkable wonders He has already done. Nor do they have a heart for them. After all, His whole service and Person are a sign from heaven!
The Lord has sighed before because of a bodily need [Mark 7:34]. Here He sighs deeply because of even greater spiritual distress and blindness. These spiritual distress and blindness are a much greater defect than a physical defect. He sighs deeply because He knows the disastrous outcome of their unbelief (cf. [Ezek 9:4]). In His spirit He feels the consequences of sin [John 11:33]; [John 13:21].
The Lord does not enter into discussion either. You cannot make anything clear to a blind person who has already seen so much and has not noticed anything. He asks them why “this generation”, i.e. people like this, wants a sign. What use is a sign to the blind who cannot see it? That’s why they don’t get what they ask for. Giving them a sign would be like throwing pearls before swine [Matt 7:6].
The crowd wanted to stay with Him, but the Lord sent them away [Verse 9]. He does not send His opponents away, but turns His back on them. They do not have to count on Him to grant their wish. He again embarks and leaves, away from these Pharisees with their hardened and blind hearts. On the other side awaits a new work: the healing of a blind person [Verse 22-26]. At the same time His service continues on board, teaching His disciples about leaven [Verse 14-21].
Verses that belong to this explanation: 10-13
10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?
Verses that belong to this explanation: 11-21
11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
No sign more impressed the crowds than the miracles of the loaves. Not only did they want to follow him, but also seemed ready to make him a king. In order to avoid all suspicion of usurping civil authority, he made a speedy exit after this wonderful work. He did not even leave on foot, lest they chase after him, but took off by boat. Gospel of St. Matthew, Homily
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Mark 8:14 Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.
The Leaven of the Pharisees and of Herod
The crowd of more than four thousand had no bread, and Christ satisfied them by using the seven loaves of the disciples. Now the disciples appear to have nothing with them except one loaf. That is not much for thirteen people. The question is, have they learned what He can do with it? After all, they have Him with them?
The Lord knows they’re worried about that. They’re hungry, but they won’t be satisfied by that one loaf. In the spiritual application we can say that distributing spiritual food does not always mean that one’s own spiritual hunger is also satisfied. Then it is necessary to take your own food as well. But sometimes there is so little time to ‘eat’ yourself, that spiritual life becomes weaker. The Lord knows this.
The lack of bread and their concern about it gives Him the opportunity to teach them a lesson other than that He can provide for all needs. This lesson is also related to bread, for it is about leaven. The Lord speaks about “the leaven of the Pharisees”. By this He means adhering to outer religious forms, of whatever kind, by which God and His Christ are set aside. The leaven of the Pharisees is hypocrisy [Luke 12:1]; it is the pious appearance to the outside world, while the heart is cold and empty.
There is also “the leaven of Herod”. By this is meant the worldliness, the covetousness of things that give a good name in this time or maintaining conformity to the world.
So it’s all about legalism and conformity to the world. They are two extremes that are similar at the same time. They are both evil. Legalism is a form of conformity to the world. It is important to learn the lesson of the spiritual dangers that threaten a servant’s life and make his service useless and even harmful to others.
That the disciples need this lesson is evidenced by their reaction. They have forgotten that they have the one bread plus the Lord with them. That is why they seek the solution among themselves and not with Him. They connect His teaching with their own needs and do not understand the warning. They see these people as respectable and therefore are not prepared to the radical condemnation that He is expressing.
Only in Christ we can be freed from these stumbling blocks and tricks. Are we content with the one loaf, or do we think we should add some of the leaven of the Pharisees or of Herod? We can apply this to the life of the church. There is a danger that we are not content with the one bread, that is Christ. Then we believe that by legalism or forms of the world we can protect or enrich our faith in Him. If that happens, we have not paid attention and have not watched out for the leaven of the Pharisees and that of Herod.
Verses that belong to this explanation: 14-15
14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?
Verses that belong to this explanation: 11-21
11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 8:15 And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›
The Leaven of the Pharisees and of Herod
The crowd of more than four thousand had no bread, and Christ satisfied them by using the seven loaves of the disciples. Now the disciples appear to have nothing with them except one loaf. That is not much for thirteen people. The question is, have they learned what He can do with it? After all, they have Him with them?
The Lord knows they’re worried about that. They’re hungry, but they won’t be satisfied by that one loaf. In the spiritual application we can say that distributing spiritual food does not always mean that one’s own spiritual hunger is also satisfied. Then it is necessary to take your own food as well. But sometimes there is so little time to ‘eat’ yourself, that spiritual life becomes weaker. The Lord knows this.
The lack of bread and their concern about it gives Him the opportunity to teach them a lesson other than that He can provide for all needs. This lesson is also related to bread, for it is about leaven. The Lord speaks about “the leaven of the Pharisees”. By this He means adhering to outer religious forms, of whatever kind, by which God and His Christ are set aside. The leaven of the Pharisees is hypocrisy [Luke 12:1]; it is the pious appearance to the outside world, while the heart is cold and empty.
There is also “the leaven of Herod”. By this is meant the worldliness, the covetousness of things that give a good name in this time or maintaining conformity to the world.
So it’s all about legalism and conformity to the world. They are two extremes that are similar at the same time. They are both evil. Legalism is a form of conformity to the world. It is important to learn the lesson of the spiritual dangers that threaten a servant’s life and make his service useless and even harmful to others.
That the disciples need this lesson is evidenced by their reaction. They have forgotten that they have the one bread plus the Lord with them. That is why they seek the solution among themselves and not with Him. They connect His teaching with their own needs and do not understand the warning. They see these people as respectable and therefore are not prepared to the radical condemnation that He is expressing.
Only in Christ we can be freed from these stumbling blocks and tricks. Are we content with the one loaf, or do we think we should add some of the leaven of the Pharisees or of Herod? We can apply this to the life of the church. There is a danger that we are not content with the one bread, that is Christ. Then we believe that by legalism or forms of the world we can protect or enrich our faith in Him. If that happens, we have not paid attention and have not watched out for the leaven of the Pharisees and that of Herod.
Verses that belong to this explanation: 14-15
14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?
Verses that belong to this explanation: 11-21
11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 8:16 And they reasoned among themselves, saying, [It is] because we have no bread.
Teaching About the Leaven
The Lord observes how they discuss His warning. He asks them three questions. The first question makes it clear that He does not mean by His warning the lack of loaves, but exposes their lack of trust in Him. In the second question He reproaches them for their lack of understanding and awareness of the spiritual dangers that threaten them and for which He has warned them. They did not consider things in the light of Who He is and therefore came to the wrong conclusion. In the third question He points out the cause of their lack of understanding. That cause is their hardened heart. They haven’t yet learned to trust Him completely because they still have a high regard for religious and worldly status.
They do have eyes, but they don’t look well because they don’t look the way He does. They are not completely blind, but they cannot see clearly either. The Pharisees and Herod are completely blind, but the disciples cannot see well either because they also have something of the Pharisees’ and Herod’s leaven. They do not use their spiritual ability to judge the deeds of the Lord they have seen. In the same way they misjudge His words. They do have ears, but still listen too much to people who are religiously esteemed.
To awaken them and reach their hearts, the Lord reminds them of the first wondrous feeding. He asks what was left. They remember. A vivid and accurate reminder of what the Lord has done or said is an important factor in spiritual life. This “reminding” is used by Peter in his second letter [2Pet 1:12-13], [2Pet 1:15]; [2Pet 3:1]. Therefore, the Supper is a meal of remembrance [1Cor 11:24-25]. See also Psalms 38 and 70, which are ‘memorial’ psalms [Ps 38:1]; [Ps 70:1].
To teach them the lesson well, He also reminds them of the second wondrous feeding. Here, too, He asks the question of what was left. They also remember that. Then He asks the question if they don’t understand it yet. There is no answer to this last question. They have understood. The Lord does not give answers, He only asks questions.
Verses that belong to this explanation: 16-21
16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?
Verses that belong to this explanation: 11-21
11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 8:17 And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›
Teaching About the Leaven
The Lord observes how they discuss His warning. He asks them three questions. The first question makes it clear that He does not mean by His warning the lack of loaves, but exposes their lack of trust in Him. In the second question He reproaches them for their lack of understanding and awareness of the spiritual dangers that threaten them and for which He has warned them. They did not consider things in the light of Who He is and therefore came to the wrong conclusion. In the third question He points out the cause of their lack of understanding. That cause is their hardened heart. They haven’t yet learned to trust Him completely because they still have a high regard for religious and worldly status.
They do have eyes, but they don’t look well because they don’t look the way He does. They are not completely blind, but they cannot see clearly either. The Pharisees and Herod are completely blind, but the disciples cannot see well either because they also have something of the Pharisees’ and Herod’s leaven. They do not use their spiritual ability to judge the deeds of the Lord they have seen. In the same way they misjudge His words. They do have ears, but still listen too much to people who are religiously esteemed.
To awaken them and reach their hearts, the Lord reminds them of the first wondrous feeding. He asks what was left. They remember. A vivid and accurate reminder of what the Lord has done or said is an important factor in spiritual life. This “reminding” is used by Peter in his second letter [2Pet 1:12-13], [2Pet 1:15]; [2Pet 3:1]. Therefore, the Supper is a meal of remembrance [1Cor 11:24-25]. See also Psalms 38 and 70, which are ‘memorial’ psalms [Ps 38:1]; [Ps 70:1].
To teach them the lesson well, He also reminds them of the second wondrous feeding. Here, too, He asks the question of what was left. They also remember that. Then He asks the question if they don’t understand it yet. There is no answer to this last question. They have understood. The Lord does not give answers, He only asks questions.
Verses that belong to this explanation: 16-21
16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?
Verses that belong to this explanation: 11-21
11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 8:18 ‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›
Teaching About the Leaven
The Lord observes how they discuss His warning. He asks them three questions. The first question makes it clear that He does not mean by His warning the lack of loaves, but exposes their lack of trust in Him. In the second question He reproaches them for their lack of understanding and awareness of the spiritual dangers that threaten them and for which He has warned them. They did not consider things in the light of Who He is and therefore came to the wrong conclusion. In the third question He points out the cause of their lack of understanding. That cause is their hardened heart. They haven’t yet learned to trust Him completely because they still have a high regard for religious and worldly status.
They do have eyes, but they don’t look well because they don’t look the way He does. They are not completely blind, but they cannot see clearly either. The Pharisees and Herod are completely blind, but the disciples cannot see well either because they also have something of the Pharisees’ and Herod’s leaven. They do not use their spiritual ability to judge the deeds of the Lord they have seen. In the same way they misjudge His words. They do have ears, but still listen too much to people who are religiously esteemed.
To awaken them and reach their hearts, the Lord reminds them of the first wondrous feeding. He asks what was left. They remember. A vivid and accurate reminder of what the Lord has done or said is an important factor in spiritual life. This “reminding” is used by Peter in his second letter [2Pet 1:12-13], [2Pet 1:15]; [2Pet 3:1]. Therefore, the Supper is a meal of remembrance [1Cor 11:24-25]. See also Psalms 38 and 70, which are ‘memorial’ psalms [Ps 38:1]; [Ps 70:1].
To teach them the lesson well, He also reminds them of the second wondrous feeding. Here, too, He asks the question of what was left. They also remember that. Then He asks the question if they don’t understand it yet. There is no answer to this last question. They have understood. The Lord does not give answers, He only asks questions.
Verses that belong to this explanation: 16-21
16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?
Verses that belong to this explanation: 11-21
11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 8:19 ‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.
Teaching About the Leaven
The Lord observes how they discuss His warning. He asks them three questions. The first question makes it clear that He does not mean by His warning the lack of loaves, but exposes their lack of trust in Him. In the second question He reproaches them for their lack of understanding and awareness of the spiritual dangers that threaten them and for which He has warned them. They did not consider things in the light of Who He is and therefore came to the wrong conclusion. In the third question He points out the cause of their lack of understanding. That cause is their hardened heart. They haven’t yet learned to trust Him completely because they still have a high regard for religious and worldly status.
They do have eyes, but they don’t look well because they don’t look the way He does. They are not completely blind, but they cannot see clearly either. The Pharisees and Herod are completely blind, but the disciples cannot see well either because they also have something of the Pharisees’ and Herod’s leaven. They do not use their spiritual ability to judge the deeds of the Lord they have seen. In the same way they misjudge His words. They do have ears, but still listen too much to people who are religiously esteemed.
To awaken them and reach their hearts, the Lord reminds them of the first wondrous feeding. He asks what was left. They remember. A vivid and accurate reminder of what the Lord has done or said is an important factor in spiritual life. This “reminding” is used by Peter in his second letter [2Pet 1:12-13], [2Pet 1:15]; [2Pet 3:1]. Therefore, the Supper is a meal of remembrance [1Cor 11:24-25]. See also Psalms 38 and 70, which are ‘memorial’ psalms [Ps 38:1]; [Ps 70:1].
To teach them the lesson well, He also reminds them of the second wondrous feeding. Here, too, He asks the question of what was left. They also remember that. Then He asks the question if they don’t understand it yet. There is no answer to this last question. They have understood. The Lord does not give answers, He only asks questions.
Verses that belong to this explanation: 16-21
16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?
Verses that belong to this explanation: 11-21
11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 8:20 ‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.
Teaching About the Leaven
The Lord observes how they discuss His warning. He asks them three questions. The first question makes it clear that He does not mean by His warning the lack of loaves, but exposes their lack of trust in Him. In the second question He reproaches them for their lack of understanding and awareness of the spiritual dangers that threaten them and for which He has warned them. They did not consider things in the light of Who He is and therefore came to the wrong conclusion. In the third question He points out the cause of their lack of understanding. That cause is their hardened heart. They haven’t yet learned to trust Him completely because they still have a high regard for religious and worldly status.
They do have eyes, but they don’t look well because they don’t look the way He does. They are not completely blind, but they cannot see clearly either. The Pharisees and Herod are completely blind, but the disciples cannot see well either because they also have something of the Pharisees’ and Herod’s leaven. They do not use their spiritual ability to judge the deeds of the Lord they have seen. In the same way they misjudge His words. They do have ears, but still listen too much to people who are religiously esteemed.
To awaken them and reach their hearts, the Lord reminds them of the first wondrous feeding. He asks what was left. They remember. A vivid and accurate reminder of what the Lord has done or said is an important factor in spiritual life. This “reminding” is used by Peter in his second letter [2Pet 1:12-13], [2Pet 1:15]; [2Pet 3:1]. Therefore, the Supper is a meal of remembrance [1Cor 11:24-25]. See also Psalms 38 and 70, which are ‘memorial’ psalms [Ps 38:1]; [Ps 70:1].
To teach them the lesson well, He also reminds them of the second wondrous feeding. Here, too, He asks the question of what was left. They also remember that. Then He asks the question if they don’t understand it yet. There is no answer to this last question. They have understood. The Lord does not give answers, He only asks questions.
Verses that belong to this explanation: 16-21
16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?
Verses that belong to this explanation: 11-21
11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 8:21 And he said unto them, ‹How is it that ye do not understand?›
Teaching About the Leaven
The Lord observes how they discuss His warning. He asks them three questions. The first question makes it clear that He does not mean by His warning the lack of loaves, but exposes their lack of trust in Him. In the second question He reproaches them for their lack of understanding and awareness of the spiritual dangers that threaten them and for which He has warned them. They did not consider things in the light of Who He is and therefore came to the wrong conclusion. In the third question He points out the cause of their lack of understanding. That cause is their hardened heart. They haven’t yet learned to trust Him completely because they still have a high regard for religious and worldly status.
They do have eyes, but they don’t look well because they don’t look the way He does. They are not completely blind, but they cannot see clearly either. The Pharisees and Herod are completely blind, but the disciples cannot see well either because they also have something of the Pharisees’ and Herod’s leaven. They do not use their spiritual ability to judge the deeds of the Lord they have seen. In the same way they misjudge His words. They do have ears, but still listen too much to people who are religiously esteemed.
To awaken them and reach their hearts, the Lord reminds them of the first wondrous feeding. He asks what was left. They remember. A vivid and accurate reminder of what the Lord has done or said is an important factor in spiritual life. This “reminding” is used by Peter in his second letter [2Pet 1:12-13], [2Pet 1:15]; [2Pet 3:1]. Therefore, the Supper is a meal of remembrance [1Cor 11:24-25]. See also Psalms 38 and 70, which are ‘memorial’ psalms [Ps 38:1]; [Ps 70:1].
To teach them the lesson well, He also reminds them of the second wondrous feeding. Here, too, He asks the question of what was left. They also remember that. Then He asks the question if they don’t understand it yet. There is no answer to this last question. They have understood. The Lord does not give answers, He only asks questions.
Verses that belong to this explanation: 16-21
16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Obstinate unbelief will have something to say, though ever so unreasonable. Christ refused to answer their demand. If they will not be convinced, they shall not. Alas! what cause we have to lament for those around us, who destroy themselves and others by their perverse and obstinate unbelief, and enmity to the gospel! When we forget the works of God, and distrust him, we should chide ourselves severely, as Christ here reproves his disciples. How is it that we so often mistake his meaning, disregard his warnings, and distrust his providence?
Verses that belong to this explanation: 11-21
11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.12And he sighed deeply in his spirit, and saith, ‹Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.›13And he left them, and entering into the ship again departed to the other side.14Now [the disciples] had forgotten to take bread, neither had they in the ship with them more than one loaf.15And he charged them, saying, ‹Take heed, beware of the leaven of the Pharisees, and› [of] ‹the leaven of Herod.›16And they reasoned among themselves, saying, [It is] because we have no bread.17And when Jesus knew [it], he saith unto them, ‹Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?›18‹Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?›19‹When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?› They say unto him, Twelve.20‹And when the seven among four thousand, how many baskets full of fragments took ye up?› And they said, Seven.21And he said unto them, ‹How is it that ye do not understand?›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Can you hear the intense displeasure in his voice? For nowhere else does he appear to have rebuked them so strongly. Why now? In order to cast out their prejudices aboutclean foods. … For not everywhere is permissiveness a good thing. As he earlier had allowed them to speak freely, now he reproves them…. He even reminds them of the specific numbers of loaves and of persons fed, both to bring them to recall the past, and to make them more attentive to the future. Gospel of St. Matthew, Homily
Vict. Ant. e Cat. in Marc. Matthew says, “of the leaven of the Pharisees and of the Sadducees;” Luke, however, of the Pharisees only. All three, therefore, name the Pharisees, as being the most important of them, but Matthew and Mark have each mentioned one of the secondary sects; and fitly has Mark added “of Herod,” as a supplement to Matthew's narrative, in which they were left out. But in saying this, He by degrees brings the disciples to understanding and faith.
De Con. Evan., 2, 51: Now in Matthew we read that He entered into the parts of Magdala .But we cannot doubt that it is the same place under another name; for several manuscripts even of St. Mark have only Magdala.It goes on, “And the Pharisees came forth, and began to question with Him, seeking of Him a sign from heaven, tempting Him.”.
Let no one, however, be perplexed that the answer which Mark says was given to them, when they sought asign from heaven, is not the same as that which Matthew relates, namely, that concerning Jonah. He says that the Lord’s answer was, that no sign should be given to it; by which we must understand such an one as they asked for, that is, one from heaven; but he has omitted to say, what Matthew has related.
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Mark 8:22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.
A Blind Man Healed
The Lord comes to Bethsaida with His disciples. There are people there again who care for others and bring someone to Him (cf. [Mark 7:32]). They implore Him to touch the blind man because they know that His touch means healing. There is faith in the goodness and power of the Savior. In the way He heals the blind man, there is teaching for the disciples who also had a problem with their eyes [Verse 18].
As He has previously done with the deaf man [Mark 7:33], He also takes the blind man out of the crowd. He does not seek the admiration of people. He wants to do His service in silence, without drawing attention to Himself. That is really service. One word would have been enough, but He, the Son of God, is a Servant and is fully committed to the cause as Someone Who is closely involved in it.
His inner strength, which we see in the symbol of saliva, comes on the eyes of the blind man. Then He lays His hands on him. Then, perfectly knowing the condition of the blind person, He informs him if he sees anything. The man’s answer seems to indicate that the healing has only partially succeeded. But there is no question here of a half succeeded and half failed wonder of the Lord. Here it is a wonder that He performs in phases. In John 9 the healing takes place without phases [John 9:7]. He works according to His plan, to teach us something too.
Here we learn that in the spiritual development of someone who comes to faith, people can initially occupy a large place. This is also the case with the disciples: man, especially the Pharisee and his pious appearance, still occupies too great a place. Legalistic people make a big impression on some people. If we do not have a clear sight of the Lord, legalistic people impress us greatly. We bow down to their authority. We can also be impressed by the prestige and tribute of the world. In all such cases a second touch is necessary before we see all things clearly.
Here too the love of the Lord does not get tired of their unbelieving slowness of understanding. He acts according to the power of His own purpose and makes it clear to us. Everything that impresses us makes it impossible for us to see clearly. That is because He, the one loaf, is not enough for us. For someone who has never been able to see, two things are needed. One is the ability to see and the other is the ability to use the acquired eyesight.
In this blind man we see the condition of the disciples. Before the Lord, so to speak, lays His hands on them for the second time they don’t see everything clear because of Jewish customs. They are limited in seeing His glory. The laying on of His hands for the second time we see in the outpouring of the Holy Spirit. When the Holy Spirit has come, the disciples see everything clearly. The Lord’s hands always complete the work He has begun [Phil 1:6].
He sends the healed blind away with a command. He must go to his home, but not to the village. His family may know what He has done to him, but no spectacle should be made of it for the wider surroundings. Thus He has a command for everyone who has been delivered by Him from his sins.
Verses that belong to this explanation: 22-26
22And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.23And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.24And he looked up, and said, I see men as trees, walking.25After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.26And he sent him away to his house, saying, ‹Neither go into the town, nor tell› [it] ‹to any in the town.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a blind man brought to Christ by his friends. Therein appeared the faith of those that brought him. If those who are spiritually blind, do not pray for themselves, yet their friends and relations should pray for them, that Christ would be pleased to touch them. The cure was wrought gradually, which was not usual in our Lord’s miracles. Christ showed in what method those commonly are healed by his grace, who by nature are spiritually blind. At first, their knowledge is confused; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly. Slighting Christ’s favors is forfeiting them; and he will make those who do so know the worth of privileges by the want of them.
Verses that belong to this explanation: 22-26
22And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.23And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.24And he looked up, and said, I see men as trees, walking.25After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.26And he sent him away to his house, saying, ‹Neither go into the town, nor tell› [it] ‹to any in the town.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Watch this very carefully. Note exactly what is said. In the home village of the apostles, there is a blind man. In the very place where the apostles were born there is blindness. Do you grasp what I am saying? This blind man in the very home of the apostles is like the lost covenant people of Israel.
They came, then, to Bethsaida, into the village of Andrew and Peter, James and John. Bethsaida means “house of fishers,” and, in truth, from this house, hunters and fishermen are sent into the whole world. Ponder the text. The historical facts are clear, the literal sense is obvious. But we must now search into its spiritual message. That he came to Bethsaida, that there was a blind man there, that he departed, what is there remarkable about all that? Nothing, but what he did there is great; striking, however, only if it should take place today, for we have ceased to wonder about such things.
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Mark 8:23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.
A Blind Man Healed
The Lord comes to Bethsaida with His disciples. There are people there again who care for others and bring someone to Him (cf. [Mark 7:32]). They implore Him to touch the blind man because they know that His touch means healing. There is faith in the goodness and power of the Savior. In the way He heals the blind man, there is teaching for the disciples who also had a problem with their eyes [Verse 18].
As He has previously done with the deaf man [Mark 7:33], He also takes the blind man out of the crowd. He does not seek the admiration of people. He wants to do His service in silence, without drawing attention to Himself. That is really service. One word would have been enough, but He, the Son of God, is a Servant and is fully committed to the cause as Someone Who is closely involved in it.
His inner strength, which we see in the symbol of saliva, comes on the eyes of the blind man. Then He lays His hands on him. Then, perfectly knowing the condition of the blind person, He informs him if he sees anything. The man’s answer seems to indicate that the healing has only partially succeeded. But there is no question here of a half succeeded and half failed wonder of the Lord. Here it is a wonder that He performs in phases. In John 9 the healing takes place without phases [John 9:7]. He works according to His plan, to teach us something too.
Here we learn that in the spiritual development of someone who comes to faith, people can initially occupy a large place. This is also the case with the disciples: man, especially the Pharisee and his pious appearance, still occupies too great a place. Legalistic people make a big impression on some people. If we do not have a clear sight of the Lord, legalistic people impress us greatly. We bow down to their authority. We can also be impressed by the prestige and tribute of the world. In all such cases a second touch is necessary before we see all things clearly.
Here too the love of the Lord does not get tired of their unbelieving slowness of understanding. He acts according to the power of His own purpose and makes it clear to us. Everything that impresses us makes it impossible for us to see clearly. That is because He, the one loaf, is not enough for us. For someone who has never been able to see, two things are needed. One is the ability to see and the other is the ability to use the acquired eyesight.
In this blind man we see the condition of the disciples. Before the Lord, so to speak, lays His hands on them for the second time they don’t see everything clear because of Jewish customs. They are limited in seeing His glory. The laying on of His hands for the second time we see in the outpouring of the Holy Spirit. When the Holy Spirit has come, the disciples see everything clearly. The Lord’s hands always complete the work He has begun [Phil 1:6].
He sends the healed blind away with a command. He must go to his home, but not to the village. His family may know what He has done to him, but no spectacle should be made of it for the wider surroundings. Thus He has a command for everyone who has been delivered by Him from his sins.
Verses that belong to this explanation: 22-26
22And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.23And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.24And he looked up, and said, I see men as trees, walking.25After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.26And he sent him away to his house, saying, ‹Neither go into the town, nor tell› [it] ‹to any in the town.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a blind man brought to Christ by his friends. Therein appeared the faith of those that brought him. If those who are spiritually blind, do not pray for themselves, yet their friends and relations should pray for them, that Christ would be pleased to touch them. The cure was wrought gradually, which was not usual in our Lord’s miracles. Christ showed in what method those commonly are healed by his grace, who by nature are spiritually blind. At first, their knowledge is confused; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly. Slighting Christ’s favors is forfeiting them; and he will make those who do so know the worth of privileges by the want of them.
Verses that belong to this explanation: 22-26
22And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.23And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.24And he looked up, and said, I see men as trees, walking.25After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.26And he sent him away to his house, saying, ‹Neither go into the town, nor tell› [it] ‹to any in the town.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
So too he placed mud upon you, that is, modesty, prudence, and consideration of your frailty…. You went, you washed, you came to the altar, you began to see what you had not seen before. This means: Through the font of the Lord and the preaching of the Lord’s passion, your eyes were then opened. You who seemed before to have been blind in heart began to see the light of the sacraments.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Mark 8:24 And he looked up, and said, I see men as trees, walking.
A Blind Man Healed
The Lord comes to Bethsaida with His disciples. There are people there again who care for others and bring someone to Him (cf. [Mark 7:32]). They implore Him to touch the blind man because they know that His touch means healing. There is faith in the goodness and power of the Savior. In the way He heals the blind man, there is teaching for the disciples who also had a problem with their eyes [Verse 18].
As He has previously done with the deaf man [Mark 7:33], He also takes the blind man out of the crowd. He does not seek the admiration of people. He wants to do His service in silence, without drawing attention to Himself. That is really service. One word would have been enough, but He, the Son of God, is a Servant and is fully committed to the cause as Someone Who is closely involved in it.
His inner strength, which we see in the symbol of saliva, comes on the eyes of the blind man. Then He lays His hands on him. Then, perfectly knowing the condition of the blind person, He informs him if he sees anything. The man’s answer seems to indicate that the healing has only partially succeeded. But there is no question here of a half succeeded and half failed wonder of the Lord. Here it is a wonder that He performs in phases. In John 9 the healing takes place without phases [John 9:7]. He works according to His plan, to teach us something too.
Here we learn that in the spiritual development of someone who comes to faith, people can initially occupy a large place. This is also the case with the disciples: man, especially the Pharisee and his pious appearance, still occupies too great a place. Legalistic people make a big impression on some people. If we do not have a clear sight of the Lord, legalistic people impress us greatly. We bow down to their authority. We can also be impressed by the prestige and tribute of the world. In all such cases a second touch is necessary before we see all things clearly.
Here too the love of the Lord does not get tired of their unbelieving slowness of understanding. He acts according to the power of His own purpose and makes it clear to us. Everything that impresses us makes it impossible for us to see clearly. That is because He, the one loaf, is not enough for us. For someone who has never been able to see, two things are needed. One is the ability to see and the other is the ability to use the acquired eyesight.
In this blind man we see the condition of the disciples. Before the Lord, so to speak, lays His hands on them for the second time they don’t see everything clear because of Jewish customs. They are limited in seeing His glory. The laying on of His hands for the second time we see in the outpouring of the Holy Spirit. When the Holy Spirit has come, the disciples see everything clearly. The Lord’s hands always complete the work He has begun [Phil 1:6].
He sends the healed blind away with a command. He must go to his home, but not to the village. His family may know what He has done to him, but no spectacle should be made of it for the wider surroundings. Thus He has a command for everyone who has been delivered by Him from his sins.
Verses that belong to this explanation: 22-26
22And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.23And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.24And he looked up, and said, I see men as trees, walking.25After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.26And he sent him away to his house, saying, ‹Neither go into the town, nor tell› [it] ‹to any in the town.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a blind man brought to Christ by his friends. Therein appeared the faith of those that brought him. If those who are spiritually blind, do not pray for themselves, yet their friends and relations should pray for them, that Christ would be pleased to touch them. The cure was wrought gradually, which was not usual in our Lord’s miracles. Christ showed in what method those commonly are healed by his grace, who by nature are spiritually blind. At first, their knowledge is confused; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly. Slighting Christ’s favors is forfeiting them; and he will make those who do so know the worth of privileges by the want of them.
Verses that belong to this explanation: 22-26
22And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.23And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.24And he looked up, and said, I see men as trees, walking.25After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.26And he sent him away to his house, saying, ‹Neither go into the town, nor tell› [it] ‹to any in the town.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 8:25 After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.
A Blind Man Healed
The Lord comes to Bethsaida with His disciples. There are people there again who care for others and bring someone to Him (cf. [Mark 7:32]). They implore Him to touch the blind man because they know that His touch means healing. There is faith in the goodness and power of the Savior. In the way He heals the blind man, there is teaching for the disciples who also had a problem with their eyes [Verse 18].
As He has previously done with the deaf man [Mark 7:33], He also takes the blind man out of the crowd. He does not seek the admiration of people. He wants to do His service in silence, without drawing attention to Himself. That is really service. One word would have been enough, but He, the Son of God, is a Servant and is fully committed to the cause as Someone Who is closely involved in it.
His inner strength, which we see in the symbol of saliva, comes on the eyes of the blind man. Then He lays His hands on him. Then, perfectly knowing the condition of the blind person, He informs him if he sees anything. The man’s answer seems to indicate that the healing has only partially succeeded. But there is no question here of a half succeeded and half failed wonder of the Lord. Here it is a wonder that He performs in phases. In John 9 the healing takes place without phases [John 9:7]. He works according to His plan, to teach us something too.
Here we learn that in the spiritual development of someone who comes to faith, people can initially occupy a large place. This is also the case with the disciples: man, especially the Pharisee and his pious appearance, still occupies too great a place. Legalistic people make a big impression on some people. If we do not have a clear sight of the Lord, legalistic people impress us greatly. We bow down to their authority. We can also be impressed by the prestige and tribute of the world. In all such cases a second touch is necessary before we see all things clearly.
Here too the love of the Lord does not get tired of their unbelieving slowness of understanding. He acts according to the power of His own purpose and makes it clear to us. Everything that impresses us makes it impossible for us to see clearly. That is because He, the one loaf, is not enough for us. For someone who has never been able to see, two things are needed. One is the ability to see and the other is the ability to use the acquired eyesight.
In this blind man we see the condition of the disciples. Before the Lord, so to speak, lays His hands on them for the second time they don’t see everything clear because of Jewish customs. They are limited in seeing His glory. The laying on of His hands for the second time we see in the outpouring of the Holy Spirit. When the Holy Spirit has come, the disciples see everything clearly. The Lord’s hands always complete the work He has begun [Phil 1:6].
He sends the healed blind away with a command. He must go to his home, but not to the village. His family may know what He has done to him, but no spectacle should be made of it for the wider surroundings. Thus He has a command for everyone who has been delivered by Him from his sins.
Verses that belong to this explanation: 22-26
22And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.23And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.24And he looked up, and said, I see men as trees, walking.25After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.26And he sent him away to his house, saying, ‹Neither go into the town, nor tell› [it] ‹to any in the town.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a blind man brought to Christ by his friends. Therein appeared the faith of those that brought him. If those who are spiritually blind, do not pray for themselves, yet their friends and relations should pray for them, that Christ would be pleased to touch them. The cure was wrought gradually, which was not usual in our Lord’s miracles. Christ showed in what method those commonly are healed by his grace, who by nature are spiritually blind. At first, their knowledge is confused; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly. Slighting Christ’s favors is forfeiting them; and he will make those who do so know the worth of privileges by the want of them.
Verses that belong to this explanation: 22-26
22And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.23And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.24And he looked up, and said, I see men as trees, walking.25After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.26And he sent him away to his house, saying, ‹Neither go into the town, nor tell› [it] ‹to any in the town.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Christ laid his hands upon his eyes that he might see all things clearly, so through visible things he might understand things invisible, which the eye has not seen, that after the film of sin is removed, he might clearly behold the state of his soul with the eye of a clean heart. Tractate on the Gospel of Mark, Homily
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Mark 8:26 And he sent him away to his house, saying, ‹Neither go into the town, nor tell› [it] ‹to any in the town.›
A Blind Man Healed
The Lord comes to Bethsaida with His disciples. There are people there again who care for others and bring someone to Him (cf. [Mark 7:32]). They implore Him to touch the blind man because they know that His touch means healing. There is faith in the goodness and power of the Savior. In the way He heals the blind man, there is teaching for the disciples who also had a problem with their eyes [Verse 18].
As He has previously done with the deaf man [Mark 7:33], He also takes the blind man out of the crowd. He does not seek the admiration of people. He wants to do His service in silence, without drawing attention to Himself. That is really service. One word would have been enough, but He, the Son of God, is a Servant and is fully committed to the cause as Someone Who is closely involved in it.
His inner strength, which we see in the symbol of saliva, comes on the eyes of the blind man. Then He lays His hands on him. Then, perfectly knowing the condition of the blind person, He informs him if he sees anything. The man’s answer seems to indicate that the healing has only partially succeeded. But there is no question here of a half succeeded and half failed wonder of the Lord. Here it is a wonder that He performs in phases. In John 9 the healing takes place without phases [John 9:7]. He works according to His plan, to teach us something too.
Here we learn that in the spiritual development of someone who comes to faith, people can initially occupy a large place. This is also the case with the disciples: man, especially the Pharisee and his pious appearance, still occupies too great a place. Legalistic people make a big impression on some people. If we do not have a clear sight of the Lord, legalistic people impress us greatly. We bow down to their authority. We can also be impressed by the prestige and tribute of the world. In all such cases a second touch is necessary before we see all things clearly.
Here too the love of the Lord does not get tired of their unbelieving slowness of understanding. He acts according to the power of His own purpose and makes it clear to us. Everything that impresses us makes it impossible for us to see clearly. That is because He, the one loaf, is not enough for us. For someone who has never been able to see, two things are needed. One is the ability to see and the other is the ability to use the acquired eyesight.
In this blind man we see the condition of the disciples. Before the Lord, so to speak, lays His hands on them for the second time they don’t see everything clear because of Jewish customs. They are limited in seeing His glory. The laying on of His hands for the second time we see in the outpouring of the Holy Spirit. When the Holy Spirit has come, the disciples see everything clearly. The Lord’s hands always complete the work He has begun [Phil 1:6].
He sends the healed blind away with a command. He must go to his home, but not to the village. His family may know what He has done to him, but no spectacle should be made of it for the wider surroundings. Thus He has a command for everyone who has been delivered by Him from his sins.
Verses that belong to this explanation: 22-26
22And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.23And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.24And he looked up, and said, I see men as trees, walking.25After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.26And he sent him away to his house, saying, ‹Neither go into the town, nor tell› [it] ‹to any in the town.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Here is a blind man brought to Christ by his friends. Therein appeared the faith of those that brought him. If those who are spiritually blind, do not pray for themselves, yet their friends and relations should pray for them, that Christ would be pleased to touch them. The cure was wrought gradually, which was not usual in our Lord’s miracles. Christ showed in what method those commonly are healed by his grace, who by nature are spiritually blind. At first, their knowledge is confused; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly. Slighting Christ’s favors is forfeiting them; and he will make those who do so know the worth of privileges by the want of them.
Verses that belong to this explanation: 22-26
22And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.23And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.24And he looked up, and said, I see men as trees, walking.25After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.26And he sent him away to his house, saying, ‹Neither go into the town, nor tell› [it] ‹to any in the town.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Vict. Ant. e Cat. in Marc. From the commencement, however, of the return of his senses, He leads him to apprehend things by faith, and thus makes him see perfectly; wherefore it goeson, “After that, He put His hands again upon his eyes, and he began to see, "and afterwards he adds, “And he was restored, and saw all things clearly,” that is, being perfectly healed in his senses and his intellect. It goes on, “And He sent him away to his house, saying, Go into thy home, and if thou enter into the town, tell it notto any one.”
How, then, is his house not in Bethsaida? Note the text exactly. If we consider the literal interpretation only, it does not make any sense. If this blind man is found in Bethsaida and is taken out and cured, and he is commanded: “Return to your own house,” certainly, he is bid: “Return to Bethsaida.” If, however, he returns there, what is the meaning of the command: “Do not go into the village?” You see, therefore, that the interpretation is symbolic. He is led out from the house of the Jews, from the village, from the law, from the traditions of the Jews. He who could not be cured in the law is cured in the grace of the gospel. It is said to him, “Return to your own house”—not into the house that you think, the one from which he came out, but into the house that was also the house of Abraham, since Abraham is the father of those who believe.
Mystically, however, Bethsaida is interpreted, ‘the house of the valley’, that is, the world, which is the vale of tears. Again, they bring to the Lord a blind man, that is, one who neither sees what he has been, what he is, nor what he is to be. They ask Him to touch him, for what is being touched, but feeling compunction?.
And He brings him out of the town, that is, out of the neighborhood of the wicked; and He puts spittle into his eyes, that he may see the will of God, by the breath of the Holy Ghost; and putting His hands upon him, He asked him if he could see, because bythe works of the Lord His majesty is seen.
Or else, he sees men astrees, because he thinks all men higher than himself. But He put His hands again upon his eyes, that he might see all things clearly, that is, understand invisible things by visible, and with the eye of a pure mind contemplate, what the eye hath not seen, the glorious state of his own soul after the rust of sin. He sent him to his home, that is, to his heart; that he might see in himself things which he had not seen before; for a man despairing of salvation does not think that he can do at all what, when enlightened, he can easily accomplish.
And He says to him, “Ifthou enter into the town, tell it not to any one,” that is, relate continually to thy neighbours thy blindness, but never tell them of thy virtue.
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Mark 8:27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›
The Confession of Peter
The Lord, as always, takes the initiative to go elsewhere, and His disciples follow Him. It has been calculated that in the years of His walk He traveled about four thousand kilometers. The disciples were allowed to walk with Him all that way. Along the way they have received much teaching from Him. Likewise when they are on their way to the villages of Caesarea Philippi. On the way He has a question for them. He wants to know what they have heard people saying about Him.
The disciples are aware of the prevailing opinions. They only mention the flattering opinions. They also know the statements of the Pharisees who call Him a Samaritan and a slanderer or also a glutton and wine drinker and that He has a demon. But they don’t mention those things. They love the Lord too much for that. What we do see, however, is that whatever opinions one has about Him, they show the lack of understanding for Who He really is. It is not just seeing people as trees, but utter blindness.
We may know what others think about Christ, but above all it is important who He is for us personally (cf. [Song 5:9]). Can we see, or are we also (partially) blind? That is why the question comes to all disciples. The Lord addresses the question to them in a way that rules out any misunderstanding. The answer comes through Peter. His confession is that of faith in Him as the Christ, the Anointed, the Messiah.
For Peter He is the Anointed for Israel, but God understands ‘Anointed’ more than just the Messiah for Israel. To God, He is the Chosen One with Whom He has connected eternal counsels.
The time is past to convince Israel of the rights of the Lord Jesus as the Messiah. Therefore, He warns His disciples not to present Him as the Messiah to the people anymore. He announces what will happen for the fulfillment of the purposes of God in grace with Him as the Son of Man after Israel has rejected Him.
Verses that belong to this explanation: 27-30
27And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›28And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.29And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.30And he charged them that they should tell no man of him.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
These things are written, that we may believe that Jesus is the Christ, the Son of God. These miracles of our Lord assure us that he was not conquered, but a Conqueror. Now the disciples are convinced that Jesus is the Christ; they may bear to hear of his sufferings, of which Christ here begins to give them notice. He sees that amiss in what we say and do, of which we ourselves are not aware, and knows what manner of spirit we are of, when we ourselves do not. The wisdom of man is folly, when it pretends to limit the Divine counsels. Peter did not rightly understand the nature of Christ’s kingdom.
Verses that belong to this explanation: 27-33
27And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›28And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.29And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.30And he charged them that they should tell no man of him.31And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.32And he spake that saying openly. And Peter took him, and began to rebuke him.33But when he had turned about and looked on his disciples, he rebuked Peter, saying, ‹Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 8:28 And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.
The Confession of Peter
The Lord, as always, takes the initiative to go elsewhere, and His disciples follow Him. It has been calculated that in the years of His walk He traveled about four thousand kilometers. The disciples were allowed to walk with Him all that way. Along the way they have received much teaching from Him. Likewise when they are on their way to the villages of Caesarea Philippi. On the way He has a question for them. He wants to know what they have heard people saying about Him.
The disciples are aware of the prevailing opinions. They only mention the flattering opinions. They also know the statements of the Pharisees who call Him a Samaritan and a slanderer or also a glutton and wine drinker and that He has a demon. But they don’t mention those things. They love the Lord too much for that. What we do see, however, is that whatever opinions one has about Him, they show the lack of understanding for Who He really is. It is not just seeing people as trees, but utter blindness.
We may know what others think about Christ, but above all it is important who He is for us personally (cf. [Song 5:9]). Can we see, or are we also (partially) blind? That is why the question comes to all disciples. The Lord addresses the question to them in a way that rules out any misunderstanding. The answer comes through Peter. His confession is that of faith in Him as the Christ, the Anointed, the Messiah.
For Peter He is the Anointed for Israel, but God understands ‘Anointed’ more than just the Messiah for Israel. To God, He is the Chosen One with Whom He has connected eternal counsels.
The time is past to convince Israel of the rights of the Lord Jesus as the Messiah. Therefore, He warns His disciples not to present Him as the Messiah to the people anymore. He announces what will happen for the fulfillment of the purposes of God in grace with Him as the Son of Man after Israel has rejected Him.
Verses that belong to this explanation: 27-30
27And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›28And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.29And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.30And he charged them that they should tell no man of him.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
These things are written, that we may believe that Jesus is the Christ, the Son of God. These miracles of our Lord assure us that he was not conquered, but a Conqueror. Now the disciples are convinced that Jesus is the Christ; they may bear to hear of his sufferings, of which Christ here begins to give them notice. He sees that amiss in what we say and do, of which we ourselves are not aware, and knows what manner of spirit we are of, when we ourselves do not. The wisdom of man is folly, when it pretends to limit the Divine counsels. Peter did not rightly understand the nature of Christ’s kingdom.
Verses that belong to this explanation: 27-33
27And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›28And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.29And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.30And he charged them that they should tell no man of him.31And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.32And he spake that saying openly. And Peter took him, and began to rebuke him.33But when he had turned about and looked on his disciples, he rebuked Peter, saying, ‹Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 8:29 And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.
The Confession of Peter
The Lord, as always, takes the initiative to go elsewhere, and His disciples follow Him. It has been calculated that in the years of His walk He traveled about four thousand kilometers. The disciples were allowed to walk with Him all that way. Along the way they have received much teaching from Him. Likewise when they are on their way to the villages of Caesarea Philippi. On the way He has a question for them. He wants to know what they have heard people saying about Him.
The disciples are aware of the prevailing opinions. They only mention the flattering opinions. They also know the statements of the Pharisees who call Him a Samaritan and a slanderer or also a glutton and wine drinker and that He has a demon. But they don’t mention those things. They love the Lord too much for that. What we do see, however, is that whatever opinions one has about Him, they show the lack of understanding for Who He really is. It is not just seeing people as trees, but utter blindness.
We may know what others think about Christ, but above all it is important who He is for us personally (cf. [Song 5:9]). Can we see, or are we also (partially) blind? That is why the question comes to all disciples. The Lord addresses the question to them in a way that rules out any misunderstanding. The answer comes through Peter. His confession is that of faith in Him as the Christ, the Anointed, the Messiah.
For Peter He is the Anointed for Israel, but God understands ‘Anointed’ more than just the Messiah for Israel. To God, He is the Chosen One with Whom He has connected eternal counsels.
The time is past to convince Israel of the rights of the Lord Jesus as the Messiah. Therefore, He warns His disciples not to present Him as the Messiah to the people anymore. He announces what will happen for the fulfillment of the purposes of God in grace with Him as the Son of Man after Israel has rejected Him.
Verses that belong to this explanation: 27-30
27And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›28And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.29And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.30And he charged them that they should tell no man of him.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
These things are written, that we may believe that Jesus is the Christ, the Son of God. These miracles of our Lord assure us that he was not conquered, but a Conqueror. Now the disciples are convinced that Jesus is the Christ; they may bear to hear of his sufferings, of which Christ here begins to give them notice. He sees that amiss in what we say and do, of which we ourselves are not aware, and knows what manner of spirit we are of, when we ourselves do not. The wisdom of man is folly, when it pretends to limit the Divine counsels. Peter did not rightly understand the nature of Christ’s kingdom.
Verses that belong to this explanation: 27-33
27And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›28And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.29And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.30And he charged them that they should tell no man of him.31And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.32And he spake that saying openly. And Peter took him, and began to rebuke him.33But when he had turned about and looked on his disciples, he rebuked Peter, saying, ‹Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 8:30 And he charged them that they should tell no man of him.
The Confession of Peter
The Lord, as always, takes the initiative to go elsewhere, and His disciples follow Him. It has been calculated that in the years of His walk He traveled about four thousand kilometers. The disciples were allowed to walk with Him all that way. Along the way they have received much teaching from Him. Likewise when they are on their way to the villages of Caesarea Philippi. On the way He has a question for them. He wants to know what they have heard people saying about Him.
The disciples are aware of the prevailing opinions. They only mention the flattering opinions. They also know the statements of the Pharisees who call Him a Samaritan and a slanderer or also a glutton and wine drinker and that He has a demon. But they don’t mention those things. They love the Lord too much for that. What we do see, however, is that whatever opinions one has about Him, they show the lack of understanding for Who He really is. It is not just seeing people as trees, but utter blindness.
We may know what others think about Christ, but above all it is important who He is for us personally (cf. [Song 5:9]). Can we see, or are we also (partially) blind? That is why the question comes to all disciples. The Lord addresses the question to them in a way that rules out any misunderstanding. The answer comes through Peter. His confession is that of faith in Him as the Christ, the Anointed, the Messiah.
For Peter He is the Anointed for Israel, but God understands ‘Anointed’ more than just the Messiah for Israel. To God, He is the Chosen One with Whom He has connected eternal counsels.
The time is past to convince Israel of the rights of the Lord Jesus as the Messiah. Therefore, He warns His disciples not to present Him as the Messiah to the people anymore. He announces what will happen for the fulfillment of the purposes of God in grace with Him as the Son of Man after Israel has rejected Him.
Verses that belong to this explanation: 27-30
27And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›28And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.29And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.30And he charged them that they should tell no man of him.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
These things are written, that we may believe that Jesus is the Christ, the Son of God. These miracles of our Lord assure us that he was not conquered, but a Conqueror. Now the disciples are convinced that Jesus is the Christ; they may bear to hear of his sufferings, of which Christ here begins to give them notice. He sees that amiss in what we say and do, of which we ourselves are not aware, and knows what manner of spirit we are of, when we ourselves do not. The wisdom of man is folly, when it pretends to limit the Divine counsels. Peter did not rightly understand the nature of Christ’s kingdom.
Verses that belong to this explanation: 27-33
27And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›28And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.29And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.30And he charged them that they should tell no man of him.31And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.32And he spake that saying openly. And Peter took him, and began to rebuke him.33But when he had turned about and looked on his disciples, he rebuked Peter, saying, ‹Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 8:31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.
First Announcement of Suffering
Instead of joining the confession of Peter, the Lord is going to teach them something completely different. Peter means by his confession that he sees in Him the Messiah of Israel, the people who will be made head of the nations, and that He will reign. That will certainly be so, but Peter is forgetting something. That is why the Lord tells plainly what will happen to Him. He speaks about His death for the first time. His rejection will be complete. But He also speaks of His rising again.
In this context, He calls Himself “the Son of Man”. This means that He is truly Man, Someone of the human race. He Who is the eternal God has become Man. By this He connects Himself with all mankind and not only with Israel. He also became the Son of Man so that He could die and then bring in a great harvest in His resurrection [John 12:24].
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
These things are written, that we may believe that Jesus is the Christ, the Son of God. These miracles of our Lord assure us that he was not conquered, but a Conqueror. Now the disciples are convinced that Jesus is the Christ; they may bear to hear of his sufferings, of which Christ here begins to give them notice. He sees that amiss in what we say and do, of which we ourselves are not aware, and knows what manner of spirit we are of, when we ourselves do not. The wisdom of man is folly, when it pretends to limit the Divine counsels. Peter did not rightly understand the nature of Christ’s kingdom.
Verses that belong to this explanation: 27-33
27And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›28And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.29And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.30And he charged them that they should tell no man of him.31And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.32And he spake that saying openly. And Peter took him, and began to rebuke him.33But when he had turned about and looked on his disciples, he rebuked Peter, saying, ‹Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Now this is He who was born of Mary; for He says: "The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again."
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Mark 8:32 And he spake that saying openly. And Peter took him, and began to rebuke him.
The Interests of Men
The Lord has, without using veiled terms, shared from His heart with His friends what will happen to Him. Peter disagrees with this and begins to rebuke Him. How can He think and say such things? Aren’t they here to prevent it? Peter reacts this way because a rejected Messiah doesn’t fit into his thinking. He has just given a wonderful testimony of Him. Yet he did not understand its true meaning, and so we see in him that the most beautiful testimony does not guard against such a slip. Peter sees himself as a great tree that he can put himself so above the Lord to rebuke Him.
The Lord turns His back on Peter. He recognizes this utterance as an utterance of satan and rebukes Peter who has allowed himself to be used as a mouthpiece of satan. As He rebukes Peter, He looks at the disciples, for they must all understand that without the cross there can be no blessing.
Satan will always try to keep the Lord from the way of obedience, which is the way of the cross. He wants to offer Him glory without suffering for it. But God’s way is through suffering to glory. First the suffering must come from the side of men and for the sake of sin from the side of God, then glory can come. First everything that has dishonored God must be removed, then there can be reigning according to God’s thoughts. This is an important practical truth.
Peter acknowledges through the teaching of God that the Lord Jesus is the Christ, but he cannot bear the thought of rejection, humiliation and death. He even dares to rebuke the Lord. To this comes the believer who does not realize that God’s glory is precisely enclosed in the cross. The worst and most dangerous instruments of satan are often believers who fear the defamation and enmity of the world.
Satan has already presented to Christ the glory without the cross. Christ then scornfully rejected that proposal [Matt 4:8-10]. Here lies the trap we all so easily fall into, namely the desire to spare one’s own self and prefer an easy path rather than the way of the cross. By nature, we prefer to escape shame, rejection and trial. We prefer a quiet path, respected by people.
Peter does not understand that there is no other way to redeem people. He lacks insight for this. Our way of life and our reactions to suffering show that we too often do not understand that God’s way to glory is only through the cross.
Verses that belong to this explanation: 32-33
32And he spake that saying openly. And Peter took him, and began to rebuke him.33But when he had turned about and looked on his disciples, he rebuked Peter, saying, ‹Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
These things are written, that we may believe that Jesus is the Christ, the Son of God. These miracles of our Lord assure us that he was not conquered, but a Conqueror. Now the disciples are convinced that Jesus is the Christ; they may bear to hear of his sufferings, of which Christ here begins to give them notice. He sees that amiss in what we say and do, of which we ourselves are not aware, and knows what manner of spirit we are of, when we ourselves do not. The wisdom of man is folly, when it pretends to limit the Divine counsels. Peter did not rightly understand the nature of Christ’s kingdom.
Verses that belong to this explanation: 27-33
27And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›28And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.29And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.30And he charged them that they should tell no man of him.31And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.32And he spake that saying openly. And Peter took him, and began to rebuke him.33But when he had turned about and looked on his disciples, he rebuked Peter, saying, ‹Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 8:33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, ‹Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.›
The Interests of Men
The Lord has, without using veiled terms, shared from His heart with His friends what will happen to Him. Peter disagrees with this and begins to rebuke Him. How can He think and say such things? Aren’t they here to prevent it? Peter reacts this way because a rejected Messiah doesn’t fit into his thinking. He has just given a wonderful testimony of Him. Yet he did not understand its true meaning, and so we see in him that the most beautiful testimony does not guard against such a slip. Peter sees himself as a great tree that he can put himself so above the Lord to rebuke Him.
The Lord turns His back on Peter. He recognizes this utterance as an utterance of satan and rebukes Peter who has allowed himself to be used as a mouthpiece of satan. As He rebukes Peter, He looks at the disciples, for they must all understand that without the cross there can be no blessing.
Satan will always try to keep the Lord from the way of obedience, which is the way of the cross. He wants to offer Him glory without suffering for it. But God’s way is through suffering to glory. First the suffering must come from the side of men and for the sake of sin from the side of God, then glory can come. First everything that has dishonored God must be removed, then there can be reigning according to God’s thoughts. This is an important practical truth.
Peter acknowledges through the teaching of God that the Lord Jesus is the Christ, but he cannot bear the thought of rejection, humiliation and death. He even dares to rebuke the Lord. To this comes the believer who does not realize that God’s glory is precisely enclosed in the cross. The worst and most dangerous instruments of satan are often believers who fear the defamation and enmity of the world.
Satan has already presented to Christ the glory without the cross. Christ then scornfully rejected that proposal [Matt 4:8-10]. Here lies the trap we all so easily fall into, namely the desire to spare one’s own self and prefer an easy path rather than the way of the cross. By nature, we prefer to escape shame, rejection and trial. We prefer a quiet path, respected by people.
Peter does not understand that there is no other way to redeem people. He lacks insight for this. Our way of life and our reactions to suffering show that we too often do not understand that God’s way to glory is only through the cross.
Verses that belong to this explanation: 32-33
32And he spake that saying openly. And Peter took him, and began to rebuke him.33But when he had turned about and looked on his disciples, he rebuked Peter, saying, ‹Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
These things are written, that we may believe that Jesus is the Christ, the Son of God. These miracles of our Lord assure us that he was not conquered, but a Conqueror. Now the disciples are convinced that Jesus is the Christ; they may bear to hear of his sufferings, of which Christ here begins to give them notice. He sees that amiss in what we say and do, of which we ourselves are not aware, and knows what manner of spirit we are of, when we ourselves do not. The wisdom of man is folly, when it pretends to limit the Divine counsels. Peter did not rightly understand the nature of Christ’s kingdom.
Verses that belong to this explanation: 27-33
27And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, ‹Whom do men say that I am?›28And they answered, John the Baptist: but some [say], Elias; and others, One of the prophets.29And he saith unto them, ‹But whom say ye that I am?› And Peter answereth and saith unto him, Thou art the Christ.30And he charged them that they should tell no man of him.31And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and [of] the chief priests, and scribes, and be killed, and after three days rise again.32And he spake that saying openly. And Peter took him, and began to rebuke him.33But when he had turned about and looked on his disciples, he rebuked Peter, saying, ‹Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Vict. Ant. e Cat. in Marc. He asks the question with a purpose, for it was right that His disciples should praise Him better than the crowd.
Hom. in Matt., 54: From the manner, however, itself of the question, He leads them to a higher feeling, and to higher thoughts, concerning Him, that they might not agree with the multitude. But the next words show what the head of the disciples, the mouth of the Apostles, answered; when all were asked, “Peter answereth and saith unto Him, Thou art the Christ.”.
Or else, that He might wait to fix the pure faith in their minds, till the Crucifixion, which was an offence to the m, was over, for after it was once perfected, about the time of His ascension, He said unto the Apostles, “Go ye and teach all nations.”.
Vict. Ant. e Cat. in Marc.: The reason, however, why the Lord told them this, was to shew, that after His cross and resurrection, Christ must be preached by His witnesses. Again, Peter alone, from the fervour of his disposition, had the boldness to dispute about thesethings.Wherefore it goes on, “And Peter took Him up, and began to rebuke Him.”.
But how is this, that Peter, gifted with a revelation from the Father, has so soon fallen, and become unstable? Surely, however, it was not wonderful that one who had received no revelation concerning the Passion should be ignorant of this. For that He wasthe Christ, the Son of the living God, he had learnt by revelation; but the mystery of His cross and resurrection had not yet been revealed to him. He Himself, however, shewing that He must come to His Passion, rebuked Peter. Wherefore there follows, “And when He had turned about and looked on His disciples, He rebuked Peter”.
Vict. Ant. e Cat. in Marc.: But He saith not to the devil, when tempting Him, “Get thee behind me,” but to Peter He saith, “Get thee behind me,” that is, follow Me, and resist not the design of My voluntary Passion. There follows, “For thou savourest not the things which be of God, but which be of men.”
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Mark 8:34 And when he had called the people [unto him] with his disciples also, he said unto them, ‹Whosoever will come after me, let him deny himself, and take up his cross, and follow me.›
Conditions to Follow the Lord
The way to glory for the disciple is no different than that of his Master: it is by the way of the cross. This word the Lord speaks not only to His disciples, but also to the crowd. It applies not only to those who already follow Him, but also to everyone who wants to follow Him. He tells the crowd what the consequences are of following Him.
It begins with the denial of oneself, of the pursuit of one’s own interests, the establishment of one’s own kingdom, an area where life meets one’s own goals. It is the renunciation of one’s own importance. Then the cross must also be taken up. The cross means submission to defamation and rejection by the world. This implies following the rejected Jesus. The cross, for example, is not a disease from which we can suffer. We do not take up a disease, but it happens to us. Taking up the cross is a voluntary thing. We can do it, or we can leave it.
To follow Christ we have to do two things. One is to deny ourselves. In the judgment of the world, this is negative, because the world is out to uphold itself and to prove itself. The other is to take up the cross. This is also negative according to the judgment of the world because the world only wants to enjoy beautiful things. Suffering has no place in it. If we want to remain with the Lord forever, we must follow Him. And if we want to follow Him, we must experience what He experienced on our way after Him.
In following Christ, things are quite different from what they are in the world. There is nothing more important to a human being than his life. Whoever does everything in his power to preserve it and therefore dedicates himself to a long stay on earth, will lose his life. Such a person has not thought about God and the right He has to the life of every creature. He who looks at his life in connection with Christ and the proclamation of the gospel, has understood what is at stake. Such a person does not arrange His life to be long and pleasant on earth, but follows a Savior rejected by the world because He preached the gospel. He who lives that life fulfills God’s purpose in life. The reward is sharing in the glory into which Christ has already entered.
The question “for what does it profit a man to gain the whole world, and forfeit his soul?” is important to all who wish to enjoy the worldly things as much as possible. Even if one were to win the whole world, what would it profit him for eternity if he had to spend it in loneliness, pain and darkness? Pharisees and Herodians have won the world, but they lose their souls.
The soul of a human being can’t be compared to anything. Yet countless people exchange their souls for a little earthly or worldly pleasure. They sell their souls to the devil for a little tinsel. The world is the system that feeds self-love and the flesh, in which all kinds of pleasure are used to have fun without God.
Everything is determined by our attitude toward the Son of Man. This is the Name of His rejection, but also of His future glory. He who, through a feeling of fear or shame, does not come to accept the Lord Jesus and His words and testify of Him in an adulterous and sinful generation, will not share in His glory. Such a person does not want to take on himself the displeasure of his adulterous and sinful surroundings. That gives him a temporary recognition of his surroundings, but an eternal rejection by Christ.
Verses that belong to this explanation: 34-38
34And when he had called the people [unto him] with his disciples also, he said unto them, ‹Whosoever will come after me, let him deny himself, and take up his cross, and follow me.›35‹For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.›36‹For what shall it profit a man, if he shall gain the whole world, and lose his own soul?›37‹Or what shall a man give in exchange for his soul?›38‹Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Frequent notice is taken of the great flocking there was to Christ for help in various cases. All are concerned to know this, if they expect him to heal their souls. They must not indulge the ease of the body. As the happiness of heaven with Christ, is enough to make up for the loss of life itself for him, so the gain of all the world in sin, will not make up for the ruin of the soul by sin. And there is a day coming, when the cause of Christ will appear as glorious, as some now think it mean and contemptible. May we think of that season, and view every earthly object as we shall do at that great day.
Verses that belong to this explanation: 34-38
34And when he had called the people [unto him] with his disciples also, he said unto them, ‹Whosoever will come after me, let him deny himself, and take up his cross, and follow me.›35‹For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.›36‹For what shall it profit a man, if he shall gain the whole world, and lose his own soul?›37‹Or what shall a man give in exchange for his soul?›38‹Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Turn, rather, to these teachings, my very dear friend: take up your cross and follow the Lord. For, when I noticed that you were being slowed down in your divine purpose by your preoccupation with domestic cares, I felt that you were being carried and dragged along by your cross rather than that you were carrying it. What else does the cross mean than the mortality of this flesh? This is our very own cross which the Lord commands us to carry that we may be as well armed as possible in following him. We suffer momentarily until death is swallowed up in victory. Then this cross itself will be crucified. The cross will be nailed to the fear of God. We would hardly be able to carry it now if it forever resisted us with free and unfettered limbs. There is no other way for you to follow the Lord except by carrying it, for how can you follow him if you are not his? Letter , To Laetus.
How hard and painful does this appear! The Lord has required that “whoever will come after him must deny himself.” But what he commands is neither hard nor painful when he himself helps us in such a way so that the very thing he requires may be accomplished…. For whatever seems hard in what is enjoined, love makes easy.
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Mark 8:35 ‹For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.›
Conditions to Follow the Lord
The way to glory for the disciple is no different than that of his Master: it is by the way of the cross. This word the Lord speaks not only to His disciples, but also to the crowd. It applies not only to those who already follow Him, but also to everyone who wants to follow Him. He tells the crowd what the consequences are of following Him.
It begins with the denial of oneself, of the pursuit of one’s own interests, the establishment of one’s own kingdom, an area where life meets one’s own goals. It is the renunciation of one’s own importance. Then the cross must also be taken up. The cross means submission to defamation and rejection by the world. This implies following the rejected Jesus. The cross, for example, is not a disease from which we can suffer. We do not take up a disease, but it happens to us. Taking up the cross is a voluntary thing. We can do it, or we can leave it.
To follow Christ we have to do two things. One is to deny ourselves. In the judgment of the world, this is negative, because the world is out to uphold itself and to prove itself. The other is to take up the cross. This is also negative according to the judgment of the world because the world only wants to enjoy beautiful things. Suffering has no place in it. If we want to remain with the Lord forever, we must follow Him. And if we want to follow Him, we must experience what He experienced on our way after Him.
In following Christ, things are quite different from what they are in the world. There is nothing more important to a human being than his life. Whoever does everything in his power to preserve it and therefore dedicates himself to a long stay on earth, will lose his life. Such a person has not thought about God and the right He has to the life of every creature. He who looks at his life in connection with Christ and the proclamation of the gospel, has understood what is at stake. Such a person does not arrange His life to be long and pleasant on earth, but follows a Savior rejected by the world because He preached the gospel. He who lives that life fulfills God’s purpose in life. The reward is sharing in the glory into which Christ has already entered.
The question “for what does it profit a man to gain the whole world, and forfeit his soul?” is important to all who wish to enjoy the worldly things as much as possible. Even if one were to win the whole world, what would it profit him for eternity if he had to spend it in loneliness, pain and darkness? Pharisees and Herodians have won the world, but they lose their souls.
The soul of a human being can’t be compared to anything. Yet countless people exchange their souls for a little earthly or worldly pleasure. They sell their souls to the devil for a little tinsel. The world is the system that feeds self-love and the flesh, in which all kinds of pleasure are used to have fun without God.
Everything is determined by our attitude toward the Son of Man. This is the Name of His rejection, but also of His future glory. He who, through a feeling of fear or shame, does not come to accept the Lord Jesus and His words and testify of Him in an adulterous and sinful generation, will not share in His glory. Such a person does not want to take on himself the displeasure of his adulterous and sinful surroundings. That gives him a temporary recognition of his surroundings, but an eternal rejection by Christ.
Verses that belong to this explanation: 34-38
34And when he had called the people [unto him] with his disciples also, he said unto them, ‹Whosoever will come after me, let him deny himself, and take up his cross, and follow me.›35‹For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.›36‹For what shall it profit a man, if he shall gain the whole world, and lose his own soul?›37‹Or what shall a man give in exchange for his soul?›38‹Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Frequent notice is taken of the great flocking there was to Christ for help in various cases. All are concerned to know this, if they expect him to heal their souls. They must not indulge the ease of the body. As the happiness of heaven with Christ, is enough to make up for the loss of life itself for him, so the gain of all the world in sin, will not make up for the ruin of the soul by sin. And there is a day coming, when the cause of Christ will appear as glorious, as some now think it mean and contemptible. May we think of that season, and view every earthly object as we shall do at that great day.
Verses that belong to this explanation: 34-38
34And when he had called the people [unto him] with his disciples also, he said unto them, ‹Whosoever will come after me, let him deny himself, and take up his cross, and follow me.›35‹For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.›36‹For what shall it profit a man, if he shall gain the whole world, and lose his own soul?›37‹Or what shall a man give in exchange for his soul?›38‹Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
This precept by which we are enjoined to lose our life does not mean that a person should kill himself, which would be an unforgivable crime, but it does mean that one should kill that in oneself which is unduly attached to the earthly, which makes one take inordinate pleasure in this present life to the neglect of the life to come. This is the meaning of “shall hate his life” and “shall lose it.” Embedded in the same admonition, he speaks most openly of the profit of gaining one’s life when he says: “He that loses his life in this world shall find it unto life eternal.” Letter , To Laetus.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 8:36 ‹For what shall it profit a man, if he shall gain the whole world, and lose his own soul?›
Conditions to Follow the Lord
The way to glory for the disciple is no different than that of his Master: it is by the way of the cross. This word the Lord speaks not only to His disciples, but also to the crowd. It applies not only to those who already follow Him, but also to everyone who wants to follow Him. He tells the crowd what the consequences are of following Him.
It begins with the denial of oneself, of the pursuit of one’s own interests, the establishment of one’s own kingdom, an area where life meets one’s own goals. It is the renunciation of one’s own importance. Then the cross must also be taken up. The cross means submission to defamation and rejection by the world. This implies following the rejected Jesus. The cross, for example, is not a disease from which we can suffer. We do not take up a disease, but it happens to us. Taking up the cross is a voluntary thing. We can do it, or we can leave it.
To follow Christ we have to do two things. One is to deny ourselves. In the judgment of the world, this is negative, because the world is out to uphold itself and to prove itself. The other is to take up the cross. This is also negative according to the judgment of the world because the world only wants to enjoy beautiful things. Suffering has no place in it. If we want to remain with the Lord forever, we must follow Him. And if we want to follow Him, we must experience what He experienced on our way after Him.
In following Christ, things are quite different from what they are in the world. There is nothing more important to a human being than his life. Whoever does everything in his power to preserve it and therefore dedicates himself to a long stay on earth, will lose his life. Such a person has not thought about God and the right He has to the life of every creature. He who looks at his life in connection with Christ and the proclamation of the gospel, has understood what is at stake. Such a person does not arrange His life to be long and pleasant on earth, but follows a Savior rejected by the world because He preached the gospel. He who lives that life fulfills God’s purpose in life. The reward is sharing in the glory into which Christ has already entered.
The question “for what does it profit a man to gain the whole world, and forfeit his soul?” is important to all who wish to enjoy the worldly things as much as possible. Even if one were to win the whole world, what would it profit him for eternity if he had to spend it in loneliness, pain and darkness? Pharisees and Herodians have won the world, but they lose their souls.
The soul of a human being can’t be compared to anything. Yet countless people exchange their souls for a little earthly or worldly pleasure. They sell their souls to the devil for a little tinsel. The world is the system that feeds self-love and the flesh, in which all kinds of pleasure are used to have fun without God.
Everything is determined by our attitude toward the Son of Man. This is the Name of His rejection, but also of His future glory. He who, through a feeling of fear or shame, does not come to accept the Lord Jesus and His words and testify of Him in an adulterous and sinful generation, will not share in His glory. Such a person does not want to take on himself the displeasure of his adulterous and sinful surroundings. That gives him a temporary recognition of his surroundings, but an eternal rejection by Christ.
Verses that belong to this explanation: 34-38
34And when he had called the people [unto him] with his disciples also, he said unto them, ‹Whosoever will come after me, let him deny himself, and take up his cross, and follow me.›35‹For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.›36‹For what shall it profit a man, if he shall gain the whole world, and lose his own soul?›37‹Or what shall a man give in exchange for his soul?›38‹Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Frequent notice is taken of the great flocking there was to Christ for help in various cases. All are concerned to know this, if they expect him to heal their souls. They must not indulge the ease of the body. As the happiness of heaven with Christ, is enough to make up for the loss of life itself for him, so the gain of all the world in sin, will not make up for the ruin of the soul by sin. And there is a day coming, when the cause of Christ will appear as glorious, as some now think it mean and contemptible. May we think of that season, and view every earthly object as we shall do at that great day.
Verses that belong to this explanation: 34-38
34And when he had called the people [unto him] with his disciples also, he said unto them, ‹Whosoever will come after me, let him deny himself, and take up his cross, and follow me.›35‹For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.›36‹For what shall it profit a man, if he shall gain the whole world, and lose his own soul?›37‹Or what shall a man give in exchange for his soul?›38‹Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He drew near to perish, to him a funeral pile? Ought he not to shudder at and flee from the devil's altar, which he had seen to smoke, and to be redolent of a foul rector, as if it were the funeral and sepulchre of his life? Why bring with you, O wretched man, a sacrifice? why immolate a victim? You yourself have come to the altar an offering; you yourself have come a victim: there you have immolated your salvation, your hope; there you have burnt up your faith in those deadly fires.
Those who neglect good works may fail to grasp just how much the good work of God has benefited them. Hence they are less capable of praying fittingly so as to receive good things from God. And even if they receive them, they will likely be unaware of what has been given them. And even if they enjoy them, they will not enjoy worthily what they have not understood. For from their lack of knowledge they will not grasp how to use the good things given them. And from their impulsiveness they will remain ignorant of how to avail themselves of the divine gifts offered.
Author: Clement Of Alexandria Rank: Author AD: 215
"But plainly, unrighteous gain is pleasure and pain, toil and fear; and, to speak comprehensively, the passions of the soul, the present of which is delightful, the future vexatious. "For what is the profit "it is said, "if you gain the world and lose the soul? "
Author: Clement Of Alexandria Rank: Author AD: 215
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 8:37 ‹Or what shall a man give in exchange for his soul?›
Conditions to Follow the Lord
The way to glory for the disciple is no different than that of his Master: it is by the way of the cross. This word the Lord speaks not only to His disciples, but also to the crowd. It applies not only to those who already follow Him, but also to everyone who wants to follow Him. He tells the crowd what the consequences are of following Him.
It begins with the denial of oneself, of the pursuit of one’s own interests, the establishment of one’s own kingdom, an area where life meets one’s own goals. It is the renunciation of one’s own importance. Then the cross must also be taken up. The cross means submission to defamation and rejection by the world. This implies following the rejected Jesus. The cross, for example, is not a disease from which we can suffer. We do not take up a disease, but it happens to us. Taking up the cross is a voluntary thing. We can do it, or we can leave it.
To follow Christ we have to do two things. One is to deny ourselves. In the judgment of the world, this is negative, because the world is out to uphold itself and to prove itself. The other is to take up the cross. This is also negative according to the judgment of the world because the world only wants to enjoy beautiful things. Suffering has no place in it. If we want to remain with the Lord forever, we must follow Him. And if we want to follow Him, we must experience what He experienced on our way after Him.
In following Christ, things are quite different from what they are in the world. There is nothing more important to a human being than his life. Whoever does everything in his power to preserve it and therefore dedicates himself to a long stay on earth, will lose his life. Such a person has not thought about God and the right He has to the life of every creature. He who looks at his life in connection with Christ and the proclamation of the gospel, has understood what is at stake. Such a person does not arrange His life to be long and pleasant on earth, but follows a Savior rejected by the world because He preached the gospel. He who lives that life fulfills God’s purpose in life. The reward is sharing in the glory into which Christ has already entered.
The question “for what does it profit a man to gain the whole world, and forfeit his soul?” is important to all who wish to enjoy the worldly things as much as possible. Even if one were to win the whole world, what would it profit him for eternity if he had to spend it in loneliness, pain and darkness? Pharisees and Herodians have won the world, but they lose their souls.
The soul of a human being can’t be compared to anything. Yet countless people exchange their souls for a little earthly or worldly pleasure. They sell their souls to the devil for a little tinsel. The world is the system that feeds self-love and the flesh, in which all kinds of pleasure are used to have fun without God.
Everything is determined by our attitude toward the Son of Man. This is the Name of His rejection, but also of His future glory. He who, through a feeling of fear or shame, does not come to accept the Lord Jesus and His words and testify of Him in an adulterous and sinful generation, will not share in His glory. Such a person does not want to take on himself the displeasure of his adulterous and sinful surroundings. That gives him a temporary recognition of his surroundings, but an eternal rejection by Christ.
Verses that belong to this explanation: 34-38
34And when he had called the people [unto him] with his disciples also, he said unto them, ‹Whosoever will come after me, let him deny himself, and take up his cross, and follow me.›35‹For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.›36‹For what shall it profit a man, if he shall gain the whole world, and lose his own soul?›37‹Or what shall a man give in exchange for his soul?›38‹Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Frequent notice is taken of the great flocking there was to Christ for help in various cases. All are concerned to know this, if they expect him to heal their souls. They must not indulge the ease of the body. As the happiness of heaven with Christ, is enough to make up for the loss of life itself for him, so the gain of all the world in sin, will not make up for the ruin of the soul by sin. And there is a day coming, when the cause of Christ will appear as glorious, as some now think it mean and contemptible. May we think of that season, and view every earthly object as we shall do at that great day.
Verses that belong to this explanation: 34-38
34And when he had called the people [unto him] with his disciples also, he said unto them, ‹Whosoever will come after me, let him deny himself, and take up his cross, and follow me.›35‹For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.›36‹For what shall it profit a man, if he shall gain the whole world, and lose his own soul?›37‹Or what shall a man give in exchange for his soul?›38‹Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 8:38 ‹Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.›
Conditions to Follow the Lord
The way to glory for the disciple is no different than that of his Master: it is by the way of the cross. This word the Lord speaks not only to His disciples, but also to the crowd. It applies not only to those who already follow Him, but also to everyone who wants to follow Him. He tells the crowd what the consequences are of following Him.
It begins with the denial of oneself, of the pursuit of one’s own interests, the establishment of one’s own kingdom, an area where life meets one’s own goals. It is the renunciation of one’s own importance. Then the cross must also be taken up. The cross means submission to defamation and rejection by the world. This implies following the rejected Jesus. The cross, for example, is not a disease from which we can suffer. We do not take up a disease, but it happens to us. Taking up the cross is a voluntary thing. We can do it, or we can leave it.
To follow Christ we have to do two things. One is to deny ourselves. In the judgment of the world, this is negative, because the world is out to uphold itself and to prove itself. The other is to take up the cross. This is also negative according to the judgment of the world because the world only wants to enjoy beautiful things. Suffering has no place in it. If we want to remain with the Lord forever, we must follow Him. And if we want to follow Him, we must experience what He experienced on our way after Him.
In following Christ, things are quite different from what they are in the world. There is nothing more important to a human being than his life. Whoever does everything in his power to preserve it and therefore dedicates himself to a long stay on earth, will lose his life. Such a person has not thought about God and the right He has to the life of every creature. He who looks at his life in connection with Christ and the proclamation of the gospel, has understood what is at stake. Such a person does not arrange His life to be long and pleasant on earth, but follows a Savior rejected by the world because He preached the gospel. He who lives that life fulfills God’s purpose in life. The reward is sharing in the glory into which Christ has already entered.
The question “for what does it profit a man to gain the whole world, and forfeit his soul?” is important to all who wish to enjoy the worldly things as much as possible. Even if one were to win the whole world, what would it profit him for eternity if he had to spend it in loneliness, pain and darkness? Pharisees and Herodians have won the world, but they lose their souls.
The soul of a human being can’t be compared to anything. Yet countless people exchange their souls for a little earthly or worldly pleasure. They sell their souls to the devil for a little tinsel. The world is the system that feeds self-love and the flesh, in which all kinds of pleasure are used to have fun without God.
Everything is determined by our attitude toward the Son of Man. This is the Name of His rejection, but also of His future glory. He who, through a feeling of fear or shame, does not come to accept the Lord Jesus and His words and testify of Him in an adulterous and sinful generation, will not share in His glory. Such a person does not want to take on himself the displeasure of his adulterous and sinful surroundings. That gives him a temporary recognition of his surroundings, but an eternal rejection by Christ.
Verses that belong to this explanation: 34-38
34And when he had called the people [unto him] with his disciples also, he said unto them, ‹Whosoever will come after me, let him deny himself, and take up his cross, and follow me.›35‹For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.›36‹For what shall it profit a man, if he shall gain the whole world, and lose his own soul?›37‹Or what shall a man give in exchange for his soul?›38‹Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Frequent notice is taken of the great flocking there was to Christ for help in various cases. All are concerned to know this, if they expect him to heal their souls. They must not indulge the ease of the body. As the happiness of heaven with Christ, is enough to make up for the loss of life itself for him, so the gain of all the world in sin, will not make up for the ruin of the soul by sin. And there is a day coming, when the cause of Christ will appear as glorious, as some now think it mean and contemptible. May we think of that season, and view every earthly object as we shall do at that great day.
Verses that belong to this explanation: 34-38
34And when he had called the people [unto him] with his disciples also, he said unto them, ‹Whosoever will come after me, let him deny himself, and take up his cross, and follow me.›35‹For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.›36‹For what shall it profit a man, if he shall gain the whole world, and lose his own soul?›37‹Or what shall a man give in exchange for his soul?›38‹Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
If I avoid suffering, I am ashamed to confess: “Blessed are they who suffer persecution for my name’s sake.” Unhappy, therefore, are they who, by running away, refuse to suffer as God at times requires. “He who shall endure to the end shall be saved.” How then, when you ask me to flee, would I be enduring to the end? Flight in Time of Persecution
Author: Tertullian of Carthage Rank: Author AD: 220
The faithful are not ashamed that the Son of God was crucified. Hence they are shameless in a good sense through their contempt of shame, and foolish in a happy sense. The crucifixion was indeed a shameful event, viewed humanly. Yes, the Son of God died! This is to be believed precisely amid its being an offense to humanity. The Son was buried! He rose from the dead! This fact is made all the more poignant by seeming all the more absurd. But how could any of this be true if he himself was not truly the One he made himself known to be? On the Flesh of Christ
Author: Tertullian of Carthage Rank: Author AD: 220
But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed "says He, "in the presence of my Father who is in the heavens.".
I am safe, if I am not ashamed of my Lord. "Whosoever "says He, "shall be ashamed of me, of him will I also be ashamed.".
How will he confess, fleeing? How flee, confessing? "Of him who shall be ashamed of Me, will I also be ashamed before My Father."
Author: Tertullian of Carthage Rank: Author AD: 220
Hom. in Matt., 55: As is He would say to Peter, Thou indeed dost rebuke Me, who am willing to undergo My passion, but I tell thee, that not only is it wrong to prevent Me from suffering, but neither canst thou be saved unless thou thyself diest.Again He says, “Whosoever wishes to come after Me;” as if He said, I call you to those good things which a man should wish for, I do not force you to evil and burdensome things; for he who does violence to his hearer, often stands in his way; but he who leaves him free, rather draws him to himself. And a man denies himself when he cares not for his body, so that whether it be scourged, or whatever of like nature it may suffer, he bears it patiently.
And this He says, because it may happen that a man may suffer and yet not follow Christ, that is, when he does not suffer for Christ’s sake; for he follows Christ, who walks after Him, and conforms himself to His death, despising those principalities and powers under whose power, before the coming of Christ, he committed sin. Then there follows, “For whosoever will save his life shall lose it; but whosoever shall lose his life for My sake and the Gospel’s, the same shall save it.”I give you these commands, as it were to spare you; for whosoever spares his son, brings him to destruction, but whosoever does not spare him, saves him. It is therefore right to be always prepared for death; for if in the battles of this world, he who is prepared for death fights better than others, though none can restore him to life after death, much more is this the case in spiritual battle, when so great a hope of resurrection is set before him, since he who gives up his soul unto death save sit.
Vict. Ant. e Cat. in Marc. He then who has learned this, is bound zealously to confess Christ without shame. And this generation is called adulterous, because it has left God the true Bridegroom of the soul, and has refused to follow the doctrine of Christ, but has prostrated itself to the devil and taken up the seeds of impiety, for which reason also it is called sinful. Whosoever therefore amongst them has denied the kingdom of Christ, and the words of God revealed in the Gospel, shall receive a reward befitting His impiety, when He hears in the second advent, “I know you not.” .
Hom. in Matt., 56: And He did not declare the names of those who were about to go up, lest the other disciples should feel some touch of human frailty, and He tells it to them beforehand, that they might come with minds better prepared to be taught all that concerned that vision.
The Son does not divide the glory with the Father, but receives the glory of the Father in its entirety, even as the Father receives all the glory of the Son.
He who as God was beyond suffering, suffered in his own flesh as a human being. When he became flesh, being God, he did not in any way cease to be God. Precisely as he entered into the created order, he remained above creation. He remained as giver of the law when he came to serve “under the law.” He retained the inviolable divine dignity precisely when he took on “the form of a slave.” It was precisely as only begotten Son that he became “the firstborn among many brothers,” while still remaining the only begotten. So why should it seem so strange that he should suffer in the flesh according to his humanity, even while transcending suffering according to his divinity? Thus the ever astute Paul says that the Word himself who is “in the form of God” and equal to God the Father “became obedient even unto death, death of the cross.” Letter , To Anastasius and the Monks.
Does he think himself a Christian who is either ashamed or fears to be a Christian? How can he be with Christ, who either blushes or fears to belong to Christ? The Lapsed
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
