Marcos 8
Charles Spurgeon · Citado em PreceptAustin
Marcos 8
Spurgeon - Sermon Notes on - Mark 8:22–25 Men arrive at Christ by different processes: one is found by Christ himself, another comes to him, another is borne of four, and this blind man is led. This matters little, so long as we do come to him. The act of bringing men to Jesus is most commendable. It proves kindly feeling. It shows practical faith in the power of Jesus. It is thus an act of true wisdom. It is exceedingly acceptable to the Lord; and is sure to prove effectual when the person himself willingly comes. In this case there was something faulty in the bringing, since there was a measure of dictation as to the method in which the Lord should operate. I. IT IS A COMMON WEAKNESS OF FAITH TO EXPECT THE BLESSING IN A CERTAIN FIXED WAY. “They besought him to touch him.” The Lord has his usual ways, but he is not bound to them. Yet too often we think and act as if he were so. 1. We dream that deliverance from trouble must come in one way. 2. We look for sanctification either by afflictions or by ecstasies. 3. We hope for salvation only by one form of experience. 4. We look to see others converted in one fashion of feeling only, or by some one favourite ministry. 5. We expect a revival to take the stereotyped shape. II. WHILE OUR LORD HONOURS FAITH, HE DOES NOT DEFER TO ITS WEAKNESS. He did not consent to work in the prescribed manner. He touched, but no healing came; and thus he proved that the miracle was not attached to that special form of operation. He did nothing to the blind man before their eyes; but led him out of the town. He would not indulge their observation, or curiosity. He did not heal him instantly, as they expected. He used a means never suggested by them—“spit on his eyes,” etc. When he did put his hands on him, he did it twice, so that, even in compliance with their wish, he vindicated his own freedom. 1. Thus he refused to foster the superstition which limited his power. 2. Thus he used a method more suited to the case. 3. Thus he gave to the people larger instruction. 4. Thus he displayed to the individual a more personal care. The like happens in each distinct conversion: its speciality is justified in a multitude of ways. III. WHILE OUR LORD REBUKES THE WEAKNESS OF FAITH, HE HONOURS FAITH ITSELF. 1. The blind man had consented to be led to Jesus, and Jesus leads him further. He refuses none because their coming to him has been less their own spontaneous act than yielding to the persuasion of others. 2. His friends had asked for sight, and the Lord gave sight. If we have praying faith, he will keep pace with it. 3. The man and his friends had exhibited confidence in him, and he gave them even more than they expected. If we can confide, we shall receive. 4. The cure was perfect, and the method used displayed the completeness of it. Jesus gives perfect gifts to imperfect faith. Faith ever honours the Lord, and therefore the Lord honours it. If faith were not thus rewarded, Jesus himself would suffer dishonour. He who has faith shall surely see; he who demands signs shall not be satisfied. Let us for ever have done with prescribing methods to our Lord. Jesus will surely heal those who believe in him; he knows the best method; and he is to be trusted without reserve. EXAMPLES This case, and that of the deaf and stammering man brought to Christ in Decapolis, have many points of resemblance. In both, those who brought the diseased to Jesus prescribed to him the mode of cure. Was it for the purpose of reproving and counteracting the prejudice which connected the cure with a certain kind of manipulation, on the part of the curer, that Jesus, in both instances, went so far out of his usual course, varying the manner of his action so singularly that, out of all his miracles of healing, these two stand distinguished by the unique mode of their performance? It is certain that, had Jesus observed one uniform method of healing, the spirit of formalism and superstition, which lies so deep in our nature, would have seized upon it, and linked it, inseparably, with the divine virtue that went out of him, confounding the channel with the blessing it conveyed. As we ponder the life of our Redeemer, dwelling particularly on those parts of it—such as his institution of the sacraments—in which food might have been furnished upon which the spirit of formalism might have fed, more and more do we admire the pains evidently taken to give to that strong tendency of our nature as little material as possible to fasten on.—Dr. Hanna. Is the sick man the doctor, that he should choose the remedy? Madame Swetchine. John Newton’s hymn is a case in point. We quote a verse or two:— I asked the Lord that I might grow In faith, and love, and every grace; Might more of His salvation know, And seek, more earnestly, His face. I hoped that in some favoured hour, At once He’d answer my request; And, by His love’s constraining power, Subdue my sins, and give me rest. Instead of this He made me feel The hidden evils of my heart, And let the angry powers of hell Assault my soul in every part. Thus did infinite wisdom answer his prayer in a way which he had never dreamed of, and yet it was the right way, as he confessed. So apt are people, as in the case of Naaman, to settle in their own minds the method of the work of grace, that it is hard to overcome their preconceptions. I met with one young woman, before whom I set the way of salvation by faith alone. She was long in accepting, or even understanding it; and when she did grasp it, and the joy of it filled her heart, she exclaimed, with surprise, “I never thought that people could find peace in this way.” “Why not?” I asked her, and she replied very energetically, “I always believed that one must almost go to hell to get to heaven. My father was so full of despair that they locked him up in the asylum for six months, and then at last he got religion.”—C. H. S. Mark 8:23 Taking the blind man by the hand, He brought him out of the village; and after spitting on his eyes and laying His hands on him, He asked him, "Do you see anything?" Wuest And having taken the hand of the blind man, He brought him outside of the village, and having spit upon his ey (Wuest) es, having placed His hands upon him, He kept on asking him, Do you, possibly, see anything? NET Mark 8:23 He took the blind man by the hand and brought him outside of the village. Then he spit on his eyes, placed his hands on his eyes and asked, "Do you see anything?" NLT Mark 8:23 Jesus took the blind man by the hand and led him out of the village. Then, spitting on the man's eyes, he laid his hands on him and asked, "Can you see anything now?" ESV Mark 8:23 And he took the blind man by the hand and led him out of the village, and when he had spit on his eyes and laid his hands on him, he asked him, "Do you see anything?" NIV Mark 8:23 He took the blind man by the hand and led him outside the village. When he had spit on the man's eyes and put his hands on him, Jesus asked, "Do you see anything?" GNT Mark 8:23 καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ ἐπηρώτα αὐτόν, Εἴ τι βλέπεις; KJV 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. YLT Mark 8:23 and having taken the hand of the blind man, he led him forth without the village, and having spit on his eyes, having put his hands on him, he was questioning him if he doth behold anything: ASV Mark 8:23 And he took hold of the blind man by the hand, and brought him out of the village; and when he had spit on his eyes, and laid his hands upon him, he asked him, Seest thou aught? CSB Mark 8:23 He took the blind man by the hand and brought him out of the village. Spitting on his eyes and laying His hands on him, He asked him, "Do you see anything?" NKJ Mark 8:23 So 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 on him, He asked him if he saw anything. NRS Mark 8:23 He took the blind man by the hand and led him out of the village; and when he had put saliva on his eyes and laid his hands on him, he asked him, "Can you see anything?" by the: Isa 51:18 Jer 31:32 Ac 9:8 Heb 8:9 out: Mk 7:33 Isa 44:2 spit: Joh 9:6,7 Rev 3:18 Mark 8 Resources - Multiple Sermons and Commentaries Taking the blind man by the hand, He brought him out of the village - He probably brought him out of the village to avoid stirring up publicity. "Although someone had conducted the man to Jesus, He now acted as guide to the man personally. Only here is this graphic action used in any of His miracles. The blind man confidently accepted the leadership of Jesus." (Hiebert)
Marcos 8
Spurgeon - With all their riches, the whole of them put together could not rescue a comrade from the chill grasp of death. They boast of what they will do with us, let them see to themselves. Let them weigh their gold in the scales of death, and see how much they can buy therewith from the worm and the grave. The poor are their equals in this respect; let them love their friend ever so dearly, they cannot give to God a ransom for him. A king's ransom would be of no avail, a Monte Rosa of rubies, an America of silver, a world of gold, a sun of diamonds, would all be utterly contemned. O ye boasters, think not to terrify us with your worthless wealth, go ye and intimidate death before ye threaten men in whom is immortality and life. For the redemption of their soul is precious, and it ceaseth for ever. Too great is the price, the purchase is hopeless. For ever must the attempt to redeem a soul with money remain a failure. Death comes and wealth cannot bribe him; hell follows and no golden key can unlock its dungeon. Vain, then, are your threatenings, ye possessors of the yellow clay; your childish toys are despised by men who estimate the value of possessions by the shekel of the sanctuary. For - Term of explanation - " for, omitted in the KJV, again confirms the declaration, setting forth the finality of the unprofitable transaction. The question suggests that no exchange will be possible. The loss is irrevocable. The question underlines the incomputable value of the human soul.." (Hiebert) Osborne - God alone can make a “soul” or create life. Such is not for sale in any store, and one cannot order it online. Everything that one does purchase has only a single purpose: to improve the quality of life. But only God can extend one’s life/soul into eternity, so Jesus is saying that the soul is of inestimable worth, and thus everyone must turn to God. (Teach the Text - Mark) What will a man give in exchange for his soul? - The answer is that a sinner can give no payment for his soul. He is a debtor for the wages of sin is death. There is only one acceptable payment and it is the precious blood of Jesus Christ which alone provides full, forever atonement for all of a man's sins. Peter writes Knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. (1 Peter 1:18-19+) In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace (Eph 1:7+) for this is My blood of the covenant, which is poured out for many for forgiveness of sins. (Mt 26:28) Exchange (465)(antallagma from anti = over against + allasso = to change) is a noun describing that which is given in exchange or equivalent, substitute. "That which is given in place of another thing by way of exchange; what is given either in order to keep or to acquire anything":(Thayer) The only other use is in Mt 16:26 "“For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul?" TDNT = antallagma. This means “purchase-money,” “equivalent,” “substitute.” It occurs in the NT only in Mk. 8:37 = Mt. 16:26 (based on Ps. 49:7), not to stress the infinite worth of the human soul, but to show that divine judgment is so serious that in it no exchange of equivalent for a forfeited life is possible. There are 6 uses in the Septuagint - Ruth 4:7; 1 Ki. 21:2 = "I will give you the price of it in money."; Job 28:15; Ps. 55:19; Ps. 89:51; Jer. 15:13; Matt. 16:26; Mk. 8:37 Thayer writes that "nothing equals in value the soul's salvation.' Christ transfers a proverbial expression respecting the supreme value of the natural life (Homer, Iliad 9, 401 ouv ga,r evmoi, yuch/j avntaxion) to the life eternal. (Ruth 4:7; Jer. 15:13; Sir. 6:15, etc.; Euripides, Or. 1157; Josephus, b. j. 1, 18, 3.)* Mark 8:38 "For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels. Wuest For whoever is ashamed of Me and My words in this generation which is adulterous and sinful, also the Son of Man shall be ashamed of him, when He comes in the glory of His Father with the angels, the holy ones. (Wuest) NET Mark 8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels." NLT Mark 8:38 If anyone is ashamed of me and my message in these adulterous and sinful days, the Son of Man will be ashamed of that person when he returns in the glory of his Father with the holy angels." ESV Mark 8:38 For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels." NIV Mark 8:38 If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father's glory with the holy angels." GNT Mark 8:38 ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτόν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων. KJV 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. ASV Mark 8:38 For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels. CSB Mark 8:38 For whoever is ashamed of Me and of My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels." NKJ Mark 8:38 "For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels." NRS Mark 8:38 Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels." YLT Mark 8:38 for whoever may be ashamed of me, and of my words, in this adulterous and sinful generation, the Son of Man also shall be ashamed of him, when he may come in the glory of his Father, with the holy messengers.' ashamed: Mt 10:32,33 Lu 19:26 12:8,9 Ac 5:41 Ro 1:16 Ga 6:14 2Ti 1:8,12,16 2:12,13 Heb 11:26 12:2,3 13:13 1Jn 2:23 adulterous: Mt 12:39 16:4 Jas 4:4 the Son: Mk 14:62 Da 7:13 Mt 16:27 24:30 25:31 26:64 Joh 1:14 5:27 12:34 when: De 33:2 Da 7:10 Zec 14:5 Mt 13:41 Joh 1:51 1Th 1:7,8 Jude 1:14,15 Mark 8 Resources - Multiple Sermons and Commentaries CHRIST'S GLORIOUS RETURN BRINGS SHAME TO THE ASHAMED Related Passages: Luke 9:26+ “For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy angels. Matthew 16:27+ “For the Son of Man is going to come in the glory of His Father with His angels, and WILL THEN REPAY EVERY MAN ACCORDING TO HIS DEEDS. ("pay day, some day! Here shame paid for shame practiced). This passage should frighten any sane person who hears Jesus' words. And don't confuse Jesus allusion to shame as that reaction we all have when we know we should speak for Christ, but instead shrink back. Peter did this three times and yet later boldly proclaimed Jesus as the Savior (cf Acts 4:13+ - "confidence" = boldness). The best way to assure who won't have a reaction of shame regarding Jesus, is to be filled with His Word and filled with His Spirit (Eph 5:18+, cf Filled with His Spirit/Richly Indwelt with His Word). Throughout the book of Acts we see one manifestation of Spirit filled believers was a boldness to speak up for Christ (cf Acts 4:31+, Acts 9:27+, Acts 28:31+ = "openness"). Here is a good prayer if you lack Spirit empowered boldness "And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence (boldness)." (Acts 4:29+). For - Term of explanation - "the final for vindicates the demands of discipleship by relating them to the eschatological messianic victory (8:38–9:1). In that day the crucial point will be man’s relation to the one now making the demands." (Hiebert) A T Robertson on whoever is ashamed - It is not a statement about the future conduct of one, but about his present attitude toward Jesus. The conduct of men toward Christ now determines Christ’s conduct then Osborne - This was an honor-shame culture, and it was defined through patron-client relationships. So the warning about “being ashamed” of Jesus means much more than the emotion of being embarrassed to witness or be known as a Christian. We are dealing with our allegiance and loyalty to Jesus. Discipleship means to acknowledge and be identified with Jesus in every sphere of life, so being “ashamed” probably parallels Matthew 10:32–33, the danger of “denying” Jesus. Those who seek to “save their life” and “gain the whole world” (vv. 35, 36) are denying (“ashamed of”) Jesus....Those who care only for the world and give Jesus only token allegiance will answer to him at the final judgment (the “great white throne” of Rev. 20:11–15). (Teach the Text - Mark) Whoever is ashamed of Me and My words in this adulterous and sinful generation - NET "if anyone is ashamed." What were Jesus' words? The most important words (of My words) were the gospel, the good news of salvation He provided to otherwise hopeless sinners. Mark's first direct quote of Jesus is in Mark 1:15+ Jesus declaring “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” Note also Paul's declaration in Romans 1:16+ (using same Greek word for ashamed) "For I am not ashamed of the gospel, (WHY NOT?) for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." Everyone who is ashamed of these the words of the Gospel, has no other hope of eternal life. What a contrast WHOEVER is ashamed is which "whoever" in Romans Romans 10:11+ For the Scripture says, “WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED.” Whoever is ashamed will be eternally disappointed! Romans 10:13+ for “WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED.” Whoever is ashamed will be eternally lost! Ashamed (1870)(epaischunomai from epi = upon or used to intensify + aischunomai from aischos = disfigurement & then disgrace) means to be reluctant through fear of humiliation. Epaischunomai is a reluctance to receive Jesus or His words because of fear of humiliation. In effect it amounts to a denial of Jesus and His words and in effect is tantamount to failure to believe in Him for salvation. Epaischunomai is used 11 times - Mark 8:38; Luke 9:26; Ro 1:16; Ro 6:21; 2 Ti 1:8, 2 Ti 1:12, 16; Heb 2:11; Heb 11:16. In Septuagint 3x - Ps 118:6, Job 34:19, Is 1:29 If we are true to Him in time, He will be true to us in eternity. -- William Barclay The Son of Man will also be ashamed of him - In other words Our response to Jesus today will determine how Jesus judges us when He returns. Son of Man in Mark - Mk. 2:10; Mk. 2:28; Mk. 8:31; Mk. 8:38; Mk. 9:9; Mk. 9:12; Mk. 9:31; Mk. 10:33; Mk. 10:45; Mk. 13:26; Mk. 14:21; Mk. 14:41; Mk. 14:62; NIV Study Bible - A person who is more concerned about fitting into and pleasing his own "adulterous and sinful generation" than about following and pleasing Christ will have no part in God's kingdom. Some like J Vernon McGee who I greatly respect feel this is a true believer, albeit one who is ashamed of Jesus and/or His words. I beg to disagree with Dr McGee on his interpretation. Here are some other comments... John