Mark 8

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

Christ Feeds the Four Thousand. 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.

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

(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.

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

The Leaven of Herod and the Pharisees; Christ Reproves His Disciples. 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?"

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

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.

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

(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

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

A Blind Man Restored to Sight. 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.

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 - He distinguished men from trees only by their motion.

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

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.

Mt 16:13; Lu 9:18.

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

Peter's Enlightened Testimony; Peter Rebuked. 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.

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

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

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

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

(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

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.

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