Marcos 8
John MacArthur · Citado em PreceptAustin
Marcos 8
MacArthur notes that "The event recorded in Mark 8:1–10 culminates Jesus’ journey through those Gentile areas. This passage can be divided into four segments: the merciful compassion of the Lord (Mk 8:1-3), the myopic consternation of the disciples (Mk 8:4-5), the miraculous creation of a meal (Mk 8:6-9), and the ministry cultivation of the Twelve (Mk 8:10) The first feeding of thousands (Mark 6:35–44) took place on the northeast side of the Sea of Galilee, near the time of the feast of Passover (John 6:4), when the hills around the lake were lush with grass (cf. Matt. 14:19; John 6:10). Several months had likely passed since that miraculous event, a point suggested by the description of the hillsides as mere “ground” on this occasion (Matt. 15:35; Mark 8:6). Under the intense heat of summer, the green grass of spring would begin to wither away and die. (MNTC-Mark 1-8) Comparison of Mark 6:30-7:37 and Mark 8:1-30 1 Feeding of a great multitude. Mk 6:30-44 → Mk 8:1-9 2 A boat trip Mk 6:45-56 → Mk 8:10 3 Confrontation with the Pharisees Mk 7:1-23 → Mk 8:11-13 4 A conversation about bread Mk 7:24-30 → Mk 8:14-21 5 A miraculous healing Mk 7:31-36 → Mk 8:22-26 6 A significant confession Mk 7:37 → Mk 8:27 From Mark Akin Comparing and Contrasting Feeding of the Multitudes Mark 6:30-44 and Mark 8:1-10 Feeding 5000 was recorded in all 4 Gospels, but the feeding of 4000 was recorded only in Mark and Matthew. Similarities: • Both miracles involved huge crowds who were hungry • Jesus used a small amount of bread and fish to feed a lot of people • The disciples doubted the Lord’s ability to provide but were also involved in distributing the food • In both miracles, Jesus took the little they had, gave thanks, and multiplied it • The crowds ate and were completely satisfied and a large amount of food was left over Differences: • The first miracle involved feeding 5,000 compared to 4,000 here • The amount of bread is different – 5 loaves versus 7 loaves • The leftovers from the first miracle go in 12 small baskets and in the second, 7 large baskets are used • There are two different Greek words - smaller baskets = kophinos and larger baskets = spuris • The first meal came after a day of teaching and this one follows three days of teaching • One prayer in the feeding of 5000, two prayers in feeding of 4000 • The first miracle took place among Jewish people and this one happens in the Decapolis, a Gentile community Critics say they are the same, but not only do the points above differentiate the feedings. Jesus Himself clearly distinguishes two feedings in Mark 8:19-20 (see below). NET Note - Many commentators, on the basis of similarities between this account of the feeding of the multitude (Mk 8:1–10) and that in Mk 6:30–44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in Mk 8:18–20 settles the issue; this passage represents another very similar incident to that recorded in 6:30–44. Hiebert - Nineham asserts, “It is now generally accepted that we are dealing with alternative, and somewhat divergent accounts of a single incident.” This critical conclusion of the liberal scholars is urged from the general similarities of the two accounts but especially from the dullness of the disciples as seen in Mk 8:4. The latter argument has some weight but is not insuperable. The obvious similarities are more than outweighed by the striking differences between the two events....The critical assumption is the concomitant of a low view of inspiration. (Gospel of Mark - An Expositional Commentary) Brooks quips, “One might think that Mark and Matthew were in a better position than modern interpreters to know whether there was one or two. (PNTC-Mk) Mark 8:2 "I feel compassion for the people because they have remained with Me now three days and have nothing to eat. Wuest My heart goes out to the crowd, because now for three days they are staying with Me and they do not have anything to eat. (Eerdmans Publishing - used by permission) NET Mark 8:2 "I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat. NLT Mark 8:2 "I feel sorry for these people. They have been here with me for three days, and they have nothing left to eat. ESV Mark 8:2 "I have compassion on the crowd, because they have been with me now three days and have nothing to eat. NIV Mark 8:2 "I have compassion for these people; they have already been with me three days and have nothing to eat. GNT Mark 8:2 Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· KJV Mark 8:2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: YLT Mark 8:2 'I have compassion upon the multitude, because now three days they do continue with me, and they have not what they may eat; ASV Mark 8:2 I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: CSB Mark 8:2 "I have compassion on the crowd, because they've already stayed with Me three days and have nothing to eat. NKJ Mark 8:2 "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat. NRS Mark 8:2 "I have compassion for the crowd, because they have been with me now for three days and have nothing to eat. NAB Mark 8:2 "My heart is moved with pity for the crowd, because they have been with me now for three days and have nothing to eat. NJB Mark 8:2 'I feel sorry for all these people; they have been with me for three days now and have nothing to eat. compassion: Mk 1:41 5:19 6:34 9:22 Ps 103:13 145:8,15 Mic 7:19 Mt 9:36 14:14 Mt 20:34 Lu 7:13 15:20 Heb 2:17 4:15 5:2 have: Mt 4:2-4 6:32,33 Joh 4:6-8,30-34 Mark 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Mt 15:32+ And Jesus called His disciples to Him, and said, “I feel compassion for the people, because they have remained with Me now three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way.” Mark 6:34 When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. I feel compassion for the people - Notice in Mk 6:34 Mark says Jesus "felt compassion," but here Jesus Himself states "I feel compassion." We would today say, “My heart goes out to them.” Feel compassion is in the present tense, expresses the Savior's heart as continuing to have a deep feeling toward the crowds. In view of the fact that the miracle of 4000 was in Decapolis, the people here almost certainly consists of large numbers of Gentiles. So we see Jesus' compassion for the Jews (Feeding 5000) and the Gentiles (Feeding 4000). MacArthur adds that "The idea was similar to modern expressions like a “gut-wrenching” emotion or a feeling “in the pit of one’s stomach.” The English word compassion comes from a Latin word meaning, “to suffer with,” and conveys feelings of deep sympathy, pity, and kindness toward those who are hurting." (MNTC-Mark 1-8) Feel compassion (4697)(splanchnizomai from splagchnon = bowel, viscera - see splagchnon note below) means to experience a deep visceral feeling for someone, to feel compassion for, to feel sympathy, to take pity on someone. Compassion is the sympathetic consciousness of others’ distress together with a desire to alleviate it. This verb expresses an outward flow of one's life in contrast to our natural tendency toward self centeredness. It is notable that 8/12 NT uses describe this deep seated emotion in Jesus. It follows that if we desire to imitate Jesus, we need to be men and women of deep compassion! 12x in NT - Matt. 9:36; Matt. 14:14; Matt. 15:32; Matt. 18:27; Matt. 20:34; Mk. 1:41; Mk. 6:34; Mk. 8:2; Mk. 9:22; Lk. 7:13; Lk. 10:33; Lk. 15:20 THOUGHT - Obviously the multitudes greatest need was spiritual food, but we see Jesus' compassion specifically directed to their physical needs. This is a good lesson for us to remember, for compassionate deeds may open doors for giving out the Gospel to address spiritual needs. because - Term of explanation. Explains Jesus' emotions for the people's physical needs (although undoubtedly always on His holy mind was their desperate spiritual need for regeneration). "He who had Himself felt the pangs of hunger (Matt. 4:2+) empathized deeply with the hungry and was constrained to meet their need." (Hiebert) They have remained with Me now three days and have nothing to eat - Nothing to eat is repeated from Mk 8:1. The Greek negative (nothing) signifies absolutely nothing! Note that in the feeding of the 5000, the multitude was with Him for only that day, not three days as in this different account. Wuest on the verb remained - The verb speaks of more than merely position. It is prosmenō, menō “to continue with, to abide with,” and pros “facing,” speaking of fellowship." (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Hiebert adds that "the people were in an eager, receptive mood and had continued to maintain a close, face-to-face (see prefix "pros") relationship with Him for three days." (Gospel of Mark - An Expositional Commentary) MacArthur adds "In their eagerness to hear Jesus’ teaching and witness His miracles, the people refused to go home—even if it meant sleeping outside and missing a few meals. Overwhelmed with the Lord Jesus, they put hunger aside. He recognized what perhaps they themselves did not even realize." (MNTC-Mark 1-8) Remained (4357)(prosmeno from pros = + meno = abide, remain) means to stay on, remain, "to stay on at a place beyond some point of time" (BDAG) (Acts 18:18, 1 Ti 1:3), to stay with someone, " to be steadfast in association" (BDAG) (Mt 15:32, Mk 8;2), figuratively to remain loyal to (Acts 11:23), to continue in, persevere in, keep on doing (1 Ti 5:5). Mark 8:3 If I send them away hungry to their homes, they will faint on the way; and some of them have come from a great distance." Wuest And if I send them off fasting to their homes, they will faint along the road. (Eerdmans Publishing - used by permission) NET Mark 8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance." NLT Mark 8:3 If I send them home hungry, they will faint along the way. For some of them have come a long distance." ESV Mark 8:3 And if I send them away hungry to their homes, they will faint on the way. And some of them have come from far away." NIV Mark 8:3 If I send them home hungry, they will collapse on the way, because some of them have come a long distance." GNT Mark 8:3 καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ· καί τινες αὐτῶν ἀπὸ μακρόθεν ἥκασιν. KJV 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. YLT Mark 8:3 and if I shall let them away fasting to their home, they will faint in the way, for certain of them are come from far.' ASV Mark 8:3 and if I send them away fasting to their home, they will faint on the way; and some of them are come from far. CSB Mark 8:3 If I send them home hungry, they will collapse on the way, and some of them have come a long distance." NKJ Mark 8:3 "And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar." Jdg 8:4-6 1Sa 14:28-31 30:10-12 Isa 40:31 Mark 8 Resources - Multiple Sermons and Commentaries JESUS SAW EVERYONE'S NEED Parallel Passages: Mt 15:32+ And Jesus called His disciples to Him, and said, “I feel compassion for the people, because they have remained with Me now three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way.” 3 If I send them away hungry (fasting) to their homes, they will faint on the way - NIV = " they will collapse on the way" Jesus "diagnosis" of their degree of hunger is that it is extreme to they point that the trip back home would be so exhausting that they would faint from exhaustion (cf Jdg 8:15, Lam 2:19). Hungry is nestis used only here and Mt 15:32 and meaning not eating. In other words they were fasting. Faint (1590)(ekluo from ek = out or intensifier + luo = to loose) means literally to loosen out and so to be unstrung (secular use = to unstring a bow) and so to collapse,” like a bowstring that goes limp when unstrung." "To have one's strength relaxed" (Thayer). To relax effort. To be without strength, extremely weary, exhausted in strength, ready to give out. Ekluo was used to describe reapers who had been overcome by heat and toil. Used 5x in NT - Mt. 15:32; Mk. 8:3; Gal. 6:9; Heb. 12:3; Heb. 12:5 Hiebert adds that in this context ekluo "literally means to be completely unloosed; it suggests that the strength of the hungry people will relax, like an unstrung bow, and they will be unable to continue homeward. They would collapse physically before reaching their homes." (Gospel of Mark - An Expositional Commentary) and some of them have come from a great distance - NLT - "some of them have come from far away." Jesus knew that some of the people had come from a great distance to be with Him. The cities in Decapolis were not nearly as close as the more densely populated region of Galilee. THOUGHT - The omniscient Jesus still sees everyone's need! Rest in that truth regarding the need you might be currently experiencing. He sees. He is still compassionate. He cares. Mark 8:4 And His disciples answered Him, "Where will anyone be able to find enough bread here in this desolate place to satisfy these people?" Wuest And His disciples answered Him, How can it be that anyone will be able to satisfy these with loaves of bread here in the uninhabited region?(Wuest) NET Mark 8:4 His disciples answered him, "Where can someone get enough bread in this desolate place to satisfy these people?" NLT Mark 8:4 His disciples replied, "How are we supposed to find enough food to feed them out here in the wilderness?" ESV Mark 8:4 And his disciples answered him, "How can one feed these people with bread here in this desolate place?" NIV Mark 8:4 His disciples answered, "But where in this remote place can anyone get enough bread to feed them?" GNT Mark 8:4 καὶ ἀπεκρίθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ ὅτι Πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπ᾽ ἐρημίας; KJV Mark 8:4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? YLT Mark 8:4 And his disciples answered him, 'Whence shall any one be able these here to feed with bread in a wilderness?' ASV Mark 8:4 And his disciples answered him, Whence shall one be able to fill these men with bread here in a desert place? CSB Mark 8:4 His disciples answered Him, "Where can anyone get enough bread here in this desolate place to fill these people?" NKJ Mark 8:4 Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?" NRS Mark 8:4 His disciples replied, "How can one feed these people with bread here in the desert?" NAB Mark 8:4 His disciples answered him, "Where can anyone get enough bread to satisfy them here in this deserted place?" Mk 6:36,37,52 Nu 11:21-23 2Ki 4:42-44 7:2 Ps 78:19,20 Mt 15:33 Joh 6:7-9 Mark 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Mt 15:33+ The disciples *said to Him, “Where would we get so many loaves in this desolate place to satisfy such a large crowd?” THE DISCIPLES' DULLNESS And His disciples answered Him, "Where will anyone be able to find enough bread here in this desolate place to satisfy these people? - This is an incredible passage for the disciples clearly had not learned from the previous feeding of 5000. Desolate place is erēmia “a solitude, an uninhabited region.
Marcos 8
MacArthur has an interesting note - A popular Jewish superstition alleged that demons could mimic earthly miracles (like the signs performed by the magicians in Pharaoh’s court; Ex. 7:11–12, 22), but only God could work wonders in the sky....The religious leaders clearly did not need to receive more proof by seeing another miracle; even if Jesus accommodated their request, their unbelief would have remained unchanged (cf. John 12:37–40). (MNTC-Mark 1-8) Hiebert - They desired a sign from heaven, coming from the realm of the sky, as distinguished from His healings, which were confined to things here on earth. The source of His miracles, they implied, was dubious, and they wanted a sign that would unmistakably establish His messianic authority. “They do not specify what precise sign they want; ‘that He should stop the sun or rein in the moon, or hurl down thunder or the like.’ says Chrysostom.” They wanted some startling celestial phenomenon, some audible or visible sign in the sky, which would incontrovertibly establish His claims. But for Jesus to have yielded to this passion for sensational display would have made faith impossible; it would have precluded a free, personal acceptance of His messianic character.34 Their demand was demonstration of their spiritual blindness. They failed to recognize the messianic signs already being given, while demanding a sign of their own choosing. (Gospel of Mark - An Expositional Commentary) NET Note - What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him. Seeking (2212)(zeteo) implies giving attention and priority to and deliberately pursuing after. Sign (4592)(semeion akin to semaino = to give a sign; sema = a sign) is a distinguishing mark or symbol that carries a special meaning or like a simple sign points to something else, something that gives a true indication of something else. Think of a road sign that accurately describes what lies ahead (e.g., a curve, a bump, etc). In ancient Greece, lightning was thought to indicate the will of Zeus, and thunder was a foreboding indication that he was about to speak through a “sign.” For the Jews, a “sign” was a visual confirmation that a prophet was authentically from God. In Scripture when semeion used of God's miraculous works (that which is contrary to the usual course of nature) it points to spiritual truth. A sign directs attention away from its unusual nature to the meaning and the significance it points to. It speaks of outward compelling proof of divine authority. Twice in Matthew Jesus answered the Jews request for signs declaring "An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet." (Mt 12:39, Mt 16:4) He was referring of course to His resurrection as the sign of Jonah. In the uses of semeion by His disciples in Matthew 24, Mark 13 and Luke 21 there of course was no rebuke for they were not asking out of a heart of unbelief but of belief. Ancient peoples often viewed signs in the sky, such as lightning or eclipses, as omens of terrible things to come (Mt. 16:3).
Marcos 8
MacArthur summarizes this important section - Knowing the Pharisees and Sadducees would not believe, He abandoned them to their own self-righteous delusions (cf. Rom. 1:24, 26, 28). They were blind men (Mt. 23:17, 19) and blind guides (Mt 23:24) leading their followers to hell by knowingly refusing to believe (cf. Mt. 23:15). The consequences of their terminal blindness were forever irreversible. They had long since rejected the Messiah (cf. Mk 3:6, 22), and He had consequently rejected them. The Bible appropriately describes hell as “outer darkness” (Mt. 8:12; 22:13; 25:30) because it is a place of everlasting spiritual blindness. The tragic reality is that the whole world is filled with people who, like these apostate religious leaders, have rejected the light. Because they love the darkness of their sin (John 3:19), they will one day be cast into the darkness of everlasting punishment. That Jesus left the Pharisees and Sadducees signified more than a temporary separation. This exchange constituted Jesus’ final conflict with the religious leaders in Galilee. Once again, they tried to put Him to a test He would fail (cf. Dt. 6:16). And once again, they failed and He rebuked them for their hard-hearted unbelief. From this point forward, the Lord’s miracles, like His parables, would primarily be intended for His disciples, and not for the religious leaders or even the crowds. Moreover, His public ministry in Galilee had come to its end. When He later made a trip through the region, He did so secretly (cf. Mk 9:30). The populace of Galilee had been given ample opportunity to repent and believe, but they did not (cf. Matt. 11:20–24). Having been finally rejected by them, Jesus shifted His focus to Judea and Jerusalem, and ultimately the cross. (MNTC-Mark 1-8) D Edmond Hiebert points out that this next section represents Jesus' fourth withdrawal from Galilee. Here is Hiebert's outline to help with the context... Withdrawals from Galilee (Mk 4:35–9:50) 1. First withdrawal and return (Mk 4:35–6:29) a. Stilling of the tempest (Mk 4:35–41) b. Cure of the Gerasene demoniac (Mk 5:1–20) c. Two miracles upon returning (Mk 5:21–43) 1) Plea of Jairus (Mk 5:21–24) 2) Woman with the flow of blood (Mk 5:25–34) 3) Raising of Jairus’ daughter (Mk 5:35–43) d. Rejection of Jesus at Nazareth (Mk 6:1–6) e. Mission of the Twelve (Mk 6:7–13) f. Reaction of Antipas to the reports about Jesus (Mk 6:14–29) 1) Excited reaction of Herod Antipas (Mk 6:14–16) 2) Explanatory account of John’s death (Mk 6:17–29) 2. Second withdrawal and return (Mk Mk 6:30–7:23) a. Feeding of the five thousand (Mk 6:30–44) b. Walking on the water (Mk 6:45–52) c. Ministry of healing among the people (Mk 6:53–56) d. Controversy concerning defilement (Mk 7:1–23) 1) Condemnation of human tradition (Mk 7:1–13) 2) Source of true defilement (Mk vv. 14–23) 3. Third withdrawal and return (Mk Mk 7:24–8:13) a. Appeal of the Syrophoenician woman (Mk 7:24–30) b. Cure of the deaf stammerer (Mk 7:31–37) c. Feeding of the four thousand (Mk 8:1–10) d. Request for a sign from heaven (Mk 8:11–13) 4. Fourth withdrawal and return (Mk Mk 8:14–9:50) a. Warning concerning leaven (Mk 8:14–21) b. Blind man at Bethsaida (Mk 8:22–26) c. Confession of Peter (Mk 8:27–30) d. Announcement concerning the cross (Mk 8:31–9:1) 1) Coming passion foretold (Mk 8:31–32a) 2) Rebuke to Peter (Mk 8:32b–33) 3) Teaching about cross bearing (Mk 8:34–9:1) e. Transfiguration on the mount (Mk 9:2–8) f. Discussion concerning Elijah (Mk 9:9–13) g. Cure of the demoniac boy (Mk 9:14–29) h. Renewed teaching about the cross (Mk 9:30–32) i. Teaching in Capernaum to the disciples (Mk 9:33–50) 1) Question of greatness (Mk 9:33–37) 2) Mistaken zeal of John (Mk 9:38–41) 3) Seriousness of sin (Mk 9:42–50) Mark 8:14 And they had forgotten to take bread, and did not have more than one loaf in the boat with them. Wuest And they had completely forgotten to take loaves of bread. And except for one loaf, they did not have any with them in the boat. (Wuest) NET Mark 8:14 Now they had forgotten to take bread, except for one loaf they had with them in the boat. NLT Mark 8:14 But the disciples had forgotten to bring any food. They had only one loaf of bread with them in the boat. ESV Mark 8:14 Now they had forgotten to bring bread, and they had only one loaf with them in the boat. NIV Mark 8:14 The disciples had forgotten to bring bread, except for one loaf they had with them in the boat. GNT Mark 8:14 Καὶ ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ. KJV Mark 8:14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. YLT Mark 8:14 and they forgot to take loaves, and except one loaf they had nothing with them in the boat, ASV Mark 8:14 And they forgot to take bread; and they had not in the boat with them more than one loaf. CSB Mark 8:14 They had forgotten to take bread and had only one loaf with them in the boat. NKJ Mark 8:14 Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat. NRS Mark 8:14 Now the disciples had forgotten to bring any bread; and they had only one loaf with them in the boat. NAB Mark 8:14 They had forgotten to bring bread, and they had only one loaf with them in the boat. NJB Mark 8:14 The disciples had forgotten to take any bread and they had only one loaf with them in the boat. GWN Mark 8:14 The disciples had forgotten to take any bread along and had only one loaf with them in the boat. had forgotten: Mt 16:5 Mark 8 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 16:5+ And the disciples came to the other side of the sea, but they had forgotten to bring any bread. BACK TO THE PROBLEM OF NOT ENOUGH BREAD Hiebert points out that it the fourth withdrawal and return (Mk 8:14–9:50) (see above). He goes on to point out that "The fourth withdrawal from Galilee, following immediately after the return from the third withdrawal, was devoted almost entirely to the private training of the Twelve. It marked the termination of Jesus’ public ministry in Galilee. Only two of the events during this withdrawal, as recorded by Mark, did not specifically center on Christ’s personal dealings with His disciples." (Gospel of Mark - An Expositional Commentary)
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MacArthur - Though the cross was less than a year away, Jesus’ followers were still more concerned about physical realities than spiritual truths. Consequently, they completely missed the significance of the Lord’s instruction. As on other occasions, their response demonstrated the weakness of their faith (cf. Matt. 6:30; 8:26; 14:31). Though their eyes had been opened to embrace the truth of the gospel, some elements of spiritual dullness clearly remained. (MNTC-Mark 1-8) Swindoll - During His object lesson, someone evidently thought, Leaven. That makes bread rise. Speaking of bread, I’m getting hungry, and there’s only one loaf of bread on board. While Jesus was driving home a crucial spiritual lesson, the disciples began to discuss lunch plans. They became especially concerned with the fact that one loaf of bread couldn’t possibly satisfy the appetites of thirteen men. (Ibid) Mark 8:17 And Jesus, aware of this, said to them, "Why do you discuss the fact that you have no bread? Do you not yet see or understand? Do you have a hardened heart? Wuest And having come to know, He says to them. Why are you reasoning as follows? Because you do not have loaves of bread. Not yet are you perceiving, nor even understanding? In a settled state of hardness do you have your hearts? (Wuest) NET Mark 8:17 When he learned of this, Jesus said to them, "Why are you arguing about having no bread? Do you still not see or understand? Have your hearts been hardened? NLT Mark 8:17 Jesus knew what they were saying, so he said, "Why are you arguing about having no bread? Don't you know or understand even yet? Are your hearts too hard to take it in? ESV Mark 8:17 And Jesus, aware of this, said to them, "Why are you discussing the fact that you have no bread? Do you not yet perceive or understand? Are your hearts hardened? NIV Mark 8:17 Aware of their discussion, Jesus asked them: "Why are you talking about having no bread? Do you still not see or understand? Are your hearts hardened? GNT Mark 8:17 καὶ γνοὺς λέγει αὐτοῖς, Τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε; οὔπω νοεῖτε οὐδὲ συνίετε; πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν; KJV 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? YLT Mark 8:17 And Jesus having known, saith to them, 'Why do ye reason, because ye have no loaves? do ye not yet perceive, nor understand, yet have ye your heart hardened? ASV Mark 8:17 And Jesus perceiving it saith unto them, Why reason ye, because ye have no bread? do ye not yet perceive, neither understand? have ye your heart hardened? CSB Mark 8:17 Aware of this, He said to them, "Why are you discussing that you do not have any bread? Don't you understand or comprehend? Is your heart hardened? aware of this: Mk 2:8 Jn 2:24,25 Jn 16:30 Jn 21:17 Heb 4:12,13 Rev 2:23 see or understand: Mk 3:5 Mk 6:52 Mk 16:14 Isa 63:17 Mt 15:17 16:8,9 Lu 24:25 Heb 5:11,12 Mark 8 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 16:8+ But Jesus, aware of this, said, “You men of little faith, why do you discuss among yourselves that you have no bread? 9 “Do you not yet understand or remember the five loaves of the five thousand, and how many baskets full you picked up? 10 “Or the seven loaves of the four thousand, and how many large baskets full you picked up? 11 “How is it that you do not understand that I did not speak to you concerning bread? But beware of the leaven of the Pharisees and Sadducees.” JESUS REBUKES DISCIPLES' MISUNDERSTANDING LEAVEN LESSON And Jesus, aware of this - While He may have overheard them, the idea seems to be that in His omniscience He knew what they were thinking (cf His awareness in Mk 2:8+). "It is not always obvious as to how Jesus knew things. Sometimes it is supernatural knowledge and other times knowing peoples’ behavior and characteristics." (Utley) Wuest on Mk 8:17-21 - Jesus asks six keen questions that show His disappointment at the intellectual and spiritual dullness of His pupils (the Greek word mathētēs (μαθητης) “disciples,” meaning learners or pupils). (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission)
Marcos 8
MacArthur - The disciples were not in the same category as the unbelieving crowds. They had been given spiritual understanding and their hearts were not hard (LIKE THE PERSISTENT UNBELIEF IN THE CROWDS AND THE RELIGIOUS LEADERS). Thus there was no excuse for their utter lack of perception. (MNTC-Mark 1-8) Do you not yet see or understand? - Clearly they did not yet see or apprehend with their mind's eye (noeo) nor understand, a picturesque Greek word (suniemi) which means to put the pieces of the puzzle together and make sense out of the parts. The disciples still saw only "puzzle pieces" but had so far failed to see the full picture. Utley on not yet see or understand - This is a recurrent theme (cf. Mk 8:21; 6:52). Jesus’ family, hometown, own disciples, townspeople, and religious leaders do not understand Him. Possibly this is a way to show the spiritual climate before the fullness of the Spirit comes at Pentecost (or the Messianic Secret is revealed in the crucified, risen Lord). (Mark 8 Commentary) See (3539)(noeo from nous = mind, seat of moral reflection) has the basic meaning of direct one's mind to something and thus means more than just take a glance at. It means to perceive with the mind, to apprehend, to ponder (= weigh in one's mind, think especially quietly, soberly and deeply). The idea is to ponder or examine attentively or deliberately, considering well, to reflecting with insight, thinking over a matter carefully which would allow one to grasp or comprehend something. This mindset was something the disciples had failed to practice despite having had two lessons on making miracle bread from the "Bread of Life!" Jesus used noeo to describe the disciples after they asked Him about a parable, saying "Are you so lacking in understanding also? Do you not understand (noeo) that whatever goes into the man from outside cannot defile him." (Mk. 7:18+) All NT uses of noeo - Mt. 15:17; Mt. 16:9; Mt. 16:11; Mt. 24:15; Mk. 7:18; Mk. 8:17; Mk. 13:14; Jn. 12:40; Ro 1:20; Eph. 3:4; Eph. 3:20; 1 Ti 1:7; 2 Ti 2:7; Heb. 11:3 Understand (4920)(suniemi from sun/syn = with + hiemi = send) (Click study of related noun sunesis) literally means to send together or bring together. The idea is to put together "pieces of the puzzle" (so to speak) and to exhibit quick comprehension. Suniemi is describes the ability to understand concepts and see relationships between them. Suniemi means to put together, grasp or exhibit quick comprehension. Suniemi is the manifestation of the ability to understand concepts and see relationships between them and thus describes the exercise of the faculty of comprehension, intelligence, acuteness, shrewdness. Uses in Mark - Mk. 4:12; Mk. 6:52; Mk. 7:14; Mk. 8:17; Mk. 8:21; Do you have a hardened (dull, insensible) heart - NLT - "Are your hearts too hard to take it in?" Mark had previously recorded "they had not gained any insight from the incident of the loaves, but their heart was hardened." (Mk 6:52+) The heart of their problem of failing to gain understanding was the problem in their heart. Hardened in the perfect tense, emphasizes the disciples' settled state of spiritual dullness, and lack of understanding! They had just seen Jesus supply a great need for 4000+ people in an unexpected way, but now with a new "test" (forgotten to take bread) they quickly forget how He had met that great need! Memory is a horrible thing to lose, especially when it comes to the remembrances of the great and marvelous works which God has already wrought in each of our lives! It would be good for all of us to set up many "Ebenezers" ("stones of help")! (What does Ebenezer mean?) to aid our feeble memories of His good hand on us in our lives! We all do well to rehearse the times when the good hand of the Lord was clearly on us and bestowing grace upon grace in our times of need! Wuest on hardened heart - The verbal form is a perfect participle. This tense speaks of a process that went on in past time which reached its state of completion, and whose results exist in present time. The hardening process in the disciple’s hearts had progressed to the state of completeness, and the present results constituted them as men who were in a state of settled hardness. These are the kind of men Jesus had to train as His disciples who would preach the gospel after He had ascended. One can understand the desire of our Lord for seclusion at times so that He could properly train them before it was necessary for Him to leave this earth for heaven. And in spite of all this training, the ringleader deserted Him and went back to his fishing business, taking with him six other disciples. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Edwards - The hardened heart is a particular problem for religious and moral people (e.g., Rom 2:5). An ignorant heart cannot harden itself. Only a knowing heart can harden itself, and that is why those closest to Jesus—the Pharisees (Mk 3:5–6) and the disciples (Mk 6:52; 8:17)—stand in the gravest danger. The disciples mirror humanity-at-large, which is so stuck in its own world and cares that it is blind and deaf to God. The disciples are anxious about lack of bread, but Jesus is anxious about their lack of faith. (PNTC-Mark) Hiebert - “Have ye your heart yet hardened?”—instead of becoming spiritually enlightened, have they allowed their heart, their inner moral being, to reach a state of being hardened? The perfect tense denotes a present state of insensitivity as the result of a past process. (Gospel of Mark - An Expositional Commentary)
Marcos 8
MacArthur- Those who suffered from blindness were helpless and reduced to begging (cf. Mark 10:46). Additionally, like others with disabilities or debilitating diseases, they were considered cursed by God (cf. John 9:1–2). That kind of stigma made living with blindness doubly painful. (MNTC-Mark 1-8) and implored Him to touch him - Implored is parakaleo in the present tense - they were continually imploring Him. Edwards has an interesting thought - The juxtaposition of the two stories is a clue that the lingering blindness of the disciples may also be relieved, as is the blindness of the man at Bethsaida, by the continued touch of Jesus. (PNTC-Mark)
Marcos 8
MacArthur - The verb translated looked up (from the Greek anablepō) is the same verb used elsewhere to describe those whom Jesus healed of blindness (cf. Mark 10:51–52; John 9:11, 15). (MNTC-Mark 1-8) NET Note on looked up - The verb anablepo, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.” Mark 8:25 Then again He laid His hands on his eyes; and he looked intently and was restored, and began to see everything clearly. Wuest Then again He placed His hands upon his eyes; and he looked steadfastly; and he was restored to his former state; and he was seeing all things at a distance and clearly. (Wuest) NET Mark 8:25 Then Jesus placed his hands on the man's eyes again. And he opened his eyes, his sight was restored, and he saw everything clearly. NLT Mark 8:25 Then Jesus placed his hands on the man's eyes again, and his eyes were opened. His sight was completely restored, and he could see everything clearly. ESV Mark 8:25 Then Jesus laid his hands on his eyes again; and he opened his eyes, his sight was restored, and he saw everything clearly. NIV Mark 8:25 Once more Jesus put his hands on the man's eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly. GNT Mark 8:25 εἶτα πάλιν ἐπέθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ διέβλεψεν καὶ ἀπεκατέστη καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα. KJV 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. YLT Mark 8:25 Afterwards again he put his hands on his eyes, and made him look up, and he was restored, and discerned all things clearly, ASV Mark 8:25 Then again he laid his hands upon his eyes; and he looked stedfastly, and was restored, and saw all things clearly. CSB Mark 8:25 Again Jesus placed His hands on the man's eyes, and he saw distinctly. He was cured and could see everything clearly. NKJ Mark 8:25 Then He put His hands on his eyes again and made him look up. And he was restored and saw everyone clearly. NRS Mark 8:25 Then Jesus laid his hands on his eyes again; and he looked intently and his sight was restored, and he saw everything clearly. saw: Pr 4:18 Mt 13:12 Php 1:6 1Pe 2:9 2Pe 3:18 Mark 8 Resources - Multiple Sermons and Commentaries Then again He laid His hands on his eyes - For a second time, Jesus touched the man’s eyes. And he looked intently - This verb is diablepo (only 3x - Mt 7:5, Mk 8:25, Lk 6:42) which means literally "to see through," and so to look intently or steadily, to see with a penetrating gaze.. BDAG says " to stare w. eyes wide open, or opened one's eyes wide." Thayer has "to look through, penetrate by vision; a. to look fixedly, stare straight before one." LSJM = "stare with eyes wide open, see clearly." And was restored - Restored (600) (apokathistemi from apo = from + kathistemi = to set in order, appoint) means literally to restore to an earlier condition. Meanings include to restore, to give or bring back, to reinstate. To return to a former condition, place or position. And began to see everything clearly - Clearly is telaugos only here in the NT strictly shining clearly; hence quite distinctly, very clearly. LS = far-shining, far-beaming, . MacArthur - Modern faith healers sometimes allege that this verse supports the notion of incomplete healings, but it clearly does not. None of the Lord’s healings ever resulted in partial, imperfect, or gradual restoration, nor was there ever a period of rehabilitation necessary. This miracle was no exception. In a matter of moments, the blind man went from debilitating blindness to perfect vision. Such is obviously a far cry from the fraudulence and failure that characterizes self-proclaimed healers today. (MNTC-Mark 1-8) Expositors says: “The narrative contains three compounds of blepō (ana, dia, en; the first denotes looking up in the tentative manner of blind men, the second, looking through (a mist as it were) so as to see clearly, the third, looking into so as to see distinctly, as one sees the exact outlines of a near object.”
Marcos 8
MacArthur - In this case, the Lord’s prohibition served as a confirmation of divine judgment. Like the apostate religious leaders, the residents of Bethsaida had no excuse for their unbelief. They had witnessed many miracles, yet they refused to repent (Matt. 11:20–24). Consequently, the Lord would issue a stinging rebuke against them: “Woe to you, Bethsaida! For if the miracles had been performed in Tyre and Sidon which occurred in you, they would have repented long ago, sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon in the judgment than for you.” (Luke 10:13–14) By escorting the man outside of the town, and by denying him the opportunity to go back and proclaim what happened, Jesus confirmed the permanence of Bethsaida’s unbelief and His own judgment. Like the Pharisees whom Jesus confronted earlier (Mark 8:11–13), the residents of Bethsaida were sentenced to eternal spiritual blindness. The account of this miracle is simple enough for a child to comprehend. Yet, the setting in which it is placed gives it significant meaning. It is no coincidence that the healing of a physically blind man immediately followed the demonstration of permanent spiritual blindness by the religious leaders (8:11–13) and temporary spiritual blindness by the disciples (8:14–21). (MNTC-Mark 1-8) MacArthur explains that "This was a private miracle performed by Jesus for His disciples, and it underscored a number of important truths for them. First, it served as a confirmation of Jesus’ deity, since only divine power could open the eyes of the blind (cf. Ps. 146:8). In the very next section of Mark, perhaps thinking back on this miracle, Peter rightly confessed, “You are the Christ, the Son of the Living God” (Matt. 16:16; cf. Mark 8:29). Second, it provided the disciples with a glimpse of the future messianic kingdom, when Christ will reign from Jerusalem for a thousand years (cf. Rev. 20:1–6). During that time, death and disease will be greatly reduced, including maladies like blindness (cf. Isa. 29:18; 35:5). Third, it marked a turning point in Jesus’ ministry. The Lord’s public ministry in Galilee was over, and His focus was on training His disciples. From this point forward, with the cross only months away, Jesus began to speak plainly to the Twelve about His coming death (cf. Mark 8:31; 9:31; 10:32). Finally, this miracle served as an illustration for the disciples of temporary spiritual blindness. Spiritually speaking, they had once been like that blind man. Having been raised in traditional Judaism, they had been taught to follow the guidance of the blind Pharisees and scribes (Matt. 23:16). Even with the light of Old Testament Scripture (cf. Ps. 119:105), and the advantages inherent in being part of God’s chosen nation (cf. Rom. 3:2; 9:4–5), their understanding of spiritual truth had been hopelessly blurred by centuries of rabbinic tradition and religious hypocrisy. All of that changed when they met the Savior. His saving touch removed the veil of darkness that once shrouded their unbelieving hearts (cf. 2 Cor. 3:14–15). In an act of infinite compassion, the Lord Jesus miraculously gave them eyes of faith, as He does for every sinner whom He saves, so that they could clearly apprehend truth for the first time. He is, as the apostle John describes Him, “the true Light which, coming into the world, enlightens every man” (John 1:9). (For related discussion see MacArthur's sermon Mark 8:22-26 Jesus’ Power over Blindness) Mark 8:27 Jesus went out, along with His disciples, to the villages of Caesarea Philippi; and on the way He questioned His disciples, saying to them, "Who do people say that I am?" Wuest And He went out, Jesus and His disciples into the villages of Caesarea Philippi. And along the road He kept on asking His disciples, saying, Who do men say that I am? (Wuest) NET Mark 8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. On the way he asked his disciples, "Who do people say that I am?" NLT Mark 8:27 Jesus and his disciples left Galilee and went up to the villages near Caesarea Philippi. As they were walking along, he asked them, "Who do people say I am?" ESV Mark 8:27 And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, "Who do people say that I am?" NIV Mark 8:27 Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, "Who do people say I am?" GNT Mark 8:27 Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρείας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς, Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; KJV 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? YLT Mark 8:27 And Jesus went forth, and his disciples, to the villages of Caesarea Philippi, and in the way he was questioning his disciples, saying to them, 'Who do men say me to be?' ASV Mark 8:27 And Jesus went forth, and his disciples, into the villages of Caesarea Philippi: and on the way he asked his disciples, saying unto them, Who do men say that I am? CSB Mark 8:27 Jesus went out with His disciples to the villages of Caesarea Philippi. And on the road He asked His disciples, "Who do people say that I am?" NKJ Mark 8:27 Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?" NRS Mark 8:27 Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, "Who do people say that I am?" the villages of Caesarea Philippi: Mt 16:13-20 and on: Lu 9:18,19,20 Mark 8 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 16:13-20+ Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, “Who do people say that the Son of Man is?” Luke 9:18-20+ (The question of WHO IS JESUS - Lk 7:49, Lk 8:25, Lk 9:9) And it happened that while He was praying alone, the disciples were with Him, and He questioned them, saying, “Who do the people say that I am?” Caesarea Philippi Click to Enlarge Reconstruction of Ancient Caesarea Philippi Spring of Banias & Cave of Pan Modern Remains of Reconstruction Above WHO DO YOU SAY JESUS IS? This is the single most important question in all of time or eternity for one's answer determines one's eternal destiny. Mark 1:1 The beginning of the gospel of Jesus Christ, the Son of God. John 1:1–3, 14 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being.… And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. John 3:36 “He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.” John 14:6 Jesus *said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me. Acts 4:12 “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” John 3:18 “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. 1 Corinthians 16:22 If anyone does not love the Lord, he is to be accursed. Maranatha. Jesus went out, along with His disciples, to the villages of Caesarea Philippi - Look at the map above for which the text does not state their route specifically, after the healing of the blind man at Bethsaida, they would have likely followed the Jordan River some 25 miles north to the villages of Caesarea. Matthew 16:13+ says they "came into the district of Caesarea Philippi." Caesarea Philippi is located near the ancient Israelite town of Dan (cf. Jdg. 20:1; 1 Chron. 21:2), about forty to fifty miles southwest of Damascus. Background on Caesarea Philippi - Situated at the foot of Mount Hermon, near a large spring that fed the Jordan River, Caesarea Philippi was originally named Paneas (or Banias), after the Greek deity Pan (a mythological half goat, half man famed for his flute-playing). When Philip the Tetrarch inherited the territory from his father, Herod the Great, he greatly enlarged the city. In A.D. 14, he renamed it Caesarea in honor of Caesar Augustus. To distinguish it from Caesarea Maritima, located west of Jerusalem on the Mediterranean coast, the city became known as Caesarea Paneas or Caesarea Philippi (so called in honor of Philip the Tetrarch). The city itself was largely populated by Gentiles and thus filled with pagan idols. By again journeying outside of Galilee (cf. Mark 7:24–8:10), Jesus and the apostles enjoyed a reprieve from the oppressive crowds, the antagonistic religious leaders, and the threat posed by Herod Antipas (cf. Luke 13:31+). Mark explains that it was while they were still on the way to the region surrounding Caesarea Philippi that the conversation recorded in these verses took place. (MNTC-Mk) So Jesus and His disciples were not in the actual town of Caesarea Philippi (see depiction of town above), but in the region where the town was located. Keep the context in mind. Jesus has left the Pharisees (Mark 8:13) and now will focus on His disciples who have traveled with Him for the previous two years (approximate). At the beginning of their time with Jesus they were hoping He was a "political" Messiah Who would defeat the Romans and set up His Messianic Kingdom. Recall the words of Andrew to Peter " “We have found the Messiah” (which translated means Christ)." (Jn 1:41+,) Nathanael made a similar proclamation "Rabbi, You are the Son of God; You are the King of Israel." (John 1:49+). The disciples (at least some) had heard but not totally comprehended John the Baptist's proclamation "The next day he *saw Jesus coming to him and said, “Behold, the Lamb of God Who takes away the sin of the world!" (Jn 1:29+, cf Jn 1:34). Several months earlier when Jesus had walked to them on the water of the Sea of Galilee, they responded with worship and acclamation "You are certainly God's Son!" (Mt 14:33+). And even the next day after most of those following Jesus deserted Him (Jn 6:66+) when He taught He was the Bread of Life (Jn 6:35, 48+), Peter declared “We have believed and have come to know that You are the Holy One of God.” (Jn 6:69+) And so even though they had "hardened hearts," they unlike the Pharisees had recognized the deity and messiahship of Jesus. Expositors says: “Apparently they did not enter the city itself. Jesus seems to have avoided the towns in which the Herodian passion for ambitious architecture was displayed. Besides at this time He desired solitude.”
Marcos 8
MacArthur explains that "it was on this occasion (Mark 8:29; cf. Mt. 16:16+; Luke 9:20+) that the apostles, through their spokesman Peter, stated that truth with greater conviction and confidence than ever before, doing so against the backdrop of widespread confusion among the crowds and increasing hostility from Israel’s religious leaders. That which began as a hope-filled expectation had become a heart-fixed certainty. Appropriately, this passage marks the climax of Mark’s gospel and the culmination of Jesus’ training of the Twelve. Their discipleship had been intensified over the previous few months, as the Lord increasingly withdrew from the Galilean multitudes to focus on mentoring His apostles. After weeks of concentrated instruction, this essentially constituted their final exam." (MNTC-Mark 1-8)
Marcos 8
MacArthur - Peter proclaimed Jesus to be God’s supreme “Anointed One,” the Savior of the world. After more than two years of following the Lord, the apostles’ doubts about who Jesus was had vanished. Both His deity and His messiahship were firmly anchored in their minds. To be sure, they would still exhibit times of failure and weakness (cf. Mark 14:66–72). But they had come to know that Jesus was indeed the Messiah, the Son of God. The resolute conviction that filled their hearts was not of their own doing. As Jesus told Peter in response, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven” (Matt. 16:17). The disciples could take no credit for this theological breakthrough of faith. They believed only because the Father had drawn them (John 6:44), the Son had revealed Himself to them (Matt. 11:27), and the Spirit had opened their eyes to the truth (1 Cor. 2:10–14; 2 Cor. 3:15–18). (MNTC-Mark 1-8)
Marcos 8
MacArthur on must - As Peter would later come to clearly understand and proclaim that Jesus was “delivered over [to be crucified] by the predetermined plan and foreknowledge of God” (Acts 2:23; cf. Luke 22:22, 37; Acts 3:18; 4:27–28; 13:27–29). The cross was no accident; it was part of the divine plan of salvation from eternity past. As Jesus Himself explained regarding the purpose of His earthly mission: “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). (MNTC-Mark 1-8) 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; What does it mean that Jesus is the Son of Man? | GotQuestions.org Must (1163)(dei rom deo = to bind or tie objects together, put in prison and also root of doulos, bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Dei refers to inward constraint which is why it is often translated "must". Dei describes that which is under the necessity of happening or which must necessarily take place, and as stated above, conveys a sense of inevitability. To express the sense of necessity dei is translated "one ought", "one should", "one has to" or "one must". Uses in Mark - Mk. 8:31; Mk. 9:11; Mk. 13:7; Mk. 13:10; Mk. 13:14; Wuest on must in this passage - “Must” is dei “it is necessary in the nature of the case.” The word points to the inevitableness and rationale of the Cross. Since God is love and man is a sinner, He will provide a salvation for him. But since He is also just, it is necessary in the nature of the case, for Him to die on the Cross and thus pay the penalty that would satisfy the demands of that justice which required that sin be paid for. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Suffer (3958) pascho) means essentially what happens to a person experience. It means to undergo something; to experience a sensation, to experience an impression from an outside source, to undergo an experience (usually difficult) and normally with the implication of physical or psychological suffering. Uses in Mark - Mk. 5:26; Mk. 8:31; Mk. 9:12; NET Note - The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one. and be rejected by the elders and the chief priests and the scribes (experts in the law) - This is one of the more sad statements in Scripture that they very ones who should have recognized the Messiah instead rejected the Messiah. Their accountability at the Great White Throne judgment will be great and their punishment will be more severe. From him who is given much (light in this case), much is expected. Those who knew the written word failed to recognize the Living Word in their midst.
Marcos 8
MacArthur - What the disciples considered to be the ultimate bad news on that day near Caesarea Philippi was, in reality, the best news the world has ever received. It was the very heart of the gospel. By dying and rising again, Jesus Christ, the Son of God, paid the penalty for sin and conquered death, so that all who believe in Him might have eternal life (c.f. John 3:16; 6:40; Rom. 10:9–10; 2 Cor. 5:20–21; 1 Tim. 1:15). (MNTC-Mark 1-8) This rainbow on the cloud was not seen. A T Robertson Rise (450) anistemi from ana = up, again + histemi = stand, to cause to stand) means literally to get up, to stand up, to stand again, to cause to rise (thus "to raise"), to stand or be erect. Most uses of anistemi denote the act of getting up from a seated or reclined position. The most important figurative use of anistemi is to raise up from the dead or to bring back to life. Below are the 30 uses of anistemi that refer to resurrection - Mk 5:42, Mark 8:31, 9:9, 31, 10:34, 12:23, 25, Lk 9:8, 19, 16:31, 18:33, Lk 24:7, 46, John 6:39, 40, 44, 54, Jn 11:23, 11:31, Jn 20:9, Acts 2:24, 32, Acts 9:40, 9:41, 10:41, 13:16, 34, Acts 13:33, Eph 5:14, 1Th 4:14, 1Th 4:16. Mark 8:32 And He was stating the matter plainly. And Peter took Him aside and began to rebuke Him. Wuest And with utter plainness of speech, He was speaking the word. And having taken Him aside, Peter began to be rebuking Him. (Wuest) NET Mark 8:32 He spoke openly about this. So Peter took him aside and began to rebuke him. NLT Mark 8:32 As he talked about this openly with his disciples, Peter took him aside and began to reprimand him for saying such things. ESV Mark 8:32 And he said this plainly. And Peter took him aside and began to rebuke him. NIV Mark 8:32 He spoke plainly about this, and Peter took him aside and began to rebuke him. GNT Mark 8:32 καὶ παρρησίᾳ τὸν λόγον ἐλάλει. καὶ προσλαβόμενος ὁ Πέτρος αὐτὸν ἤρξατο ἐπιτιμᾶν αὐτῷ. KJV Mark 8:32 And he spake that saying openly. And Peter took him, and began to rebuke him. YLT Mark 8:32 and openly he was speaking the word. And Peter having taken him aside, began to rebuke him, ASV Mark 8:32 And he spake the saying openly. And Peter took him, and began to rebuke him. CSB Mark 8:32 He was openly talking about this. So Peter took Him aside and began to rebuke Him. NKJ Mark 8:32 He spoke this word openly. And Peter took Him aside and began to rebuke Him. NRS Mark 8:32 He said all this quite openly. And Peter took him aside and began to rebuke him. NAB Mark 8:32 He spoke this openly. Then Peter took him aside and began to rebuke him. NJB Mark 8:32 and he said all this quite openly. Then, taking him aside, Peter tried to rebuke him. GWN Mark 8:32 He told them very clearly what he meant. Peter took him aside and objected to this. stating the matter plainly: Joh 16:25,29 Peter: Mk 4:38 Mt 16:22 Lu 10:40 Joh 13:6-8 Mark 8 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 16:22+ Peter took Him aside and began to rebuke Him, saying, “God forbid it, Lord! This shall never happen to You.” Luke 9:22+ saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day.” PETER'S' REBUKE OF JESUS And He was stating the matter plainly - Stating is in the imperfect tense = over and over or continuous action. Hiebert says the idea "indicates that the thought of that verse was repeated or enlarged upon. He tried to impress the truth upon the minds of the disciples." Matter is logos, the word. Plainly is parrhesia (freedom of speech, liberty to speak out) which in this context means openly, unmistakably, with frankness, outspokenness and ultimately with boldness and fearlessness. Jesus did not fear His fate. He held back nothing, told it all. His plain explanation was something that even His dim disciples could not miss (ALBEIT THEY SEEM TO MISS THE CRUCIAL POINT OF HIS RISING FROM THE DEAD!) as they did earlier in Mark 8:14-21! Jesus would not state this truth so plainly to the Pharisees for in Mt 12:40+ He said " just as JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER, so will the Son of Man be three days and three nights in the heart of the earth." And to the temple authorities Jesus was even more "parabolic" declaring “Destroy this temple, and in three days I will raise it up” (John 2:19+).
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MacArthur - Though the devil tempted Jesus intensively in the wilderness (Mark 1:13), Satan’s attacks did not end there. According to Luke 4:13 (NKJV), after the forty days ended, Satan “departed from Him until an opportune time,” meaning that he was continually looking for ways to tempt Jesus (cf. Heb. 2:18; 4:15). Peter’s severe transgression provided that opportunity on this occasion. Knowing that the cross would spell his downfall and defeat (cf. Gen. 3:15; John 12:31; Col. 2:14–15; Heb. 2:14), Satan tried vigorously to derail God’s plan of redemption. Jesus never succumbed to those temptations (cf. Heb. 2:18; 4:15). (MNTC-Mark 1-8)
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MacArthur - The Lord’s point was that those who wished to follow Him must be willing to disown themselves and give up everything for His sake (cf. Mt. 13:44-46+). They must abandon both their self-righteousness and their sin, submitting all their ambitions and agendas to Him. (MNTC-Mark) MacArthur goes on to point out a vital aspect of self-denial especially relevant in first century Israel where the people were taught they needed SELF righteousness to enter the Kingdom of God - Inherent in the reality of self-denial is the affirmation that the sinner cannot gain entrance into heaven through his own self-righteous or religious efforts. For those in the crowd still trapped in the legalism of the Pharisees and scribes, the call to self-denial was a command to abandon their apostate system of externalism, works-righteousness, and hypocrisy (cf. Mt 5:20-48+). That was the very message Jesus preached in the Sermon on the Mount, when He insisted that salvation is given to those who are poor in spirit (Mt. 5:3+), meaning those who recognize their spiritual bankruptcy before a holy God (cf. Isa. 64:6). Grace is not extended to those who think they are well but to those who know they are sick (Mk 2:17+). It was not the self-assured Pharisee whom Jesus declared to be righteous but the undeserving and self-confessed unworthy sinner who cried out for mercy (Lk 18:14+). Jesus’ hearers needed to recognize that they could not merit God’s favor through outward conformity to the rituals and traditions of Judaism. Unable to keep the law perfectly (James 2:10+), they fell woefully short of God’s standard of holy perfection (Rom. 3:23), and thus deserved divine condemnation and eternal death (Ro 6:23+). Only by rejecting their self-righteous efforts as worthless and clinging to God’s gracious gift of righteousness through faith in Christ could they be saved (cf. Ro 3:24-28+). When the apostle Paul was regenerated by God, he denounced his former good works as a Pharisee, calling them worthless. (Phil. 3:3-8+). As he explained, true righteousness is not a “righteousness of [one’s] own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Php 3:9+). The sinner denies himself when he abandons self-reliance and self-confidence, instead depending on Christ’s power and mercy alone for salvation. The gospel call to self-denial also necessitates repentance from sin and selfish ambition (Luke 5:32; 14:26; 24:47). Those who follow Christ must do so on His terms, not theirs. They must be willing to break completely with their former way of life (cf. Isa. 55:6-7), turning to God from falsehood (1 Thess. 1:9) and abandoning the old habits of their sinful flesh (Rom. 6:6; 7:18; Eph. 4:22; Col. 3:5). All that they used to love must be rejected (1 John 2:15-17; cf. Rom. 13:14), having been replaced with undivided love for their Master (Matt. 10:37; John 8:42; 14:15, 23).(MNTC-Mark) Stein says deny in this context "requires the denying or saying no to the self as the determiner of one’s goals, aspirations, and desires." (Baker Exegetical Commentary) Wuest on must deny himself - When used with the reflexive pronoun as it is here, it means “to forget one’s self, lose sight of one’s self and one’s interests.” The verb is ingressive aorist, speaking of entrance into a new state or condition. It is “Let him at once begin to lose sight of himself and his own interests. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Bruce Barton - To deny oneself means to surrender immediate material gratification in order to discover and secure one’s true self and God’s interests. It is a willingness to let go of selfish desires and earthly security. This attitude turns self-centeredness to God-centeredness. (Life Application Commentary) Wiersbe has some wise words on what it means to deny self - Denying self is not the same as self-denial. We practice self-denial when, for a good purpose, we occasionally give up things or activities. But we deny self when we surrender ourselves to Christ and determine to obey His will. This once-for-all dedication is followed by a daily “dying to self” as we take up the cross and follow Him. From the human point of view, we are losing ourselves, but from the divine perspective, we are finding ourselves. When we live for Christ, we become more like Him, and (PARADOXICALLY) this brings out our own unique individuality. Robertson on deny himself - - Say no to himself, a difficult thing to do (ED: ACTUALLY IMPOSSIBLE FOR THE FLESH - ONLY POSSIBLE BY THE SPIRIT'S GIVING THE DESIRE AND POWER). Note reflexive along with the middle voice. Must deny (533)(aparneomai from apó = from + arnéomai = to deny, refuse) means to deny, to refuse to recognize or acknowledge. It is a strengthened form of arneomai and thus mean to deny utterly (to completely deny) as used in the context of Peter denying any connection with Jesus. BDAG says this verb means "to act in a wholly selfless manner (used in Mt 16:24; Mk 8:34; Lk 9:23)," Thayer says it means "to forget oneself, lose sight of oneself and one's own interests." This is the anti-thesis of our selfish culture as Paul predicted "But realize this, that in the last days difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy," (2Ti 3:1-2+) Jesus says His followers must deny self (Mt 16:24, Mk 8:34). Aparneomai in this context conveys the basic idea of saying “no," of acting in a wholly selfless manner. It is to disown oneself, to turn away from the idolatry of self-centeredness, to act in a wholly unselfish manner. Aparneomai is used once of Jesus denying men who deny Him = "He who denies Me before men will be denied before the angels of God." (Lk 12:9+) Some evangelical commentators (Constable) make the interpretation that Jesus is referring to loss of rewards, but the passage says absolutely nothing about rewards (context is king in interpretation). This is not loss of rewards but loss of one's life in eternal punishment (Mk 8:35). The ESV Study Bible says "The eternal consequences for those who deny Christ, in fact, will be far worse than the persecution that they sought to avoid." Gilbrant writes Jesus "said that whoever denies Him before men (that is, whoever does not acknowledge that he belongs to Jesus) the Lord himself shall reject before the angels of God. The “good news” is that whoever acknowledges Him before men, him the Son of Man will also acknowledge before the angels of God." Lenksi on Luke 12:9 - During the ten great pagan persecutions in the early church many denied by sacrificing to idols or to Caesar because they feared the threats of the authorities. Many fear to lose the favor of men and the profits and the advantages men offer them. Self-deception veils the secret motive in thousands of cases, for the heart is deceitful above all things (Jer 17:9). The consequences are terrible beyond words. In Mt 7:23 we have the very words with which Jesus will in turn deny those who denied him. The agent is not indicated in the passive “shall be denied” (which is, therefore, futuristic, not volitive), but it will be Jesus (Matt. 10:33). Confusion, dismay, consternation, eternal terror will overwhelm them. Would to God that the warning might strike home to all (professed) disciples and doubly to the pastors who are to lead others! (2) TAKING UP ONE'S CROSS And take up his cross - Jesus gives a second command (airo in the aorist imperative) means to pick up at once. This speaks of death to self, for the sake of Jesus. He is not saying "wear your cross," but "bear your cross." Many wear crosses today (I fear) who have never genuinely taken up their cross. Matthew 10:38 “And he who does not take (present tense) his cross and follow after (present tense) Me is (present tense) not (ouk - absolute negation) worthy (áxios) of Me. (NLT old version - If you refuse to take up your cross and follow me, you are not worthy of being mine.) NET NOTE on Mt 10:38 - It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one's allegiance to Jesus, then one will not follow him in the face of possible rejection. Ryrie - . This reference to a cross needed no explanation, for the Jews had seen thousands of their countrymen crucified by the Romans. Allegiance even to death is demanded of Christ's followers. MacArthur - The Romans crucified their victims in public, along highways, as a gruesome reminder of what happened to those who defied Caesar’s imperial authority. Estimates suggest that as many as thirty thousand Jews were crucified during Jesus’ lifetime. Thus, when the Lord used a cross to explain the cost of discipleship, His audience knew precisely what He meant. Jesus’ point was that those who desired to be His disciples, rather than seeking prosperity and ease, must be willing to endure persecution, rejection, hardship, and even martyrdom for His sake. To follow Christ was to embark on a path of adversity and maltreatment. (cf Jn 15:18-21, Mt 10:24-25)....Those who initially profess Christ, but are unwilling to suffer for His sake, expose the fact that they are not truly His disciples. As the Lord Himself explained in the parable of the soils, “These are the ones on whom seed was sown on the rocky places, who, when they hear the word, immediately receive it with joy; and they have no firm root in themselves, but are only temporary; then, when affliction or persecution arises because of the word, immediately they fall away” (Mark 4:16-17+). Conversely, those who endure trials and hardship for the honor of Christ prove the genuineness of their faith (1 Peter 1:6-7+). (MNTC-Mark) Paul spoke of taking up one's cross when he wrote "may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world." (Gal 6:14+). Paul alluded to taking up one's cross when he declared "Indeed, all who desire to live godly in Christ Jesus (aka "to take their cross") will be persecuted." (2 Ti 3:12+, cf 1 Pe 4:12-14+) NET Note - To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion. See Gal 6:14+ Bruce Barton - Death on a cross was a form of execution used by Rome for dangerous criminals. A prisoner carried his own cross to the place of execution, signifying submission to Rome’s power. Following Jesus, therefore, meant identifying with Jesus and his followers, facing social and political oppression and ostracism, and no turning back. Christians follow their Lord by imitating his life and obeying his commands. To take up the cross meant to carry your own cross to the place where you would be killed. Many Galileans had been killed that way by the Romans. Applied to the disciples, to take up the cross meant to identify completely with Christ’s message, even if death were to result. We must deny our selfish desires to use our time and money our own way and to choose our own direction in life without regard to Christ. Following Christ is costly now, but we are promised true victory and eternal rewards. (Life Application Commentary) Hiebert - aorist imperative again demands the acceptance of the cross as a definite act. Execution by crucifixion was well known in Palestine, and Jesus’ figure must have carried startling implications for His hearers. The Romans compelled the condemned criminal to bear the cross-beam to the place of execution; to take up his cross meant that such a one was going out to die. Like his Lord, each disciple must bear his own cross. The reference is not to the common sufferings experienced in life but to that shame and suffering which the disciple assumes because of his relationship to Jesus and which can be escaped by denying that relationship. Luke’s statement “Take up his cross daily” does not mean that a new cross must be taken up each day but that this willingness to accept his cross must characterize the disciple every day. Brooks (NAC) aptly remarks, “The concept should never be cheapened by applying it to enduring some irritation or even a major burden.… It is a willingness to suffer for Jesus and for others. Such a concept of discipleship is so radical that many contemporary Christians in the West have difficulty relating to it.” (Gospel of Mark - An Expositional Commentary) A T
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MacArthur says "Those who live in obedience to Christ demonstrate that they are truly His disciples. Conversely, those who persist in unrepentant sin give evidence that they do not belong to Him (cf. 1 John 3:4-10+). It is important to note that self-denial, cross bearing, and obedience are not meritorious works that somehow earn salvation. Nor do they comprise a list of sequential steps that must be followed to be saved from sin. Rather, they are the inherent characteristics of repentant faith and the new birth, which is the gift of God (Eph. 2:8+; 2 Ti 2:25+) imparted by His Spirit at the moment of salvation. Those whom God saves He transforms, giving them a new heart (cf. Ezek. 36:25-27+), so that out of love for the Savior, they eagerly deny themselves, endure suffering, and submit obediently to His Word.(MNTC-Mark) Hiebert - the present tense denotes a continuing relationship. Christian discipleship centers in this personal relationship to Christ, expressed in persevering obedience to His leadership. He heads the procession as it goes to His death, and all who follow Him must also face death to self. (Gospel of Mark - An Expositional Commentary) Wuest on Follow Me - The word “follow” is akoloutheo (ἀκολουθεω) “to take the same road as another does.” It is used with the associative instrumental case. It is, “Let him follow with Me.” The idea is not that of following behind another, but that of accompanying the other person, taking the same road that he takes and fellowshipping with him along that road. The first two imperatives are aorist, giving a summary command to be obeyed at once. The “coming after” and the “taking up” are to be obeyed at once and are to be a once-for-all act. That is, these acts are to be looked upon as a permanent attitude and practice of life. The whole life is to be characterized by habitual coming after and taking up of the cross. After having once for all given over the life to the Lord, the believer must hence-forward count it ever so given over. He is not his own anymore. He belongs to the Lord. He is the Lord’s property. The word “follow” however, is in the present imperative, which commands the doing of an action and its habitual, moment by moment continuance. The first two imperatives give direction to the life. The last speaks of the actual living of that which has been given direction by two once-for-all acts. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Colton - Men will wrangle for religion, write for it, fight for it, die for it; anything but—live for it. THOUGHT - Follow means just that - FOLLOW. The English dictionary says it means "to travel behind, go after, come after" What's the point? Following Jesus means we don't blaze our own trail! How is this possible? I like the NIV translation of Galatians 5:25 "Since we live by the Spirit, let us keep in step with the Spirit." (Gal 5:25NIV+) The Spirit is the Spirit of Jesus, so we need to learn to let the Spirit lead us, for as Paul says "if you are led by the Spirit, you are not under the Law." (Gal 5:18+). Paul says "all who are being led by the Spirit of God, these are sons of God." (Ro 8:14+). There is your answer dear follower of Christ! Be filled with the Spirit (Eph 5:18+) just as Jesus was filled (Lk 4:1+). Walk by the Spirit, in the power of the Spirit, (Gal 5:16+) just as Jesus walked (Lk 4:14+). When we walk like this, we can be sure that the Spirit will lead us to follow in His steps (1 Peter 2:21+ - note following often brings suffering)! Are you following Jesus or blazing your own trail? The former is the path of freedom and fruitfulness (Jn 15:5) but the latter is the path of frustration, futility, failure and fruitlessness and ultimately if you wish to save your life you will lose it! For more on this very important topic see the in depth discussion of The Holy Spirit-Walking Like Jesus Walked! Follow (190) akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils. To go after someone or something (not as a true disciple however as we see with the crowds who physically followed Jesus, following however without a willingness to commit wholly to Him! cf John 6:60-65, 66) Early in the history of the Greek language akoloutheo came to mean to imitate or follow someone's example. This dual meaning colored the New Testament use of our word akoloutheo. Akoloutheo is a technical term in Hebrew and Greek for the reactions and relationships of a disciple to his teacher. The essence of Christianity in fact lies in the words "to follow Jesus." When we walk with Him, He promised we would never walk in darkness! (Jn 8:12). He is our Lamp wherever we walk, always walking with us, His Spirit within us enabling us to "Walk by the Spirit." (Gal 5:16) Paul expressed walking after Jesus as being His imitator (1 Cor 11:1+) When He says go, I go. When He says stop, I stop. His sheep know His voice and follow Him (Jn 10:27) Sadly , some declined to follow (Mt 19:21-23). Note that most of the uses of akoloutheo are in the Gospels and thus this verb is firmly linked with the life of Jesus, for He is the One to follow. When Jesus issued a call to "Follow Me" was always in the present imperative indicating that Jesus is calling for this to be one's lifelong path, ultimately one which can only be successfully trodden by yielding to His Spirit who enables us to obey that command as our lifestyle (not perfection, but general direction). There is a big difference between the disciples who followed Jesus in Mt 4:20, 22 and the crowds following Him (Mt 4:25, 8:1, etc) for the former left their possessions (nets, boat), while the latter left nothing. Some claimed they wanted to follow Him but were not willing to count the cost (Mt 8:19, 22). In the Gospels akoloutheo is always related to Jesus as the object of following in discipleship (exceptions: Mark 9:38; 14:13 par. Luke 22:10; Matt 9:19; John 11:31; 20:6). The most important call of Jesus was the phrase Follow Me 19x all present imperative - Matt. 4:19; Matt. 8:22; Matt. 9:9; Matt. 16:24; Matt. 19:21; Mk. 1:17; Mk. 2:14; Mk. 8:34; Mk. 10:21; Lk. 5:27; Lk. 9:23; Lk. 9:59; Lk. 18:22; Jn. 1:43; Jn. 10:27; Jn. 12:26; Jn. 13:36; Jn. 21:19; Jn. 21:22 David Garland gives an excellent discussion of the The Demands of Discipleship (Mk 8:34–9:1) WHEN JESUS LAYS out the demands and expectations of discipleship, he calls the crowd along with the Twelve and therefore opens it to anyone willing to accept his conditions. He presents them with three demands (8:34), a rationale for accepting these demands (8:35–37), a solemn warning (8:38), and a confident promise (9:1). Three demands. (1) Jesus insists that if the disciples want to follow him, they must deny themselves. He does not ask disciples to deny something to themselves but to deny the self and all self-promoting ambitions. Discipleship is not part-time volunteer work that one does as an extracurricular activity. God refuses to accept a minor role in one’s life; he requires a controlling place. Those who deny themselves have learned to say, “Not my will but thine be done.” (2) Jesus demands that his disciples take up a cross. This vivid imagery must have sounded strange before Jesus’ crucifixion and resurrection but would have communicated danger and sacrifice. Public executions were a prominent feature of life. Cicero described crucifixion as a cruel, disgusting penalty, the worst of extreme tortures inflicted on slaves and something to be dreaded. The Romans made the condemned carry the transverse beam of the cross to the place of execution, where they affixed it to the execution stake. By requiring disciples to carry their cross, Jesus expects them to be willing to join the ranks of the despised and doomed. They must be ready to deny themselves even to the point of giving their lives. (3) Jesus tells his disciples to follow the way he has chosen, not the way they would choose for themselves. Jesus does not want a convoy of followers who marvel at his deeds but fail to follow his example. The procession he envisages is a rare sight: disciples following after their Master, each carrying a cross. The imagery means that disciples must obey his teaching, including what he says about giving their lives. The rationale. Jesus appeals to the basic human desire to secure one’s life as the rationale for making such a sacrifice. Humans seek to guarantee their lives but usually choose ways destined to fail. Jesus offers a paradoxical principle for successfully saving one’s soul: To save one’s life, one has to lose it. Human beings make futile attempts to safeguard their lives by storing up goods in bigger barns, but nothing that one acquires in this life can ransom one’s soul from God. If we give up our lives for his sake and the gospel, we will be given the only life that counts, life from God. A solemn warning. Jesus next warns his disciples about the judgment, when each one will have to give an account before the Judge. The warning implies that when the Son of Man comes in the glory of his Father, he will come as the Judge (see Matt. 25:31–32). He warns disciples not to retreat from his present shame in the eyes of this world as the crucified Messiah. They must side with him now in his suffering and humiliation, or they will not be at his side in the glorious age to come. The individual’s stance toward Jesus will determine the final verdict. Jesus uses the threat of judgment to induce his followers to be faithful. To be put to shame is the opposite of divine vindication (Pss. 25:3; 119:6; Isa. 41:10–11; Jer. 17:18). Those who may be frightened by the edicts of earthly courts (represented in this Gospel by Herod Antipas, the high priest’s Sanhedrin, and the Roman governor, Pilate) should fear even more the decision of the heavenly tribunal, which determines their eternal destiny. The petty tyrants, who for a fleeting moment hold the whip hand, can inflict fearful punishment. But one cannot appease them or straddle the fence. To win the favor of the world and its despots means to lose the favor of heaven. To win the favor of heaven means to lose the favor of the world. In the judgment, the utter powerlessness of God’s hostile adversaries will be manifest as they are brought to the bar to answer to God. Those who have thrown in their lot with them will find that they have made a fatal choice. They have bartered a few more years of life on earth with this wicked and adulterous generation for an eternity with them in hell. Giving one’s life in service to God may mean losing a few years on earth, but the result will be spending eternity with the glorified Son of Man. Jesus does not say that confessing him will make us happier but that it will save us from God’s judgment. The better part of wisdom is to follow Jesus’ way, even if it leads to earthly humiliation; the only other choice leads to divine condemnation. This warning hits home when Peter cannot make the same bold confession in a hate-filled courtyard (Mk 14:66–72; see also Mk 13:9). A confident promise. Jesus concludes this first lesson on discipleship requirements with a solemn promise that some of them will not taste death before they see the kingdom of God coming in power (Mk 9:1). The suffering will not go on forever. The resurrection of the Son of Man (Mk 8:31) and his coming in glory with the holy angels (8:38) removes the sting from the humiliation of a cross. (Source: NIVAC-Mark) It’s Not A Game Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. — Mark 8:34 Today's Scripture: Mark 8:31-38 My former neighbor often talked about “the game of life,” and I can understand why he did. It’s part of human nature to approach life as one big game made up of a lot of little games. Competing can be fun, exciting, and stimulating. But life is a whole lot more than a game—especially for a follower of Jesus Christ. When a believer needs to own the biggest house, drive the largest SUV, get the promotion first, and win every argument, something’s terribly wrong from God’s point of view. It’s not right to run over people’s feelings, bend or break the rules, and gloat over victories. To approach life as one big game that you always have to win is to live in hopeless delusion and fantasy. While material possessions, professional success, and personal victories are enjoyable, they last only for this life. Then they’re all left behind. Follow Me Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. —Mark 8:34 Today's Scripture: Mark 8:34-38 During World War II, B-17 bombers made long flights from the US mainland to the Pacific island of Saipan. When they landed there, the planes were met by a jeep bearing the sign: “Follow Me!” That little vehicle guided the giant planes to their assigned places in the parking area. One pilot, who by his own admission was not a religious man, made an insightful comment: “That little jeep with its quaint sign always reminds me of Jesus. He was [a lowly] peasant, but the giant men and women of our time would be lost without His direction.” Centuries after our Savior walked the streets and hills of Israel, the world with all its advances still needs His example and instruction. When His ways aren’t followed, numerous problems and evils arise in our world—including immorality, crime, and greed. How do we follow Jesus’ ways? First of all, we turn from our sin and entrust our lives to Him as our Savior and Lord. Then, we seek His will in His Word each day and put it into practice by the power of the Holy Spirit within us. We learn to deny our selfish desires and give ourselves completely to following Jesus (Mark 8:34-35). THINKING IT OVER For help on your Christian journey, read the online booklet What Does It Take To Follow Christ? To find your way through life, follow Jesus. Subtle Wisdom If anyone serves Me, let him follow Me; and where I am, there My servant will be also. —John 12:26 Today's Scripture: Mark 8:34-38 When I was in college, my co-worker Bud, a fork-truck driver, often enriched my life with his pithy wisdom. We were eating lunch one day, sitting on the back of his fork truck, when I announced that I was transferring to another school. “Why?” he asked. “All my friends are transferring,” I answered. Bud chewed his sandwich for a moment and then replied quietly and with subtle irony, “I guess that’s one way to pick a school.” His words struck me with rare force. Of course, I thought. But is this the only way to choose a school? Will I follow my friends for the rest of my days, or will I follow Jesus? Will I seek His face and His will and go where He wants me to go? Twenty-five times in the New Testament, Jesus said to His disciples, “Follow Me.” In Mark 8:34, He said, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.” No matter what others do or what direction their lives may take, we must do what He asks us to do. Cafeteria Christianity Read: Mark 8:34-38 Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. —Mark 8:34 In his book Thinking in the Future Tense, Edward B. Lindaman refers to “the cafeteria culture of our age.” It’s the tendency to shy away from life’s unpleasant disciplines and seek only what brings immediate pleasure. Christians are not exempt from this tendency. Some persuasive preachers promote an “abundant life” of success and prosperity through positive thinking, more faith, or giving money to get God’s blessing in return. The Bible, of course, teaches us to think positively (Phil. 4:8) and to give liberally (2 Cor. 8:2). But much “prosperity preaching” lacks the nourishing truths of Christ’s sacrifice for sin and His demand for godly living. Our God is not only loving, good, and generous; He is also righteous, holy, and demanding. He hates sin and will not compromise with evil. From subtle love of softening things, From easy choices, weakenings; Not thus are spirits fortified, Not this way went the Crucified. —Carmichael To be conformed to Christ, let God’s Spirit form Christ in you. Alan Carr has a great illustration about "costs" in his sermon on the related passage Mark 8:34-38 - NO CHEAP SEATS - Intro: Last Sunday was Super Bowl Sunday. Millions of Americans watched the New York Giants shatter the New England Patriots’ dreams of finishing a perfect 19-0 season. While I’m not much of a football fan, I was curious to know what it would cost to see the game. After a few moments of research I discovered that there are no cheap seats for the Super Bowl. The tickets I found ranged from $1,674.00 in the nosebleed section all the way up to $11,668.00 for a pretty good seat near the 50 yard line. No matter how you slice it, it costs some big bucks to go to the Super Bowl. There are no cheap seats! If you want to see Celine Dion in concert, expect to pay between $100.00 and $2,000.00. If you want to see an old rock band named Journey expect to pay between $100.00 and $500.00. It will cost you at least $250.00 to go to trace in Daytona next week. It would cost you nearly a hundred bucks to see either Dolly Parton or Willie Nelson! There are no cheap seats! Jesus wants to teach us the same thing about being His follower. He wants us to know that there are No Cheap Seats in His service....Many believe they can have Jesus and the world too. Many believe they can claim to be followers of Christ, while they live their lives as they please. Jesus lets us know in no uncertain terms that such notions are utterly false. If a person is going to be a follower of Jesus Christ, there is a very high price to pay. This passage (Mark 8:34-38) makes it clear that there are No Cheap Seats for followers of the Lord Jesus Christ. James Earley - Jesus said, "Follow Me." Jesus did not say, "Follow a set of rules" or "Follow a series of rituals." He said, "Follow Me." Discipleship is an intensely personal pursuit. Make no mistake about it. Being a disciple of Jesus is more than adding a new set of activities to your already busy life. Being a disciple of Jesus is first and foremost a response to His call to pursue Him passionately. The call "Follow Me" is the essence, heartbeat, challenge, and adventure of discipleship. It is a formal challenge to live with, learn from, and study under Rabbi Jesus. It is a call to be close to Him, obey His teachings, take the same path He takes, and walk the same road He walked. It involves daily growth and development at the expense of personal comfort. It demands absolute abandonment (Ed: see Oswald Chambers' comments below) of all else in order to pursue Jesus fully. This chapter (In his book Disciple Making Is...) will go deeper into stage two of the discipleship process (development), exploring what it means to follow Jesus. The common command in Jesus' initial encounter with His disciples was "Follow Me.." In chapter 6, we discussed how Jesus opened His relationship with His future disciples with the challenge "Follow Me" (John 1:43). In chapter 7, when Jesus formally invited Simon, Andrew, James, and John into a rabbi/disciple relationship, He did so with the words "Follow Me, ... and I will make you fish for people!" (Mt 4:19). Jesus issued the same call again, tying it with the proclamation that the Father was leading Him to the cross. He said, "If anyone wants to come with Me, he must deny himself, take up his cross daily, and follow Me" (Luke 9:23-note)...The point is to be certain that you follow Jesus, no matter the cost. I agree with Oswald Chambers, who said, "Be reckless for Jesus!" (Disciple Making Is...) Adrian Rogers - Now, what does it mean to take up your cross? It doesn't mean to put a cross around, across your back and walk around with it.....Now, many people have a cross, a gold ornament, around their neck, and there's nothing wrong with that that I can see. But, friend, a cross is not a thing of beauty. A cross is a thing, ultimately, of shame and reproach. That's what it meant in Jesus' day when He said, "Pick up your cross." When I was in college, I took a course in criminology, and we visited our penitentiary there in Florida, Raiford Penitentiary. And I went into the room there where they had the electric chair. I sat down in the electric chair. I checked the switch and everything to see no one was standing over there. But I sat down in the electric chair. Got up and looked at it, tried to image what it would be like to sit in that chair knowing that someone behind that panel is ready to pull the switch. And that chair was hideous. It was ugly. Can you image somebody with an electric chair on a chain around their neck, a little miniature electric chair? Well, the cross, we have made it sort of a piece of jewelry, but when a person comes to Jesus Christ, he is a worshiper who will worship at any cost, personal relationships, personal reputation. To take up your cross is a mark of shame. Personal realization. Now, somebody says, "Well, my sickness is my cross." Not unless you got it by serving Jesus. You say, "My mother-in-law's my cross." She may be cross, but she's not your cross. A cross is something that you willingly take up. You don't have to bear it. Jesus said, "No man taketh my life from me. I lay it down of myself." To follow Jesus is a worshiper who worships at any cost, above the cost of personal relationships, above the cost of personal reputation, above the cost of personal realization. Somebody asked Dr. Tozer, "What does it mean to take up your cross? What does it mean to be crucified with Christ?" He said, "Three things. Number one: a man who is crucified is facing only one way. Number two: a man who is crucified is not going back. He has said goodbye. He is not going back. And number three: he has no further plans of his own." Take up your cross, facing one way, not going back, no further plans of his own. Can you say it, "I'm crucified with Christ?" We say it glibly. Do you mean it? That's what it means to be a disciple. Still want to be a disciple? Take up your cross. That's what the Lord Jesus Christ said. My precious friend, when you gave your heart to Jesus Christ and said, "I will take up my cross," that's the last legitimate, independent decision you ever make. There, from now on, your life belongs to Jesus Christ. You're not your own. You are bought with a price. Now, what a disciple is, number one, is a worshiper who worships at any cost. Got it? Louis Cassels - Obey . . . take up your cross . . . deny yourself . . . it all sounds very hard. It is hard. Anyone who tells you differently is peddling spiritual soothing syrup, not real Christianity. And yet, in a strangely paradoxical way, it is also easy. With every cross that we lift in obedience to Christ comes the strength to carry it. It is always a package deal. QUESTION - What does it mean to deny yourself? What is self-denial? ANSWER - Jesus taught that to be His disciple—His follower—the spiritual discipline of self-denial is required: “Then Jesus told his disciples, ‘If anyone would come after me, let him deny himself and take up his cross and follow me’” (Matthew 16:24ESV). Denying yourself is an essential part of the Christian life. Jesus called upon those who wish to be His followers to reject the natural human inclination toward selfishness. The Lord Himself exemplified self-denial (John 13:1–17). The Dictionary of Bible Themes defines self-denial as “the willingness to deny oneself possessions or status, in order to grow in holiness and commitment to God.” The words Jesus used in the original language for “deny yourself” were strong terms similar in meaning to Paul’s wording in Philippians 3:7–8: “But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ” (ESV, emphasis added). The purpose of self-denial—counting as “loss” all earthly gains—is to become more like Jesus in holiness and obedience to God. Denying yourself includes overcoming the persistent fleshly demands of the body, also known as the carnal self or the natural man, and bringing them into submission to God’s Word so that you don’t give into sin: “And those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Galatians 5:24ESV). Self-denial for the Christian means renouncing oneself as the center of existence (which goes against the natural inclination of the human will) and recognizing Jesus Christ as one’s new and true center. It means acknowledging that the old self is dead and the new life is now hidden with Christ in God (Colossians 3:3–5). From the moment of our new birth into Jesus Christ, self-denial becomes a daily exercise for the rest of this life on earth (1 Peter 4:1–2). With the Holy Spirit now indwelling us, we are thrust into a conflict between the divine Spirit of God and the carnal self. Paul describes this ongoing struggle in Romans 7:14–25. Only by God’s grace and the power of the Holy Spirit can we learn to deny self: “For the grace of God has appeared that offers salvation to all people. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ” (Titus 2:11–13). Through daily self-denial and crucifying the flesh, our life in Christ grows, strengthens, and develops more and more. Christ now becomes our life. These famous words of Dietrich Bonhoeffer help us understand the meaning of self-denial: “When Christ calls a man, he bids him come and die.” A follower of Jesus must be prepared to die if death is where the path of discipleship leads: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20; see also Romans 6:1–11). Fasting is one of the disciplines of self-denial that Jesus practiced Himself (Matthew 4:1–2). Giving to the poor and needy is a form of self-denial that Jesus encouraged (Matthew 5:42; Luke 11:41). Watching in prayer is another way to deny yourself in service to God, as Jesus demonstrated (Matthew 14:23; 26:41). Likewise, living modestly rather than indulging in excessive luxury is an area in which believers can exercise self-denial (Matthew 8:20; 10:10; 1 Timothy 2:9). Perhaps the most significant way we practice self-denial is in how we love and esteem our brothers and sisters in Christ. Self-denial is the basis for Christian fellowship and service within the church: “Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:4–8, ESV; see also Matthew 5:38–48; Mark 10:42–45). Denying yourself means seeking the good of others before looking out for yourself (1 Corinthians 10:24). When Ruth followed Naomi, she practiced self-denial for the benefit of her mother-in-law (Ruth 2:11). When Esther put her life at risk to save her people, she demonstrated self-denial (Esther 4:16). Scripture teaches us to deny ourselves for the sake of those who are weak in the faith (Romans 14:21; 15:1–3; 1 Corinthians 8:13; 9:23). When you are willing to sacrifice your time, energy, rights, position, reputation, privileges, comforts, and even your very life for the sake of Christ, you exemplify what it means to deny yourself: “Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:39; see also John 12:24–26; 2 Corinthians 6:4–5).GotQuestions.org QUESTION - What Did Jesus Mean When He Said, “Take up Your Cross and Follow Me” (Matthew 16:24; Mark 8:34; Luke 9:23)? Let’s begin with what Jesus didn’t mean. Many people interpret “cross” as some burden they must carry in their lives: a strained relationship, a thankless job, a physical illness. With self-pitying pride, they say, “That’s my cross I have to carry.” Such an interpretation is not what Jesus meant when He said, “Take up your cross and follow Me.” When Jesus carried His cross up Golgotha to be crucified, no one was thinking of the cross as symbolic of a burden to carry. To a person in the first-century, the cross meant one thing and one thing only: death by the most painful and humiliating means human beings could develop. Two thousand years later, Christians view the cross as a cherished symbol of atonement, forgiveness, grace, and love. But in Jesus’ day, the cross represented nothing but torturous death. Because the Romans forced convicted criminals to carry their own crosses to the place of crucifixion, bearing a cross meant carrying their own execution device while facing ridicule along the way to death. Therefore, “Take up your cross and follow Me” means being willing to die in order to follow Jesus. This is called “dying to self.” It’s a call to absolute surrender. After each time Jesus commanded cross bearing, He said, “For whoever wants to save his life will lose it, but whoever loses his life for me will save it. What good is it for a man to gain the whole world, and yet lose or forfeit his very self?” (Luke 9:24–25). Although the call is tough, the reward is matchless. Wherever Jesus went, He drew crowds. Although these multitudes often followed Him as Messiah, their view of who the Messiah really was—and what He would do—was distorted. They thought the Christ would usher in the restored kingdom. They believed He would free them from the oppressive rule of their Roman occupiers. Even Christ’s own inner circle of disciples thought the kingdom was coming soon (Luke 19:11). When Jesus began teaching that He was going to die at the hands of the Jewish leaders and their Gentile overlords (Luke 9:22), His popularity sank. Many of the shocked followers rejected Him. Truly, they were not able to put to death their own ideas, plans, and desires, and exchange them for His. Following Jesus is easy when life runs smoothly; our true commitment to Him is revealed during trials. Jesus assured us that trials will come to His followers (John 16:33). Discipleship demands sacrifice, and Jesus never hid that cost. In Luke 9:57–62, three people seemed willing to follow Jesus. When Jesus questioned them further, their commitment was half-hearted at best. They failed to count the cost of following Him. None was willing to take up his cross and crucify upon it his own interests. Therefore, Jesus appeared to dissuade them. How different from the typical Gospel presentation! How many people would respond to an altar call that went, “Come follow Jesus, and you may face the loss of friends, family, reputation, career, and possibly even your life”? The number of false converts would likely decrease! Such a call is what Jesus meant when He said, “Take up your cross and follow Me.” If you wonder if you are ready to take up your cross, consider these questions: Are you willing to follow Jesus if it means losing some of your closest friends? Are you willing to follow Jesus if it means alienation from your family? Are you willing to follow Jesus if it means the loss of your reputation? Are you willing to follow Jesus if it means losing your job? Are you willing to follow Jesus if it means losing your life? In some places of the world, these consequences are reality. But notice the questions are phrased, “Are you willing?” Following Jesus doesn’t necessarily mean all these things will happen to you, but are you willing to take up your cross? If there comes a point in your life where you are faced with a choice—Jesus or the comforts of this life—which will you choose? Commitment to Christ means taking up your cross daily, giving up your hopes, dreams, possessions, even your very life if need be for the cause of Christ. Only if you willingly take up your cross may you be called His disciple (Luke 14:27). The reward is worth the price. Jesus followed His call of death to self (“Take up your cross and follow Me”) with the gift of life in Christ: “For whoever wants to save his life will lose it, but whoever loses his life for me will find it” (Matthew 16:25–26). (from Gotquestions - highly recommended resource) ILLUSTRATION - You Mind if I Look Over these Crosses? Well, here I am, Lord. You said "Take up your cross," and I'm here to do it. It's not easy, you know, this self-denial thing. I mean to go through with it though, yes sir! I'll bet you wish more people were willing to be disciples like me. I've counted the cost and surrendered my life, and it's not an easy road. You mind if I look over these crosses? I'd kind of like a new one. I'm not fussy, you understand; but a disciple has to be relevant these days. I was wondering—are there any that are vinyl padded? I'm thinking of attracting others, see? And if I could show them a comfortable cross, I'm sure I could win a lot more. Got to keep up with the population explosion and all. And I need something durable so I can treasure it always. Oh, is there one that's sort of flat so it would fit under my coat? One shouldn't be too obvious. Funny, there doesn't seem to be much choice here. Just that coarse, rough wood. I mean that would hurt. Don't you have something more distinctive, Lord? I can tell you right now, none of my friends are going to be impressed by this shoddy workmanship. They'll think I'm a nut or something. And my family will be just mortified. What's that? It's either one of these or forget the whole thing? But Lord, I want to be your disciple, I mean, just being with you; that's all that counts; but life has to have a balance, too. But you don't understand—nobody lives that way today! Who is going to be attracted by this self-denial bit? I mean, I want to; but let's not over do it. Start getting radical like this, and they'll have me off to the funny farm. Know what I mean? I mean being a disciple is challenging and exciting and I want to do it; but I do have some rights, you know. Now let's see—no blood—OK? I just can't stand the thought of that, Lord... Lord? Jesus? Now where do you suppose He went? Carrying the Cross of Words - I am afraid we modern Christians are long on talk and short on conduct. We use the language of power but our deeds are the deeds of weakness. We settle for words in religion because deeds are too costly. It is easier to pray, "Lord, help me to carry my cross daily" then to pick up the cross and carry it; but since the mere request for help to do something we do not actually intend to do has a certain degree of religious comfort, we are content with repetition of the words. F. B. Meyer once shared a room with C. T. Studd. Meyer woke up one morning at seven and saw the bent figure of C. T. Studd etched against the light of a flickering candle, his university scarf wrapped around his neck. “How long have you been up, Charlie?” asked Meyer. He replied, “Since four o’clock.” “What on earth have you been doing for three hours?” Studd answered, “I’ve been going through the New Testament afresh, in the light of the command of my Savior, ‘If you love Me, keep My commandments,’ and I’ve been checking off every commandment that I’ve obeyed.”
Marcos 8
MacArthur - Jesus identifies those who will not repent and believe in Him (ED: cf Mark 1:15+) as those who are ashamed of Him and His words (cf. Mt. 10:32-33). To be ashamed in this context means to reject, despise, and find unacceptable. Such people are proud of what they should be ashamed of; their “glory is in their shame” (Phil. 3:19). (MacArthur New Testament Commentary – Luke 6-10) J C