Mark 8 Commentary

cause, and confess him before men, Mar 8:34-38 . Verse 1 The multitude being very great - Or rather, There was again a great multitude. Instead of παμπολλου, very great, I read παλιν πολλου, again a great, which is the reading of BDGLM, fourteen others, all the Arabic, Coptic, Ethiopic, Armenian, Gothic, Vulgate, and Itala, and of many Evangelistaria. Griesbach approves of this reading. There had been such a multitude gathered together once before, who were fed in the same way. See Mar 6:34 , etc. Verse 2 Having nothing to eat - If they had brought any provisions with them, they were now entirely expended; and they stood in immediate need of a supply. Verse 3 For divers of them came from far - And they could not possibly reach their respective homes without perishing, unless they got food. Verse 4 etc. - See on Mat 14:14 (note); Mat 15:35 . Verse 7 And they had a few small fishes - This is not noticed in the parallel place, Mat 15:36 . Verse 10 Dalmanutha - See the note on Mat 15:39 . Verse 12 And he sighed deeply in his spirit - Or having deeply groaned - so the word αναστεναξας properly means. He was exceedingly affected at their obstinacy and hardness of heart. See Mat 16:1-4 . Verse 14 Now the disciples had forgotten to take bread - See all this, to Mar 8:21 , explained at large on Mat 16:4-12 (note). In the above chapter, an account is given of the Pharisees, Sadducees, and Herodians. Verse 22 They bring a blind man unto him - Christ went about to do good, and wherever he came he found some good to be done; and so should we, if we had a proper measure of the same zeal and love for the welfare of the bodies and souls of men. Verse 23 And he took the blind man by the hand - Giving him a proof of his readiness to help him, and thus preparing him for the cure which he was about to work. Led him out of the town - Thus showing the inhabitants that he considered them unworthy of having another miracle wrought among them. He had already deeply deplored their ingratitude and obstinacy: see on Mat 11:21 (note). When a people do not make a proper improvement of the light and grace which they receive from God, their candlestick is removed - even the visible Church becomes there extinct; and the candle is put out - no more means of spiritual illumination are afforded to the unfaithful inhabitants: Rev 2:5 . When he had spit on his eyes - There is a similar transaction to this mentioned by John, Joh 9:6 . It is likely this was done merely to separate the eyelids; as, in certain cases of blindness, they are found always gummed together. It required a miracle to restore the sight, and this was done in consequence of Christ having laid his hands upon the blind man: it required no miracle to separate the eyelids, and, therefore, natural means only were employed - this was done by rubbing them with spittle; but whether by Christ, or by the blind man, is not absolutely certain. See on Mar 7:33 (note). It has always been evident that false miracles have been wrought without reason or necessity, and without any obvious advantage; and they have thereby been detected: on the contrary, true miracles have always vindicated themselves by their obvious utility and importance; nothing ever being effected by them that could be performed by natural means. If he saw aught - Ει, if, is wanting in the Syriac, all the Persic and Arabic, and in the Ethiopic; and τι βλεπεις, Dost thou see any thing? is the reading of CD, Coptic, Ethiopic, all the Arabic and Persic. Verse 24 I see men as trees, walking - His sight was so imperfect that he could not distinguish between men and trees, only by the motion of the former. Verse 25 And saw every man clearly - But instead of ἁπαντας, all men, several excellent MSS., and the principal versions, have ἁπαντα, all things, every object; for the view he had of them before was indistinct and confused. Our Lord could have restored this man to sight in a moment; but he chose to do it in the way mentioned in the text, to show that he is sovereign of his own graces; and to point out that, however insignificant means may appear in themselves, they are divinely efficacious when he chooses to work by them; and that, however small the first manifestations of mercy may be, they are nevertheless the beginnings of the fullness of the blessings of the Gospel of peace. Reader, art thou in this man's state? Art thou blind? Then come to Jesus that he may restore thee. Hast thou a measure of light? Then pray that he may lay his hands again on thee, that thou mayest be enabled to read thy title clear to the heavenly inheritance. Verse 26 He sent him away to his house - So it appears that this person did not belong to Bethsaida, for, in going to his house, he was not to enter into the village. This miracle is not mentioned by any other of the evangelists. It affords another proof that Mark did not abridge Matthew's Gospel. Verse 27 And Jesus went out, etc. - See on Mat 16:13-20 (note). Verse 29 Thou art the Christ - Three MSS. and some versions add, the Son of the living God. Verse 32 And he spake that saying - Concerning the certainty and necessity of his sufferings - openly: with great plainness, παρῥησια, confidence, or emphasis, so that the disciples now began fully to understand him. This is an additional observation of St. Mark. For Peter's reproof, see on Mat 16:22 (note), etc. Verse 34 Whosoever will come after me - It seems that Christ formed, on the proselytism of the Jews, the principal qualities which he required in the proselytes of his covenant. The first condition of proselytism among the Jews was, that he that came to embrace their religion should come voluntarily, and that neither force nor influence should be employed in this business. This is also the first condition required by Jesus Christ, and which he considers as the foundation of all the rest: - If a man be willing to come after me. The second condition required in the Jewish proselyte was, that he should perfectly renounce all his prejudices, his errors, his idolatry, and every thing that concerned his false religion; and that he should entirely separate himself from his most intimate friends and acquaintances. It was on this ground that the Jews called proselytism a new birth, and proselytes new-born, and new men; and our Lord requires men to be born again, not only of water, but by the Holy Ghost. See Joh 3:5 . All this our Lord includes in this word, Let him renounce himself. To this the following scriptures refer: Mat 10:33 ; Joh 3:3 , Joh 3:5 , 2Cor 5:17 . The third condition on which a person was admitted into the Jewish Church as a proselyte was, that he should submit to the yoke of the Jewish law, and bear patiently the inconveniences and sufferings with which a profession of the Mosaic religion might be accompanied. Christ requires the same condition; but, instead of the yoke of the law, he brings in his own doctrine, which he calls his yoke, Mat 11:29 : and his cross, the taking up of which not only implies a bold profession of Christ crucified, but also a cheerful submitting to all the sufferings and persecutions to which he might be exposed, and even to death itself. The fourth condition was, that they should solemnly engage to continue in the Jewish religion, faithful even unto death. This condition Christ also requires; and it is comprised in this word, Let him Follow me. See the following verses; and see, on the subject of proselytism, Rut 1:16 , Rut 1:17 (note). Verse 35 For whosoever will save his life - On this and the following verses, see Mat 16:24 , etc. Verse 38 Whosoever - shall be ashamed of me - Our Lord hints here at one of the principal reasons of the incredulity of the Jews, - they saw nothing in the person of Jesus Christ which corresponded to the pompous notions which they had formed of the Messiah. If Jesus Christ had come into the world as a mighty and opulent man, clothed with earthly glories and honors, he would have had a multitude of partisans, and most of them hypocrites. And of my words - This was another subject of offense to the Jews: the doctrine of the cross must be believed; a suffering Messiah must be acknowledged; and poverty and affliction must be borne; and death, perhaps, suffered in consequence of becoming his disciples. Of him, and of his words, in this sense, the world is, to this day, ashamed. Of him also shall the Son of man be ashamed - As he refused to acknowledge me before men, so will I refuse to acknowledge him before God and his angels. Terrible consequence of the rejection of Christ! And who can help him whom the only Savior eternally disowns. Reader! Lay this subject seriously to heart; and see the notes on Mat 16:24 , etc., and at the end of that chapter. All the subjects contained in this chapter are very interesting; but particularly: 1. The miraculous feeding of the multitudes, which is a full, unequivocal proof of the supreme Divinity of Jesus Christ: in this miracle he truly appears in his creative energy, with which he has associated the tenderest benevolence and humanity. The subject of such a prince must ever be safe; the servant of such a master must ever have kind usage; the follower of such a teacher can never want nor go astray. 2. The necessity of keeping the doctrine of the Gospel uncorrupt, is strongly inculcated in the caution to avoid the leaven of the Pharisees and of Herod: the doctrine of the cross must not only be observed and held inviolate, but that doctrine must never be mixed with worldly politics. Time-serving is abominable in the sight of God: it shows that the person has either no fixed principle of religion, or that he is not under the influence of any. Introduction The transfiguration of Christ, and the discourse occasioned by it, Mar 9:1-13 . He casts out a dumb spirit which his disciples could not, vv. 14-29. He foretells his death, Mar 9:30-32 . The disciples dispute about supremacy, and Christ corrects them, Mar 9:33-37 . Of the person who cast out demons in Christ's name, but did not follow him, Mar 9:38-40 . Every kind of office done to the disciples of Christ shall be rewarded by him, and all injuries done to them shall be punished, Mar 9:41 , Mar 9:42 . The necessity of mortificati

Mt 15:32 .

MARK CHAPTER 8 Verses 1-9. See this passage explained in Mt 15:32-39. Verse 1. In those days. While in the wilderness, where he had cured the deaf and dumb man. Having nothing to eat. Having come unprovided, or having consumed what they had brought. (m) "In those days" Mt 15:32

1 In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, 2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: 3 And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. 4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? 5 And he asked them, How many loaves have ye? And they said, Seven. 6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. 7 And they had a few small fishes: and he blessed, and commanded to set them also before them. 8 So they did eat, and were filled: and they took up of the broken meat that was left seven baskets. 9 And they that had eaten were about four thousand: and he sent them away. We had the story of a miracle very like this before, in this gospel ( ch. vi. 35 ), and of this same miracle ( Matt. xv. 32 ), and here is little or no addition or alternation as to the circumstances. Yet observe, 1. That our Lord Jesus was greatly followed; The multitude was very great ( v. 1 ); notwithstanding the wicked arts of the scribes and Pharisees to blemish him, and to blast his interest, the common people, who had more honesty, and therefore more true wisdom, than their leaders, kept up their high thoughts of him. We may suppose that this multitude were generally of the meaner sort of people, with such Christ conversed, and was familiar; for thus he humbled himself, and made himself of no reputation, and thus encouraged the meanest to come to him for life and grace. 2. Those that followed him, underwent a great deal of difficulty in following him; They were with him three days, and had nothing to eat, that was hard service. Never let the Pharisee say, that Christ's disciples fast not. There were those, probably, that brought some food with them from home; but by this time it was all spent, and they had a great way home; and yet they continued with Christ, and did not speak of leaving him till he spoke of dismissing them. Note, True zeal makes nothing of hardships in the way of duty. They that have a full feast for their souls may be content with slender provision for their bodies. It was an old saying among the Puritans, Grown bread and the gospel are good fare. 3. As Christ has a compassion for all that are in wants and straits, so he has a special concern for those that are reduced to straits by their zeal and diligence in attending on him. Christ said, I have compassion on the multitude. Whom the proud Pharisees looked upon with disdain, the humble Jesus looked upon with pity and tenderness; and thus must we honour all men. But that which he chiefly considers, is, They have been with me three days, and have nothing to eat. Whatever losses we sustain, or hardships we go through, for Christ's sake, and in love to him, he will take care that they shall be made up to us one way or other. They that seek the Lord, shall not long want any good thing, Ps. xxxiv. 10 . Observe with what sympathy Christ saith ( v. 3 ), If I send them away fasting to their own houses, they will faint by the way, for hunger. Christ knows and considers our frame; and he is for the body, if we glorify him, verily we shall be fed. He considered that many of them came from afar, and had a great way home. When we see multitudes attending upon the word preached, it is comfortable to think that Christ knows whence they all come, though we do not. I know thy works, and where thou dwellest, Rev. ii. 13 . Christ would by no means have them go home fasting, for it is not his manner to send those empty way from him, that in a right manner attend on him. 4. The doubts of Christians are sometimes made to work for the magnifying of the power of Christ. The disciples could not imagine whence so many men should be satisfied with bread here in the wilderness, v. 4 . That therefore must needs be wonderful, and appear so much the more so, which the disciples looked upon as impossible. 5. Christ's time to act for the relief of his people, is, when things are brought to the last extremity; when they were ready to faint, Christ provided for them. That he might not invite them to follow him for the loaves, he did not supply them but when they were utterly reduced, and then he sent them away. 6. The bounty of Christ is inexhaustible, and, to evidence that, Christ repeated this miracle, to show that he is still the same for the succour and supply of his people that attend upon him. His favours are renewed, as our wants and necessities are. In the former miracle, Christ used all the bread he had, which was five loaves, and fed all the guests he had, which were five thousand, and so he did now; though he might have said, "If five loaves would feed five thousand, four may feed four thousand;" he took all the seven loaves, and fed with them the four thousand; for he would teach us to take things as they are, and accommodate ourselves to them; to use what we have, and make the best of that which is. Here it was, as in the dispensing of manna, He that gathered much had nothing over, and he that gathered little had no lack. 7. In our Father's house, in our Master's house, there is bread enough, and to spare; there is a fulness in Christ, which he communicates to all that passes through his hands; so that from it we receive, and grace for grace, John i. 16 . Those need not fear wanting, that have Christ to live upon. 8. It is good for those that follow Christ, to keep together; these followers of Christ continued in a body, four thousand of them together, and Christ fed them all. Christ's sheep must abide by the flock, and go forth by their footsteps, and verily they shall be fed. The Leaven of Herod and the Pharisees; Christ Reproves His Disciples.

[[Luther published two sermons for Mark 8:1-9. One can be found in the electronic version in verses 1-4 (or Mt 15:29-34); the other in verses 5-9 (or Mt 15:35-39).]] Sermon for the Seventh Sunday after Trinity; Mark 8:1-9 Part I. Concerning Faith 1 Beloved friends, I hope you thoroughly understand this Gospel; for you are now sufficiently established in the truth to know what we should expect in the Gospel and what is presented to us there, namely, the true nature and life of faith. Because of this Christ is pictured and represented so lovingly in all the Gospel lessons. Although his history and works are ever changing, yet the plain, simple faith remains the same. Today's Gospel paints to us the Lord in a way that we may fully know how we should esteem him, namely, that he is merciful, meek and loving; that he gladly helps everybody and freely associates and deals with all people. And such a picture as this faith really craves. 2 Therefore the Scriptures present to us a double picture; one is that of fear or the overpowering picture of the severe wrath of God, before which no one can stand, but must despair unless has faith. In contrast with this the picture of grace is presented to us in order that faith may behold it and obtain for itself an agreeable and comforting refuge in God, with the hope that man cannot expect so much from God, that there is not still much more to be had from him. 3 You have often heard that there are also two kinds of possessions, spiritual and temporal. Today's Gospel treats of the temporal and bodily blessings, teaches us the faith of the child, and it is a picture for the weak, in that they should look to God for everything good and that they might thus later learn to trust God and depend upon him for spiritual blessings. For if we are instructed in the Gospel how Christ feeds our stomachs, we can then conclude that he will also feed and clothe our souls. For if I cannot trust him to sustain my body, much less can I trust him to sustain my soul forever. For example, if I cannot trust a person that he will give me one dollar, how can I trust him that he will give me ten? If I cannot expect from a person that he will give me a piece of bread; much less could I have any hope that he would give me a house and yard, and the whole earth. 4 Now, he who cannot, like the babe on its mother's breast, have a child faith, will hardly hope that God will forgive him his sins and save his soul forever; for the soul is inexpressibly more than the stomach, for which also Christ has compassion as the Gospel today proves. Therefore St. Peter said correctly in 1 Pet. 2:1-3: “Beloved brethren: Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto Salvation; if ye have tasted that the Lord is gracious.” For it is not enough that a babe should imbibe milk, but it must also grow large and strong, that it may learn later to eat bread and hard food. 5 But “to feed on milk” means, to taste the favor and the kind grace of God. “To taste the goodness of God” means, to experience it in ones life. For should I preach a hundred years of God, how kind, sweet and good he is, that he condescends to help man, and I have not yet myself tasted it through experience; thus all is still in vain and no one is in this way taught to trust God rightly. From this you can conclude what a rare person a true Christian is. For there are many who say they trust In God for their daily bread; but that floats only upon the tongue and hangs in the ears; it never enters the heart where it belongs. 6 Now let us observe in this example, what the life and nature of faith are. The apostle in the Epistle to the Hebrews, 11:1, writes thus: “Now faith is assurance of things hoped for, a conviction of things not seen.” That is as much as to say, faith is the means by which one trusts in possessions he does not see, namely, that I should expect temporal things which I can neither see nor hear, but I must only hope for them; as in the case in today's Gospel. There were many people together, about four thousand, who with their wives and children had had nothing to eat for the space of three days (I judge that can be called fasting), but were extremely hungry, far from home, without any provisions on which the body lives. Now the, apostle says, faith is that through which I hope for things I cannot see. Such a faith the great multitude of people here has; they see no food and yet they hope that God will nourish them. 7 Now, what does Christ do in this case? What attitude does he take to this transaction? He must not have had much tact for he goes to the disciples and asks, how shall one feed all these? They reply, Oh, who will be able to feed such a great multitude of people with bread in the wilderness? But here you see how little human thoughts and faith harmonize; here you see, the wiser reason is, the less it accomplishes in the works of God. Therefore Christ asked his disciples that everyone might learn to know by experience what reason is, and acknowledge how reason and faith in no way agree. Here we learn to blindfold reason, when we begin to believe, and then give reason a permanent furlough. 8 Take an example: If I were a man who had a wife and children, and had nothing for them and no one gave me anything; then I should believe and hope that God would sustain me. But if I see that it amounts to nothing and I am not helped with food and clothing, what takes place? Then, as an unbelieving fool, I begin to doubt, and go and take whatever is at hand, steal, deceive, cheat the people and make my way the best I can and may. See this is what shameless unbelief does. But if I am a believer then I close my eyes and say: O God, I am thy creature and thy handiwork and thou hast from the beginning created me. I will depend entirely upon you who cares more for me, how I shall be sustained, than I do myself; thou wilt indeed nourish me, feed, clothe and help me, where and when you know best. 9 Thus, faith is a sure foundation, through which I expect that which l see not. Therefore, faith must always have sufficient, for before it should fail the angels would have to come from heaven and dig bread out of the earth in order that believing persons should be fed. Yes, the heavens and the earth would have to pass away before God would let his believers lack clothing and the other necessaries of life. The comforting and powerful Word of the divine promise requires and demands this. David boasts of this in Psalm 37:25: “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.” And in the verses just preceding in Psalm 37:18-19 he says: “Jehovah knoweth the days of the perfect; and their inheritance shall be forever. They shall not be put to shame in the time of evil; and in the days of famine they shall be satisfied.” 10 But when one inquires of reason for counsel it soon says: It is not possible. Yes, you must wait a long time until roasted ducks fly into your mouth, for reason sees nothing, grasps nothing, and nothing is present. Just so the apostles do also here who thought: Yes, who will provide food for so many, no one is able to do that; but had they seen a great pile of money and in addition tables laden with bread and meat, they would soon have discovered good counsel and been able to give good consolation; that would have gone according to their thinking very reasonably. However, since they saw nothing they could find no counsel, but held it to be impossible that one should thus feed so many people, and especially since no provisions were at hand. 11 We have said enough concerning faith through which we entrust the stomach to God for his care, and believe that he will not allow us to come to distress because of the lack of temporal things. Now concerning spiritual blessings, when we are about to die, I wish also to say: then we will find and see before our eyes very death, and yet we would gladly wish to live; then we will see before us very hell, and yet we would gladly wish to possess heaven; then we will see God's judgment, and yet we would gladly see his grace; In brief, we will not see a single one of the things we would like to have. No created thing can help us In the presence of death, hell and the judgment of God; and if I believe I will say: Yes, faith is the fundamental principle by which I secure what I do not see; hence, if I believe, nothing can harm me. Although I see nothing now but death, hell and the judgment of God before my eyes, yet I must not look at them; but fully trust that God, by virtue of the power of his promise, not because of my worthiness, will give me life, salvation and grace. That is cleaving to God by faith in the right way. 12 This is here beautifully painted in the visible picture of the four thousand men who hang on God alone through the faith that says: yes, God will indeed feed us. Had they judged according to reason, they would have said: Oh, we are so many, we are here in the desert, we have empty and hungry stomachs; nothing can help our condition. There was nothing of which they could speak, but they had a good refuge without any human disputing with God, they commended themselves to him and freely laid all their need upon him. Then Christ comes before they have any care and before they ask him to come, and takes all more to heart than they do themselves, and says to his disciples: V.2, 3. “I have compassion on the multitude, because they continue with me now three days and have nothing to eat; and if I send them away fasting to their homes, they will faint on the way.” 13 Behold, what a sympathetic Christ we have, who even provides food for our poor stomachs. Here new hope is awakened and man is comforted through the words of Christ; as he says: They lie there and wait for me until the third day. I must give them also what they need. Here you see that all who thus faithfully cling to the Word of God will be fed by God himself; for that is the nature and the power of faith, which flows alone out of the Word of God. 14 Therefore, beloved friends, let us once make a beginning to believe; for unbelief is the cause of all sin and vice, which now have taken the upper hand in all stations of life. How does it come to pass that everywhere there are so many foolish women and rogues, so many rank imposters, thieves, robbers, usurers, murderers and sellers of indulgences? It all comes from unbelief. For such men judge alone according to human reason, and the reason judges only according to that which it sees; but what it does not see, it does not wish to lay hold of. Therefore, if it does not place its confidence in God through faith, then it must despair in itself and develop rogues and rascals. Observe, thus it comes to pass wherever men permit their reason to govern them and are not ruled by faith. Part II. Concerning Love. 15 Now just as you have learned faith, so should we learn love; for Christ, wishes to set before us a twofold picture, namely, a picture of faith, that we should not be over anxious; also a picture of love, that, as he does to us, is anxious about our welfare, feeds us and gives us to drink and clothes us, only out of free love, not for the sake of his own advantage or because of our worthiness; so should we also do good unto our neighbor, freely and gratuitously, out of pure love, by which, as he is a Christ to you, you should thus also be a Christ to your neighbor. 16 Therefore you see that all the works of the priests, monks and nuns are vain and cursed; for they are not directed to the end to serve their neighbors; but only that they may merit much before God through their works. For true Christian works must be directed entirely and freely to the end that they be done for the good of our neighbor, only freely given and scattered, broadcast among the masses; as Christ also did who cast his good deeds away freely for the people to scramble after, and gave his doctrine, word and life for the Church. Blessed are they who accept this giving with thanksgiving. 17 I say this only for the reason that you may see how all parts of the Gospel lessons tend in the direction and will have nothing more, and God also requires nothing more from us, than that we surrender ourselves to the service of our neighbor, and accordingly sustain him in the name of God and in the place of God, do him good and show him a service; for God does not need our good works as Psalm 50.7-13 says: “Hear, O my people, and I will speak; O Israel, and I will testify unto thee: I am God, even thy God. I will not reprove thee for thy sacrifices; and thy burnt-offerings are continually before me. I will take no bullock out of thy house, nor he goats out of thy folds. For every beast of the forest is mine, and the cattle upon a thousand hills. I know all the birds of the mountains; and the wild beasts of the field are mine. If I were hungry, I would not tell thee; for the world is mine, and the fulness thereof. Will I eat the flesh of bulls, or drink the blood of goats?” 18 Just so he says to us also; behold, Israel, that is, thou believing one, I am thy God and thou art not my God; I will give to you and not you to me. Hear, Israel, I will not be angry with thee that thou dost not offer me any sacrifices; for what thou hast in thy barn, house and yard, that was all mine before it was thine; for I have stored it away there. Here he spoke very pointedly to the Jews who prided themselves highly on their sacrifices. Now, since be rejects our offering, what will he then have? The Psalmist in the verses immediately following says: “Offer unto God the sacrifice of thanksgiving; and pay thy vows unto the Most High; and call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me.” That means, I wish to have thy heart, rest thou in me and believe me to be a kind and gracious God, that I am thy God: then you will have enough. Therefore he says also in the following Psalm, 51:14-19: “Deliver me from bloodguiltiness, O God, thou God of my salvation; and my tongue shall sing aloud of thy righteousness. O Lord, open thou my lips; and my mouth shall show forth thy praise. For thou delightest not in sacrifice; else would I give it: thou has no pleasure in burnt-offering. The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not despise.” 19 In this confidence and hope let thy faith run its course, to acknowledge God as thy friend, to cleave to him in the greatest need, to flee to him, and to no one else. Believe it and expect it, then he will help thee, this thou shouldst not doubt; therefore in harmony with this, thou shouldst serve thy neighbor freely and gratuitously. These two thoughts are presented to us in this Gospel.

I have compassion. I pity their condition. I am disposed to relieve them. (n) "compassion" Ps 145:8,15, Heb 5:2

(o) "From whence" Mk 6:36,37

[[Luther published two sermons for Mark 8:1-9. One can be found in the electronic version in verses 1-4 (or Mt 15:29-34); the other in verses 5-9 (or Mt 15:35-39).]] Sermon for the Seventh Sunday after Trinity; Mark 8:1-9 (2nd Sermon) AN ADMONITION, A CONSOLATION AND DOCTRINES. PART 1. THE ADMONITION AND CONSOLATION. 1 To-day’s Gospel presents to us again both the doctrine and the consolation against the temptation in caring for the necessaries of this life, or the temporal support and maintenance of the Church upon the earth. And faith belongs here since Christ came not for the purpose of establishing a government that may be called a political or a domestic kingdom, which were long ago established by God and given for the purpose of meeting our bodily needs. And reason itself here teaches how and from what source we can bring it to pass that everyone in his station may enjoy a livelihood, peace and protection, so that one may see before his eyes and have in his hands all the necessaries of life that he needs to maintain the temporal government. Therefore this did not claim the attention of Christ since it was not a part of his calling and office; but as his kingdom was to be a different government, in which all persons in all callings and offices, high and low, as sinners condemned before God to everlasting death, should be helped to the divine, eternal kingdom and life; the spiritual kingdom had to engage his attention while he passed by the other two, the civil, and the domestic. 2 Therefore it had to follow that his disciples, preachers and servants would have to suffer poverty because they could not outside of their service and office seek their livelihood as the rest of the world does, nor hope to become rich from their calling; in addition, that they, aside from this, would be persecuted by the world, which would oppose their preaching because it would not be in harmony with their understanding and prejudices. And thus the Christians in the world could not depend upon any sure guarantee for their peaceful life and protection; but had to live continually in uncertainty because of the world, and felt in danger and as restless as the waves of the sea because of that which they already had or might have. But should they have enough to eat and to drink and a place and a room where to live, they could not expect it from any other one than alone from Christ. 3 Now Christ knows this very well, therefore he arms and comforts his disciples with these and like examples and sayings in order that they might not despair. Although his kingdom has nothing to do with eating and drinking, building and caring for the needs of the body; yet they should not die from hunger. And this he again confirms in the passage of Matthew 6:33. “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” For by to-day’s Gospel he proves that they, who followed him to hear his preaching, and followed him so faithfully that they continued with him three days in the desert, could not now very well return out of the desert without fainting and coming to poverty, need and distress on account of his Word. Yet since they sought first the kingdom of God and Christ had previously preached, prayed and accomplished that which pertains to the righteousness of God, there must follow also that which pertains to the body in order that they may learn to believe that they would not come to want and that they should expect from him all his Church needs for the maintenance of her bodily or external existence upon the earth. 4 It is true that in all ages of the Church two things have done and are doing great harm, namely, poverty and riches. For in the first place, we see the apostles and true bishops and preachers in such straightened circumstances, that no one gave them anything and they themselves were not able to acquire anything; hence everybody felt shy of such an office and no one wished to enter it. In the second place, when the church became extremely wealthy through great endowments and stipends and sat in all luxury, the ministers themselves neglected the office of preaching and the care of souls, and themselves became lords. 5 Just so it is also at present: Where true pastors and preachers are so poorly supported that no one donates anything to them, and moreover what they have is snatched out of their mouths by a shameless and unthankful world, by princes, noblemen, townsmen and farmers, so that they with their poor wives and children must suffer need, and when they die leave behind them pitiable, rejected widows and orphans. By this very many good-hearted and very clever people are more and more discouraged from becoming pastors and preachers. For all arts, trades and callings in life serve to the end that we may through them fortify ourselves against hunger and poverty; but with the office of the ministry the contrary is the case, whoever will per, form its duties faithfully, must expose himself to danger and poverty. 6 From this then will follow the ruin of the Church, in that the parishes will stand vacant, the pulpits be neglected and again preachers arrive who seek not faithfully God’s Word nor the kingdom of Christ; but who think, as they preach, what the people will gladly hear, so that they may continue in that direction and again become rich; and in this manner things will again go to ruin. Therefore also at present the great and powerful, especially the nobility, plan to keep their pastors and preachers under their feet in order that they may not again become rich, and lord it over them as they formerly experienced and are now overcautious. But they will not be able to bring it about as they plan. 7 How shall we now act in this matter and from what source shall we obtain preachers and pastors in order that the kingdom of Christ may be perpetuated? For neither poverty nor riches is good for the Church; mere poverty, hunger and anxiety the preachers cannot suffer; great possessions and riches they cannot stand. Poverty hinders the development of their personality; riches are in the way of them performing the duties of their work and office. But wherever it thus happens that support is not given, and the pulpit and the office of the pastor are left vacant, then will the world also see what it will have to enjoy because of such action. For if each will consider the welfare only of his own house and seek how he may maintain himself and no one inquires how the Word of God and the office of the ministry are to be perpetuated, then will God also say as he said in the prophecy of Haggai 1:4-11, where the people also left the house of the Lord desolate, neglected God’s Word and the service of the temple, so that the priests and servants of the temple had to resort to work as farmers and learn to do other things, by which they could support themselves because nothing was given for their office and service. Therefore he speaks thus: “Is it a time for you yourselves to dwell in your ceiled houses, while this house lieth waste? Now therefore thus saith Jehovah of hosts: Consider your ways. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes. Thus saith Jehovah of hosts: Consider your ways. Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith Jehovah. Ye looked for much, and lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith Jehovah of hosts. Because of my house that lieth waste, while ye run every man to his own house. Therefore for your sake the heavens withhold the dew, and the earth withholdeth its fruit. And I called for a drought upon the land, and upon the mountains, and upon the grain, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labor of the hands.” 8 Behold, this is the punishment for despising the office of the ministry, when such punishment was the most gracious as it has been still in our day, and I would to God, that it might continue so. But when we esteem the Word of God so lightly and the ministers and preachers are so poorly supported that they are compelled to forsake their office and seek their bread through other occupations, and thereby also discourage others from entering this office, who otherwise are gifted for it and inclined to it; God not only sends famine and other great national calamities as now appear before our eyes, in order that no one’s purse may retain anything and no blessing and no provisions remain. But he takes the Word and the true doctrine entirely away, and in their stead permits fanatical spirits and false teachers to enter among them, by whom they are led astray and deceived before they are aware of it both as to their souls and property, and for their neglect they must contribute richly and most bountifully. 9 Therefore the world should be advised, if it will take advice, that the lords, the princes, the countries, the cities and all in general make efforts to provide a little for the necessaries of the house of God and the kingdom of God, as they must do for other offices and arts, in order that they may give their whole attention to them and obtain their daily bread from them, which are needed much more than other offices and arts. While one officer or judge is sufficient, likewise one jurist or physician can meet the needs of one city or more, and for a time of the entire country; we must have thousands of preachers for the various countries since the parishes and districts are so many; for children are daily born who must be baptized and educated, learn God’s Word and become Christians. From what source can ministers be had, if they are not reared and educated? Then the churches must either stand vacant and the people scatter and go astray, or the people receive and suffer from coarse mulelike characters and corrupters of the Word. 10 But woe unto all who contributed to bring about such a state or have not tried to prevent it, that God’s house had to become desolate; much more, however, those who have discouraged and hindered others from entering the ministry, or continuing in it; for such characters are worse than the Jews or Turks. However they are not to be excused because they allowed themselves to be discouraged from entering the ministry on account of poverty, for their greatest lack was in faith that Christ would notwithstanding give them their daily bread or nourishment for their bodies, which, although at times may be scanty and bitter, yet, you are to remember on the other hand how very much greater treasure it is that one receives a piece of bread into his hands in an exceptional way and through the special blessing of God, than all the riches and fullness of the world. 11 Therefore the civil government should especially try to do something here and to be helpful to our children and posterity, and not withdraw its hand and by its example hinder and deter others, and do Christendom an irreparable damage. How will you give an answer to God if you through your cursed avarice retard or hinder a single soul in its salvation; I will say nothing about hindering a whole city or country by your example, so that they may no longer possess the Word of God and the preaching of it? And he must indeed be a cruel, unmerciful and cursed person who does not help his own children in this way, much more if he hinders it. For if we wish to be Christians we should positively know that we are called to do this, and it is the command of God that we all do it with both our hands and with all our powers, that the house of God may not become desolate nor the pulpits stand vacant and his kingdom cease, and that both we ourselves and the young people be not robbed of their salvation. 12 To be sure, in the Old Testament it was obligatory on everybody, and commanded by Moses, that the tenth part or the tithe be given for this purpose from all their income, Leviticus 27:30 f. How much more should we Christians do for this cause, which is the most necessary, and without which no one upon the earth gives and does anything that Christ’s kingdom may continue built up, so that we allow his servants to eat with us in order that we may remain in the same kingdom of God, and give such grace and salvation to our children as an inheritance. If we do not do this then he will as a reward of our ingratitude put an end to our avarice and devouring spirit, so that we ourselves will soon perish; because such great possessions and provisions we have not, but that God can permit rust to enter among them through famine, Turkish war and other national plagues and everything be consumed, ravished or otherwise destroyed in a single year. 13 Thus will Christ warn us first of all here through his own example that everyone is required to help the kingdom of God and his Word with temporal provisions for the body; in case he himself cannot or will not beck)me a minister of the Gospel. 14 Following this he also comforts those who are in the ministerial office, that they become not distressed or alarmed through their present want or poverty; but that they may know that Christ cares for them and will nourish them even in their poverty and will never permit them to suffer need and want, but will finally provide the richer bounty for them; yea, he has already thought of all things before and provided for them before they thought from what source they should obtain what they need. 15 For he shows indeed forcibly in this example that he is a rich and powerful lord and provider; yea, he is a rich miller and baker, better than any other upon the earth that has learned his trade perfectly. Yes, he does indeed very much work instantly and aside from and without any human help. He plows, harvests, threshes, grinds and bakes in a twinkling of the eye. For it is indeed a miracle and beyond the comprehension of reason that so many thousand men, not counting the women and children, were fed with seven loaves, that they all were satisfied, and yet some were left over; but he did it so quickly by one word, when he only touched the bread and gave to his disciples to distribute; there is at once ground to flour, baked and everything prepared for so many thousand persons and even more. He must be a fine king (as the five thousand said whom he also fed in a like manner, John 6:14 ), him we would also wish to have as our king, who should lead a multitude of people to the field and care for them, so that one could at all times reach into the basket or into the pocket, and richly feed and pay a whole multitude. 16 Now he can do that and in him we have such a king. Where he reaches there all is full, and where he gives there all must be sufficient and overflowing. Thus in Matthew 17:27 he told Peter to go and take a shekel out of the mouth of a fish. Who prepared or minted the silver there or who would seek there in the water and even in the mouth of the fish for money? But he can create it and take it when and where and as he wishes; yea, can also bring bread and water out of the rock with which to feed the whole world; for we see everywhere he does so daily and everything that the world has comes about only by such miracles which are not less miraculous, as St. Augustine says, than this miracle. 17 We are, to be sure, thus familiar with the fact that corn grows yearly out of the earth, and through this familiarity we are so blinded that we do not esteem such work. For what we see daily and hear, that we do not regard as miraculous; and yet it is even as great; yea, if one should speak correctly, it is a greater miracle that God should give us corn out of the sand and the stone, than that he should here feed a multitude with seven loaves. For what is the dry sand but crushed stones, or a stone other than sand and earth welded together; but how can bread which we eat come out of stones, and yet it grows only out of the sand of the earth? In like manner everything that grows, and all the animals give to us, each according to his own nature; whence does it come but out of the earth and dust? 18 These are even the miracles which have been established from the beginning of the world and daily continue, so that we are entirely overwhelmed by them, without our eyes and senses feeling them, since they are so common that God must at times, as he does here, perform not a greater, but a special miracle, which is extraordinary by which he awakens us and through such an individual and special miracle he shows us and leads us into the daily miracles of the whole world. 19 No farmer can deny that his corn grows out of mere stones, as also Moses in Deuteronomy 32:13 says: “He made him ride on the high places of the earth, and he did eat the increase of the field; and he made him to suck honey out of the rock, and oil out of the flinty rock.” What does that mean? How can honey and oil grow out of rock and stone? Now it does happen that both corn and trees which bear the sweetest fruits are rooted in stones and sand, and out of that they grow and from nowhere else do they receive their sap and strength. If it should take place before our eyes now that oil and honey should flow out of a column of rock, then the whole world would speak of this as the miracle of miracles; but since we daily walk over the fields and land where they grow before our eyes, there we see nothing and appreciate nothing. 20 Since we now cast to the winds the daily works of God, which are nothing but miracles, he must cause us to gape at these special and like miracles, and let them be proclaimed as special miracles in order that a Christian may let such miracles be to him a writing and a book, from which he learns to behold all the works of God, and satisfies his heart with them, and thinks thus: Why shall I be worried with anxiety and care on account of temporal need and provision? From what source does God give us the corn in the field and all fruits, since the world with all her wisdom is not able to create a straw, a leaf or a little flower? Since Christ, my Lord and God, does such things daily, why then shall I be worried, or doubt as to whether he can or’ will sustain my bodily existence? 21 Here you may reply: Yes, how does it then come about since he is such a king who feeds the whole world so bountifully, that he permits his Christians so often to suffer from want and poverty in the world? For he should indeed care for his own people bountifully above all others. Answer: Here one must understand how the kingdom of Christ is constituted; for he will by this show us, as I said at the beginning, that his kingdom upon the earth is preeminently not a temporal kingdom, which consists in how we here upon the earth may eat, drink, keep house, care for the body, and moreover where all the necessaries of this life must be regulated and provided for. But he has founded a spiritual kingdom, in which one should seek and find divine and eternal possessions, and so constituted the same that it would be richly provided for and perpetuated by the Word of God, the sacraments, the power and gifts of the Holy Spirit, and that it would not lack in anything that serves us in securing and maintaining our eternal life. Therefore he lets the world in its government have and take the necessaries and provisions of life, and thereby provides richly for it. But Christ exhorts his Christians to place their hope and consolation not in temporal things, but to seek the kingdom of God, in which they shall have sufficient forever and shall be truly rich. That is the first. 22 In the second place Christ desires to teach his Christians to exercise faith in the things which pertain to the temporal life and to their temporal possessions, in a way that they see him here even in their hands and expect from him also the necessaries of this life; for since the Church upon the earth is his Church and shall remain so, he must provide for her, for her body, for her food, her drink, her clothing, her buildings, her locations and other necessary things. Yea, he has indeed created all that the world contains and produces for the sake of pious Christians; he gives and maintains all still only for their sake, as long as the world stands, in order that they should richly enjoy these things in this life, and have no need. But since the devil rules in the world and he is the enemy of Christ and of his Church, and since they themselves do not seek the things of this world, they must suffer that to be taken out of their mouths, and robbed of, which belongs to them. Here now Christ must help his Church and give where she suffers need and want, that she may continue to exist, that it may be called miraculous giving; and the Christians acknowledge that it is given by him and that he shows forth continually in his Christendom such special miracles, so that they notwithstanding will have something to eat, drink, etc., even if the world gives nothing and grants no favors; but takes from her, and is jealous and hateful because of what God gives her. 23 Behold, we should now also learn to believe that we have a Lord in the person of Christ, who provides for our stomachs and for our temporal lives, and thereby thrusts aside and conquers the cares of unbelief. For he excites us through many examples to faith, as it is his earnest wish that we should be a people, who have no care for our own person as pertains to both the spiritual and bodily, or the temporal and eternal (for here he is not speaking concerning the cares of the office or of the labor which is commanded everyone by God and laid upon him, in which he is to be true and faithful); in order that we may do with cheerful hearts and with confidence in him what is commanded us, especially that which belongs to the kingdom of God, and if need and want stare us in the face, that we permit such things to be commanded us. And a Christian should comfort and strengthen himself thus: I know, and have learned from the Gospel that I have a Lord who can make out of one loaf as many loaves as he will, and he does not need in order to do it either a farmer or a miller or a baker, and he gives to me when and as much as I require, although I do not at once know or understand, yea, do not even think about it, how or when and whence he shall come to my help. 24 The text of this gospel also now shows how Christ feels and speaks when he sees the people who follow him and cannot return home without fainting, when he calls the disciples to himself and has a little counsel with them, he begins and says: V.2. “I have compassion on the multitude.” And he adds the cause when he says: “Because they continue with me now three days and have nothing to eat,” etc. PART 2. THE DOCTRINES. A. THE CHIEF DOCTRINES. 25 Here tell me, if the multitude had sent an embassy to Christ to report on their need, could they have formulated their report as well as Christ himself here thinks it out and holds it before his disciples? For how would they or could they paint it better or allege stronger reasons to move him, than to have said: Oh, beloved Lord, have compassion on the poor multitude of people, men, women and children, who have followed thee so far in order to hear thee? In the second place, consider that they have now remained and continued with thee for three days. In the third place, remember that they have nothing to eat and are in the desert. In the fourth place, if you send them away fasting they must faint on the way before they arrive home, especially the weak men and the women and children. In the fifth place, consider also that some have come far, etc. Behold, Christ reflected upon all this himself before anyone speaks with him and has himself formed the prayer so beautifully in his own heart. Yes, he is distressed on their account before they think of praying to him, and earnestly discussed with the disciples their need and gave counsel what to do in their behalf. 26 What then is all this but a purely living sermon, proving and witnessing that Christ is so earnestly and heartily concerned about us, and before we can propose anything to him, he looks into our hearts better than we ourselves can, so that no mortal person could speak with another more heartily. For he does not wait until someone says to him: Oh, Lord, have compassion on the multitude, think how they have held out, how far they are from home, etc. Yes, he says, I have compassion on them already and have thought over it all before. But listen, he says to the disciples, what counsel do you give, what shall we do for them in order that the multitude may be fed? 27 Now this counseling and consulting with the disciples took place, first, in order that he should thus reveal his own heart and thoughts. For it must not remain hid in his heart only, that he had compassion and anxiety for the people; but it should come to light so that it could be heard and seen, and we might learn to believe that we have the same Christ who is ever concerned about our bodily needs, and in whose heart are ever written in living letters the words, “I have compassion on my poor people,” and he shows it in his acts and works, so that he earnestly wishes that we only acknowledge it and hear this Word of the Gospel, as if he spoke it yet this hour and daily whenever we feel our need, yea, much sooner than we ourselves begin to complain about it. For he is ever, and remains forever, the same Christ and has the very same heart, thoughts and words concerning us as he had at that time, and has neither yesterday nor at any other time been different, and will not to-day nor tomorrow become a different Christ. Now here we have a very beautiful picture and tablet which paint to us the very depths of the Savior’s heart, that he is a faithful, merciful Lord, to whom our needs appeal to the very quick, and he sees deeper into our wants than we are able to pray and present to him. Shame on our abominable unbelief, for we hear and see this, and yet in spite of it, we cannot fully trust in Christ. 28 Yes, that is just the reason he began this interview and asked the disciples for counsel, namely, that we might see our own unbelief and foolishness and chastise ourselves. For here you see how he considers their need much better and more fully, and gives counsel concerning it, than we ourselves are able to do, and no person in his own danger or need can give Christ counsel how he might be rescued out of his distress. And although Christ had already deliberated and concluded what he would do, yet he asks them for their advice through which they see how he cares for them and what they themselves are able to advise him. Here it is revealed what the counsel of men can do when men undertake to be the counsellors of God and of Christ. Here they all stand like the musicians who have ruined the dance, they have gone in their human wisdom and considered it with their financiers. Here are four thousand men and indeed as many women and children. Where should one receive sufficient for them to eat, especially here in the desert, unless they eat grass and hay? 29 Thus you hear the answer of human wisdom when appealed to for counsel and how different it is from faith; for it does not know anything to say to this, than to conclude in a common and dry manner, there is no way to help the situation. That is what nature and reason at all times propose where need and want reign; when they should trust in God and expect from him counsel and help, they fall instantly upon the blasphemous words: Why, it is impossible, it is a lost cause, etc. When the peril of death and danger visit us, then reason thinks and concludes instantly, it is not possible to live; when there is no bread in the house, it is impossible to ward off hunger; and nothing but mere doubt is where reason cannot see at once before its eyes and grasp that with which the situation can be helped. Reason is not so wise as to think that Christ knows yet of some counsel and help, since he himself takes interest in our distress and does not doubt, but speaks as he does here, as one who will counsel and help, and not permit his people to go from him fasting, and faint on the way. 30 Yes, reason is not pious enough to give Christ this honor, and believe that he knows how to counsel and help more than it realizes, and to confess its lack of understanding and ability, and thus bring the matter home to him and covet his counsel and help. This is why we have so many fools and wish, in case God should deal with us, to reckon and measure in an ordinary way according to our own ability and powers. Therefore where he fails, we must indeed doubt; as here the apostles calculate and measure by their reason their food and provisions over against the great multitude, and their need compared with their ability. Then the only result will be that they are compelled to say: Here there is no other advice to give than that we let them go where they decide, where they may buy and find food; they may do in this matter as they are able, either faint or continue to live. 31 Thus you see also in the disciples and apostles of Christ our great and deep rooted unbelief, what great ignorant fools we are, compared with the counsel and works of God. And we believe nothing at all unless it goes according to our thoughts and ideas, and think he knows no counsel and does nothing for us where we are not able first to see and calculate how it is possible. Yet he deals with us thus for the very purpose of showing us where our counsel, wisdom and ability end, so that he does a much higher order of work for us than we are able to think and esteem as possible, or can pray for and wish; so that if he should not deal with us in any other way than according to our thoughts and counsels, he would never be able to do any divine work or be able to prove anything divine to us, and every minute we would have to doubt, sink and perish without God. 32 Therefore it is also much better that he, without our counsel, yea, contrary to it, should go ahead and do, as the Lord and God of all creatures should do; for we still would not counsel or say anything more on the subject than the apostles here said in this case, that it is impossible and a lost cause, to feed so great a multitude. Yet however he thus shows himself friendly in that he asks them for counsel and lets them advise on the subject and can have patience with them, lets them begin thus in order that they themselves might be forced to see later how foolish they acted and be ashamed of their unbelief since they experienced and saw before their eyes his miracle. 33 From this we should also learn to become an enemy of our unbelief and oppose it, which continually bestirs itself in times of need and danger, and at once despairs of all consolation and help, where it does not see before its eyes help and counsel in our own human strength. But we should accustom ourselves to think that Christ is able to do, and does do, more and greater things than we can understand or believe; for our hands and strength are not indeed created to the end that they should help us to corn and bread in time of famine and want, to life in time of death, and make something out of nothing. But he is the Lord who can do this and does do it as work that comes natural to him. Therefore he says, turn thine eyes and thoughts from your hands and your ability upon me; my fingers are adapted to the end that they should do it. You are Only to believe, and where it is not possible according to your counsel, then let it be possible according to my counsel and my power. 34 This Christ teaches everywhere in all his miracles and still to-day in his wonderful works which he does in his Church. And yet he cannot exalt himself in our estimation to the degree that we in strong confidence and sure courage commit our need to his counsel and power and let it be commended to him; through which we are helped both out of our need and want, and become free from all anxious care and fear, by which we make our need greater and severer than it is in itself. And we have in this a twofold benefit and gain: A peaceful, quiet heart and conscience and in addition consolation and help, and moreover, that we thus render to him the best sacrifice and divine service. On the other hand, if we do not do this, it cannot be agreeable or pleasing to him, and the blame is no one’s but our own that we worry and plague ourselves and yet accomplish nothing by such worry; for we must nevertheless let it remain in his power, since no one of us is able even to change a little smallpox mark on his body although he should worry himself to death over it. 35 However, it is still well for us that Christ permits us to be tested and disciplined in this way, and through our vain counsels and suggestions, our struggling and doubting, he teaches us to acknowledge our exigency; otherwise we would never realize that we were in need and would never learn either to believe or to pray. Therefore he shows and reveals here to his disciples their present want and extremity before they themselves think of it. 36 In like manner also for a time God sends us temptation, terror, misfortune and suffering in order that we may feel our need and become conscious how utterly unable we are either to counsel or help ourselves; but he does so that we may learn not to go ahead heedlessly according to our feelings, and say: Ah, whither now? Here all is lost. Where shall we get something? That “whither?” and “where?” take out of thy mouth and heart, and instead, run here to Christ and expect what he will say and give to thee. For the fact that you feel your need will not hurt you; he lets you feel it in order that you may experience and feel also his help, his beneficence and his rescuing power, and that you learn thus to believe and to trust him. B. OTHER DOCTRINES. 37 We have said enough now concerning the summary and central doctrine of to-day’s Gospel. Further there are also given in the history of this Gospel many good points. First, that Christ asks, how many loaves have ye, and he takes the same along with the few fishes, for which he thanks God and says grace, and gives them to his disciples to divide and set before the people. Here he teaches, first, that we should use that which God bestows upon us, however small it may be, and accept it with thanksgiving, and know that Christ will also bless it that it may be efficient and sufficient, yea, even multiply it in our hands; for it is pleasing to God when we acknowledge his gifts and thank him for them, and he adds his blessing so that it becomes better and reaches farther than the great riches and superfluous possessions of the unbelievers; as the Scriptures say in Psalm 37:16, “Better is a little that the righteous hath than the abundance of many wicked.” Thus also Proverbs 10:22, “The blessing of Jehovah, it maketh rich.” That is, what is given by God and received with a good conscience. And St. Paul also explains this in 1 Timothy 6:6, “But godliness with contentment is great gain,” etc. 38 For what do they have who hold such great possessions without faith and without Christ, and what do they gain, except that they rob themselves of God and his blessings? And besides they are idolators and captives of mammon, so that they dare not touch their own possessions; and they neither let others use them nor do they use them with a good conscience themselves, so that they cannot enjoy the little they eat, because of their avarice and wicked conscience, in which they only think of how to scratch together more and more through their cruel business and trickery; and yet they must ever live in danger and worry, so that they have no peace, neither before God nor before man. They must see and hear, and experience so much with their great wealth and among their own children and in other ways, that their heart sickens; and thus they throw themselves into the snares and pains of the devil, as he also says, out of which they cannot be delivered. 39 On the other hand St. Paul says: He is truly a rich man who fears God and lives in faith, and is contented in this blessedness with that which God gives him, and he possesses it with God and in honor without injustice or damage to anyone; for he has a very great treasure, called God’s blessing, even in his poverty, so that lie must still have enough; for he knows that we all have no more out of life than what we eat and drink, and as we say, to our fill and satisfaction. And yet it does not depend upon our anxious care where God does not give success; as Psalm 127:2 says “It is vain for you to rise up early, to take rest late, to eat the bread of toil (German, care); for so he giveth unto his beloved sleep.” And Christ himself in Luke 12:15 says “A man’s life consisteth not in the abundance of the things which he possesseth.” 40 Therefore a Christian should think much more of a dollar that God gives him than of all the great treasures of the rich misers upon the earth; for he has this beautiful treasure in his own home that is called godliness, and he has enough or he is satisfied, that is, he has a peaceful, quiet heart in God. Thus also Psalm 112:1-3 says of such a pious and godly person “Blessed is the man that feareth Jehovah, that delighteth greatly in his commandments. His seed shall be mighty upon earth’ the generation of the upright shall be blessed. Wealth and riches are in his hour; and his righteousness endureth forever.” What kind of riches and glory and sufficiency is that, the ungodly world says? What are two dollars in the house and on the farm of a poor Christian who has his house full of children, compared with that of a person who has ten, twenty, fifty thousand dollars in his chest? Yes, and what estimate do you put upon the fact that a pious person has the blessing from God, which you cannot buy either with your hundred thousand dollars nor can you secure it with all the possessions of the world? A dollar with a good conscience is more beautiful in the home and shines more gloriously before God and is of more value to him than all the crowns and kingdoms of empires, which do not enjoy their large possessions with great quiet and with a joyful conscience, and at last are not able to secure from them more than the poorest beggar possesses. 41 But the world will not believe this although it sees it before its own eyes. It goes ever ahead with its raking and scraping together of riches and will let no one be satisfied with what he has, every man desires more than his fellow and seeks riches (as it must naturally follow) by robbing, stealing, oppressing the poor. It also follows from this that there is no blessing or success with such riches; but only the curse of God, misery, misfortune and heart agony. 42 In the second place, Christ commands the disciples to set the loaves before the multitude, by which he shows he will administer his work and gifts through the instrumentality of human agencies. He thus also teaches those who have an office or commission (especially the office of the ministry) and those who stand before others, that they should, in obedience to Christ, faithfully and conscientiously serve the people by cheerfully and meekly giving of their own and imparting to others what God entrusted and gave to them. And especially does he teach them to be of use and comfort to the poor flock of Christians by their good example of faith and of love, and thus strengthen their faith and love. For he here shows how he gives and will give rich blessings to the end that such office and service may accomplish much good and bring forth much fruit. Just as it takes place here, when they received from Christ not more than seven loaves and a few fishes, and they began to distribute them, he multiplies them more and more in their hands, and it more than reaches, so that there is an abundance left over. 43 Let us also learn that the gifts and good things, which God gives, are not profaned, if they are thus used in helping the poor in acts of charity, as Christ in Luke 6:38 also promises and says: “Give and it shall be given unto you; good measure, pressed down, shaken together, running over, shall they give into your bosom.” And the experiences of many pious people everywhere have shown those who liberally instituted and gave before our time charitable gifts for the ministerial office, schools, the support of the poor, etc. And God gave them for doing so good times, peace and quiet; hence the proverb arose among the people and was confirmed: One loses no time by going to church; giving alms does not impoverish; possessions received unjustly do not increase, etc. 44 Hence one sees in the world to-day the very opposite; since such unsatiable avarice and robbery reign, no one gives anything either to his God or to his neighbor; and everyone only scratches to himself what is given by others, and they even drain the poor people of their very sweat and blood; and God gives us in return as a reward famine, discontent and all kinds of misfortune until at last we devour ourselves among one another, or we all, the rich and the poor, the great and the small, are devoured by others. 45 Let us also notice the last part of this Gospel, what the gathering and the preserving of the broken pieces that remained over, teach us; for it is God’s pleasure that we do not squander his gifts uselessly; but be economical and prudent with them, and use the abundance which he gives faithfully for our benefit and needs, and preserve them for the future when we may further have use for them. That is honoring the precious food and not permitting the crumbs to lay under the table; just as our fathers taught their children from this example and added the proverb: “He who saves when he has will find something when he needs it,” etc. 46 For it is a malignant, shameless vice and great contempt of the gifts of God, that the world is now over-flooded everywhere with cloisters, pomp and expenditure of money for everything far beyond its ability to pay. From this then must indeed follow such robbing, stealing, usury, hoarding and pinching by which the country and the people, rulers and subjects, are ruined as a punishment. For in this no one will be less than another, and neither will the lords allow themselves to be checked, nor are they able to check others; for since they mass together one vice upon another, so must we be visited with one punishment after another. 47 St. Paul says, 1 Timothy 6:17, “The living God giveth us richly all things to enjoy.” That is certainly true if we use them as given to enjoy, and we should not shamefully expend and destroy that which we have in abundance and cannot enjoy either in our need or in our pleasure, and even if such is expended, ravished and destroyed in an unchristian manner, and later the poor have their little tort, from their teeth by our greed, gluttony and avarice. In this way we merit that God does not permit us to enjoy that which we have raked together, extorted and saved by pinching in great superabundance. For all this is hardly enough with which we can fill the open jaws of hell. No lord has so much land and so many people, no land so much money, that they are able to support one prince more; for a prince must have much more for banking, for sports, for display in dress, etc., than his people and country can afford. The jaws of avarice can devour property of a prince more than a whole city can give him, and yet no person is happy or better because of it. And all is devoured in a heap while there is lack everywhere in those things we need for the church and the school, for the government and the common advantage of all, for our own honor, nourishment and necessities. 48 Summary. It cannot be called any more enjoying the gifts of God, since he gives them so richly and overabundantly to the end for us to enjoy, even if the Elbe and the Rhine flowed with nothing but gold, and all the lords and princes could make their country nothing but mountains of silver. For man will not use them in the praise of God and enjoy them for himself, but only for the dishonor of God and for the destruction of the blessings given. No one has any thought about advising the saving of anything for posterity, but all live as if they would gladly destroy everything at once. In all this work of destruction he will also help us, since we wish nothing different. The explanation of this history is sufficiently treated in the Postil sermon for the Sunday Laetare, where you may review it.

(p) "he blessed" Mt 14:19

So they did eat - This miracle was intended to demonstrate, that Christ was the true bread which cometh down from heaven; for he who was almighty to create bread without means to support natural life, could not want power to create bread without means to support spiritual life. And this heavenly bread we stand so much in need of every moment, that we ought to be always praying, Lord, evermore give us this bread.

(q) "and were filled" Ps 107:5,6, 145:16 (r) "and they took" 1Kgs 17:14-16

Four thousand. Four thousand men, besides women and children. See Mt 15:38.

10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. 13 And he left them, and entering into the ship again departed to the other side. 14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, saying, It is because we have no bread. 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? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. 20 And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. 21 And he said unto them, How is it that ye do not understand? Still Christ is upon motion; now he visits the parts of Dalmanutha, that no corner of the land of Israel might say that they had not had his presence with them. He came thither by ship ( v. 10 ); but, meeting with occasions of dispute there, and not with opportunities of doing good, he entered into the ship again ( v. 13 ), and came back. In these verses, we are told, I. How he refused to gratify the Pharisees, who challenged him to give them a sign from heaven. They came forth on purpose to question with him; not to propose questions to him, that they might learn of him, but to cross question with him, that they might ensnare him. 1. They demanded of him a sign from heaven, as if the signs he gave them on earth, which were more familiar to them, and were more capable of being examined and enquired into, were not sufficient. There was a sign from heaven at his baptism, in the descent of the dove, and the voice ( Matt. iii. 16, 17 ); it was public enough; and if they had attended John's baptism as they ought to have done, they might themselves have seen it. Afterward, when he was nailed to the cross, they prescribed a new sign; Let him come down from the cross, and we will believe him; thus obstinate infidelity will still have something to say, though ever so unreasonable. They demanded this sign, tempting him; not in hopes that he would give it them, that they might be satisfied, but in hopes that he would not, that they might imagine themselves to have a pretence for their infidelity. 2. He denied them their demand; He sighed deeply in his spirit, v. 12 . He groaned (so some), being grieved for the hardness of their hearts, and the little influence that his preaching and miracles had had upon them. The infidelity of those that have long enjoyed the means of conviction, is a great grief to the Lord Jesus; it troubles him, that sinners should thus stand in their own light, and put a bar in their own door. (1.) He expostulates with them upon this demand; " Why doth this generation seek after a sign; this generation, that is so unworthy to have the gospel brought to it, and to have any sign accompanying it; this generation, that so greedily swallows the traditions of the elders, without the confirmation of any sign at all; this generation, into which, by the calculating of the times prefixed in the Old Testament, they might easily perceive that the coming of the Messiah must fall; this generation, that has had such plenty of sensible and merciful signs given them in the cure of their sick? What an absurdity is it for them to desire a sign!" (2.) He refuses to answer their demand; Verily, I say unto you, there shall no sign, no such sign, be given to this generation. When God spoke to particular persons in a particular case, out of the road of his common dispensation, they were encouraged to ask a sign, as Gideon and Ahaz; but when he speaks in general to all, as in the law and the gospel, sending each with their own evidence, it is presumption to prescribe other signs than what he has given. Shall any teach God knowledge? He denied them, and then left them, as men not fit to be talked with; if they will not be convinced, they shall not; leave them to their strong delusions. II. How he warned his disciples against the leaven of the Pharisees and of Herod. Observe here, 1. What the caution was ( v. 15 ); " Take heed, beware, lest ye partake of the leaven of the Pharisees, lest ye embrace the tradition of the elders, which they are so wedded to, lest ye be proud, and hypocritical, and ceremonious, like them." Matthew adds, and of the Sadducees; Mark adds, and of Herod: whence some gather, that Herod, and his courtiers were generally Sadducees, that is, deists, men of no religion. Others give this sense, The Pharisees demanded a sign from heaven; and Herod was long desirous to see some miracle wrought by Christ ( Luke xxiii. 8 ); such as he should prescribe, so that the leaven of both was the same; they were unsatisfied with the signs they had, and would have others of their own devising; "Take heed of this leaven " (saith Christ), "be convinced by the miracles ye have seen, and covet not to see more." 2. How they misunderstood this caution. It seems, at their putting to sea this time, they had forgotten to take bread, and had not in their ship more than one loaf, v. 14 . When therefore Christ bid them beware of the leaven of the Pharisees, they understood it as an intimation to them, not to apply themselves to any of the Pharisees for relief, when they came to the other side, for they had lately been offended at them for eating with unwashen hands. They reasoned among themselves, what should be the meaning of this caution, and concluded, " It is because we have no bread; he saith this, to reproach us for being so careless as to go to sea, and go among strangers, with but one loaf of bread; he doth, in effect, tell us, we must be brought to short allowance, and must eat our bread by weight." They reasoned it — dielogizonto , they disputed about it; one said, "It was owing to you;" and the other said, "It was owing to you, that we are so ill provided for this voyage." Thus distrust of God makes Christ's disciples quarrel among themselves. 3. The reproof Christ gave them for their uneasiness in this matter, as it argued a disbelief of his power to supply them, notwithstanding the abundant experience they had had of it. The reproof is given with some warmth, for he knew their hearts, and knew they needed to be thus soundly chidden; " Perceive ye not yet, neither understand, that which you have had so many demonstrations of? Have ye your hearts yet hardened, so as that nothing will make any impression upon them, or bring them to compliance with your Master's designs? Having eyes, see ye not that which is plain before your eyes? Having ears, hear ye not that which you have been so often told? How strangely stupid and senseless are ye! Do ye not remember that which was done but the other day, when I broke the five loaves among the five thousand, and soon after, the seven loaves among the four thousand? Do ye not remember how many baskets full ye took up of the fragments?" Yes, they did remember, and could tell that they took up twelve baskets full one time, and seven another; "Why then," said he, " how is it that ye do not understand? As if he that multiplied five loaves, and seven, could not multiply one." They seemed to suspect that the one was not matter enough to work upon, if he should have a mind to entertain his hearers a third time: and if that was their thought, it was indeed a very senseless one, as if it were not all alike to the Lord, to save by many or few, and as easy to make one loaf to feed five thousand as five. It was therefore proper to remind them, not only of the sufficiency, but of the overplus, of the former meals; and justly were they chidden for not understanding what Christ therein designed, and what they from thence might have learned. Note, (1.) The experiences we have had of God's goodness to us in the way of duty, greatly aggravate our distrust of him, which is therefore very provoking to the Lord Jesus. (2.) Our not understanding of the true intent and meaning of God's favours to us, is equivalent to our not remembering of them. (3.) We are therefore overwhelmed with present cares and distrusts, because we do not understand, and remember, what we have known and seen of the power and goodness of our Lord Jesus. It would be a great support to us, to consider the days of old, and we are wanting both to God and ourselves if we do not. (4.) When we thus forgot the works of God, and distrust him, we should chide ourselves severely for it, as Christ doth his disciples here; "Am I thus without understanding? How is it that my heart is thus hardened?" A Blind Man Restored to Sight.

Dalmanutha. In Mt 15:39, it is said that he came into the coasts of Magdala. Mt 15:39. (s) "straightway" Mt 15:39

Tempting him - That is, trying to ensnare him. Mt 16:1 .

See this passage explained in Mt 16:1-12.

Mt 16:4 .

Sighed deeply in his spirit. His soul, his heart, was deeply affected at their wickedness and hypocrisy. The word spirit, here, means human soul. He drew groans deeply from his breast. No sign be given. That is, no such sign as they asked--to wit, a sign from heaven. He said a sign should be given, the same as was furnished by Jonas, Mt 16:1. But this was not what they asked, nor would it be given because they asked it.

Beware of the leaven of the Pharisees and of Herod, or of the Sadducees; two opposite extremes.

Beware of the leaven of the Pharisees. See Mt 16:6. Of the Herodians--of Herod and his followers. Matthew, instead of "Herod," has "the Sadducees." It is not improbable that he cautioned them against them all. The Pharisees sought his life, and were exceedingly corrupt in their doctrine and practice; the Sadducees denied some of the essential doctrines of religion; and the Herodians, it is supposed, maintained the opinion that it was lawful for the Jews to acknowledge a foreign prince, and join equally with the Pharisees and Sadducees in opposing the claims of Jesus. Matthew has recorded his caution to avoid the Pharisees and Sadducees, and Mark has added, what Matthew had omitted, the caution likewise to beware of the Herodians. Thus the evangelists speak the same thing. (u) "beware of the" Prov 19:27, Lk 12:1 (v) "leaven of the" Ex 12:20, Lev 2:11, 1Cor 5:6-8

(w) "perceive" Mk 6:52 (x) "ye your heart" Mk 3:5, 16:14

Our Lord here affirms of all the apostles, (for the question is equivalent to an affirmation,) That their hearts were hardened; that having eyes they saw not, having ears they heard not; that they did not consider, neither understand: the very same expressions that occur in the thirteenth of Matthew. And yet it is certain they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want of spiritual understanding.

(y) "Having ears" Isa 44:18

(a) "five loaves" Mk 6:38,44, Mt 14:17-21, Lk 9:12-17, Jn 6:5-13

(b) "seven among" Mk 8:1-9, Mt 15:34-38

22 And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. 24 And he looked up, and said, I see men as trees, walking. 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. 26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town. This cure is related only by this evangelist, and there is something singular in the circumstances. I. Here is a blind man brought to Christ by his friends, with a desire that he would touch him, v. 22 . Here appears the faith of those that brought him—they doubted not but that one touch of Christ's hand would recover him his sight; but the man himself showed not that earnestness for, or expectation of, a cure that other blind men did. If those that are spiritually blind, do not pray for themselves, yet let their friends and relations pray for them, that Christ would be pleased to touch them. II. Here is Christ leading this blind man, v. 23 . He did not bid his friends lead him, but (which bespeaks his wonderful condescension) he himself took him by the hand, and led him, to teach us to be as Job was, eyes to the blind, Job xxix. 15 . Never had poor blind man such a Leader. He led him out of the town. Had he herein only designed privacy, he might have led him into a house, into an inner chamber, and have cured him there; but he intended hereby to upbraid Bethsaida with the mighty works that had in vain been done in her ( Matt. xi. 21 ), and was telling her, in effect, she was unworthy to have any more done within her walls. Perhaps Christ took the blind man out of the town, that he might have a larger prospect in the open fields, to try his sight with, than he could have in the close streets. III. Here is the cure of the blind man, by that blessed Oculist, who came into the world to preach the recovering of sight to the blind ( Luke iv. 18 ), and to give what he preached. In this cure we may observe, 1. That Christ used a sign; he spat on his eyes (spat into them, so some), and put his hand upon him. He could have cured him, as he did others, with a word speaking, but thus he was pleased to assist his faith which was very weak, and to help him against his unbelief. And this spittle signified the eye-salve wherewith Christ anoints the eyes of those that are spiritually blind, Rev. iii. 18 . 2. That the cure was wrought gradually, which was not usual in Christ's miracles. He asked him if he saw aught, v. 23 . Let him tell what condition his sight was in, for the satisfaction of those about him. And he looked up; so far he recovered his sight, that he could open his eyes, and he said, I see men as trees walking; he could not distinguish men from trees, otherwise than he could discern them to move. He had some glimmerings of sight, and betwixt him and the sky could perceive a man erect like a tree, but could not discern the form thereof, Job iv. 16 . But, 3. It was soon completed; Christ never doeth his work by the halves, nor leaves it till he can say, It is finished. He put his hands again upon his eyes, to disperse the remaining darkness, and then bade him look up again, and he saw every man clearly, v. 25 . Now Christ took this way, (1.) Because he would not tie himself to a method, but would show with what liberty he acted in all he did. He did not cure by rote, as I may say, and in a road, but varied as he thought fit. Providence gains the same end in different ways, that men may attend its motions with an implicit faith. (2.) Because it should be to the patient according to his faith; and perhaps this man's faith was at first very weak, but afterward gathered strength, and accordingly his cure was. Not that Christ always went by this rule, but thus he would sometimes put a rebuke upon those who came to him, doubting. (3.) Thus Christ would show how, and in what method, those are healed by his grace, who by nature are spiritually blind; at first, their knowledge is confused, they see men as trees walking; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly, Prov. iv. 18 . Let us enquire then, if we see aught of those things which faith is the substance and evidence of; and if through grace we see any thing of them, we may hope that we shall see yet more and more, for Jesus Christ will perfect for ever those that are sanctified. IV. The directions Christ gave the man he had cured, not to tell it to any in the town of Bethsaida, nor so much as to go into the town, where probably there were some expecting him to come back, who had seen Christ lead him out of the town, but, having been eyewitnesses of so many miracles, had not so much as the curiosity to follow him: let not those be gratified with the sight of him when he was cured, who would not show so much respect to Christ as to go a step out of the town, to see this cure wrought. Christ doth not forbid him to tell it to others, but he must not tell it to any in the town. Slighting Christ's favours is forfeiting them; and Christ will make those know the worth of their privileges by the want of them, that would not know them otherwise. Bethsaida, in the day of her visitation, would not know the things that belonged to her peace, and now they are hid from her eyes. They will not see, and therefore shall not see. Peter's Enlightened Testimony; Peter Rebuked.

To Bethsaida. Mt 11:21. Besought him to touch him. That is, to heal him; for they believed that his touch would restore his sight. (c) "to touch him" Isa 35:5,6, Mt 11:5

He led him out of the town - It was in just displeasure against the inhabitants of Bethsaida for their obstinate infidelity, that our Lord would work no more miracles among them, nor even suffer the person he had cured, either to go into the town, or to tell it to any therein.

Led him out of the town. Why this was done the sacred writers have not told us. It might have been to avoid the collecting of a multitude, and thus to have escaped the designs of the Pharisees who were attempting to take his life, and chiefly on a charge of sedition, and of exciting the people. On this account Jesus chose to perform the miracle alone; thus showing, that while he did good he desired to do it in such a way as to avoid the appearance of evil, and to prevent, at the same time, ostentation, and the malice of his enemies. Spit on his eyes. Why this was done is not known. It was evidently not intended to perform the cure by any natural effect of the spittle. It was to the man a sign, an evidence, that it was the power of Jesus. The eyes were probably closed. They were perhaps "gummed," or united together by a secretion that had become hard. To apply spittle to them-- to wet them would be a sign, a natural expression of removing the obstruction and opening them. The power was not in the spittle, but it attended the application of it. Saw ought. Saw anything. (d) "spit" Mk 7:33

I see men as trees, walking. I see men walking; but see them so indistinctly, that but for their motion I could not distinguish them from trees. I cannot distinctly see their shapes and features. Probably our Lord did not at once restore him fully to sight, that he might strengthen his faith. Seeing that Jesus had partially restored him, it was evidence that he could wholly, and it led him to exercise faith anew in him, and to feel more strikingly his dependence on him. (e) "and said" Jud 9:36, Isa 29:18, 1Cor 13:11,12

I see men as trees walking - He distinguished men from trees only by their motion.

Every man clearly. Could see their form and features. His sight was completely restored. Though our Lord did not by this, probably, intend to teach any lesson in regard to the way in which the mind of a sinner is enlightened, yet it affords a striking illustration of it. Sinners are by nature blind, 2Cor 4:4, 1Jn 2:11; Jn 9:39. The effect of religion, or of the influence of the Holy Spirit, is to open the eyes, to show the sinner his condition and his danger, and to lead him to look on him whom he has pierced. Yet at first he sees indistinctly. He does not soon learn to distinguish objects. When converted, he is in a new world. Light is shed on every object, and he sees the Scriptures, the Saviour, and the works of creation, the sun, and stars, and hills, and vales, in a new light. He sees the beauty of the plan of salvation, and wonders that he has not seen it before. Yet he sees at first indistinctly. It is only by repeated applications to the Source of Light that he sees all things clearly. At first, religion may appear full of mysteries. Doctrines and facts appear on every hand that he cannot fully comprehend. His mind is still perplexed, and he may doubt whether he has ever seen aught, or has been ever renewed. Yet let him not despair. Light, in due time, will be shed on these obscure and mysterious truths. Faithful and repeated application to the Father of Lights in prayer, and in searching the Scriptures, and in the ordinances of religion, will dissipate all these doubts, and he will see all things clearly, and the universe will appear to be filled with one broad flood of light. (f) "saw every man" Prov 4:18, Isa 32:3, 1Pet 2:9

The town. The town of Bethsaida. Nor tell it, etc. Lest it excite the jealousy of the Pharisees, and produce commotion and danger.

See this passage illustrated in Mt 16:13-28. (f) "And Jesus" Mt 16:13, Lk 9:18

Mt 16:13 ; Lu 9:18.

27 And Jesus went out, and his disciples, into the towns of Cæsarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? 28 And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. 30 And he charged them that they should tell no man of him. 31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. 32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. 34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. 35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. 36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul? 37 Or what shall a man give in exchange for his soul? 38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. We have read a great deal of the doctrine Christ preached, and the miracles he wrought, which were many, and strange, and well-attested, of various kinds, and wrought in several places, to the astonishment of the multitudes that were eye-witnesses of them. It is now time for us to pause a little, and to consider what these things mean; the wondrous works which Christ then forbade the publishing of, being recorded in these sacred writings, are thereby published to all the world, to us, to all ages; now what shall we think of them? Is the record of those things designed only for an amusement, or to furnish us with matter for discourse? No, certainly these things are written, that we may believe that Jesus is the Christ the Son of God ( John xx. 31 ); and this discourse which Christ had with his disciples, will assist us in making the necessary reflections upon the miracles of Christ, and a right use of them. Three things we are here taught to infer from the miracles Christ wrought. I. They prove that he is the true Messiah, the Son of God, and Saviour of the world: this the works he did witnessed concerning him; and this his disciples, who were the eye-witnesses of those works, here profess their belief of; which cannot but be a satisfaction to us in making the same inference from them. 1. Christ enquired of them what the sentiments of the people were concerning him; Who did men say that I am? v. 27 . Note, Though it is a small thing for us to be judged of men, yet it may sometimes do us good to know what people say of us, not that we may seek our own glory, but that we may hear our faults. Christ asked them, not that he might be informed, but that they might observe it themselves, and inform one another. 2. The account they gave him, was such as plainly intimated the high opinion the people had of him. Though they came short of the truth, yet they were convinced by his miracles that he was an extraordinary person, sent from the invisible world with a divine commission. It is probable that they would have acknowledged him to be the Messiah, if they had not been possessed by their teachers with a notion that the Messiah must be a temporal Prince, appearing in external pomp and power, which the figure Christ made, would not comport with; yet (whatever the Pharisees said, whose copyhold was touched by the strictness and spirituality of his doctrine) none of the people said that he was a Deceiver, but some said that he was John Baptist, others Elias, others one of the prophets, v. 28 . All agreed that he was one risen from the dead. 3. The account they gave him of their own sentiments concerning him, intimated their abundant satisfaction in him, and in their having left all to follow him, which now, after some time of trial, they see no reason to repent; But whom say ye that I am? To this they have an answer ready, Thou art the Christ, the Messiah often promised, and long expected, v. 29 . To be a Christian indeed, is, sincerely to believe that Jesus is the Christ, and to act accordingly; and that he is so, plainly appears by his wondrous works. This they knew, and must shortly publish and maintain; but for the present they must keep it secret ( v. 30 ), till the proof of it was completed, and they were completely qualified to maintain it, by the pouring out of the Holy Ghost; and then let all the house of Israel know assuredly that God has made this same Jesus, whom ye crucified, both Lord and Christ, Acts ii. 36 . II. These miracles of Christ take off the offence of the cross, and assure us that Christ was, in it, not conquered, but a Conqueror. Now that the disciples are convinced that Jesus is the Christ, they may bear to hear of his sufferings, which Christ now begins to give them notice of, v. 31 . 1. Christ taught his disciples that he must suffer many things, Though they had got over the vulgar error of the Messiah's being a temporal Prince, so far as to believe their Master to be the Messiah, notwithstanding his present meanness, yet still they retained it, so far as to expect that he would shortly appear in outward pomp and grandeur, and restore the kingdom to Israel; and therefore, to rectify that mistake, Christ here gives them a prospect of the contrary, that he must be rejected of the elders, and the chief priests, and the scribes, who, they expected, should be brought to own and prefer him; that, instead of being crowned, he must be killed, he must be crucified, and after three days he must rise again to a heavenly life, and to be no more in this world. This he spoke openly ( v. 32 ), parresia . He said it freely and plainly, and did not wrap it up in ambiguous expressions. The disciples might easily understand it, if they had not been very much under the power of prejudice: or, it intimates that he spoke it cheerfully and without any terror, and would have them to hear it so: he spoke that saying boldly, as one that not only knew he must suffer and die, but was resolved he would, and made it his own act and deed. 2. Peter opposed it; He took him, and began to rebuke him. Here Peter showed more love than discretion, a zeal for Christ and his safety, but not according to knowledge. He took him — proslabomenos auton . He took hold of him, as it were to stop and hinder him, took him in his arms, and embraced him (so some understand it); he fell on his neck, as impatient to hear that his dear Master should suffer such hard things; or he took him aside privately, and began to rebuke him. This was not the language of the least authority, but of the greatest affection, of that jealousy for the welfare of those we love, which is strong as death. Our Lord Jesus allowed his disciples to be free with him, but Peter here took too great a liberty. 3. Christ checked him for his opposition ( v. 33 ); He turned about, as one offended, and looked on his disciples, to see if the rest of them were of the same mind, and concurred with Peter in this, that, if they did, they might take the reproof to themselves, which he was now about to give to Peter; and he said, Get thee behind me, Satan. Peter little thought to have had such a sharp rebuke for such a kind dissuasive, but perhaps expected as much commendation now for his love as he had lately for his faith. Note, Christ sees that amiss in what we say and do, which we ourselves are not aware of, and knows what manner of spirit we are of, when we ourselves do not. (1.) Peter spoke as one that did not rightly understand, nor had duly considered, the purposes and counsels of God. When he saw such proofs as he every day saw of the power of Christ, he might conclude that he could not be compelled to suffer; the most potent enemies could not overpower him whom diseases and deaths, whom winds and waves and devils themselves, were forced to obey and yield to: and when he saw so much of the wisdom of Christ every day, he might conclude that he would not choose to suffer but for some very great and glorious purposes; and therefore he ought not thus to have contradicted him, but to have acquiesced. He looked upon his death only as a martyrdom, like that of the prophets, which he thought might be prevented, if either he would take a little care not to provoke the chief priests, or to keep out of the way; but he knew not that the thing was necessary for the glory of God, the destruction of Satan, and the salvation of man, that the Captain of our salvation must be made perfect through sufferings, and so must bring many sons to glory. Note, The wisdom of man is perfect folly, when it pretends to give measures to the divine counsels. The cross of Christ, the great instance of God's power and wisdom, was to some a stumbling-block, and to others foolishness. (2.) Peter spoke as one that did not rightly understand, nor had duly considered, the nature of Christ's kingdom; he took it to be temporal and human, whereas it is spiritual and divine. Thou savourest not the things that are of God, but those that are of men; ou phroneis — thou mindest not; so the word is rendered, Rom. viii. 5 . Peter seemed to mind more the things that relate to the lower world, and the life that now is, than those which relate to the upper world, and the life to come. Minding the things of men more than the things of God, our own credit, ease, and safety, more than the things of God, and his glory and kingdom, is a very great sin, and the root of much sin, and very common among Christ's disciples; and it will appear in suffering times, those times of temptation, when those in whom the things of men have the ascendant, are in danger of falling off. Non sapis—Thou art not wise (so it may be read) in the things of God, but in the things of men. It is important to consider what generation we appear wise in, Luke xvi. 8 . It seems policy to shun trouble, but if with that we shun duty, it is fleshly wisdom ( 2 Cor. i. 12 ), and it will be folly in the end. III. These miracles of Christ should engage us all to follow him, whatever it cost us, not only as they were confirmations of his mission, but as they were explications of his design, and the tendency of that grace which he came to bring; plainly intimating that by his Spirit he would do that for our blind, deaf, lame, leprous, diseased, possessed souls, which he did for the bodies of those many who in those distresses applied themselves to him. Frequent notice had been taken of the great flocking that there was to him for help in various cases: now this is written, that we may believe that he is the great Physician of souls, and may become his patients, and submit to his regimen; and here he tells us upon what terms we may be admitted; and he called all the people to him, to hear this, who modestly stood at some distance when he was in private conversation with his disciples. This is that which all are concerned to know, and consider, if they expect Christ should heal their souls. 1. They must not be indulgent of the ease of the body; for ( v. 34 ), " Whosoever will come after me for spiritual cures, as these people do for bodily cures, let him deny himself, and live a life of self-denial, mortification, and contempt of the world; let him not pretend to be his own physician, but renounce all confidence in himself and his own righteousness and strength, and let him take up his cross, conforming himself to the pattern of a crucified Jesus, and accommodating himself to the will of God in all the afflictions he lies under; and thus let him continue to follow me; " as many of those did, whom Christ healed. Those that will be Christ's patients must attend on him, converse with him, receive instruction and reproof from him, as those did that followed him, and must resolve they will never forsake him. 2. They must not be solicitous, no, not for the life of the body, when they cannot keep it without quitting Christ, v. 35 . Are we invited by the words and works of Christ to follow him? Let us sit down, and count the cost, whether we can prefer our advantages by Christ before life itself, whether we can bear to think of losing our life for Christ's sake and the gospel's. When the devil is drawing away disciples and servants after him, he conceals the worst of it, tells them only of the pleasure, but nothing of the peril, of his service; Ye shall not surely die; but what there is of trouble and danger in the service of Christ, he tells us of it before, tells us we shall suffer, perhaps we shall die, in the cause; and represents the discouragements not less, but greater, than commonly they prove, that it may appear he deals fairly with us, and is not afraid that we should know the worst; because the advantages of his service abundantly suffice to balance the discouragements, if we will but impartially set the one over against the other. In short, (1.) We must not dread the loss of our lives, provided it be in the cause of Christ ( v. 35 ); Whosoever will save his life, by declining Christ, and refusing to come to him, or by disowning and denying him after he has in profession come to Christ, he shall lose it, shall lose the comfort of his natural life, the root and fountain of his spiritual life, and all his hopes of eternal life; such a bad bargain will he make for himself. But whosoever shall lose his life, shall be truly willing to lose it, shall venture it, shall lay it down when he cannot keep it without denying Christ, he shall save it, he shall be an unspeakable gainer; for the loss of his life shall be made up to him in a better life. It is looked upon to be some kind of recompence to those who lose their lives in the service of their prince and country, to have their memories honoured and their families provided for; but what is that to the recompence which Christ makes in eternal life to all that die for him? (2.) We must dread the loss of our souls, yea, though we should gain the whole world by it ( v. 36, 37 ); For what shall it profit a man, if he should gain the whole world, and all the wealth, honour, and pleasure, in it, by denying Christ, and lose his own soul? "True it is," said Bishop Hooper, the night before he suffered martyrdom, "that life is sweet, and death is bitter, but eternal death is more bitter, and eternal life is more sweet. " As the happiness of heaven with Christ, is enough to countervail the loss of life itself for Christ, so the gain of all the world in sin, is not sufficient to countervail the ruin of the soul by sin. What that is that men do, to save their lives, and gain the world, he tells us ( v. 38 ), and of what fatal consequence it will be to them; Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him shall the Son of man be ashamed. Something like this we had, Matt. x. 33 . But it is here expressed more fully. Note, [1.] The disadvantage that the cause of Christ labours under this world, is, that it is to be owned and professed in an adulterous and sinful generation; such the generation of mankind is, gone a whoring from God, in the impure embraces of the world and the flesh, lying in wickedness; some ages, some places, are more especially adulterous and sinful, as that was in which Christ lived; in such a generation the cause of Christ is opposed and run down, and those that own it, are exposed to reproach and contempt, and every where ridiculed and spoken against. [2.] There are many, who, though they cannot but own that the cause of Christ is a righteous cause, are ashamed of it, because of the reproach that attends the professing of it; they are ashamed of their relation to Christ, and ashamed of the credit they cannot but give to his words; they cannot bear to be frowned upon and despised, and therefore throw off their profession, and go down the stream of a prevailing apostasy. [3.] There is a day coming, when the cause of Christ will appear as bright and illustrious as now it appears mean and contemptible; when the Son of man comes in the glory of his Father with his holy angels, as the true Shechinah, the brightness of his Father's glory, and the Lord of angels. [4.] Those that are ashamed of Christ in this world where he is despised, he will be ashamed of in that world where he is eternally adored. They shall not share with him in his glory then, that were not willing to share with him in his disgrace now.

(g) "John" Mt 14:2

(h) "Thou art" Jn 1:41-49, 6:69, 11:27, Acts 8:37, 1Jn 5:1

He enjoined them silence for the present, That he might not encourage the people to set him up for a temporal king; That he might not provoke the scribes and Pharisees to destroy him before the time and, That he might not forestall the bright evidence which was to be given of his Divine character after his resurrection.

Mt 16:21 ; Lu 9:22.

He spake that saying openly - Or in express terms. Till now he had only intimated it to them. And Peter taking hold of him - Perhaps by the arms or clothes.

He spake that saying openly; With boldness or confidence, or without parables or figures; so that there could be no possibility, of misunderstanding him.

(i) "rebuked Peter" Rev 3:19 (k) "Satan" 1Cor 5:5

Looking on his disciples - That they might the more observe what he said to Peter.

And when he called the people - To hear a truth of the last importance, and one that equally concerned them all. Let him deny himself - His own will, in all things small and great, however pleasing, and that continually: And take up his cross - Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory.

(l) "Whosoever" Mt 10:38, 16:24, Lk 9:23, 14:27, Tit 2:12

(m) "For whosoever" Est 4:14, Mt 10:39, 16:25, Lk 9:24, 17:33 Jn 12:25, 2Ti 2:11, 4:6,8, Rev 2:10, 7:14-17

Mt 16:25 ; Lu 9:24; Lu 17:33; John 12:25.

Ashamed of me. Ashamed to own attachment to me on account of my lowly appearance, and my poverty, contempt, and sufferings. And of my words. My doctrines, my instructions. This adulterous and sinful generation. This age given to wickedness, particularly to adultery. In the glory of his Father. In the day of judgment. Mt 25:31. The meaning of this verse is, whosoever shall refuse, through pride or wickedness, to acknowledge and serve Christ here, shall be excluded from his kingdom hereafter. He was lowly, meek, and despised. Yet there was an inimitable beauty in his character even then. But he will come again in awful grandeur;--not as the babe of Bethlehem; not as the Man of Nazareth; but as the Son of God, in majesty and glory. They that would not acknowledge him here must be rejected by him there; they that would not serve him always, will never enjoy him; they that would cast him out and despise him, must be cast out by him, and consigned to eternal, hopeless sorrows. (n) "Whosoever" Lk 12:9, 2Ti 1:8

Whosoever shall be ashamed of me and of my words - That is, avowing whatever I have said (particularly of self denial and the daily cross) both by word and action. Mt 10:32 ; Lu 9:26; Lu 12:8.