Mark 8

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 11 2 8 0 0 CHAPTER VIII:1 IX:1) Outline of Chapter 8:1 9:1) Theme: The Work Which Thou Gavest Him To Do) 8:1 10 The Feeding of The Four Thousand) 8:11 13 The Craving for Signs Rebuked) 8:14 21 The Yeast of the Pharisees and of Herod) 8:22 26 The Healing of a Blind Man at Bethsaida) 8:27 30 Peter s Confession and Christ s Strict Order) 8:31 9:1 The First Prediction of the Passion and the Resurrection) ) 8:1 10 The Feeding of the Four Thousand) 1 1 2 8 0 “tw://bible.?id=40.15.32-40.15.39|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.15.32-40.15.39|AUTODETECT|” Matt. 15:32 39) 1 2 2 8 0 0 8 1 In those days when again a huge crowd had gathered, and they had nothing to eat, he [Jesus] called his disciples to him��357�� and said to them, 2 My heart goes out to the multitude,��358�� because already for three days they have remained with me and have nothing to eat; 3 and if I send them away hungry to their homes they will collapse on the way, for some of them have come a long distance. 4 And his disciples answered him Where in this uninhabited��359�� region can anyone get bread enough to feed them? 5 He asked them, How many bread-cakes do you have? They said, Seven. 6 So he ordered the people to take their places on the ground. Then he took the seven bread-cakes, and having given thanks he broke them and kept giving them to his disciples to set before the people, and this they did. 7 They also had a few small fishes, and after he had given thanks for them he ordered them as well to be set before them. 8 They ate and were filled.��360�� And they [the disciples] picked up what was left over of the pieces, seven hampers. 9 About four thousand men were present. And he dismissed them. 10 Then immediately he got into the boat with his disciples and went to the region of Dalmanutha.) ) 1 1 2 8 0 “tw://bible.?id=40.15.32-40.15.39|AUTODETECT|” There is a striking, almost word for word, resemblance between the two accounts of this event 7 1 -1 9 0 “tw://bible.?id=40.15.32-40.15.39|AUTODETECT|” Matt. 15:32 39) 1 1 -1 9 0 “tw://bible.?id=41.8.1-41.8.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.1-41.8.10|AUTODETECT|” Mark 8:1 10) 1 1 -1 9 0 0 ).��361�� The most reasonable explanation would seem to be that there was a literary relationship: one fully inspired Gospel writer having before him the account of the other, equally inspired. See N.T.C. on Matthew, The Synoptic Problem, pp. 6 54.) 1 2 2 8 0 0 1 3. In those days when again a huge crowd had gathered, and they had nothing to eat, he [Jesus] called his disciples to him and said to them, My heart goes out to the multitude, because already for three days they have remained with me and have nothing to eat; and if I send them away hungry to their homes they will collapse on the way, for some of them have come a long distance.) There is no mention of any traveling that took place between the preceding event (7:31 37) and this one (8:1 10), though there may have been. But since the uninhabited region mentioned in 8:4 can easily have been Decapolis near the eastern shore of the Sea of Galilee (7:31), the conclusion that Jesus is still, or is again, in or near the same place where he healed the man who was deaf and who spoke with difficulty is reasonable.) 1 1 2 8 0 “tw://bible.?id=40.15.30|AUTODETECT|” Again a huge crowd. This again may refer to 7:33 7 1 -1 9 0 “tw://bible.?id=40.15.30|AUTODETECT|” Matt. 15:30) 1 1 -1 9 0 “tw://bible.?id=40.15.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.31|AUTODETECT|” 31) 1 1 -1 9 0 0 ) or to 6:31 34, 44, 55, 56. It could even refer to the entire series of multitudes already mentioned by Mark (1:33, 45; 2:2 4, 13; 3:7 10, 20, 32; 4:1, 36; 5:21, 27, 31, etc.), as if to say, again, as so often previously.) 1 2 2 8 0 0 They had nothing to eat.��362�� So magnetic was the presence of Jesus, so marvelous was he in word and deed, that those who surrounded him regarded it to be almost impossible to leave.) In this situation the Master addresses his disciples. Even though during this Retirement Ministry the Lord by no means completely withdrew from the crowds, yet teaching the disciples was now one of his main objectives. Yet, his interest in the multitude is evident from the very words he speaks to The Twelve:) 1 1 2 8 0 “tw://bible.?id=40.4.2|AUTODETECT|” My heart goes out to the multitude. Another equally valid rendering is I am moved with compassion for the multitude. Had he not himself experienced the pangs of hunger? See ) 7 1 -1 9 0 “tw://bible.?id=40.4.2|AUTODETECT|” Matt. 4:2) 1 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” Heb. 4:15) 1 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” 16) 1 1 -1 9 0 0 . Note what was said previously (1:41) about the tender, moving, deep, and earnest sympathy of Jesus, a sympathy that expressed itself not only in words but also in deeds. In the present case the occasion for the feeling and outpouring of compassion was that these many people had been with Jesus for three days and that whatever food they may have had with them upon arrival was now completely used up. If under these circumstances they should simply be dismissed, they would not even be able to reach home but would collapse��363�� on the way. This all the more because some, as Mark reports, had come from afar. ) 1 1 2 8 0 “tw://bible.?id=41.6.30-41.6.44|AUTODETECT|” What is so strikingly evident is that Jesus is not only himself the Great Sympathizer but also wants the disciples to share this compassion. The reason why he now turns to them is not that he himself is at a loss what to do. Is he not the One who has previously taken care of a similar situation? See ) 7 1 -1 9 0 “tw://bible.?id=41.6.30-41.6.44|AUTODETECT|” Mark 6:30 44) 1 1 -1 9 0 “tw://bible.?id=43.6.6|AUTODETECT|” . Besides, does not ) 7 1 -1 9 0 “tw://bible.?id=43.6.6|AUTODETECT|” John 6:6) 1 1 -1 9 0 0 He himself knew what he was about to do apply also in the present case? The Master addresses his disciples in order to awaken them to their responsibility. So thoroughly must the disciples take to heart the problem faced by the hungry multitude that they, these twelve men, will say, It is our own problem. We must do something about it. Without compassion can a person be a true follower of Christ? The least these men could and should have done was to beg the Master to repeat what he had done before, and then to inform the crowd that help was on the way.

That they failed is clear from verse 4. And his disciples answered him, Where in this uninhabited region can anyone get bread enough to feed them? This region to the east or southeast of the Sea of Galilee was a desolate place, a veritable wilderness. The scene of the feeding of the five thousand was somewhat more favorable, for in that case food could be purchased from the surrounding farms and in the nearby villages (6:36), but that was not the case here. Apart from Jesus and his power to perform miracles, the present terrain was worthless as a source of needed food supply. And strange but true the disciples had failed to take to heart the lesson they should have learned.

That is why they said what they did, namely, that in this desolate region it would be entirely impossible for anybody to find bread, particularly to get enough of it to satisfy the needs of so huge a crowd.) 1 11 2 8 0 0 It strikes us that Jesus does not even rebuke them. Instead, 5. He asked them, How many bread-cakes do you have? They said, Seven. He wants them to fix this number firmly in their minds, so they will never forget it. The accurate knowledge of the (humanly speaking) totally inadequate supply will cause the miracle to stand out all the more strikingly.

A little later (see 8:19, 20) Jesus is going to remind them again of the numbers that figure in this pair of miracles: 5, 5,000, 12; and 7, 4,000, 7.) 6, 7. So he ordered the people to take their places on the ground. Then he took the seven bread-cakes, and having given thanks he broke them and kept giving them to his disciples to set before the people, and this they did. They also had a few small fishes, and after he had given thanks for them he ordered them as well to be set before them. Note the following:) a. Jesus ordered the people to sit on the ground, not on the green grass, as in 6:39.

It is later in the season now.) b. seven bread-cakes. Not loaves as we think of them, but flat cakes or sheets, such as could easily be broken into pieces of edible size.) c. Jesus gave thanks. See the explanation of 6:41, 42. The same interchangeable use of two Greek verbs occurs in the present narrative: Matthew uses having given thanks (thus literally, 15:36); Mark in verse 6 having given thanks, in verse 7 having blessed. Both can be translated having given thanks or after he had given thanks. ) d.

Mark leaves the distinct impression that Jesus gave thanks twice: first for the bread and then for the fishes. Although Matthew does not say this, there is nothing in his narrative that is in conflict with it.) e. Note the very graphic manner in which what Jesus does with the bread-cakes is described (here both in Matthew and in Mark); he broke them and kept giving them.& ) f. Literally Mark states that Jesus kept giving the broken pieces to his disciples to set (them) before, and they set them before the people [or: the crowd, the multitude]. Matthew states the same fact thus, & and the disciples (kept giving them) to the people. Exactly when did the miracle occur?

Under his hands, that is, while he was breaking off edible pieces and handing them to the disciples? That is probably what happened, though not stated in so many words.) g. Mark points out that what occurred in the case of the bread took place also with respect to the few more than two; contrast 6:38 small fishes. Prepared fish was a regular side dish with bread in a region where fish abounded.) The detailed, item by item, description of what occurred shows that underlying these accounts there was the observation of an eyewitness. Matthew was there and reported in his Gospel what he had himself observed. This by no means excludes the possibility probability even that before depositing his thoughts in writing he had read Mark s report.

Mark had heard the story from the lips of another eye-witness, namely, Peter.) 8. They ate and were filled. See on 6:42. And they [the disciples] picked up what was left over of the pieces, seven hampers.) 1 1 2 8 0 “tw://bible.?id=40.14.20|AUTODETECT|” Note the twelve baskets of broken pieces that were picked up in connection with the feeding of the five thousand, as compared with the seven hampers filled with such pieces that were collected now. The distinction between the two words used in the original is maintained consistently in the New Testament; that is, in connection with the leftovers from the feeding of the five thousand the New Testament always uses one word 7 1 -1 9 0 “tw://bible.?id=40.14.20|AUTODETECT|” Matt. 14:20) 1 1 -1 9 0 “tw://bible.?id=40.16.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.9|AUTODETECT|” 16:9) 1 1 -1 9 0 “tw://bible.?id=41.6.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.43|AUTODETECT|” Mark 6:43) 1 1 -1 9 0 “tw://bible.?id=41.8.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.19|AUTODETECT|” 8:19) 1 1 -1 9 0 “tw://bible.?id=42.9.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.17|AUTODETECT|” Luke 9:17) 1 1 -1 9 0 “tw://bible.?id=43.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.13|AUTODETECT|” John 6:13) 1 1 -1 9 0 “tw://bible.?id=40.15.37|AUTODETECT|” ); in connection with the leftovers from the feeding of the four thousand, it always uses the other 7 1 -1 9 0 “tw://bible.?id=40.15.37|AUTODETECT|” Matt. 15:37) 1 1 -1 9 0 “tw://bible.?id=40.16.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.10|AUTODETECT|” 16:10) 1 1 -1 9 0 “tw://bible.?id=41.8.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.8|AUTODETECT|” Mark 8:8) 1 1 -1 9 0 “tw://bible.?id=41.8.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.8.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” ).��364�� That the basket used in connection with the feeding of the four thousand was probably larger would seem to follow from the fact that a similar basket or hamper was large enough to hold Paul and to lower him from the wall 7 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” Acts 9:25) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 9. About four thousand men were present. And he dismissed them. As Matthew reports, in addition to these four thousand there were women and children. Having provided for the needs of these people probably both for their spiritual needs (he had been with them three days!) and their physical , Jesus sends them away, and he himself also departs: 10. Then immediately he got into the boat��365�� with his disciples and went to the region of Dalmanutha.

There is some evidence to support the belief that Dalmanutha was located south of the Plain of Gennesaret, on the southwestern side of the Sea of Galilee. In this vicinity a cave was found bearing the name Talmanutha. Whether Matthew s Magadan was simply another name for the same place or the name of a nearby place is not known.) 1 1 2 8 0 “tw://bible.?id=40.15.31|AUTODETECT|” Is the account of the feeding of the four thousand a near-repetition of the earlier miracle, so that had it been omitted entirely we would not have been any poorer? Definitely not. Two additional points are now made clear: a. Jesus is able not only to perform but also to repeat his mighty works; and b. his sympathy is shown not only to the people of the covenant but even to those outside of it. As to the latter that this was predominantly Gentile territory see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.15.31|AUTODETECT|” Matt. 15:31) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 ) 8:11 13 The Craving for Signs Rebuked) 1 1 2 8 0 “tw://bible.?id=40.16.1-40.16.4|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.16.1-40.16.4|AUTODETECT|” Matt. 16:1 4) 1 1 2 8 0 “tw://bible.?id=40.12.38-40.12.42|AUTODETECT|” See also ) 7 1 -1 9 0 “tw://bible.?id=40.12.38-40.12.42|AUTODETECT|” Matt. 12:38 42) 1 1 -1 9 0 “tw://bible.?id=42.11.29-42.11.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.29-42.11.32|AUTODETECT|” Luke 11:29 32) 1 1 -1 9 0 “tw://bible.?id=42.12.54-42.12.56|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.54-42.12.56|AUTODETECT|” 12:54 56) 1 2 2 8 0 0 11 Now the Pharisees came out and started to argue with him, seeking from him a sign from heaven, tempting him. 12 And sighing deeply in his spirit he said, Why does this generation seek a sign? I solemnly declare to you, no sign shall be given to this generation. 13 Taking leave of them he again embarked and went away to the other side.) ) 1 1 2 8 0 “tw://bible.?id=43.2.18|AUTODETECT|” 11. Now the Pharisees came out and started to argue with him, seeking from him a sign from heaven, tempting him. Jews demand signs, that is, proofs that Jesus is all he claims to be.��366�� See ) 7 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” John 2:18) 1 1 -1 9 0 “tw://bible.?id=43.4.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.48|AUTODETECT|” 4:48) 1 1 -1 9 0 “tw://bible.?id=46.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.22|AUTODETECT|” I Cor. 1:22) 1 1 -1 9 0 0 . Here again we meet those bitter enemies, the Pharisees! We have met them and the scribes before. See on 1:22; 2:6, 16; 3:22; 7:1, 2. Matthew informs us that in connection with the present confrontation the Pharisees were accompanied by the Sadducees. How it was possible for these two opposing sects to combine against Jesus is explained in N.T.C. on Matthew, pp. 201 204, 636.) 1 1 2 8 0 “tw://bible.*?id=2.16.0|AUTODETECT|” The Pharisees came out! Now that Jesus has arrived once more on the western, more Jewish side of the Sea of Galilee, another encounter with the Pharisees is not surprising. It is they who take the initiative, not Jesus. They start to��367�� argue��368�� with Jesus. Had they become informed about the miracles he had performed on the eastern side of the sea, including that of the multiplication of the bread-cakes? Was it this that had nourished afresh their ever-present envy?

They try to convince themselves that what happened in Decapolis was not a true sign of greatness on the part of Jesus. After all, what he had provided was earthly bread, not bread from heaven, as Moses had done. Let him then produce a sign from heaven. Yes, let him do what Moses had done 7 1 -1 9 0 “tw://bible.?id=2.16.0|AUTODETECT|” Exod. 16) 1 1 -1 9 0 “tw://bible.?id=43.6.32|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.6.32|AUTODETECT|” John 6:32) 1 1 -1 9 0 “tw://bible.?id=6.10.12-6.10.14|AUTODETECT|” ). Or, like Joshua, let him cause the sun and the moon to stand still 7 1 -1 9 0 “tw://bible.?id=6.10.12-6.10.14|AUTODETECT|” Josh. 10:12 14) 1 1 -1 9 0 “tw://bible.?id=9.7.10|AUTODETECT|” ). Let him repeat what Samuel had done 7 1 -1 9 0 “tw://bible.?id=9.7.10|AUTODETECT|” I Sam. 7:10) 1 1 -1 9 0 “tw://bible.?id=11.18.30-11.18.40|AUTODETECT|” ), or Elijah 7 1 -1 9 0 “tw://bible.?id=11.18.30-11.18.40|AUTODETECT|” I Kings 18:30 40) 1 1 -1 9 0 “tw://bible.?id=59.5.17|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=59.5.17|AUTODETECT|” James 5:17) 1 1 -1 9 0 “tw://bible.?id=59.5.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.5.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=42.16.31|AUTODETECT|” ). As if, had be done any of these things, or anything of similar sensational nature, they would not have ascribed also such a sign to Beelzebul as its source! See ) 7 1 -1 9 0 “tw://bible.?id=42.16.31|AUTODETECT|” Luke 16:31) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 Their purpose was to tempt Jesus, to get him to attempt to produce such a sign. They hoped that he would try and fail, so that he might be publicly discredited.) 12. And sighing deeply in his spirit he said, Why does this generation seek a sign? I solemnly declare to you, no sign shall be given to his generation.) Note the following:) a. sighing deeply) 1 1 2 8 0 “tw://bible.?id=44.1.3|AUTODETECT|” Jesus had filled the land with infallible proofs 7 1 -1 9 0 “tw://bible.?id=44.1.3|AUTODETECT|” Acts 1:3) 1 1 -1 9 0 0 ) of the fact that he was indeed the One who had been sent by the Father, as predicted by the prophets. These signs had been of various kinds: restoration of the handicapped, healing of the sick, cleansing of he lepers, stilling of the waves, feeding of the hungry, and even raising of he dead. Asking for still another sign was clearly an insult. It implied that the miracles already performed were insufficient as credentials. So it was no wonder that Jesus greeted the request for a sign by sighing deeply��369�� in his spirit. Deeply, because the hardness of heart revealed by this request wounded him sorely.) 1 3 2 8 0 0 b. in his spirit) The anguish which Jesus experienced came from deep down inside him. Here the word spirit is used in a sense not much different from heart or inner being. ��370�� So also in 2:8; cf. 14:38.) c. this generation) 1 1 2 8 0 “tw://bible.?id=41.8.12|AUTODETECT|” Jesus is perplexed and perturbed because these Pharisees and their many followers, a very large percentage of his contemporaries, are demanding a sign. The term generation in such passages as ) 7 1 -1 9 0 “tw://bible.?id=41.8.12|AUTODETECT|” Mark 8:12) 1 1 -1 9 0 “tw://bible.?id=41.8.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.8.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=41.9.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.19|AUTODETECT|” 9:19) 1 1 -1 9 0 “tw://bible.?id=40.24.35|AUTODETECT|” refers to the people among whom one is living. By and Large those people, especially here on the western side of the Sea of Galilee, were Jews, though this point is not stressed here. It is not surprising that when this national or racial characteristic is emphasized, the word generation can attain the meaning the Jewish nation or people, as in 13:30; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.24.35|AUTODETECT|” Matt. 24:35) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 d. I solemnly declare) See on 3:28. Here in 8:12, also, the solemn introduction leads to a statement that deserves very careful consideration.) e. no sign shall be given.��371��) 1 1 2 8 0 “tw://bible.?id=40.16.4|AUTODETECT|” In the light of the parallel passage in Matthew (16:4) the meaning is, No sign such as you are demanding shall at all be given. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.16.4|AUTODETECT|” Matt. 16:4) 1 1 -1 9 0 “tw://bible.?id=32.1.17|AUTODETECT|” . The triumphant resurrection of Jesus from the dead, foreshadowed in the experience of Jonah 7 1 -1 9 0 “tw://bible.?id=32.1.17|AUTODETECT|” Jonah 1:17) 1 1 -1 9 0 “tw://bible.?id=32.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=32.2.10|AUTODETECT|” 2:10) 1 1 -1 9 0 0 ), would mark the doom of all sin-hardened Pharisees. As for the sign these men are now requesting, Jesus solemnly assures them that they will receive nothing of the kind.��372��) 1 3 2 8 0 0 13. Taking leave of them he again embarked and went away to the otherside. They are abandoned to the destiny which they, by their hardness of heart, have chosen for themselves.) ) 8:14 21 The Yeast of the Pharisees and of Herod) 1 1 2 8 0 “tw://bible.?id=40.16.5-40.16.12|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.16.5-40.16.12|AUTODETECT|” Matt. 16:5 12) 1 5 2 8 0 0 14 Now they [the disciples] had forgotten to take along bread, and had only one bread-cake with them in the boat. 15 And he [Jesus] was warning them, Look out! Be on your guard against the yeast of the Pharisees and the yeast of Herod. 16 And they began to reason among themselves, (It s) because we have no read. 17 Now when he noticed this he said to them, Why are you reasoning among yourselves about the fact that you have no bread? Do you still lack understanding? Do you still fail to grasp? Are your hearts hardened? 18 Having eyes, do you not remember? 19 When I broke the five bread-cakes for the five thousand, how many baskets full of pieces did you pick up? They answered, Twelve. 20 When (I broke) the seven bread-cakes for the four thousand, how many hampers full of pieces did you pick up?

Seven, they replied. 21 He said to them, Do you still fail to grasp? ) ) The incident here reported probably took place on the Sea of Galilee, during the trip from Dalmanutha to Bethsaida. See the map on p. 295.) 14. Now they [the disciples] had forgotten��373�� to take along bread, and had only one break-cake with them in the boat. From a purely human standpoint i.e., when the power of Jesus is discounted , this oversight was bad, for it was easier to obtain bread on the populous western side of the sea than on the eastern, though, as indicated previously, around Bethsaida it was less difficult to obtain provisions than farther south. One bread-cake would never do for thirteen men!) 15. And he [Jesus] was warning��374�� them, Look out!

Be on your guard against the yeast of the Pharisees and the yeast of Herod. Jesus was undoubtedly still thinking about the hardened unbelief of the Pharisees who had requested a sign from heaven, as if no sign of any significance had been furnished. See 8:11 13. But what had brought about that insulting request? Answer: the contrast between Jesus teaching and that of the Pharisees: his emphasis on the law of God, hence on genuine worship of God, over against theirs on tradition.) 1 1 2 8 0 “tw://bible.?id=40.16.1|AUTODETECT|” According to ) 7 1 -1 9 0 “tw://bible.?id=40.16.1|AUTODETECT|” Matt. 16:1) 1 1 -1 9 0 0 , in this wicked attempt to discredit Jesus, the Pharisees had been joined by the Sadducees. Matthew does not mention Herod in this connection. Mark, on the other hand, here omits any reference to the Sadducees but links the yeast of the Pharisees with the yeast of Herod. Since there was a close connection between the Herodians and the Sadducees, there is no contradiction between the two accounts. The Sadducees were the sacerdotal party, the party to which the highpriests, etc. generally belonged. The priestly oligarchy was for its very existence and continuity dependent upon the favor of the Herods.

See N.T.C. on Matthew, pp. 159, 162. But there was an even closer connection. The Sadducees, though ostensibly clinging to the law of God, were not at all opposed to the spread of Hellenism. Since they rejected both the resurrection of the body and the immortality of the soul, their interests were absorbed in the here and now. They were worldly, and in this respect resembled Herod and his friends.) 1 1 2 8 0 0 The characteristic yeast or teaching, whether by precept, example, or both, that is indicated in the Gospels with respect to the three groups is as follows:) 1 1 2 8 0 “tw://bible.?id=41.7.4|AUTODETECT|” The Pharisees, traditionalism 7 1 -1 9 0 “tw://bible.?id=41.7.4|AUTODETECT|” Mark 7:4) 1 1 -1 9 0 “tw://bible.?id=41.7.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.7.8|AUTODETECT|” 8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.6.17|AUTODETECT|” Herod and his followers, the Herodians, secularism 7 1 -1 9 0 “tw://bible.?id=41.6.17|AUTODETECT|” Mark 6:17) 1 1 -1 9 0 0 ff.).) 1 1 2 8 0 “tw://bible.?id=41.12.18|AUTODETECT|” The Sadducees, skepticism 7 1 -1 9 0 “tw://bible.?id=41.12.18|AUTODETECT|” Mark 12:18) 1 1 -1 9 0 “tw://bible.?id=44.23.8|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.23.8|AUTODETECT|” Acts 23:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.16.6|AUTODETECT|” There was, of course, considerable overlapping. In a sense secularism marked all three. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.16.6|AUTODETECT|” Matt. 16:6) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Both imperatives Look out! and Be on your guard against are durative in character. Therefore the meaning is: Keep on looking out (or being on the alert) ; Always be on your guard against. ) 1 1 2 8 0 “tw://bible.?id=40.5.12|AUTODETECT|” The Twelve needed this warning. In spite of their daily association with Jesus, they were constantly in danger of paying too much attention to the views of those whose teachings were opposed to his. See ) 7 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” Matt. 5:12) 1 1 -1 9 0 “tw://bible.?id=40.19.3-40.19.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.3-40.19.10|AUTODETECT|” 19:3 10) 1 1 -1 9 0 “tw://bible.?id=41.7.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.1|AUTODETECT|” Mark 7:1) 1 1 -1 9 0 “tw://bible.?id=41.7.17-41.7.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.7.17-41.7.23|AUTODETECT|” 17 23) 1 1 -1 9 0 “tw://bible.?id=41.10.2-41.10.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.2-41.10.12|AUTODETECT|” 10:2 12) 1 1 -1 9 0 “tw://bible.?id=41.10.35-41.10.45|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.35-41.10.45|AUTODETECT|” 35 45) 1 1 -1 9 0 “tw://bible.?id=44.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.6|AUTODETECT|” Acts 1:6) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.16.11|AUTODETECT|” 16. And they began to reason among themselves, (It s) because we have no bread. These men began to carry on or were carrying on a dialogue with each other.��375�� Jesus had mentioned yeast. He meant teaching. See ) 7 1 -1 9 0 “tw://bible.?id=40.16.11|AUTODETECT|” Matt. 16:11) 1 1 -1 9 0 “tw://bible.?id=40.16.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.16.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=41.8.11-41.8.13|AUTODETECT|” . In view of what is recorded in ) 7 1 -1 9 0 “tw://bible.?id=41.8.11-41.8.13|AUTODETECT|” Mark 8:11 13) 1 1 -1 9 0 “tw://bible.?id=40.13.33|AUTODETECT|” and in earlier accounts of confrontations between Jesus and his opponents, this meaning should have been clear to the disciples. Also, these men had heard the parable of The Leaven 7 1 -1 9 0 “tw://bible.?id=40.13.33|AUTODETECT|” Matt. 13:33) 1 1 -1 9 0 “tw://bible.?id=46.5.6|AUTODETECT|” ). This too, should have taught them that the word yeast or leaven must not always be taken literally. Yeast and teaching resemble each other in several respects: a. both operate invisibly, b. are very potent, and c. have a tendency gradually to augment their sphere of influence. For the figurative use of the term yeast see also ) 7 1 -1 9 0 “tw://bible.?id=46.5.6|AUTODETECT|” I Cor. 5:6) 1 1 -1 9 0 “tw://bible.?id=48.5.9|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=48.5.9|AUTODETECT|” Galatians 5:9) 1 1 -1 9 0 “tw://bible.?id=41.8.15|AUTODETECT|” . Just now 7 1 -1 9 0 “tw://bible.?id=41.8.15|AUTODETECT|” Mark 8:15) 1 1 -1 9 0 0 ) Jesus used this word in an unfavorable sense: evil teaching, considered as a very powerful, increasingly corrupting influence.) 1 1 2 8 0 “tw://bible.?id=43.2.19|AUTODETECT|” The disciples, however, failed to consider carefully and to ponder seriously the meaning of Christ s warning to be on their guard against the yeast of the Pharisees and the yeast of Herod. They quickly ascribed a literal meaning to yeast, and probably concluded that the Master was forbidding them to accept bread from Pharisees and from people associated with Herod. What we have here, then, is another instance of erroneous literal interpretation of dominical sayings. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.2.19|AUTODETECT|” John 2:19) 1 1 -1 9 0 “tw://bible.?id=43.2.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.2.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” 3:3) 1 1 -1 9 0 “tw://bible.?id=43.3.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=43.4.13-43.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.13-43.4.15|AUTODETECT|” 4:13 15) 1 1 -1 9 0 “tw://bible.?id=43.6.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.51|AUTODETECT|” 6:51) 1 1 -1 9 0 “tw://bible.?id=43.6.52|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.52|AUTODETECT|” 52) 1 1 -1 9 0 “tw://bible.?id=43.11.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.11|AUTODETECT|” 11:11) 1 1 -1 9 0 “tw://bible.?id=43.11.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.11.12|AUTODETECT|” 12) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.16.8|AUTODETECT|” These men were guilty of still another error, as is clear from Christ s reaction as recorded in verses 17 21. They thought that Jesus was very displeased with them because they had forgotten to take along read and they were worried about this lack of bread-cakes. Their basic error, then, was lack of sufficient faith. This is exactly what, according to ) 7 1 -1 9 0 “tw://bible.?id=40.16.8|AUTODETECT|” Matt. 16:8) 1 1 -1 9 0 “tw://bible.?id=40.16.5-40.16.12|AUTODETECT|” , Jesus on this occasion told them when he called them men of little faith. With Jesus in their midst, the very One who had given proof of his power in the two miraculous feedings, should they not have been optimists? But no, they were pessimists. We can say, therefore, that the section Mark:14 21, in combination with its parallel ) 7 1 -1 9 0 “tw://bible.?id=40.16.5-40.16.12|AUTODETECT|” Matt. 16:5 12) 1 1 -1 9 0 0 , warns against four errors: the traditionalism of the Pharisees, the secularism of the Herodians, he skepticism of the Sadducees, and the pessimism of the disciples.) 1 9 2 8 0 0 The back and forth worried whispering of the disciples was met by the Master s frank and open reply. It was a reply that consisted of several closely knit questions, reproachful to be sure but also helpful, their purpose being to rouse The Twelve out of their inexcusable pessimism and to revive in their hearts the spirit of trust and optimism:) 17 21. Now when he noticed this he said to them,) a. Why are you reasoning among yourselves about the fact that you have no bread?) b. Do you still lack understanding; do you still fail to grasp?) c. Are your hearts hardened?) d.

Having eyes, do you not see; and having ears, do you not hear?) e. And do you not remember?) f. When I broke the five bread-cakes for the five thousand, how many baskets full of pieces did you pick up? They answered, Twelve. When (I broke) the seven bread-cakes for the four thousand, how many hampers full of pieces did you pick up? Seven, they replied.) g.

He said to them, do you still fail to grasp?) 1 1 2 8 0 “tw://bible.?id=40.16.8-40.16.10|AUTODETECT|” In ) 7 1 -1 9 0 “tw://bible.?id=40.16.8-40.16.10|AUTODETECT|” Matt. 16:8 10) 1 1 -1 9 0 “tw://bible.?id=40.16.11|AUTODETECT|” this touching paragraph occurs in considerably reduced form, retaining only a, b (in part), e, and f of Mark s report. ) 7 1 -1 9 0 “tw://bible.?id=40.16.11|AUTODETECT|” Matt. 16:11) 1 1 -1 9 0 “tw://bible.?id=40.16.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.16.12|AUTODETECT|” 12) 1 1 -1 9 0 0 reflects on the disciples literal interpretation of Christ s warning. It reports that the words of Jesus had the favorable result of ridding the disciples of their misinterpretation, a result that is not recorded by Mark.) 1 4 2 8 0 0 A few remarks on each element in the series a g:) a. Concern about the lack of bread is unnecessary.) b. The disciples should have used their heads (cf. 7:18; 13:14). They should have put two and two together (cf. 4:12; 6:52; 7:14). Failure to take to heart the lessons which Jesus had taught them earlier by word and deed was inexcusable.) c. For the meaning of the word heart and the latter s central significance see on 6:52. Hardened is here used not in the sense of the obstinacy and resulting imperviousness that marked the Pharisees, but of spiritual sluggishness. Again see on 6:52.) 1 1 2 8 0 “tw://bible.?id=24.5.21|AUTODETECT|” d. This reference to eyes that do not see and ears that do not hear 7 1 -1 9 0 “tw://bible.?id=24.5.21|AUTODETECT|” Jer. 5:21) 1 1 -1 9 0 “tw://bible.?id=26.12.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.12.2|AUTODETECT|” Ezek. 12:2) 1 1 -1 9 0 “tw://bible.?id=41.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.4.12|AUTODETECT|” Mark 4:12) 1 1 -1 9 0 0 ) is very closely related to the immediately preceding item. The hardened heart had brought about this condition.) 1 2 2 8 0 0 e. This item may be considered transitional. It can be linked either with the immediately preceding, inability to recall in the present instance also being considered an indication and result of hardness of heart (A.V., A.R.V., R.S.V.); or with the immediately following ( And do you not remember, when I broke & ; N.A.S., cf. Williams). The disciples should have paid more attention to these miracles, should have taken time to ponder their meaning in relation to the greatness of Christ.) Memory can indeed be aided by spiritual reflection, meditation, and where possible translation into action. It is reported that an Oriental convert to Christianity confessed that committing to memory the Sermon on the Mount had caused him great difficulty until by the grace of God, he had begun to put its principles into daily practice!) 1 1 2 8 0 “tw://bible.?id=43.14.25|AUTODETECT|” It should be added that Jesus did more than reproach the disciples for their lack of memory. See ) 7 1 -1 9 0 “tw://bible.?id=43.14.25|AUTODETECT|” John 14:25) 1 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” 26) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 f. Note the distinction which, as in every instance, is made in the Gospels between the two kinds of baskets. See above, on 8:8. The argument is basically as follows: if five bread-cakes more than sufficed for five thousand people, and seven bread-cakes more than sufficed for four thousand facts which the disciples here and now reaffirm , then would not Jesus be able to feed himself and The Twelve with one (8:14) bread-cake? In fact, would he not be able, even without any bread-cake, to provide all that was necessary?) g. There is no good reason to interpret this final Do you still fail to grasp? in any other sense than as asked previously (see b.).

Christ s question was sufficiently important to justify repetition. The words and works of Jesus must be pondered and taken to heart. They must not be quickly forgotten. Dwelling on them prayerfully will increase faith and abolish pessimism.) ) 8:22 26 The Healing of a Blind Man at Bethsaida) 22 They came to Bethsaida, and some people brought a blind man to him, and begged him to touch him. 23 He took the blind man by the hand, led him outside the village, and after spitting on his eyes and laying his hands on him, asked him, Do you see anything? 24 He looked up and said, I can make out the people, for I see them as trees, walking around. 25 Then he [Jesus] again laid his hands on the man s eyes, and he opened them wide, was fully restored, and was seeing everything clearly. 26 And with the warning, Do not go into the village he [Jesus] sent him to his home.) ) 1 1 2 8 0 “tw://bible.?id=42.9.10|AUTODETECT|” The present section is found only in Mark s Gospel. 22. They came to Bethsaida, and some people brought a blind man to him, and begged him to touch him. The boat landed on the northeastern side of the sea, near the entrance of the Jordan. See map on p. 295. The place of arrival was Bethsaida Julias, where the miracle of the feeding of the five thousand had occurred 7 1 -1 9 0 “tw://bible.?id=42.9.10|AUTODETECT|” Luke 9:10) 1 1 -1 9 0 “tw://bible.?id=42.3.1|AUTODETECT|” ). Mark calls it a village (verse 23). Luke, in the passage to which reference has just been made, states that it was a city. There is nothing unusual or disturbing about this seeming discrepancy. For a long time Bethsaida had been a mere village. Then Philip the tetrarch 7 1 -1 9 0 “tw://bible.?id=42.3.1|AUTODETECT|” Luke 3:1) 1 1 -1 9 0 0 ) enlarged and beautified it. It now became a city, and in honor of Julia, the daughter of Emperor Augustus, was named Bethsaida Julias. However, having been a village for so long a time, it is not surprising that the designation village continued for some time to be applied to it. The same thing happens even today. When West St. changes to Westnedge Avenue it continues for several years to be called West St. Similarly what today is Marne (Mich., U.S.A.) continued for a while to be called Berlin, and one still occasionally hears, He lives in The Brickyard, when the real brickyard is today but a faint memory. As to the two Bethsaidas see N.T.C. on John, Vol. I, pp. 216, 217, 225.) 1 2 2 8 0 0 At Bethsaida a blind man was brought to Jesus. His guides begged Jesus to touch��376�� him. As to the significance of this touch see on 1:41.) 23. He took the blind man by the hand, led him outside the village, and after spitting on his eyes and laying his hands on him, asked him, Do you see anything?) 1 1 2 8 0 “tw://bible.?id=40.9.27-40.9.31|AUTODETECT|” It is a striking fact that among those healings of blind men which in the Gospels are described in some detail not two are alike. This shows that in his love and wisdom the Master dealt with each case individually. His heart went out to the needy ones not just in general but to each one in particular, so that his treatment of a case was never a mere duplication of what had been done before. Anyone can see this for himself by studying and comparing the following passages: ) 7 1 -1 9 0 “tw://bible.?id=40.9.27-40.9.31|AUTODETECT|” Matt. 9:27 31) 1 1 -1 9 0 “tw://bible.?id=41.8.22-41.8.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.22-41.8.26|AUTODETECT|” Mark 8:22 26) 1 1 -1 9 0 “tw://bible.?id=41.10.46-41.10.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.46-41.10.52|AUTODETECT|” 10:46 52) 1 1 -1 9 0 “tw://bible.?id=43.9.0|AUTODETECT|” (and parallels); ) 7 1 -1 9 0 “tw://bible.?id=43.9.0|AUTODETECT|” John 9) 1 1 -1 9 0 “tw://bible.?id=41.7.33|AUTODETECT|” . See also on ) 7 1 -1 9 0 “tw://bible.?id=41.7.33|AUTODETECT|” Mark 7:33) 1 1 -1 9 0 “tw://bible.?id=41.7.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.7.34|AUTODETECT|” 34) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 First, Jesus took this man by the hand. Not as if the handicapped individual did not have any guides. He did, and these guides had brought him to Jesus. But the latter wishes to impart his own very personal attention and love to this man. Therefore he himself now becomes the Guide.) Secondly, Jesus led him out of the village. For village see on verse 22.

Commentaries are divided on the question why this man had to be led away from the village. Was it because Jesus did not wish to see a large crowd running up to him for cures? Or was it in the interest of the blind man himself, to make him feel more at ease and able to concentrate all his attention on his Benefactor? Both are possible, or either is. In harmony with what was said in connection with 7:33, the second reason seems best.) 1 1 2 8 0 “tw://bible.?id=43.9.6|AUTODETECT|” Thirdly, Jesus spat on the man s eyes. Here, too, compare the cure of the deaf-mute (7:31 37). In that case Jesus applied saliva to the man s tongue; in the present, since this man s trouble was in the eyes, he spat on his eyes. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.9.6|AUTODETECT|” John 9:6) 1 1 -1 9 0 0 . The meaning again was clear: Something will be done for your eyes & and I will do it. ) 1 3 2 8 0 0 Fourthly, reassuringly the Master laid his hands on the man, an action that often preceded healing, and was therefore a hopeful sign to the blind person.) Fifthly, Jesus asked him, Do you see anything? ��377�� It is clear that the Lord wants this individual to become involved in his own cure, step by step.) 24. He looked up and said, I can make out the people, for I see them as trees, walking around. Three different words are used in the original of this verse, all having to do with vision.��378�� The man looked up, involuntarily he raised his eyes. He said, I can make out the people. This refers here to outward, rather vague, discernment. He added, for I see them as trees, walking around.

He perceives that certain objects which to him resemble trees differ from trees in one important respect: they are walking around, and must therefore be people. He may well have been looking at the disciples of Jesus. His outward vision was still blurred, but his perception or mental observation was correct: those moving objects were indeed people. What made him all the more certain of this was the fact high probability at least that he had not been born blind. Accordingly, he knew how people looked.) 1 1 2 8 0 “tw://bible.?id=43.17.4|AUTODETECT|” Nevertheless, when men resemble trees except for the fact that men move, trees do not , something is still wrong. Since Jesus always completes his work 7 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” John 17:4) 1 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” Phil. 1:6) 1 1 -1 9 0 0 ), there follows: 25. Then he [Jesus] again laid his hands on the man s eyes, and he opened them wide, was fully restored, and was seeing everything clearly.��379�� This time when the man focused his eyes intently, opening them wide, people no longer looked like trees. Vision had been fully restored. He saw and continued to see distant objects as if they were nearby.) 1 5 2 8 0 0 It should be emphasized that this act of healing is by no means in line with slow present-day healings that require several visits to the healer. In the case here recorded the entire healing process was accomplished within a few moments, with the result: a change from complete blindness to perfect vision.) Exactly why it was that in this particular case the healing process occurred in two stages has not been revealed to us. Was it, perhaps, because especially this person was in need of understanding the inestimable nature of the blessing that was being bestowed upon him? The reason cannot have been initial lack of power on the part of Jesus. Surely, he who was able instantly to raise the dead was also able to impart instant recovery to this blind man. For a reason known to the Healer the present restoration occurred in two stages.) 26.

And with the warning, Do not go into the village he [Jesus] sent him to his home. Why this warning? Perhaps for the same reason as mentioned in connection with earlier miracles. See on 1:44; 7:36. It was not the purpose of Christ s coming to create excitement and encourage false expectations of approaching political deliverance. It is possible, however, that in sending this man directly to his home Jesus also had in mind the interest of this man, namely, that he might calmly meditate on the great blessing he had received, and that he would have an opportunity without interference to talk about it to those nearest and dearest to himself, so that together they might glorify God.

Cf. 5:19.) ) 8:27 30 Peter s Confession and Christ s Strict Order) 1 1 2 8 0 “tw://bible.?id=40.16.13-40.16.20|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.16.13-40.16.20|AUTODETECT|” Matt. 16:13 20) 1 1 -1 9 0 “tw://bible.?id=42.9.18-42.9.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.18-42.9.21|AUTODETECT|” Luke 9:18 21) 1 11 2 8 0 0 27 Jesus along with his disciples went away to the villages around Caesarea Philippi. And on the way he was asking his disciples. Who do the people say I am? 28 They answered him, John the Baptist; and others (say) Elijah; and still others, one of the prophets. 29 Then he was asking them, But you, who do you say I am? Peter answered him, Thou art the Christ. 30 And he [Jesus] warned them to tell no one about him.) ) The resemblance between Mark s account of this happening and the reports, respectively, of Matthew and Luke, is striking, as is also the contrast. First, the resemblance; note the following parallels:) Mark Matthew Luke ) 8:27 16:13 9:18 ) 8:28 16:14 9:19 ) 8:29a 16:15 9:20a ) 8:29b 16:16 9:20b ) 8:30 16:20 9:21 ) ) ) 1 1 2 8 0 “tw://bible.?id=40.16.17-40.16.19|AUTODETECT|” Except for ) 7 1 -1 9 0 “tw://bible.?id=40.16.17-40.16.19|AUTODETECT|” Matt. 16:17 19) 1 1 -1 9 0 “tw://bible.?id=40.16.17-40.16.19|AUTODETECT|” , in all three the sequence is the same, and even the phraseology is to a considerable extent almost identical. Literary relationship between the three accounts would seem to be the most logical explanation. Nevertheless, there is enough variation to show that the evangelists were not mere copyists. Each Gospel writer tells the story as the Spirit guides him, which implies that each employs his own style. The variations, however, except for ) 7 1 -1 9 0 “tw://bible.?id=40.16.17-40.16.19|AUTODETECT|” Matt. 16:17 19) 1 1 -1 9 0 0 , are minor.) 1 1 2 8 0 0 27. Jesus along with his disciples.& The fact that these men were with their Master is also definitely stated by Luke and implied by Matthew . Continued: went away to the villages around Caesarea Philippi. See the map on p. 295. Here Matthew has in the district of Caesarea Philippi, and Luke as he was praying. Obviously there is no conflict.

And on the way he was asking his disciples, Who do the people say I am? So also Luke, except that he substitutes the multitudes for the people, or men. Instead of I am Matthew reads the Son of man is, with no difference in meaning. 28. They answered him, John the Baptist; and others (say) Elijah; and still others, one of the prophets. Matthew s and others (say) Jeremiah is not found in Mark and Luke. It may be regarded as included in one of the prophets.

It is clear from this answer that in general the crowds believed that Jesus was a very prominent messenger from God, that he was someone who had died and in the person of Jesus had arisen from the dead. Luke makes special mention of this fact when he states, and others that one of the old prophets had risen. 29. Then he was asking them, But you, who do you say I am? The phrasing is exactly the same in all three. With tremendous emphasis Jesus places this But you, who do you say & ? over against Who do the people say & ? Peter answered him, Thou art the Christ.

Peter s answer, representing the conviction of The Twelve, is by Matthew reproduced in fuller form, Thou art the Christ, the Son of the Living God ; by Luke more concisely, The Christ of God. And the warning, 30. And he [Jesus] warned them to tell no one about him, is expressed in language that is essentially the same for all three, yet varies slightly.) 1 1 2 8 0 “tw://bible.?id=41.8.27-41.8.30|AUTODETECT|” If the reader will bear in mind these generally slight variations, he will find the explanation of the contents of ) 7 1 -1 9 0 “tw://bible.?id=41.8.27-41.8.30|AUTODETECT|” Mark 8:27 30) 1 1 -1 9 0 “tw://bible.?id=40.16.13-40.16.16|AUTODETECT|” in N.T.C. on the parallel passage, ) 7 1 -1 9 0 “tw://bible.?id=40.16.13-40.16.16|AUTODETECT|” Matt. 16:13 16) 1 1 -1 9 0 “tw://bible.?id=40.16.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.16.20|AUTODETECT|” 20) 1 1 -1 9 0 0 , pp. 641 643, 652 of that volume.) 1 1 2 8 0 0 The three columns of parallel passages see above p. 324 , also clearly indicate a contrast no contradiction between Matthew, on the one hand, and Mark and Luke, on the other. The noticeable contrast consists in this, that verses 17 19 of Matthew s sixteenth chapter are absent from Mark and Luke. These verses are: Jesus answered and said to him, Blessed are you, Simon Bar-Jonah, for it is not flesh and blood but my Father who is in heaven who has revealed this to you. And I say to you, you are Peter, and upon this rock I will build my church, and the gates of Hades shall not overpower it. I will give you the keys of the kingdom of heaven, and whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven. For the possible reason of this omission from Mark and Luke, as well as for the explanation of this exclusively Matthean passage, see N.T.C. on Matthew, pp. 644 652.) 1 1 2 8 0 “tw://bible.?id=40.11.12|AUTODETECT|” Before leaving this subject, special attention should be called to the fact that the words of Jesus, But you, who do you say I am? convey a very important lesson, namely, that a true believer is one who is willing, whenever necessary, to fly in the face of popular opinion and openly to express a conviction that is contrary to that of the masses. In the best sense of the term, the believer is willing to come forth boldly in the interest of the truth. The kingdom is for vigorous people 7 1 -1 9 0 “tw://bible.?id=40.11.12|AUTODETECT|” Matt. 11:12) 1 1 -1 9 0 “tw://bible.?id=1.39.9|AUTODETECT|” ); for strong and sturdy men like Joseph 7 1 -1 9 0 “tw://bible.?id=1.39.9|AUTODETECT|” Gen. 39:9) 1 1 -1 9 0 “tw://bible.?id=2.32.31|AUTODETECT|” ); Moses 7 1 -1 9 0 “tw://bible.?id=2.32.31|AUTODETECT|” Exod. 32:31) 1 1 -1 9 0 “tw://bible.?id=2.32.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.32.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=4.13.30|AUTODETECT|” ); Joshua and Caleb 7 1 -1 9 0 “tw://bible.?id=4.13.30|AUTODETECT|” Num. 13:30) 1 1 -1 9 0 “tw://bible.?id=4.14.6-4.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.14.6-4.14.10|AUTODETECT|” 14:6 10) 1 1 -1 9 0 “tw://bible.?id=9.7.5|AUTODETECT|” ); Samuel 7 1 -1 9 0 “tw://bible.?id=9.7.5|AUTODETECT|” I Sam. 7:5) 1 1 -1 9 0 “tw://bible.?id=9.17.41-9.17.49|AUTODETECT|” ); David 7 1 -1 9 0 “tw://bible.?id=9.17.41-9.17.49|AUTODETECT|” I Sam. 17:41 49) 1 1 -1 9 0 “tw://bible.?id=19.27.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.27.0|AUTODETECT|” Ps. 27) 1 1 -1 9 0 “tw://bible.?id=10.12.7|AUTODETECT|” ); Nathan 7 1 -1 9 0 “tw://bible.?id=10.12.7|AUTODETECT|” II Sam. 12:7) 1 1 -1 9 0 “tw://bible.?id=11.18.21|AUTODETECT|” ); Elijah 7 1 -1 9 0 “tw://bible.?id=11.18.21|AUTODETECT|” I Kings 18:21) 1 1 -1 9 0 “tw://bible.?id=14.20.5-14.20.12|AUTODETECT|” ); Jehoshaphat 7 1 -1 9 0 “tw://bible.?id=14.20.5-14.20.12|AUTODETECT|” II Chron. 20:5 12) 1 1 -1 9 0 “tw://bible.?id=27.1.11-27.1.13|AUTODETECT|” ); Daniel and his three friends 7 1 -1 9 0 “tw://bible.?id=27.1.11-27.1.13|AUTODETECT|” Dan. 1:11 13) 1 1 -1 9 0 “tw://bible.?id=27.3.16-27.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.3.16-27.3.18|AUTODETECT|” 3:16 18) 1 1 -1 9 0 “tw://bible.?id=27.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.6.10|AUTODETECT|” 6:10) 1 1 -1 9 0 “tw://bible.?id=27.6.21-27.6.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.6.21-27.6.23|AUTODETECT|” 21 23) 1 1 -1 9 0 “tw://bible.?id=17.3.4|AUTODETECT|” ); Mordecai 7 1 -1 9 0 “tw://bible.?id=17.3.4|AUTODETECT|” Esther 3:4) 1 1 -1 9 0 “tw://bible.?id=44.4.20|AUTODETECT|” ); Peter 7 1 -1 9 0 “tw://bible.?id=44.4.20|AUTODETECT|” Acts 4:20) 1 1 -1 9 0 “tw://bible.?id=44.6.8|AUTODETECT|” ); Stephen 7 1 -1 9 0 “tw://bible.?id=44.6.8|AUTODETECT|” Acts 6:8) 1 1 -1 9 0 “tw://bible.?id=44.7.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.51|AUTODETECT|” 7:51) 1 1 -1 9 0 “tw://bible.?id=50.3.13|AUTODETECT|” ); Paul 7 1 -1 9 0 “tw://bible.?id=50.3.13|AUTODETECT|” Phil. 3:13) 1 1 -1 9 0 “tw://bible.?id=50.3.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.3.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=50.2.15-50.2.30|AUTODETECT|” ); Epaphroditus 7 1 -1 9 0 “tw://bible.?id=50.2.15-50.2.30|AUTODETECT|” Phil. 2:15 30) 1 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” 4:18) 1 1 -1 9 0 “tw://bible.?id=55.1.15-55.1.18|AUTODETECT|” ); Onesiphorus 7 1 -1 9 0 “tw://bible.?id=55.1.15-55.1.18|AUTODETECT|” II Tim. 1:15 18) 1 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” ); and the apostle John 7 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” Rev. 1:9) 1 1 -1 9 0 “tw://bible.?id=8.1.16-8.1.18|AUTODETECT|” ). It is for such valiant women as Ruth 7 1 -1 9 0 “tw://bible.?id=8.1.16-8.1.18|AUTODETECT|” Ruth 1:16 18) 1 1 -1 9 0 “tw://bible.?id=7.4.9|AUTODETECT|” ); Deborah 7 1 -1 9 0 “tw://bible.?id=7.4.9|AUTODETECT|” Judg. 4:9) 1 1 -1 9 0 “tw://bible.?id=9.25.14|AUTODETECT|” ); Abigail 7 1 -1 9 0 “tw://bible.?id=9.25.14|AUTODETECT|” I Sam. 25:14) 1 1 -1 9 0 “tw://bible.?id=17.4.16|AUTODETECT|” ff.); Esther 7 1 -1 9 0 “tw://bible.?id=17.4.16|AUTODETECT|” Esther 4:16) 1 1 -1 9 0 “tw://bible.?id=44.16.15|AUTODETECT|” ); and Lydia 7 1 -1 9 0 “tw://bible.?id=44.16.15|AUTODETECT|” Acts 16:15) 1 1 -1 9 0 “tw://bible.?id=44.16.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.16.40|AUTODETECT|” 40) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.12.2|AUTODETECT|” Conformity with the world, compromise on basic issues, the unwillingness to be distinctive, is strongly condemned in Scripture 7 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” Rom. 12:2) 1 1 -1 9 0 “tw://bible.?id=47.6.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.14|AUTODETECT|” II Cor. 6:14) 1 1 -1 9 0 “tw://bible.?id=62.2.15-62.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.15-62.2.17|AUTODETECT|” I John 2:15 17) 1 1 -1 9 0 “tw://bible.?id=1.6.1|AUTODETECT|” ). When the sons of God marry the daughters of men 7 1 -1 9 0 “tw://bible.?id=1.6.1|AUTODETECT|” Gen. 6:1) 1 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=2.32.28|AUTODETECT|” ), the result is the deluge. When Israel worships a golden calf, three thousand Israelites lose their lives 7 1 -1 9 0 “tw://bible.?id=2.32.28|AUTODETECT|” Exod. 32:28) 1 1 -1 9 0 “tw://bible.?id=9.31.4|AUTODETECT|” ). When Israel, with the purpose of being like other nations, demands a king, the final result is shameful defeat in a battle in which that king commits suicide 7 1 -1 9 0 “tw://bible.?id=9.31.4|AUTODETECT|” I Sam. 31:4) 1 1 -1 9 0 “tw://bible.?id=11.12.26-11.12.30|AUTODETECT|” ). When the compromiser Jeroboam institutes calf-worship at Bethel and Dan, he is leading the people into a path that finally results in shameful deportation into a pagan country 7 1 -1 9 0 “tw://bible.?id=11.12.26-11.12.30|AUTODETECT|” I Kings 12:26 30) 1 1 -1 9 0 “tw://bible.?id=11.14.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.14.16|AUTODETECT|” 14:16) 1 1 -1 9 0 “tw://bible.?id=11.14.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.14.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=11.14.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.14.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=11.14.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.14.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=12.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.3.3|AUTODETECT|” II Kings 3:3) 1 1 -1 9 0 “tw://bible.?id=12.10.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.10.29|AUTODETECT|” 10:29) 1 1 -1 9 0 “tw://bible.?id=12.10.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.10.31|AUTODETECT|” 31) 1 1 -1 9 0 0 , etc.).) 1 1 2 8 0 “tw://bible.?id=43.17.16|AUTODETECT|” Not being of the world 7 1 -1 9 0 “tw://bible.?id=43.17.16|AUTODETECT|” John 17:16) 1 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” ), believers are shining lights in the midst of the world 7 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” Matt. 5:14) 1 1 -1 9 0 “tw://bible.?id=50.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.15|AUTODETECT|” Phil. 2:15) 1 1 -1 9 0 “tw://bible.?id=41.8.28|AUTODETECT|” ). They are spiritually different from the world, in order to be a blessing to the world. So also here in ) 7 1 -1 9 0 “tw://bible.?id=41.8.28|AUTODETECT|” Mark 8:28) 1 1 -1 9 0 “tw://bible.?id=41.8.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.8.29|AUTODETECT|” 29) 1 1 -1 9 0 0 , while everybody else is saying that Jesus is but a man whether John the Baptist, Elijah, or one of the (other) prophets, it makes no essential difference, for all these were but men , the true follower of Jesus answers, Thou art the Christ (thus Mark), the Son of the Living God (adds Matthew).) 1 3 2 8 0 0 ) 8:31 9:1 The First Prediction of the Passion) and the Resurrection) 1 1 2 8 0 “tw://bible.?id=40.16.21-40.16.28|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.16.21-40.16.28|AUTODETECT|” Matt. 16:21 28) 1 1 -1 9 0 “tw://bible.?id=42.9.22-42.9.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.22-42.9.27|AUTODETECT|” Luke 9:22 27) 1 3 2 8 0 0 31 And he [Jesus] began to teach them that the Son of man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32 He was telling them this fact without any reservation. And Peter took him aside and began to rebuke him. 33 But turning around and seeing his disciples, he rebuked Peter and said, Get out of my sight, Satan, for you are looking at things not from God s point of view but from men s. 34 And having called the people to him along with his disciples, he said to them, If anyone wishes to come behind me, let him deny himself, take up his cross, and follow me. 35 For whoever would save his life shall lose it, but whoever loses his life for my sake and the gospel s shall save it. 36 For what good does it do a man to gain the whole world and forfeit his life? 37 For what shall a man give in exchange for his life? 38 For whoever is ashamed of me and my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed when he comes in the Glory of his Father with his holy angels. ) 9: 1 And he was saying to them, I solemnly declare to you that there are some of those who are standing here who shall not taste death until they see the kingdom of God come with power. ) ) 1 1 2 8 0 “tw://bible.?id=40.16.21|AUTODETECT|” The resemblance between Mark and its parallels is again rather striking. As to the relation between Mark and Matthew, the main differences are as follows: ) 7 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” Matt. 16:21) 1 1 -1 9 0 “tw://bible.?id=41.8.36|AUTODETECT|” substitutes he for Mark s the Son of man, and adds must go away to Jerusalem. Matthew s verse 22 reports the very words used by Peter in rebuking Jesus; verse 23 adds that Jesus told Peter, You are a trap to me ; verse 24 mentions only Jesus and his disciples, not also the people; verse 25 omits Mark s and the gospel s sake. After minor grammatical variations in verse 26 (=) 7 1 -1 9 0 “tw://bible.?id=41.8.36|AUTODETECT|” Mark 8:36) 1 1 -1 9 0 “tw://bible.?id=41.8.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.8.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=40.16.27|AUTODETECT|” ), ) 7 1 -1 9 0 “tw://bible.?id=40.16.27|AUTODETECT|” Matt. 16:27) 1 1 -1 9 0 “tw://bible.?id=41.8.38|AUTODETECT|” , differing rather strikingly from ) 7 1 -1 9 0 “tw://bible.?id=41.8.38|AUTODETECT|” Mark 8:38) 1 1 -1 9 0 0 , reads, For the Son of man shall come in the glory of his Father, with his angels, and then shall he render to each according to his deeds. Finally, Matthew s verse 28 ends with the phrase until they see the Son of man coming in his kingdom or in his royal dignity ; Mark s 9:1 with the essentially similar until they see the kingdom of God come with power. ) 1 1 2 8 0 “tw://bible.?id=41.8.38|AUTODETECT|” Luke s parallel (9:22 27) is clearly an abbreviation. Sometimes it resembles Mark more closely, sometimes Matthew. Thus in verse 22 Luke speaks of Jesus as saying that the Son of man [thus also Mark] must be raised up on the third day [thus also Matthew]; Mark has after three days. In verse 23 Luke adds the word daily [ let him take up his cross daily ]. In verse 24 Luke, like Matthew, omits Mark s and the gospel s sake. In verse 25 Luke has lose or forfeit. Luke s verse 26 resembles ) 7 1 -1 9 0 “tw://bible.?id=41.8.38|AUTODETECT|” Mark 8:38) 1 1 -1 9 0 “tw://bible.?id=40.16.27|AUTODETECT|” more closely than it does ) 7 1 -1 9 0 “tw://bible.?id=40.16.27|AUTODETECT|” Matt. 16:27) 1 1 -1 9 0 “tw://bible.?id=42.9.27|AUTODETECT|” . Finally, ) 7 1 -1 9 0 “tw://bible.?id=42.9.27|AUTODETECT|” Luke 9:27) 1 1 -1 9 0 0 continues this close resemblance to Mark (9:1), though Luke abbreviates.) 1 6 2 8 0 0 Obviously there are no essential differences, no contradictions.) Turning now to Mark s own account, the reader is referred to its parallel in Matthew. See N.T.C. on that Gospel, pp. 653 660, bearing in mind the (on the whole) slight differences that have been pointed out between the two reports (Mark s and Matthew s).) Here in N.T.C. on Mark observations for the most part not found in N.T.C. on Matthew will be added.) 31, 32a. And he [Jesus] began to teach them that the Son of man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. He was telling them this fact without any reservation.) The prediction here given has the following characteristics:) a. It was necessary. When the disciples, by the mouth of Peter, had said, Thou art the Christ (verse 29), Jesus by not contradicting this had obviously assented to it. Therefore, in view of the fact that messiahship was by many interpreted in an earthly and political sense, it was necessary that the disciples be taught what it meant to be the Christ.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” b. It was startling. The Son of man see on 2:10; N.T.C. on Matthew, pp. 403 407 that is, Jesus himself, the Messiah & about to suffer and to die! Actually to be killed! And not only was this going to happen; it must happen. He must be subjected to suffering and must be killed, because of the Father s will 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” Rom. 8:32) 1 1 -1 9 0 “tw://bible.?id=19.40.7|AUTODETECT|” ), his own promise 7 1 -1 9 0 “tw://bible.?id=19.40.7|AUTODETECT|” Ps. 40:7) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ), prophecy 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” ), and basically the demands of the law 7 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” Gen. 2:17) 1 1 -1 9 0 “tw://bible.?id=45.5.12-45.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.12-45.5.21|AUTODETECT|” Rom. 5:12 21) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” ). He must do what he himself also wanted to do 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” ). However, note also: after three days meaning on the third day he must rise again. See ) 7 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” Isa. 53:10) 1 1 -1 9 0 “tw://bible.?id=42.24.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.26|AUTODETECT|” Luke 24:26) 1 1 -1 9 0 “tw://bible.?id=42.24.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.24.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=41.9.32|AUTODETECT|” . But in view of ) 7 1 -1 9 0 “tw://bible.?id=41.9.32|AUTODETECT|” Mark 9:32) 1 1 -1 9 0 “tw://bible.?id=42.18.34|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.18.34|AUTODETECT|” Luke 18:34) 1 1 -1 9 0 0 it is very doubtful whether this optimistic climax was even fully appreciated by those who heard it.) 1 1 2 8 0 0 c. It was revealing. Elders, chief priests, and scribes, the men who were supposed to be watchmen for the people, those from whose circles the Sanhedrin was chosen, are going to kill Israel s own Messiah!) 1 1 2 8 0 “tw://bible.?id=43.16.12|AUTODETECT|” d. It was kind and wise. In order to spare the feelings of the men who are so very dear to him, Jesus does not at this time tell them the details of his gruesome approaching passion. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.16.12|AUTODETECT|” John 16:12) 1 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” Ps. 103:12) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.2.20|AUTODETECT|” e. It was clear. Before this time Jesus had spoken in a veiled manner about his coming suffering and resulting victory 7 1 -1 9 0 “tw://bible.?id=41.2.20|AUTODETECT|” Mark 2:20) 1 1 -1 9 0 “tw://bible.?id=40.12.39|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.39|AUTODETECT|” Matt. 12:39) 1 1 -1 9 0 “tw://bible.?id=40.12.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.12.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=40.16.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.4|AUTODETECT|” 16:4) 1 1 -1 9 0 0 ). Now he speaks plainly.��380��) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” 32b. There follows Peter s rebuke (32b) and Christ s reaction to that rebuke (33). And Peter took him aside and began to rebuke him. For Peter the very idea of messiahship excluded suffering and execution. This disciple, as also the others, had been walking behind Jesus. Now he pulls the Master aside and begins to rebuke him. What the others may have thought he uttered. He was the man of words and action. What they may have wanted to do he did. According to Matthew, Peter said, Mercy on thee, Lord, this shall never happen to thee. Of course, Peter should have known better. Had he never read ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 0 ? Did he not remember that John the Baptist had described Jesus as the Lamb of God who is taking away the sin of the world ? What Peter did was therefore inexcusable. But if that be true, what shall we say about those critics today who are constantly pointing to Jesus as the Example to follow but reject the fact that he cannot be our Example unless first of all and most of all he is our Lord and Savior, who by his voluntary, sacrificial, substitutionary death saves his people from their sin and brings them to glory?) 1 1 2 8 0 “tw://bible.?id=40.4.8|AUTODETECT|” Christ s reaction was prompt, decisive, and forceful. He fully realized that back of Peter stood Satan, who was attempting once more, as he had done previously 7 1 -1 9 0 “tw://bible.?id=40.4.8|AUTODETECT|” Matt. 4:8) 1 1 -1 9 0 “tw://bible.?id=40.4.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.4.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=40.5.29|AUTODETECT|” ), to turn the attention of Jesus away from the cross. Not for a moment does the Savior dilly-dally. He puts into practice the advice he gave to others 7 1 -1 9 0 “tw://bible.?id=40.5.29|AUTODETECT|” Matt. 5:29) 1 1 -1 9 0 “tw://bible.?id=40.5.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.*?id=40.4.10|AUTODETECT|” ): 33. But turning around and seeing his disciples, he rebuked Peter and said, Get out of my sight, Satan, for you are looking at things not from God s point of view but from men s. In speaking to Peter, Jesus is actually addressing Satan; or, if one prefers, is addressing whatever in Peter has been perversely influenced by the prince of evil. With speed and finality he rejects the implied temptation. True, from the human point of view being subjected to suffering and being killed is unacceptable. From God s point of view, however, this course was absolutely necessary, as has already been shown (see on verse 31).

Divinely ordained also was the subsequent reward, the glorious resurrection. Be gone, Satan, or Get out of my sight, Satan, says Jesus, using language which the devil had heard before from the same lips 7 1 -1 9 0 “tw://bible.?id=40.4.10|AUTODETECT|” Matt. 4:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.9.22|AUTODETECT|” To man as he is by nature the cross is indeed offensive. He is unwilling to accept the fact that without the shedding of blood there is no remission 7 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” Heb. 9:22) 1 1 -1 9 0 “tw://bible.?id=46.1.18|AUTODETECT|” ). Christ crucified is to the Jews a stumblingblock, and to the Gentiles foolishness. Yet, in this very cross is revealed the power of God and the wisdom of God, a fact which those alone are able to appreciate who are saved, whether Jews or Gentiles 7 1 -1 9 0 “tw://bible.?id=46.1.18|AUTODETECT|” I Cor. 1:18) 1 1 -1 9 0 “tw://bible.?id=46.1.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.1.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.10.45|AUTODETECT|” Jesus now shows an enlarged audience that what was true for himself holds also for everyone else, namely, that it is the way of the cross that leads to glory. This statement must not be misinterpreted. Christ s humiliation and his people s differ by a whole heaven. His death is unique, for it has atoning value 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=19.49.7|AUTODETECT|” ). Ours does not 7 1 -1 9 0 “tw://bible.?id=19.49.7|AUTODETECT|” Ps. 49:7) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” ). Nevertheless, the principle as such, that the cross leads to the crown, holds not only for Christ 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 “tw://bible.?id=44.14.22|AUTODETECT|” ) but also for his people 7 1 -1 9 0 “tw://bible.?id=44.14.22|AUTODETECT|” Acts 14:22) 1 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” II Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” II Tim. 3:12) 1 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” ). In fact, between Christ s afflictions and his people s there is a close connection, so that the believer is a partaker of Christ s suffering. He is hated because he serves a Master who is also hated 7 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” Matt. 10:24) 1 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” Col. 1:24) 1 1 -1 9 0 “tw://bible.?id=58.13.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.13|AUTODETECT|” Heb. 13:13) 1 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” I Peter 4:13) 1 1 -1 9 0 “tw://bible.?id=66.12.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.4|AUTODETECT|” Rev. 12:4) 1 1 -1 9 0 “tw://bible.?id=66.12.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=66.12.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 This introduces verses 34 38. The brief but beautiful little paragraph begins with: 34a. And having called the people to him along with his disciples, he said to them.& Jesus at this point called the multitudes to himself, to be with his disciples. The earnest exhortation which follows has significance for all; in fact, is for all a matter of life or death, everlasting life versus everlasting death. Hence, all not only The Twelve must hear it. The essence of the exhortation is that everyone should become a disciple of Jesus, who points out what one must do in order to be a disciple, that is, a follower, a true believer: 34b.

If anyone wishes to come behind me, let him deny himself, take up his cross, and follow me. To come behind Jesus means to attach oneself to him as his disciple. The figure is based on the fact that Christ s followers not only The Twelve but also many others often accompanied the Master, frequently literally came on behind him.) 1 1 2 8 0 “tw://bible.?id=47.10.5|AUTODETECT|” What, then, must a person do in order to be considered a true disciple? Well, if he wishes to come behind me, says Jesus, then first, he must deny himself; that is, he must once and for all say farewell to the old self, the self as it is apart from regenerating grace. A person who denies himself gives up all reliance on whatever he is by nature, and depends for salvation on God alone. He turns away in dismay not only from whatever thoughts and habits are patently sinful but even from reliance on religious for example Pharisaic thought patterns that cannot be harmonized with trust in Christ. See ) 7 1 -1 9 0 “tw://bible.?id=47.10.5|AUTODETECT|” II Cor. 10:5) 1 1 -1 9 0 “tw://bible.?id=50.3.7-50.3.11|AUTODETECT|” . He must be willing to say with Paul, Such things that once were gains to me these have I counted loss for Christ.& See ) 7 1 -1 9 0 “tw://bible.?id=50.3.7-50.3.11|AUTODETECT|” Phil. 3:7 11) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Secondly, he must take up his cross. The underlying figure is that of a condemned man who is forced to take up and carry his own cross to the place of execution. However, what the convict does under duress, the disciple of Christ does willingly. He voluntarily and decisively accepts the pain, shame, and persecution that is going to be his particular note: his, not someone else s lot because of his loyalty to Christ and his cause.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” Finally, he must begin to follow and must keep on following Jesus. Here following the Master means trusting him 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” ), walking in his footsteps 7 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” I Peter 2:21) 1 1 -1 9 0 “tw://bible.?id=43.15.14|AUTODETECT|” ), and obeying his commands 7 1 -1 9 0 “tw://bible.?id=43.15.14|AUTODETECT|” John 15:14) 1 1 -1 9 0 “tw://bible.?id=49.4.32-49.5.2|AUTODETECT|” ) out of gratitude for salvation in him 7 1 -1 9 0 “tw://bible.?id=49.4.32-49.5.2|AUTODETECT|” Eph. 4:32 5:2) 1 1 -1 9 0 0 ).��381��) 1 1 2 8 0 0 We must be careful, however, not to conceive of this self-denial, etc., in a chronological fashion, as if the Lord were exhorting his hearers to practice self-denial for a while, then after a lapse of time to take up and carry the cross, and, once having shouldered that burden for another time-period, to follow Jesus. The order is not chronological but logical. Together the three indicate true conversion, followed by life-long sanctification.) 1 1 2 8 0 “tw://bible.?id=43.3.3|AUTODETECT|” A second error to be guarded against is the notion that a person would be able in his own power to deny himself, take up his cross, and follow the Savior. Conversion (as well as the process of sanctification that follows it), though certainly a human responsibility, is impossible without regeneration 7 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” John 3:3) 1 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ), which is the work of the Holy Spirit in man s heart. Moreover, that Spirit does not leave man to his own resources once the latter has been reborn, but remains with him forever, enabling him to do what otherwise he would not be able to do. It is, nevertheless, human responsibility and activity upon which the emphasis falls here in verse 34 ff.) 1 1 2 8 0 0 In the next four verses (35 38) the obligation to be converted, etc., and the reward that results are brought into sharp contrast with the loss experienced by those who refuse to deny themselves, to take up their cross, and to follow Jesus. Each of the four verses begins with For. ��382�� These For sentences or verses may therefore be considered as presenting, in a way, the basis for the urgent command of verse 34. What we have here is a phenomenon often occurring in Scripture and also in daily conversation, namely, abbreviated expression.��383�� Fully expressed, the meaning of verses 35 38 would be somewhat as follows, with implied words in parentheses: 35 (Let him not refuse) For whoever would save his life shall lose it, but whoever loses his life for my sake and the gospel s shall save it. 36(Let him not follow the wrong course) For what good does it do a man to gain the whole world and forfeit his life? 37 For (once that life is lost) what shall a man give in exchange for i.e., to buy back his life? 38 (Let him not refuse, therefore) For whoever is ashamed of me and my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed when he comes in the glory of his Father with his holy angels.) 1 1 2 8 0 “tw://bible.?id=42.12.16-42.12.21|AUTODETECT|” Accordingly, with an implied Let him not refuse, there follows in verse 35. For whoever would save his life shall lose it, but whoever loses his life for my sake and the gospel s shall save it. Meaning: the individual who would or should wish to ��384�� save his life shall lose it. Exactly what is it that he wishes to save? Answer: his life, that is, himself.��385�� Here, however, we must make a distinction. In the present case the life, soul or self which this person presumably wishes to save is his own immaterial and invisible being considered apart from regenerating grace. This man clings to that sinful life of his, holding on to it tenaciously. He reminds us of the rich fool described in ) 7 1 -1 9 0 “tw://bible.?id=42.12.16-42.12.21|AUTODETECT|” Luke 12:16 21) 1 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” Luke 16:19 31) 1 1 -1 9 0 0 . He piles up material goods, thinking all the while of self, never of others. He imagines that material possessions, or else pleasure, prestige, fame, can bring him the inner peace and satisfaction he is looking for. But this selfish narrowing of his horizon makes his soul narrower and narrower. He loses it; that is, he loses whatever remnant of the higher, nobler life was left in him at the beginning.) 1 1 2 8 0 “tw://bible.?id=40.25.40|AUTODETECT|” On the other hand, whoever loses��386�� his life for my sake and the gospel s note the gospel s sake, a reference to the good tidings, so characteristic of Mark (1:1, 15; 10:29) shall save it. One loses his life in the present sense by devoting oneself completely to Christ, to the service of those in need, to the gospel. Note that Christ lays claim to such absolute devotion. This proves that he regards himself as Lord of all, and that the evangelist was fully aware of this! The person who offers this devotion saves his life, that is, his soul, or as we can also say, himself. The self here indicated is the inner being as influenced by divine grace. It is only by losing oneself looking away from self in order to serve the Master and his little ones 7 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” Matt. 25:40) 1 1 -1 9 0 0 ) that one can ever be saved. The soul with wide horizons expands, becomes wonderfully enlarged. It overflows with peace, assurance, joy, etc. In helping others, it helps itself. In loving, it experiences love, that of others, especially that of God. Consequently, Jesus urges upon every person in his audience not to follow the wrong course, the course of turning inward upon oneself, in an attempt to hang on to all one s earthly treasures.

To do so would amount to stupendous and, if persisted in, incurable folly. 36. For what good does it do a man to gain the whole world and forfeit his life? Imagine for a moment that a person should gain the whole world all its hidden gems and resources, whatever good things grow on it, the cattle upon a thousand hills, all the world s splendor, prestige, pleasures and treasures , but in the process of doing this should forfeit, i.e., lose the right to possess, his own (higher) life or self, what good will this do him? Implied answer: no good whatever, only evil. This becomes even clearer when attention is focused on the fact that merely earthly goods lack permanence. When the person dies, he cannot take any of them along with him.

But the soul, the self, exists on and on and on & in all its wretchedness and horror. All the selfish person s treasures are gone now. But even if he still had them, they would not be able to be exchanged for peace of heart and mind. Nothing, no absolutely nothing, will ever be accepted in exchange for the life, the real life, he so badly needs: 37. For what shall a man give in exchange for his life? The loss he has suffered is simply irreparable.

Nothing will compensate for it.) 1 1 2 8 0 0 Here, and throughout, the underlying implication is that of yearning, wooing love: O that each person in the audience might deny himself, take up his cross, and follow me! The urgent appeal of verse 34 is never lost sight of.) 1 1 2 8 0 “tw://bible.?id=58.2.11|AUTODETECT|” Let no one therefore reject this appeal. Let no one disobey the command or refuse the implied invitation, 38. For whoever is ashamed of me and my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed when he comes in the glory of his Father with his holy angels. To be ashamed of Jesus means to be so proud that one wants to have nothing to do with him. Thus, for example, ) 7 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Heb. 2:11) 1 1 -1 9 0 “tw://bible.?id=23.50.1|AUTODETECT|” states, He is not ashamed (i.e., not too proud) to call them brothers. Jesus knew that not only his sworn enemies, the scribes and Pharisees, but also their many followers were in that sense ashamed of him and of his teachings; hence, he speaks of this sinful and adulterous generation. Christ s Jewish contemporaries were adulterous, unfaithful to Jehovah, Israel s rightful Husband 7 1 -1 9 0 “tw://bible.?id=23.50.1|AUTODETECT|” Isa. 50:1) 1 1 -1 9 0 “tw://bible.?id=24.3.8|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=24.3.8|AUTODETECT|” Jer. 3:8) 1 1 -1 9 0 “tw://bible.?id=24.13.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.13.27|AUTODETECT|” 13:27) 1 1 -1 9 0 “tw://bible.?id=24.31.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.32|AUTODETECT|” 31:32) 1 1 -1 9 0 “tw://bible.?id=26.16.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.16.32|AUTODETECT|” Ezek. 16:32) 1 1 -1 9 0 “tw://bible.?id=26.16.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.16.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=28.2.1|AUTODETECT|” ff; ) 7 1 -1 9 0 “tw://bible.?id=28.2.1|AUTODETECT|” Hos. 2:1) 1 1 -1 9 0 “tw://bible.?id=40.12.39|AUTODETECT|” ff.). Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.39|AUTODETECT|” Matt. 12:39) 1 1 -1 9 0 “tw://bible.?id=40.16.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.4|AUTODETECT|” 16:4) 1 1 -1 9 0 0 . They were definitely sinful, having completely missed the goal of serving and glorifying God.) 1 1 2 8 0 “tw://bible.?id=40.7.23|AUTODETECT|” Having been ashamed of Jesus, the latter is going to be ashamed of them. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.23|AUTODETECT|” Matt. 7:23) 1 1 -1 9 0 “tw://bible.?id=42.13.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.27|AUTODETECT|” Luke 13:27) 1 1 -1 9 0 “tw://bible.?id=40.25.41-40.25.46|AUTODETECT|” . At his return he will reject and condemn them. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.25.41-40.25.46|AUTODETECT|” Matt. 25:41 46) 1 1 -1 9 0 “tw://bible.?id=27.7.13|AUTODETECT|” a. Note Christ s self designation, the Son of man, derived from ) 7 1 -1 9 0 “tw://bible.?id=27.7.13|AUTODETECT|” Dan. 7:13) 1 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=41.14.62|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=41.14.62|AUTODETECT|” Mark 14:62) 1 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” ). See above, on verse 31; also on 2:10; and N.T.C. on Matthew, pp. 403 407. The Son of man is the One who, coming from above and therefore intrinsically glorious throughout, here on earth suffers. But through his vicarious suffering he attains to a glory that is not only inward but also outward. He shall come in the glory of his Father with his holy angels. Meaning: at his second coming the Father will impart his own glory to him, and will give to him his own angels, to function as his brilliant retinue. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” Matt. 25:31) 1 1 -1 9 0 0 .) 1 15 2 8 0 0 357 Or: summoned his disciples.) 358 Or: I am moved with compassion for the multitude.) 359 Or: desolate.) 360 Or: They ate as much as they wanted.) 361) Thus, if from Mark s report as found in 8:1 3 we subtract the introductory words, In those days when again a huge crowd had gathered and they had nothing to eat, and the final clause, for some of them have come a long distance, what remains is almost exactly identical:) Matthew Mark ) Jesus called his disciples to him and said to them, My heart goes out to [or: I am moved with compassion for] the multitude, because already for three days they have remained with me and have nothing to eat. I do not want to send them away hungry, lest they collapse on the way. He [Jesus] called his disciples to him and said to them, My heart goes out to [or: I am moved with compassion for] the multitude, because already for three days they have remained with me and have nothing to eat; and if I send them away hungry to their homes, they will collapse on the way. ) ) ) The disciples answer of near-despair is also almost identical. Except for the transposition of two words in the original, the immediately following question of Jesus, How many bread-cakes do you have? is again identical. In Matthew the answer is, Seven, and a few fishes. Mark introduces the little fishes somewhat later (8:7), as an item in his own report and not indirectly as information supplied by The Twelve.

Both evangelists in almost identical language report that Jesus ordered the people to take their places on the ground. The rest of the story is also very similar in Matthew and Mark. Matthew stresses the fact that the four thousand were males, and after mentioning the four thousand adds not counting women and children. Finally, the concluding item in both states that Jesus dismissed the crowd and stepped into the boat. Here, however, Mark adds with his disciples, and calls the place of arrival Dalmanutha; Matthew calls it Magadan.) N.T.C. W.

Hendriksen, New Testament Commentary) 362 Note the genitive absolute extending to �t ������. The participle ������ is pl. because D����,-�� is a collective noun. As to ������� (cf. esophagus), third per. pl. aor. subjunctive of ����, this can best be construed as a deliberative subjunctive that is retained in the indirect question.) 363 �����������, third per. pl., fut. indic. passive of ����. In the passive this means to have one s strength loosened or relaxed; hence, to be weakened to the point of complete exhaustion; to collapse.) 364 The two words are �������, a wicker-basket, and ������, a larger wicker-basket or a hamper.) 1 1 2 8 0 “tw://bible.?id=43.20.30|AUTODETECT|” 365 This may well have been the same boat which earlier (6:32) had brought Jesus and The Twelve to the eastern side of the sea. However, that boat had returned to the western side (6:54). Did a follower of Jesus subsequently bring it back to the eastern side for his use? Or was there at least one crossing not reported by Mark? Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.20.30|AUTODETECT|” John 20:30) 1 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” 21:25) 1 1 -1 9 0 0 . Another possibility would be that in 8:10 we should simply translate by boat. See also on 6:32. In 8:10 certain textual witnesses even omit �� before ������. Allowance must be made for all these possibilities.) 1 1 2 8 0 “tw://bible.?id=46.1.22|AUTODETECT|” 366 For the meaning of ������� see also N.T.C. on John, Vol. I, p. 117. K. Kohler, Jewish Encyclopedia, New York and London, 1916, Vol. VIII, p. 606, furnishes no proof for his rejection of Paul s saying recorded in ) 7 1 -1 9 0 “tw://bible.?id=46.1.22|AUTODETECT|” I Cor. 1:22) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 367 For $������ see on 1:45; 6:7, footnote 233. In the present case the auxiliary may be no more redundant or pleonastic than similar language would be today; e.g., He started to argue with me, probably meaning that after a pause the argument began.) 368 Though ������� at times has a milder meaning to talk (to each other), to discuss (1:27); to question (9:10) , the present context shows that here the meaning is to argue, to dispute; thus also in 9:14, 16.) 369 The original has ����������, aor. participle of ���������, in the New Testament found only here. For the simple form ������� see above, on 7:34. The form used here in 8:12 is perfective in meaning: sighed deeply. With the verb ������� cf. stentorian, thunder; German st�hnen, Dutch steunen.) 370) In an unpublished study which the author made of the concepts ���� and ������, the following conclusions were established after examining each word in the light of the context wherever it occurs in the New Testament:) 1 1 2 8 0 “tw://bible.?id=44.20.10|AUTODETECT|” In the New Testament as a whole ���� occurs about 100 times, ������ more than 370 times. It is entirely impossible to draw a sharp distinction as is often done between these two words, as if in the New Testament ���� always has one meaning, ������ another. It is true that when the apostle Paul was thinking of man s invisible being in its relation to God, he generally used the word ������. However, in the New Testament as a whole there is considerable overlapping of meanings. One should never say, In the New Testament ���� is man s invisible part considered as that which animates his body; ������ is that same immaterial entity viewed in its relation to God. The subject is far more complicated than this generalization indicates. For example, the Greek equivalent for breath can be either ���� 7 1 -1 9 0 “tw://bible.?id=44.20.10|AUTODETECT|” Acts 20:10) 1 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” ) or ������ 7 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” II Thess. 2:8) 1 1 -1 9 0 “tw://bible.?id=42.8.55|AUTODETECT|” ). Similarly, the concept life, with emphasis on the physical, can be expressed either by ������ 7 1 -1 9 0 “tw://bible.?id=42.8.55|AUTODETECT|” Luke 8:55) 1 1 -1 9 0 “tw://bible.?id=40.2.20|AUTODETECT|” ) or by ���� 7 1 -1 9 0 “tw://bible.?id=40.2.20|AUTODETECT|” Matt. 2:20) 1 1 -1 9 0 “tw://bible.?id=44.17.16|AUTODETECT|” ). Not only is it possible for the ������ to be provoked 7 1 -1 9 0 “tw://bible.?id=44.17.16|AUTODETECT|” Acts 17:16) 1 1 -1 9 0 “tw://bible.?id=44.14.2|AUTODETECT|” ), the ����, too, can be stirred up 7 1 -1 9 0 “tw://bible.?id=44.14.2|AUTODETECT|” Acts 14:2) 1 1 -1 9 0 “tw://bible.?id=42.1.47|AUTODETECT|” ). The ������ rejoices in God, to be sure 7 1 -1 9 0 “tw://bible.?id=42.1.47|AUTODETECT|” Luke 1:47) 1 1 -1 9 0 “tw://bible.?id=42.1.46|AUTODETECT|” ), but the ����, too, is said to magnify the Lord 7 1 -1 9 0 “tw://bible.?id=42.1.46|AUTODETECT|” Luke 1:46) 1 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” ). An incorporeal being may be a ������ 7 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” Heb. 12:23) 1 1 -1 9 0 “tw://bible.?id=66.6.9|AUTODETECT|” ), but may also be a ���� 7 1 -1 9 0 “tw://bible.?id=66.6.9|AUTODETECT|” Rev. 6:9) 1 1 -1 9 0 “tw://bible.?id=41.1.8-41.1.12|AUTODETECT|” ). On the other hand, when the reference is to the Holy Spirit the word used is always ������, with or without modifier 7 1 -1 9 0 “tw://bible.?id=41.1.8-41.1.12|AUTODETECT|” Mark 1:8 12) 1 1 -1 9 0 “tw://bible.?id=41.3.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.29|AUTODETECT|” 3:29) 1 1 -1 9 0 “tw://bible.?id=41.3.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.3.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=41.13.11|AUTODETECT|” :36; ) 7 1 -1 9 0 “tw://bible.?id=41.13.11|AUTODETECT|” 13:11) 1 1 -1 9 0 “tw://bible.?id=42.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.5|AUTODETECT|” Luke 1:5) 1 1 -1 9 0 “tw://bible.?id=41.1.23|AUTODETECT|” , etc.). An unclean spirit is ������ �������� 7 1 -1 9 0 “tw://bible.?id=41.1.23|AUTODETECT|” Mark 1:23) 1 1 -1 9 0 “tw://bible.?id=41.1.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=41.9.17|AUTODETECT|” , etc.). At times a synonym is used 7 1 -1 9 0 “tw://bible.?id=41.9.17|AUTODETECT|” Mark 9:17) 1 1 -1 9 0 “tw://bible.?id=41.9.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=46.4.21|AUTODETECT|” ). The word ������ can even indicate a disposition 7 1 -1 9 0 “tw://bible.?id=46.4.21|AUTODETECT|” I Cor. 4:21) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” , a spirit of gentleness ). On the other hand, when the reference is to the entire self or person, so that in a parallel passage a personal pronoun is used, or so that such a pronoun might have been substituted, this self is always ���� 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=54.2.6|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=54.2.6|AUTODETECT|” I Tim. 2:6) 1 1 -1 9 0 “tw://bible.?id=41.8.35-41.8.38|AUTODETECT|” ). This meaning of ���� is probably influenced by Hebrew usage. The self so understood may be viewed from a twofold aspect. See on ) 7 1 -1 9 0 “tw://bible.?id=41.8.35-41.8.38|AUTODETECT|” Mark 8:35 38) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.2.8|AUTODETECT|” Since there are these distinctions but also many areas of overlapping, it is impossible to lay down rigid rules. One can perhaps say that in general ������ stresses mental activity, ���� emotional. It is the ������ that perceives 7 1 -1 9 0 “tw://bible.?id=41.2.8|AUTODETECT|” Mark 2:8) 1 1 -1 9 0 “tw://bible.?id=44.19.21|AUTODETECT|” ), plans 7 1 -1 9 0 “tw://bible.?id=44.19.21|AUTODETECT|” Acts 19:21) 1 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” ), and knows 7 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” I Cor. 2:11) 1 1 -1 9 0 “tw://bible.?id=40.26.38|AUTODETECT|” ). It is the ���� that is sorrowful 7 1 -1 9 0 “tw://bible.?id=40.26.38|AUTODETECT|” Matt. 26:38) 1 1 -1 9 0 “tw://bible.?id=46.14.14|AUTODETECT|” ). The ������ prays 7 1 -1 9 0 “tw://bible.?id=46.14.14|AUTODETECT|” I Cor. 14:14) 1 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” ), the ���� loves 7 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” Mark 12:30) 1 1 -1 9 0 0 ). Also ���� is often broader in scope, indicating the sum-total of life that rises above the physical; while ������ is more restricted. Often, but by no means always, ������ indicates the human spirit in its relation to God, man s self-consciousness or personality viewed as the subject in acts of worship or in acts related to worship, such as praying, bearing witness, etc. But again, no hard and fast rule can be laid down. Every occurrence of either word will have to be interpreted in the light of the origin of the particular passage in which it occurs, and in the light of its specific context and of parallel passages.) 1 1 2 8 0 0 371 ��������� third per. sing. fut. indic. passive of ������.) 1 1 2 8 0 “tw://bible.?id=10.11.11|AUTODETECT|” 372 Literally the original reads, I solemnly declare to you, if there shall be given to this generation a sign & The conclusion or apodosis remains unexpressed. This reminds one of the underlying Hebrew idiom illustrated in ) 7 1 -1 9 0 “tw://bible.?id=10.11.11|AUTODETECT|” II Sam. 11:11) 1 1 -1 9 0 0 , As you live, and as your soul lives, if (Heb. im) I do this thing & In that particular instance the unexpressed apodosis was probably then may I die, or something similar. It is easy to see that such an if with unexpressed conclusion is a very strong negation.) 1 14 2 8 0 0 373 ��������� third per. pl. aor. indic. of ������������. Cf. Lethe, lethargy, latent.) 374 For the Greek verb see above, on 7:36b; also on 5:43, footnote 219.) 375 In 2:6 and 7:21 the dialogue takes place within their own hearts.) A.V. Authorized Version (King James)) A.R.V. American Standard Revised Version) R.S.V. Revised Standard Version) N.A.S.

New American Standard Bible (New Testament)) 376 �����, third per. sing. aor. subjunctive middle of ���.) 377 Is the Greek form �4 �� ������� an abbreviation of I would like to know whether you see anything ? This would not be at all surprising, for language, any language, then and now, is full of abbreviated expressions. See N.T.C. on John, Vol. I, p. 206. But even if so, the form, through frequency of use, had probably become the equivalent of a direct question, and can be thus rendered. See Gram.N.T., p. 916.) 378 The three are �������� (aor. participle of �������); �����; and A�� (the latter two being first per. sing. pres. indicatives).) 379 Here are two more verbs having to do with vision.

They are �������� (looked sharply, opened his eyes wide), aor. indic. of ��������; and �������� ��������; i.e., ���� afar (cf. television) and �P��� radiantly; but note the imperfect, contrasted with the two aorists �������� and ���������; hence, was seeing (or: continued to see) & clearly, so that even distant objects were now radiantly clear to him. Note also the double compound verb ��������� aor. indic. of ����������� (was fully restored).) 380 Though the etymology of �������� is telling all, the derived meaning plainly obviously applies here.) 381 Note the following points of grammar: wishes or desires or wants adequately translates �����; 34b is a conditional sentence of the first class, the condition being one of reality, with �4 ��� having about the same meaning as E����. See Gram.N.T., pp. 727, 1007, 1008. Note ����������, third per. sing. aor. imper. middle of ����������, to say No, deny, renounce, abnegate, disown; and ����, third per. sing. aor. imper. active of �4��, to take up. Both of these imperatives are ingressive. Finally, note ���������� third per. sing. present imper. of ��������, to follow.

This indicates an action which, once begun, continues.) 382 In the original ��� is never found at the very beginning of a sentence. In the present case, as often, it is in each instance the second word. In English, however, ��� is properly represented by the first word in the sentence. So also A.R.V., N.A.S., R.S.V., and Williams.) 1 1 2 8 0 “tw://bible.?id=41.8.35|AUTODETECT|” 383 See N.T.C. on John, Vol. I, p. 206; and on ���, as represented in ) 7 1 -1 9 0 “tw://bible.?id=41.8.35|AUTODETECT|” Mark 8:35) 1 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” Luke 9:24) 1 1 -1 9 0 0 , see L.N.T. (A. and G.), p. 151.) 1 4 2 8 0 0 384 Note here �� with third per. sing. pres. subjunctive ����, after the indefinite (here) relative E�. Such a subjunctive is futuristic in meaning. See Gram.N.T., p. 957.) 385 See above, footnote 370 on p. 315f.) 386 Or shall lose.) )