mh_parser/vol_split/41 - Mark/Chapter 8.xml

<div2 id="Mark.ix" n="ix" next="Mark.x" prev="Mark.viii" progress="40.68%" title="Chapter VIII">
<h2 id="Mark.ix-p0.1">M A R K.</h2>
<h3 id="Mark.ix-p0.2">CHAP. VIII.</h3>
<p class="intro" id="Mark.ix-p1">In this chapter, we have, I. Christ's miraculous
feeding of four thousand with seven loaves and a few small fishes,
<scripRef id="Mark.ix-p1.1" osisRef="Bible:Mark.8.1-Mark.8.9" parsed="|Mark|8|1|8|9" passage="Mk 8:1-9">ver. 1-9</scripRef>. II. His refusing
to give the Pharisees a sign from heaven, <scripRef id="Mark.ix-p1.2" osisRef="Bible:Mark.8.10-Mark.8.13" parsed="|Mark|8|10|8|13" passage="Mk 8:10-13">ver. 10-13</scripRef>. III. His cautioning his
disciples to take heed of the leaven of Pharisaism and Herodianism,
<scripRef id="Mark.ix-p1.3" osisRef="Bible:Mark.8.14-Mark.8.21" parsed="|Mark|8|14|8|21" passage="Mk 8:14-21">ver. 14-21</scripRef>. IV. His
giving of sight to a blind man at Bethsaida, <scripRef id="Mark.ix-p1.4" osisRef="Bible:Mark.8.22-Mark.8.26" parsed="|Mark|8|22|8|26" passage="Mk 8:22-26">ver. 22-26</scripRef>. V. Peter's confession of him,
<scripRef id="Mark.ix-p1.5" osisRef="Bible:Mark.8.27-Mark.8.30" parsed="|Mark|8|27|8|30" passage="Mk 8:27-30">ver. 27-30</scripRef>. VI. The
notice he gave his disciples of his own approaching sufferings
(<scripRef id="Mark.ix-p1.6" osisRef="Bible:Mark.8.31-Mark.8.33" parsed="|Mark|8|31|8|33" passage="Mk 8:31-33">ver. 31-33</scripRef>), and the
warning he gave them to prepare for sufferings likewise, <scripRef id="Mark.ix-p1.7" osisRef="Bible:Mark.8.34-Mark.8.38" parsed="|Mark|8|34|8|38" passage="Mk 8:34-38">ver. 34-38</scripRef>.</p>
<scripCom id="Mark.ix-p1.8" osisRef="Bible:Mark.8" parsed="|Mark|8|0|0|0" passage="Mr 8" type="Commentary"/>
<scripCom id="Mark.ix-p1.9" osisRef="Bible:Mark.8.1-Mark.8.9" parsed="|Mark|8|1|8|9" passage="Mr 8:1-9" type="Commentary"/><div class="Commentary" id="Bible:Mark.8.1-Mark.8.9">
<h4 id="Mark.ix-p1.10">Christ Feeds the Four
Thousand.</h4>
<p class="passage" id="Mark.ix-p2">1 In those days the multitude being very great,
and having nothing to eat, Jesus called his disciples <i>unto
him,</i> 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 <i>men</i> 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 <i>them;</i> and they did
set <i>them</i> before the people.   7 And they had a few
small fishes: and he blessed, and commanded to set them also before
<i>them.</i>   8 So they did eat, and were filled: and they
took up of the broken <i>meat</i> that was left seven baskets.
  9 And they that had eaten were about four thousand: and he
sent them away.</p>
<p class="indent" id="Mark.ix-p3">We had the story of a miracle very like
this before, in this gospel (<scripRef id="Mark.ix-p3.1" osisRef="Bible:Mark.6.35" parsed="|Mark|6|35|0|0" passage="Mk 6:35"><i>ch.</i>
vi. 35</scripRef>), and of this same miracle (<scripRef id="Mark.ix-p3.2" osisRef="Bible:Matt.15.32" parsed="|Matt|15|32|0|0" passage="Mt 15:32">Matt. xv. 32</scripRef>), and here is little or no
addition or alternation as to the circumstances. Yet observe,</p>
<p class="indent" id="Mark.ix-p4">1. That our Lord Jesus was greatly
followed; <i>The multitude was very great</i> (<scripRef id="Mark.ix-p4.1" osisRef="Bible:Mark.8.1" parsed="|Mark|8|1|0|0" passage="Mk 8:1"><i>v.</i> 1</scripRef>); 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.</p>
<p class="indent" id="Mark.ix-p5">2. Those that followed him, underwent a
great deal of difficulty in following him; <i>They were with him
three days, and had nothing to eat,</i> that was hard service.
Never let the Pharisee say, that <i>Christ's disciples fast
not.</i> 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 <i>continued</i> 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, <i>Grown bread and the gospel are good fare.</i></p>
<p class="indent" id="Mark.ix-p6">3. As Christ has a <i>compassion</i> for
all that are in wants and straits, so he has a special
<i>concern</i> for those that are reduced to straits by their zeal
and diligence in attending on him. Christ said, <i>I have
compassion on the multitude.</i> Whom the proud Pharisees looked
upon with disdain, the humble Jesus looked upon with pity and
tenderness; and thus must we <i>honour all men.</i> But that which
he chiefly considers, is, <i>They have been with me three days, and
have nothing to eat.</i> 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. <i>They
that seek the Lord, shall not</i> long <i>want any good thing,</i>
<scripRef id="Mark.ix-p6.1" osisRef="Bible:Ps.34.10" parsed="|Ps|34|10|0|0" passage="Ps 34:10">Ps. xxxiv. 10</scripRef>. Observe with
what sympathy Christ saith (<scripRef id="Mark.ix-p6.2" osisRef="Bible:Mark.8.3" parsed="|Mark|8|3|0|0" passage="Mk 8:3"><i>v.</i>
3</scripRef>), <i>If I send them away fasting to their own houses,
they will faint by the way,</i> for hunger. Christ knows and
considers our frame; and he is <i>for the body,</i> if we glorify
him, <i>verily we shall be fed.</i> He considered that <i>many of
them came from afar,</i> and had a great way home. When we see
<i>multitudes</i> attending upon the word preached, it is
comfortable to think that Christ knows whence they all come, though
we do not. <i>I know thy works, and where thou dwellest,</i>
<scripRef id="Mark.ix-p6.3" osisRef="Bible:Rev.2.13" parsed="|Rev|2|13|0|0" passage="Re 2:13">Rev. ii. 13</scripRef>. Christ would by
no means have them go home fasting, for it is not his manner to
send those <i>empty</i> way from him, that in a right manner attend
on him.</p>
<p class="indent" id="Mark.ix-p7">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
<i>satisfied with bread</i> here in the wilderness, <scripRef id="Mark.ix-p7.1" osisRef="Bible:Mark.8.4" parsed="|Mark|8|4|0|0" passage="Mk 8:4"><i>v.</i> 4</scripRef>. That therefore must needs
be <i>wonderful,</i> and appear so much the more so, which the
disciples looked upon as <i>impossible.</i></p>
<p class="indent" id="Mark.ix-p8">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 <i>faint,</i> Christ provided for them. That he
might not invite them to follow him for the <i>loaves,</i> he did
not supply them but when they were utterly reduced, and then he
<i>sent them away.</i></p>
<p class="indent" id="Mark.ix-p9">6. The bounty of Christ is inexhaustible,
and, to evidence that, Christ <i>repeated</i> 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 <i>five loaves,</i> and fed all the guests he
had, which were <i>five thousand,</i> 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, <i>He that gathered much had nothing over, and
he that gathered little had no lack.</i></p>
<p class="indent" id="Mark.ix-p10">7. In our Father's house, in our Master's
house, <i>there is bread enough, and to spare;</i> there is a
fulness in Christ, which he communicates to all that passes through
his hands; so that from it we receive, and <i>grace for grace,</i>
<scripRef id="Mark.ix-p10.1" osisRef="Bible:John.1.16" parsed="|John|1|16|0|0" passage="Joh 1:16">John i. 16</scripRef>. Those need not
fear wanting, that have Christ to live upon.</p>
<p class="indent" id="Mark.ix-p11">8. It is good for those that follow Christ,
<i>to keep together;</i> these followers of Christ continued in a
body, <i>four thousand</i> 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.</p>
</div><scripCom id="Mark.ix-p11.1" osisRef="Bible:Mark.8.10-Mark.8.21" parsed="|Mark|8|10|8|21" passage="Mr 8:10-21" type="Commentary"/><div class="Commentary" id="Bible:Mark.8.10-Mark.8.21">
<h4 id="Mark.ix-p11.2">The Leaven of Herod and the Pharisees;
Christ Reproves His Disciples.</h4>
<p class="passage" id="Mark.ix-p12">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 <i>the
disciples</i> 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
<i>of</i> the leaven of Herod.   16 And they reasoned among
themselves, saying, <i>It is</i> because we have no bread.  
17 And when Jesus knew <i>it,</i> 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?</p>
<p class="indent" id="Mark.ix-p13">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
<i>by ship</i> (<scripRef id="Mark.ix-p13.1" osisRef="Bible:Mark.8.10" parsed="|Mark|8|10|0|0" passage="Mk 8:10"><i>v.</i>
10</scripRef>); but, meeting with occasions of dispute there, and
not with opportunities of doing good, he <i>entered into the ship
again</i> (<scripRef id="Mark.ix-p13.2" osisRef="Bible:Mark.8.13" parsed="|Mark|8|13|0|0" passage="Mk 8:13"><i>v.</i> 13</scripRef>),
and came back. In these verses, we are told,</p>
<p class="indent" id="Mark.ix-p14">I. How he refused to gratify the Pharisees,
who challenged him to give them a <i>sign from heaven.</i> They
<i>came forth</i> on purpose to <i>question with him;</i> not to
propose questions to him, that they might learn of him, but to
cross question with him, that they might ensnare him.</p>
<p class="indent" id="Mark.ix-p15">1. They demanded of him a <i>sign from
heaven,</i> 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 <i>from
heaven</i> at his baptism, in the descent of the dove, and the
voice (<scripRef id="Mark.ix-p15.1" osisRef="Bible:Matt.3.16-Matt.3.17" parsed="|Matt|3|16|3|17" passage="Mt 3:16,17">Matt. iii. 16,
17</scripRef>); 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; <i>Let him come down from the cross, and we
will believe him;</i> thus obstinate infidelity will still have
something to say, though ever so unreasonable. They demanded this
sign, <i>tempting him;</i> 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.</p>
<p class="indent" id="Mark.ix-p16">2. He denied them their demand; He
<i>sighed deeply in his spirit,</i> <scripRef id="Mark.ix-p16.1" osisRef="Bible:Mark.8.12" parsed="|Mark|8|12|0|0" passage="Mk 8:12"><i>v.</i> 12</scripRef>. He <i>groaned</i> (so some),
being grieved for the <i>hardness of their hearts,</i> 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;
"<i>Why doth this generation seek after a sign;</i> this
generation, that is so unworthy to have the gospel brought to it,
and to have any sign accompanying it; <i>this generation,</i> that
so greedily swallows the traditions of the elders, without the
confirmation of any sign at all; <i>this generation,</i> 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; <i>this generation,</i> 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; <i>Verily, I say unto you, there
shall no sign,</i> no such sign, <i>be given to this
generation.</i> 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. <i>Shall any teach God knowledge?</i>
He denied them, and then <i>left them,</i> as men not fit to be
talked with; if they will not be convinced, they shall not; leave
them to their strong delusions.</p>
<p class="indent" id="Mark.ix-p17">II. How he warned his disciples against the
leaven of the Pharisees and of Herod. Observe here,</p>
<p class="indent" id="Mark.ix-p18">1. What the caution was (<scripRef id="Mark.ix-p18.1" osisRef="Bible:Mark.8.15" parsed="|Mark|8|15|0|0" passage="Mk 8:15"><i>v.</i> 15</scripRef>); "<i>Take heed, beware,</i> lest
ye partake of the <i>leaven of the Pharisees,</i> 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, <i>and of the Sadducees;</i> Mark adds, <i>and of Herod:</i>
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 <i>sign from heaven;</i> and Herod
was long <i>desirous</i> to see some miracle wrought by Christ
(<scripRef id="Mark.ix-p18.2" osisRef="Bible:Luke.23.8" parsed="|Luke|23|8|0|0" passage="Lu 23:8">Luke xxiii. 8</scripRef>); 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 <i>this leaven</i>" (saith
Christ), "be convinced by the miracles ye have seen, and covet not
to see more."</p>
<p class="indent" id="Mark.ix-p19">2. How they misunderstood this caution. It
seems, at their putting to sea this time, they had <i>forgotten to
take bread,</i> and <i>had not in their ship more than one
loaf,</i> <scripRef id="Mark.ix-p19.1" osisRef="Bible:Mark.8.14" parsed="|Mark|8|14|0|0" passage="Mk 8:14"><i>v.</i> 14</scripRef>. When
therefore Christ bid them <i>beware of the leaven of the
Pharisees,</i> 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 <i>unwashen hands.</i> They <i>reasoned among
themselves,</i> what should be the meaning of this caution, and
concluded, "<i>It is because we have no bread;</i> 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 <i>short allowance,</i> and must eat our
bread by weight." They <i>reasoned
it</i>—<b><i>dielogizonto</i></b>, they <i>disputed</i> 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.</p>
<p class="indent" id="Mark.ix-p20">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;
"<i>Perceive ye not yet, neither understand,</i> that which you
have had so many demonstrations of? <i>Have ye your hearts yet
hardened,</i> so as that nothing will make any impression upon
them, or bring them to compliance with your Master's designs?
<i>Having eyes, see ye not</i> that which is plain before your
eyes? <i>Having ears, hear ye not</i> that which you have been so
often told? How strangely stupid and senseless are ye! <i>Do ye not
remember</i> that which was done but the other day, <i>when I broke
the five loaves among the five thousand,</i> and soon after, the
<i>seven loaves among the four thousand?</i> Do ye not remember
<i>how many baskets full ye took up</i> of the fragments?" Yes,
they did remember, and could tell that they took up <i>twelve</i>
baskets full one time, and <i>seven</i> another; "Why then," said
he, "<i>how is it that ye do not understand?</i> As if he that
multiplied <i>five</i> loaves, and <i>seven,</i> 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
<i>therefore</i> very provoking to the Lord Jesus. (2.) Our <i>not
understanding</i> of the true intent and meaning of God's favours
to us, is equivalent to our not remembering of them. (3.) We are
<i>therefore</i> overwhelmed with present cares and distrusts,
because we do not <i>understand,</i> 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 <i>consider the days of old,</i>
and we are wanting both to God and ourselves if we do not. (4.)
When we thus <i>forgot the works of God,</i> 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?"</p>
</div><scripCom id="Mark.ix-p20.1" osisRef="Bible:Mark.8.22-Mark.8.26" parsed="|Mark|8|22|8|26" passage="Mr 8:22-26" type="Commentary"/><div class="Commentary" id="Bible:Mark.8.22-Mark.8.26">
<h4 id="Mark.ix-p20.2">A Blind Man Restored to
Sight.</h4>
<p class="passage" id="Mark.ix-p21">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 <i>his</i> 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 <i>it</i> to any in the
town.</p>
<p class="indent" id="Mark.ix-p22">This cure is related only by this
evangelist, and there is something singular in the
circumstances.</p>
<p class="indent" id="Mark.ix-p23">I. Here is a <i>blind man</i> brought to
Christ by his friends, with a desire that he would <i>touch
him,</i> <scripRef id="Mark.ix-p23.1" osisRef="Bible:Mark.8.22" parsed="|Mark|8|22|0|0" passage="Mk 8:22"><i>v.</i> 22</scripRef>. 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 <i>touch
them.</i></p>
<p class="indent" id="Mark.ix-p24">II. Here is Christ <i>leading</i> this
blind man, <scripRef id="Mark.ix-p24.1" osisRef="Bible:Mark.8.23" parsed="|Mark|8|23|0|0" passage="Mk 8:23"><i>v.</i> 23</scripRef>. He
did not bid his friends lead him, but (which bespeaks his wonderful
condescension) he himself <i>took him by the hand, and led him,</i>
to teach us to be as Job was, <i>eyes to the blind,</i> <scripRef id="Mark.ix-p24.2" osisRef="Bible:Job.29.15" parsed="|Job|29|15|0|0" passage="Job 29:15">Job xxix. 15</scripRef>. Never had poor blind
man such a Leader. He led him <i>out of the town.</i> 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 <i>mighty works</i> that had <i>in
vain</i> been done <i>in her</i> (<scripRef id="Mark.ix-p24.3" osisRef="Bible:Matt.11.21" parsed="|Matt|11|21|0|0" passage="Mt 11:21">Matt. xi. 21</scripRef>), and was telling her, in
effect, she was unworthy to have any more done within her walls.
Perhaps Christ took the blind man <i>out of the town,</i> that he
might have a larger prospect in the <i>open fields,</i> to try his
sight with, than he could have in the <i>close streets.</i></p>
<p class="indent" id="Mark.ix-p25">III. Here is the cure of the blind man, by
that blessed Oculist, who came into the world to <i>preach the
recovering of sight to the blind</i> (<scripRef id="Mark.ix-p25.1" osisRef="Bible:Luke.4.18" parsed="|Luke|4|18|0|0" passage="Lu 4:18">Luke iv. 18</scripRef>), and to <i>give</i> what he
<i>preached.</i> In this cure we may observe, 1. That Christ used a
<i>sign;</i> he <i>spat on his eyes</i> (spat <i>into</i> them, so
some), and <i>put his hand upon him.</i> 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
<i>unbelief.</i> And this spittle signified the <i>eye-salve</i>
wherewith Christ anoints the eyes of those that are spiritually
blind, <scripRef id="Mark.ix-p25.2" osisRef="Bible:Rev.3.18" parsed="|Rev|3|18|0|0" passage="Re 3:18">Rev. iii. 18</scripRef>. 2. That
the cure was wrought <i>gradually,</i> which was not usual in
Christ's miracles. He <i>asked him if he saw aught,</i> <scripRef id="Mark.ix-p25.3" osisRef="Bible:Mark.8.23" parsed="|Mark|8|23|0|0" passage="Mk 8:23"><i>v.</i> 23</scripRef>. Let him tell what
condition his sight was in, for the satisfaction of those about
him. And he <i>looked up;</i> so far he <i>recovered his sight,</i>
that he could open his eyes, and he said, <i>I see men as trees
walking;</i> 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 <i>could not discern the form thereof,</i> <scripRef id="Mark.ix-p25.4" osisRef="Bible:Job.4.16" parsed="|Job|4|16|0|0" passage="Job 4:16">Job iv. 16</scripRef>. But, 3. It was soon
completed; Christ never doeth <i>his work</i> by the halves, nor
leaves it till he can say, <i>It is finished.</i> He <i>put his
hands again upon his eyes,</i> to disperse the remaining darkness,
and then bade him look up again, and he <i>saw every man
clearly,</i> <scripRef id="Mark.ix-p25.5" osisRef="Bible:Mark.8.25" parsed="|Mark|8|25|0|0" passage="Mk 8:25"><i>v.</i> 25</scripRef>.
Now Christ took this way, (1.) Because he would not <i>tie himself
to a method,</i> but would show with what liberty he acted in all
he did. He did not cure by <i>rote,</i> as I may say, and in a
<i>road,</i> but <i>varied</i> as he thought fit. Providence gains
the same end in different ways, that men may attend its motions
with an <i>implicit faith.</i> (2.) Because it should be to the
patient <i>according to his faith;</i> 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 <i>spiritually
blind;</i> at first, their knowledge is confused, they see <i>men
as trees walking;</i> but, like the light of the morning, it
<i>shines more and more to the perfect day,</i> and then they
<i>see all things clearly,</i> <scripRef id="Mark.ix-p25.6" osisRef="Bible:Prov.4.18" parsed="|Prov|4|18|0|0" passage="Pr 4:18">Prov.
iv. 18</scripRef>. Let us enquire then, if we <i>see aught</i> of
those things which <i>faith</i> is the <i>substance</i> and
<i>evidence</i> of; and if through grace we see <i>any thing</i> of
them, we may hope that we shall see yet <i>more</i> and
<i>more,</i> for Jesus Christ will <i>perfect</i> for ever those
that are <i>sanctified.</i></p>
<p class="indent" id="Mark.ix-p26">IV. The directions Christ gave the man he
had cured, not to <i>tell it to any in the town of Bethsaida,</i>
nor so much as to <i>go into the town,</i> 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 <i>any in the town.</i>
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 <i>hid from her eyes.</i> They will not see, and
therefore shall not see.</p>
</div><scripCom id="Mark.ix-p26.1" osisRef="Bible:Mark.8.27-Mark.8.38" parsed="|Mark|8|27|8|38" passage="Mr 8:27-38" type="Commentary"/><div class="Commentary" id="Bible:Mark.8.27-Mark.8.38">
<h4 id="Mark.ix-p26.2">Peter's Enlightened Testimony; Peter
Rebuked.</h4>
<p class="passage" id="Mark.ix-p27">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 <i>say,</i> 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 <i>of</i> 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 <i>unto him</i> 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.</p>
<p class="indent" id="Mark.ix-p28">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 <i>these things are written, that we
may believe that Jesus is the Christ the Son of God</i> (<scripRef id="Mark.ix-p28.1" osisRef="Bible:John.20.31" parsed="|John|20|31|0|0" passage="Joh 20:31">John xx. 31</scripRef>); 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.</p>
<p class="indent" id="Mark.ix-p29">I. They <i>prove</i> that he is <i>the true
Messiah,</i> 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.</p>
<p class="indent" id="Mark.ix-p30">1. Christ enquired of them what the
sentiments of the people were concerning him; <i>Who did men say
that I am?</i> <scripRef id="Mark.ix-p30.1" osisRef="Bible:Mark.8.27" parsed="|Mark|8|27|0|0" passage="Mk 8:27"><i>v.</i> 27</scripRef>.
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.</p>
<p class="indent" id="Mark.ix-p31">2. The account they gave him, was such as
plainly intimated the <i>high opinion</i> 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 <i>he was John Baptist,</i> others
<i>Elias,</i> others <i>one of the prophets,</i> <scripRef id="Mark.ix-p31.1" osisRef="Bible:Mark.8.28" parsed="|Mark|8|28|0|0" passage="Mk 8:28"><i>v.</i> 28</scripRef>. All agreed that he was one
<i>risen from the dead.</i></p>
<p class="indent" id="Mark.ix-p32">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; <i>But whom say
ye that I am?</i> To this they have an answer ready, <i>Thou art
the Christ,</i> the Messiah often promised, and long expected,
<scripRef id="Mark.ix-p32.1" osisRef="Bible:Mark.8.29" parsed="|Mark|8|29|0|0" passage="Mk 8:29"><i>v.</i> 29</scripRef>. 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 (<scripRef id="Mark.ix-p32.2" osisRef="Bible:Mark.8.30" parsed="|Mark|8|30|0|0" passage="Mk 8:30"><i>v.</i> 30</scripRef>), 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 <i>let all the house
of Israel know assuredly that God has made this same Jesus, whom ye
crucified, both Lord and Christ,</i> <scripRef id="Mark.ix-p32.3" osisRef="Bible:Acts.2.36" parsed="|Acts|2|36|0|0" passage="Ac 2:36">Acts ii. 36</scripRef>.</p>
<p class="indent" id="Mark.ix-p33">II. These miracles of Christ <i>take off
the offence of the cross,</i> 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 <i>begins</i> to give them notice of,
<scripRef id="Mark.ix-p33.1" osisRef="Bible:Mark.8.31" parsed="|Mark|8|31|0|0" passage="Mk 8:31"><i>v.</i> 31</scripRef>.</p>
<p class="indent" id="Mark.ix-p34">1. Christ <i>taught</i> his disciples that
he must <i>suffer many things,</i> 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 <i>shortly</i> appear in outward pomp and grandeur, and
<i>restore the kingdom to Israel;</i> and therefore, to rectify
that mistake, Christ here gives them a prospect of the contrary,
that he must be <i>rejected of the elders, and the chief
priests,</i> and <i>the scribes,</i> who, they expected, should be
brought to own and prefer him; that, instead of being crowned,
<i>he must be killed,</i> he must be crucified, and <i>after three
days he must rise again</i> to a heavenly life, and to be <i>no
more in this world.</i> This he spoke <i>openly</i> (<scripRef id="Mark.ix-p34.1" osisRef="Bible:Mark.8.32" parsed="|Mark|8|32|0|0" passage="Mk 8:32"><i>v.</i> 32</scripRef>), <b><i>parresia</i></b>.
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 <i>boldly,</i> as one that
not only knew he <i>must</i> suffer and die, but was resolved he
<i>would,</i> and made it his own act and deed.</p>
<p class="indent" id="Mark.ix-p35">2. Peter opposed it; <i>He took him, and
began to rebuke him.</i> Here Peter showed more love than
discretion, a zeal for Christ and his safety, but not according to
knowledge. He <i>took him</i>—<b><i>proslabomenos auton</i></b>.
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 <i>began to
rebuke</i> him. This was not the language of the least authority,
but of the greatest affection, of that <i>jealousy</i> for the
welfare of those we love, which is <i>strong as death.</i> Our Lord
Jesus allowed his disciples to be free with him, but Peter here
took too great a liberty.</p>
<p class="indent" id="Mark.ix-p36">3. Christ checked him for his opposition
(<scripRef id="Mark.ix-p36.1" osisRef="Bible:Mark.8.33" parsed="|Mark|8|33|0|0" passage="Mk 8:33"><i>v.</i> 33</scripRef>); He <i>turned
about,</i> as one offended, and <i>looked on his disciples,</i> 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,
<i>Get thee behind me, Satan.</i> 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 <i>power</i> of Christ, he might conclude that he
could not be <i>compelled to suffer;</i> 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 <i>wisdom</i> of Christ every day, he
might conclude that he would not <i>choose to suffer</i> 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 <i>martyrdom,</i> 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 <i>made perfect through
sufferings,</i> and so must <i>bring many sons to glory.</i> 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 <i>temporal</i> and <i>human,</i> whereas
it is <i>spiritual</i> and <i>divine.</i> <i>Thou savourest not the
things that are of God, but those that are of men;</i> <b><i>ou
phroneis</i></b>—<i>thou mindest not;</i> so the word is rendered,
<scripRef id="Mark.ix-p36.2" osisRef="Bible:Rom.8.5" parsed="|Rom|8|5|0|0" passage="Ro 8:5">Rom. viii. 5</scripRef>. 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 <i>things of men</i> more than the
<i>things of God,</i> our own credit, ease, and safety, more than
the <i>things of God,</i> 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 <i>things of</i> men have the
ascendant, are in danger of falling off. <i>Non sapis—Thou art not
wise</i> (so it may be read) <i>in the things of God,</i> but in
the <i>things of men.</i> It is important to consider what
<i>generation</i> we appear <i>wise in,</i> <scripRef id="Mark.ix-p36.3" osisRef="Bible:Luke.16.8" parsed="|Luke|16|8|0|0" passage="Lu 16:8">Luke xvi. 8</scripRef>. It seems policy to shun trouble,
but if with that we shun duty, it is fleshly wisdom (<scripRef id="Mark.ix-p36.4" osisRef="Bible:2Cor.1.12" parsed="|2Cor|1|12|0|0" passage="2Co 1:12">2 Cor. i. 12</scripRef>), and it will be folly
in the end.</p>
<p class="indent" id="Mark.ix-p37">III. These miracles of Christ should engage
us all to <i>follow him,</i> whatever it cost us, not only as they
were <i>confirmations</i> of his <i>mission,</i> but as they were
<i>explications</i> of his <i>design,</i> 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 <i>souls,</i> which he did for the <i>bodies</i> 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 <i>regimen;</i> and here he tells us
upon what terms we may be admitted; and he <i>called all the people
to him,</i> 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 <i>their souls.</i></p>
<p class="indent" id="Mark.ix-p38">1. They must not be <i>indulgent</i> of the
<i>ease of the body;</i> for (<scripRef id="Mark.ix-p38.1" osisRef="Bible:Mark.8.34" parsed="|Mark|8|34|0|0" passage="Mk 8:34"><i>v.</i>
34</scripRef>), "<i>Whosoever will come after me</i> for spiritual
cures, as these people do for bodily cures, <i>let him deny
himself,</i> 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 <i>take up his cross,</i> 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 <i>follow me;</i>" 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 <i>followed</i> him, and must resolve
they will never forsake him.</p>
<p class="indent" id="Mark.ix-p39">2. They must not be <i>solicitous,</i> no,
not for <i>the life of the body,</i> when they cannot keep it
without quitting Christ, <scripRef id="Mark.ix-p39.1" osisRef="Bible:Mark.8.35" parsed="|Mark|8|35|0|0" passage="Mk 8:35"><i>v.</i>
35</scripRef>. 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 <i>for Christ's sake and the
gospel's.</i> 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; <i>Ye shall not
surely die;</i> but what there is of trouble and danger in the
service of Christ, he tells us of it before, tells us we shall
<i>suffer,</i> perhaps we shall <i>die,</i> in the cause; and
represents the discouragements not <i>less,</i> but <i>greater,</i>
than commonly they prove, that it may appear he <i>deals fairly</i>
with us, and is not afraid that we should know the worst; because
the <i>advantages</i> of his service abundantly suffice to
<i>balance</i> the <i>discouragements,</i> if we will but
impartially set the one over against the other. In short,</p>
<p class="indent" id="Mark.ix-p40">(1.) We must <i>not dread the loss of our
lives,</i> provided it be <i>in the cause of Christ</i> (<scripRef id="Mark.ix-p40.1" osisRef="Bible:Mark.8.35" parsed="|Mark|8|35|0|0" passage="Mk 8:35"><i>v.</i> 35</scripRef>); <i>Whosoever will save
his life,</i> 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 <i>lose it,</i> 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 <i>whosoever shall lose his life,</i> shall be truly
willing to lose it, shall venture it, shall lay it down when he
cannot keep it without denying Christ, he shall <i>save it,</i> 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?</p>
<p class="indent" id="Mark.ix-p41">(2.) We must <i>dread the loss of our
souls,</i> yea, though we should <i>gain the whole world</i> by it
(<scripRef id="Mark.ix-p41.1" osisRef="Bible:Mark.8.36-Mark.8.37" parsed="|Mark|8|36|8|37" passage="Mk 8:36,37"><i>v.</i> 36, 37</scripRef>);
<i>For what shall it profit a man, if he should gain the whole
world,</i> and all the wealth, honour, and pleasure, in it, by
denying Christ, and <i>lose his own soul?</i> "True it is," said
Bishop Hooper, the night before he suffered martyrdom, "that
<i>life is sweet,</i> and <i>death is bitter,</i> but <i>eternal
death is more bitter,</i> and <i>eternal life is more sweet.</i>"
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
<i>in sin,</i> is not sufficient to countervail the ruin of the
soul <i>by sin.</i></p>
<p class="indent" id="Mark.ix-p42">What that is that men do, to <i>save their
lives,</i> and <i>gain the world,</i> he tells us (<scripRef id="Mark.ix-p42.1" osisRef="Bible:Mark.8.38" parsed="|Mark|8|38|0|0" passage="Mk 8:38"><i>v.</i> 38</scripRef>), and of what fatal
consequence it will be to them; <i>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.</i> Something
like this we had, <scripRef id="Mark.ix-p42.2" osisRef="Bible:Matt.10.33" parsed="|Matt|10|33|0|0" passage="Mt 10:33">Matt. x.
33</scripRef>. 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 <i>adulterous and sinful
generation;</i> 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
<i>generation</i> 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 <i>spoken against.</i> [2.] There are many,
who, though they cannot but own that the cause of Christ is a
righteous cause, are <i>ashamed</i> of it, because of the reproach
that attends the professing of it; they are <i>ashamed</i> of their
relation to Christ, and <i>ashamed</i> of the credit they cannot
but give to <i>his words;</i> 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
<i>in the glory of his Father with his holy angels,</i> 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. <i>They</i> shall not share with him in his glory
then, that were not willing to share with him in his disgrace
now.</p>
</div></div2>