Mark 8
DorrisMark 8:1-9
- CHRIST FEEDING THE FOUR
1 In those days, when there was again a great multitude,–Similar to that which had often gathered about him in Galilee, and especially the one he had previously fed not far distant on the northeastern shore of the lake.
and they had nothing to eat, he called unto him his disciples, and saith unto them,–Having come unprovided, or having consumed what they had brought. He tells them of his sympathy for the multitude.
2 I have compassion on the multitude, because they continue with me now three days, and have nothing to eat:–The reason for his compassion is here given. Whether they had been without food three days is not clearly expressed. If they brought any food it was all consumed, and they were in a wilderness (verse 4) where no food could be bought and were in immediate need.
3 and if I send them away fasting to their home, they will faint on the way;–Become exhausted, for want of food and by fatigue on their way home.
and some of them are come from far.–Come a long distance and they could not possibly reach their respective homes without perishing, unless they got food. Jesus by his power could as easily have preserved them from fainting without food as have created food by multiplying the loaves and fishes for their support.
4 And his disciples answered him, Whence shall one be able to fill these men with bread–Where is the food to be had to satisfy their appetite? The disciples, it seems, did not reflect on the miracle which Christ had lately wrought for the relief of the five thousand.
here in a desert place?–The location is pointed out. The disciples were still babes in faith and knowledge, as is frequently illustrated. (Mark 7:18; Mark 9:10; Mark 9:28-29; Luke 24:27.) We find similar examples of weak faith among God’s people. The Israelites murmur immediately after their deliv-erance at the Red Sea (Exodus 15:24; Exodus 17:1-3); and Moses showed unbelief when God was about to feed Israel with flesh in the wilderness (Numbers 11:21-23).
5 And he asked them, How many loaves have ye? And they said, Seven.–“They had a few small fishes.” The disciples seem now to have suspected what Jesus was about to do, for they do not ask, as on the former occasion, “What are these among so many?” (John 6:9.) Jesus did not reprove the disciples for their forgetfulness of what he had so lately done in feeding the five thousand, but meekly asked what food they had.
6 And he commandeth the multitude to sit down on the ground:–Probably under the direction of the disciples, who, on the occasion of feeding the five thousand, arranged the people in companies by hundreds and fifties. (Mark 6:39-40.)
and he took the seven loaves, and having given thanks, he brake, and gave to his disciples, to set before them; and they set them before the multitude.–We should follow the example of Jesus and offer thanks for our daily meals before eating them. Here, as in the former miracle, the disciples distributed the food to the people.
7 And they had a few small fishes:–In addition to the seven loaves. This was all the food they had on hand.
and having blessed them, he commanded to set these also before them.–Jesus gave thanks for the fishes separately, thus showing the order in which the two kinds of food were served.
8 And they ate, and were filled:–Matthew says: “They all ate, and were filled.” All were abundantly satisfied. Not a partial but a full satisfaction.
and they took up, of broken pieces that remained over, seven baskets.–The fragments after the people were filled were more than they had at the first. Jesus ordered the gathering of the fragments that he might convince them, in the strongest manner, of the greatness of the miracle and teach them also at the same time to practice economy in the midst of plenty.
9 And they were about four thousand:–“About,” may have been a few more or less than four thousand. This together with the feeding of the five thousand gives us some idea as to what the historians mean when they speak of great multitudes following Jesus. At what moment was the miracle performed? Was it before or after the breaking and distribution? Did the increase take place while the bread was passing through and from the hands of Jesus similar to that of the widow’s oil (2 Kings 4:5-7), which filled vessel after vessel, and was only stayed when there were no more to fill? Was it after small pieces were placed in the hands of the multitude?
We do not know. Since Jesus did not reveal this point, we will not undertake to do so. But the important point is stated that the miracle was performed; just when is comparatively of no consequence. Some think this miracle is only another account of feeding the five thousand. This, however, is absurd. The questions Jesus asked in verses 19 and 20 prove beyond a doubt that there were two instances of miraculous feeding.
Besides the accounts of the two show marked differences. The journey to the former was from Galilee, probably from Capernaum; to the latter from Sidon through Decapolis. That was in the spring; this in the summer. The one was in the vicinity of Bethsaida, northeast of the Sea of Galilee; the other in Decapolis, a few miles further south. In that the people were principally Jews from the western side of Jordan who had been with Jesus one day; in this they were a mixed multitude, partly Jews and partly heathen, from the west of Jordan and had been with Jesus three days. There the number of men was five thousand, who reclined on the grass; here four thousand who reclined on the ground.
In that case there were five loaves and after eating twelve baskets of fragments; in this there were seven baskets of fragments. All this shows there were two miraculous feedings.
Mark 8:10-13
- THE SEEK A SIGN
10 And straightway he entered into the boat with his disciples, and came into the parts of Dalmanutha.–Matthew (Matthew 15:39) says: “Came into the borders of Magadan.” These were probably small towns situated close to each other. Some think there was but one town, having two names. Neither exists now. Note the evangelists do not say that he went to either of those towns, but only to the coasts, or parts, where they were situated. This leaves no contradiction between the two writers.
11 And the Pharisees came forth, and began to question with him,–The Pharisees were looking for a great earthly king and conqueror, with vast wealth, and invincible armies, breaking in pieces Rome and all its kingdoms, and making Jerusalem the capital of the world. They were questioning whether Jesus, who could heal the wounded, feed multitudes, calm storms, raise the dead, could he this conqueror and redeemer of the nation.
seeking of him a sign from heaven,–That would prove him to be this kind of a king and conqueror they were expecting. They saw no other way of the fulfillment of God’s promises, for they had shut their eyes and were blind to a large part of them. Probably they were seeking from him a miracle from the sky, such as the standing still of the sun and moon during the life of Joshua (Joshua 10:12-13), or as the thunder and lightning on Sinai (Exodus 19:16), and not a sign on the earth, such as his miracles were. Samuel had caused it to thunder (1 Samuel 12:16-18);Isaiah had caused the shadow to go back ten degrees on the dial of Ahaz (Isaiah 38:8);and Moses had sent them manna from heaven. (Exodus 16:4; John 6:31.) askinProbablyg it was something like this for which they were
.
trying him.–They wished to test the extent of his miraculous powers. As they could not deny the miracles which he had wrought, they wanted to be able to say that there were some miracles which he could not work. Once before a demand like this had been made of him (Matthew 12:38), and his refusal then inspired them with a greater boldness in again making the demand. Thus, with ingenuity truly devilish, they sought an apparent advantage over him before the people. This is the first and only time that the Pharisees and Sadducees are mentioned as acting in concert against Jesus. Their extreme jealousy toward each other, and the different grounds on which they were opposed to Jesus, rendered concert of action almost impossible.
The chief cause for which the Pharisees opposed him was his disregard of their tradition; and in this the Sadducees sympathized with Jesus, because they also denied the authority of tradition. Relative to his miracles the Pharisees and Sadducees occupied common ground, and hence their agreement in asking for a sign from heaven.
12 And he sighed deeply in his spirit, and saith, Why doth this generation seek a sign?–When so many signs, so many incontrovertible proofs of my mission from the Father have been already given, and continue to be given daily?
verily I say unto you, There shall no sign be given unto this generation.–That is, no such sign as they asked, namely, a sign from heaven. He said one should be given, the same as was furnished by Johah (Matthew 16:4);but this was not what they asked, nor would it be given because they asked for a sign. He wrought no sign for the sake of the sign and wonder; his miracles were wrought because they were needed and thus became signs of his love, his character, and his authority from God. It was a sin for the Pharisees to ask for new signs and miracles for a confirmation for that doctrine which has been already confirmed by miracles; so it is a sin today for one to ask for a new message of something independent of the gospel of Christ to save him. “The gospel: it is the power of God unto salvation,” and we need not look for any other power to save. To the gospel God has tied us, and from it we cannot turn and expect salvation. Matthew (16:4) also adds “An evil and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonah.” From the statement of Jesus it has been thought that the Jews of the Savior’s time were a very adulterous people.
They certainly were when compared with a perfect standard, but not when compared with the heathen nations about them. The denial of a sign from heaven did not preclude such a sign as that of Jonah. On coming from the dead Jesus gave the only sign he promised to give them.
13 And he left them, and again entering into the boat departed to the other side.–The one used by and for Jesus and his disciples.
Mark 8:14-21
SECTION EIGHT
Mark 8:14 to 9:50.
- THE LEAVEN OF THE
AND OF HEROD
14 And they forgot to take bread;–Probably through their anxiety and interest in the attack of the Pharisees on Jesus the disciples forgot to take food on their journey.
and they had not in the boat with them more than one loaf. –Our Lord noticed their search and disappointment, and took occasion to call their attention to something of infinitely greater importance.
15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees–“Leaven” is generally, though not always, used in scripture to represent that which is corrupt and evil. The leaven was their teaching (Matthew 16:12), both by word and by example. Leaven is the type of an active, persuasive influence, whether for good or bad. It works out of sight; it eats its way in the dark; it never ceases till it makes a full end. A dull unlikely something was hid in a measure of meal, and it proved itself there a secret, silent force that first contaminated and then changed the whole. The disciples were dull, in comprehending the meaning of Christ’s language. They thought he had spoken unto them of the leaven of bread; what he intended was the leaven of the Pharisees’ doctrine.
and the leaven of Herod.–The leaven of Herod was a corrupting political influence. They had need to be guarded against this, because the disputes of political partisans are not only corrupting to those who indulge in them, but they impair the influence of men whose business it is to guide all parties in the way of holiness. The apostles adhered strictly throughout their career to the rule of action here given. Christ compares false doctrine to leaven, because as that diffuses itself into the whole mass or lump of dough with which it is mixed, so false doctrine is not only evil and corrupt in itself, but apt to spread its contagion further and further, to the affecting of others with it. Error is as damnable as vice, and persons erroneous in judgment are to be avoided, as well as those who are wicked in conversation; and he that has a due care of his soul’s salvation will be as much afraid of erroneous principles as he is of debauched practices. Jesus does not command his disciples to separate from communion with the Pharisees and oblige them not to hear their doctrine, but only to beware of their errors, which they mix with their doctrine. More truth there is mixed with error, the more dangerous it is, for the reason the error is harder to detect.
16 And they reasoned one with another, saying, We have no bread.–The disciples talked the matter over among themselves, comparing their views, and agreed that it was a reproof for their neglecting to take bread along with them.
17 And Jesus perceiving it saith unto them, Why reason ye, because ye have no bread?–How could they be so troubled about bread when they so recently saw him provide bread for thousands?
do ye not yet perceive, neither understand?–They did not understand his meaning, neither did they comprehend what he said.
have ye your heart hardened?–No abiding impression had yet been made upon their minds by the many great miracles he had performed in their presence, and the many discourses they had heard him deliver. The real need is a better life. The real danger is not from hunger for the want of physical bread, but from the forces and influences around you that are working silently in so many hearts. Put down, crush out, destroy in yourselves the first signs and workings of these leavens of evil.
18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?–Having the powers of seeing and hearing, they did not exercise them so as to remember the miraculous feeding of the large multitudes. If they had properly exercised these powers, they would have seen and understood that he did not refer to literal bread but to the doctrines of the Pharisees.
19-20 When I brake the five loaves among the five thousand, how many baskets full of broken pieces took ye up? They say unto him, Twelve. And when the seven among the four thousand, how many basketfuls of broken pieces took ye up? And they say unto him, Seven.–Their anxiety about food to nourish the body, which Jesus rebuked, showed a dullness of spiritual perception and probably a want of faith. These questions of Jesus show beyond doubt that he fed the multitudes on two different occasions and not one as some suppose.
21 And he said unto them, Do ye not yet understand?–Matthew (Matthew 16:11-12) says: “How is it that ye do not perceive that I spake not to you concerning bread? But beware of the leaven of the Pharisees and Sadducees. Then understood they that he bade them not beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.” They at the last understood that, which they ought to have understood at the first. But they, like we, were slow to understand.
Mark 8:22-26
- A BLIND MAN CURED AT
22 And they come unto Bethsaida.–This is not the Bethsaida in which Peter, Andrew, and Philip had formerly lived, but another Bethsaida, afterward called Julias, which was situated on the east bank of the Jordan, just above its entrance into the lake of Galilee. This is evident from the fact that Jesus and the apostles had crossed from the west to the north-east side of the lake, to reach the place.
And they bring to him a blind man, and beseech him to touch him.–This man had become blind by disease or some other cause as seen from verse 24. His friends brought him to Jesus to be healed by him. They had faith that he could do it.
23 And he took hold of the blind man by the hand, and brought him out of the village;–So as to guide him in walking. This shows his willingness to help the helpless. Why he took him out of the village the sacred writers have not told us. and when he had spit on his eyes, and laid his hands upon him, he asked him, Seest thou aught?–Why this was done no one knows. There was no peculiar power or medical virtue in these acts. The miracle is remarkable for its external applications similar to that of the deaf man. (Mark 7:33.)
24 And he looked up, and said, I see men; for I behold them as trees, walking.–He could see men walking, but indistinctly. This shows he was not born blind, or he would not have known how trees appear as distinguished from men but having lost his sight, when it was partially restored he received distorted vision of the men about him, so that they appeared tall and rough in their outline like trees.
25 Then again he laid his hands upon his eyes; and he looked stedfastly, and was restored, and saw all things clearly.—The second touch of the hand of Jesus completed his restoration. Jesus adopted this method of cure to give variety to the manifestations of his power by showing that he could heal in part and by progressive steps, as well as by his more usual method of effecting a perfect cure at one word. This cure was not less miraculous than others, but rather more so: for it was really the working of two miracles, each effecting instantaneously all that was intended by it. His sight was completely restored. It was foretold that the Messiah should open the eyes of the blind. (Isaiah 29:18.) We have the account of several miracles of healing the blind. (Mark 10:46-52; Matthew 9:27-31; Matthew 15:29-31; John 9:1-7.) All go to show Christ to be the true Messiah.
26 And he sent him away to his home, saying, Do not even enter into the village.–Had he gone into the town seeing, or had told persons what had occurred, the whole population might have gone out in pursuit of Jesus, and thus the privacy which he was seeking to maintain would have been broken up.
Mark 8:27-30
- NEAR CESAREA
(Matthew 16:13-20; Luke 9:18-21)
27 And Jesus went forth, and his disciples, into the villages of Caesarea Philippi:–Cesarea Philippi is interesting to the modern world chiefly from the fact that the conversation found in this division occurred in its vicinity. It stood at the northeast corner of the upper Jordan valley, and is about twenty-six miles north of the lake of Galilee. The famous spring, which is one of the three sources of the river Jordan, bursts forth from the base of the mountain.
and on the way he asked his disciples, saying unto them, Who do men say that I am?–Christ had not a large interest in this question, but it was a convenient introduction to the one which was soon to come.
28 And they told him, saying, John the Baptist and others, Elijah; but others, One of the prophets.–Men believed, from Micah 5:5 and other passages, that they were warranted in concluding that at the time of the Messiah different prophets would again appear. It was evident from these answers that all felt that Jesus was an extraordinary man, even though they denied him his true character. The variety of opinions shows that the people were thinking and discussing the question. It is not improper to seek to ascertain what men think of us. It may help us to correct a fault, or save us from despondency. Christ was not ignorant as to what men thought and said of him, nor did he vaingloriously inquire after the opinion of the multitude concerning himself; but with an intention more firmly to settle and establish his disciples in the belief of his being the true and promised Messiah. Jesus teaching his disciples “on the way” teaches us our duty to take advantage of all occasions and opportunities for good discourse touching spiritual things, when in the house, in the field, and when traveling.
29 And he asked them, But who say ye that I am?–The emphasis is on “ye.” All that had gone before simply led up to this question.
Peter answereth and saith unto him, Thou art the Christ.–Mark’s answer is short but inclusive. Luke (Luke 9:20) adds to it, “the Christ of God”; Matthew (Matthew 16:16) gives it in full, “the Christ, the Son of the living God.” The most wonderful combination of words in any language. It disposes of atheism in its final word, of polytheism in its final word with the article, of pantheism in its adjective, of unitarianism in “the Son,” of Gnosticism in “the Christ,” and of Socinianism in its completeness. It links together the human and divine, and brings to the soul comfort that could come from no other source. This truth is the bedrock of the universe of salvation, the great underlying Petra, upon which was laid the cornerstone, Jesus, as he planted himself upon this truth and died for it, and around whom was laid the foundation of apostles and prophets, from whom rise, course by course, the living stones, petroi, that from the stately temple of the Holy Spirit, the church of Christ. The Christ, the Messiah, or the anointed of God; living God.
The term living was applied to the true God, to distinguish him from idols that are dead, or lifeless blocks of stone. He is also the source or life, temporal, spiritual, and eternal.
30 And he charged them that they should tell no man of him.–They were not to tell of the full revelation of himself which he had made in his indorsement of Peter, because they themselves were not yet prepared to be its intelligent proclaimers. They had yet no adequate conception of the kingdom of God. This restriction to tell no man he was the Christ lasted until after his resurrection and ascension (Matthew 17:9; Matthew 28:19-20; Mark 16:15-16; Luke 24:45-47), and the coming of the Holy Spirit on the day of Pentecost (Acts 2:1-36).
Mark 8:31-33
- JESUS HIS
DEATH AND
31 And he began to teach them,–This does not mean that he had never mentioned the matter of his sufferings before. He had alluded to them again and again (Matthew 9:15; Matthew 10:38; Matthew 12:40; John 2:19; John 3:14; John 6:51), but these allusions were figurative and covert, and conveyed no clear idea to their minds. A suffering Messiah was so utterly foreign to all their conceptions of Messiah that only the most explicit declaration could induce them to accept it.
that the Son of man must suffer many things,–The few prophets who had ever applied the prophecies to suffering, such as Isaiah (53), to the Messiah, had made no large impression either on rabbinical teaching or the views of the nation. A conquering, triumphant Messiah was what the people liked to hear of, and what the rabbis announced. How startling then this communication.
and be rejected by the elders, and the chief priests, and the scribes,–An examination of Mar 14:43; Matthew 27:41, with parallel passages, will show how actively all these classes participated in making him suffer. Their authority with the people threatened to be displaced by that of Jesus, and they made common cause against him.
and be killed,–The first direct statement of this truth, the most appalling that could come to their minds. The Sanhedrin was composed of the elders, chief priests, and scribes. It was the highest civil and ecclesiastical court of the Jews, and consisted of seventy-one members. The whole Sanhedrin would join in these terrible evils against Jesus.
and after three days rise again.–A most explicit declaration of the resurrection. Yet it is not at all likely that they took in the full force of his words. They sometimes understood his figurative expressions literally (Matthew 16:7; John 4:33; John 11:12), and sometimes his literal expressions figuratively (Matthew 15:15-17). In this case the attitude of their minds was so averse to the idea of death that they would scarcely receive the other, which depended on death. After his resurrection it is said: “For as yet they knew not the scripture, that he must rise again from the dead.” (John 20:9.) With their erroneous ideas, it was hard for them to learn the truth. So it is with people now. “After three days” is equivalent to “the third day” of Matthew (Matthew 16:21) and Luke (Luke 9:22).
The Jews were accustomed to reckon the odd parts of a day as a whole day. Jesus died on Friday afternoon, and rose early on the first day, or Sunday morning; the time intervening was one whole day and parts of two days, which were reckoned as three days.
32 And he spake the saying openly.-Jesus spoke freely, frankly, and boldly, without concealment or ambiguity.
And Peter took him, and began to rebuke him.–To chide him for the utterance of such sad forebodings. He probably considered them simply as coming from low spirits occasioned by his recent trials in Galilee. Matthew gives the chiding words, “Be it far from thee, Lord: this shall never be unto thee.” The word “rebuke” here means to admonish or earnestly to entreat, as in Luke (Luke 17:3) .
33 But he turning about, and seeing his disciples, rebuked Peter, and saith, Get thee behind me, Satan;–The same words used by Jesus in the wilderness to Satan himself, and probably a reminiscence. At all events the temptation was the same, and put beyond doubt that the clearness of Peter’s confession did by no means show clearness of conception of the surroundings of the Messiah. Christ rebuked Peter, doubtless for his good and that of the other disciples. Peter’s rebuke of his Lord was presumptuous and worldly Christ’s rebuke of Peter was deserved, timely and wise. He thus checked the spirit of insubordination and of worldly ambition in his disciples. The word “Satan” means literally an adversary, or one that opposes us in the accomplishment of our designs.
It is applied to the devil commonly, as the opposer or adversary of man. But there is no evidence that the Lord meant to apply this term to Peter, as signifying that he was Satan or the devil, or that he used the term in anger.
for thou mindest not the things of God, but the things of men.–His mind fell in naturally with the carnal expectations of the perverse Jewish nation, rather than those purposes of God of which Jesus and the prophets have spoken. It is hard to imagine him to whom such words were spoken as the foundation of the church. Matthew (Matthew 16:23) adds “Thou art a stumblingblock unto me.” Peter’s advice and wishes were in the way of Jesus. If followed, they would prevent the thing for which he came. Peter thought those things should not be done, which God wishes to be done. He judged of this matter as men do, who are desirous of honor; and not as God, who sees it best that Jesus should die to promote the great interests of mankind.
Mark 8:34-38
- ALL MUST BE GIVEN UP FOR CHRIST
(Matthew 16:24-28; Luke 9:23-27)
34 And he called unto him the multitude with his disciples, and said unto them, If any man would come after me,–This was spoken to the multitude as well as to the disciples, and the principles spoken applied to both–rich or poor, high or low.
let him deny himself,–Renounce himself, abstaining from everything that stands in the way of duty. Let him surrender to God his will, affections, body and soul. Let him not seek his own happiness as the supreme object, but be willing to renounce all, and lay down his life also, if required. Our Savior commends his religion to every one’s election and choice, not attempting by force and violence to compel any person to the embracing of it. If any man will come after me. That is, if any man chooses and resolves to be a Christian.
Observe our Savior’s terms propounded; namely, self-denial and gospel service. Let him deny himself. That is, a willingness to part with all earthly comforts and temporal enjoyments for the sake of Christ, when called thereunto. He must bring his own wishes into subjection to those of God.
and take up his cross,–He includes the inner and outer struggles pertaining to the Christian life. He had just told his disciples that he must suffer now he teaches them and the people that discipleship also involves sufferings and self-denials. It consists simply in doing our duty, let the world think or speak of it as they may. It does not consist in making trouble for ourselves (unless obedience to God makes the trouble) , or doing things merely to be opposed; it is doing just what is required of us in the scriptures, let it produce whatever shame, disgrace, or pain it may. This every follower of Jesus is required to do.
and follow me.–Follow me thus, in the path of self-denial and suffering. Like master, like man. He is to obey the commands of Christ, and imitate his examples. He must set the life and doctrine of Christ continually before him, and be daily correcting and reforming his life by that rule and pattern. The cross must be taken willingly. He must follow Christ, not the world. Self-denial lies at the very threshold of Christ’s kingdom. He who does not deny himself cannot become a Christian. The “cross” is a synonym of suffering and shame, and means that one must suffer everything necessary for Christ’s sake. He must obey God at all cost. Luke (Luke 9:23) says he must “take up his cross daily”–not occasionally.
35 For whosoever would save his life shall lose it;–Whosoever would save his life by abandoning this pathway shall lose that spiritual life which carries existence into the joys beyond the grave. The truth here expressed shows the necessity and saving results of self-denial and self-sacrifice for Christ, and thus gives a reason for what Jesus had just said in the preceding verse. Whoever purposes to save his natural or temporal life, makes this his great object, and hence rejects Christ, shall lose his higher spiritual life. As Jesus was to lose his life for man, so man must be willing to lose his life for Christ.
and whosoever shall lose his life for my sake and the gospel’s shall save it.–Whosoever dies in the path of duty because he will not desert Christ. There is not power enough in the world to kill a true follower of Jesus. They may temporarily sever body and spirit, but he lives on. Why can we not more clearly grasp this great truth today? “Whosoever liveth and believeth on me shall never die.” The love of this temporal life is a great temptation to men to deny Christ, and to renounce his holy religion. To save one’s life means to deny Jesus in order to enjoy present ease and comfort and to escape persecution, prison, and death. Whosoever will suffer the loss of all things earthly, and even life itself, for Christ’s and the gospel’s sake will save his soul.
This is the only way to be saved. (2 Timothy 2:11-13.) This is self-denial. The life that is preserved or supported by disobeying Christ is a lost life.
36 For what doth it profit a man, to gain the whole world, and forfeit his life?–Some may feel as though they had lost something by the change here in the American Revised Version from “soul” to “life.” But the original demands it, and, if we but realize that Christ is here speaking of life that endures, eternal life, we shall see we have lost nothing.
To gain the whole world means to possess it as our own–all its riches, honors, and pleasures. To lose his own life means to be cast away, to be shut out from heaven, to be sent to hell. Two things are implied by our Lord in these situations: (1) that they who are striving to gain the world, and are unwilling to give it up for the sake of Christ, will lose their souls; (2) that if the soul is lost, nothing can be given in exchange for it, or it can never afterwards be saved. There is no redemption in hell.
37 For what should a man give in exchange for his life?–A man would give any and everything earthly in exchange even for natural life. Should he not then be willing to give everything, even natural life itself, for eternal life? The antithesis is between earthly life plus earthly comfort and pleasure and eternal life plus eternal joys. If a man forfeits his life, what shall be given as an exchange, ransom price or equivalent for it? How can he possibly redeem it is the thought. He cannot possibly find an equivalent; the ruin will be irretrievable, and therefore perpetual. He can never redeem it. He is lost forever.
38 For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation,–A faithless and wicked people. A perverse and apostate race. This age given to wickedness, particularly to adultery.
the Son of man also shall be ashamed of him,–At a time when the friendship of no one else will avail anything. He will be rightly and justly disowned and rejected by Jesus in the judgment.
when he cometh in the glory of his Father–In the day of judgment. This can only be referred to the final manifestation of Christ when he comes in glory to judge the world. (Matthew 26:64; Luke 21:27; 1 Thessalonians 4:16; Revelation 1:7.) Then the confessor shall be confessed, the denier shall be denied. (Matthew 10:32-33; Luke 12:8-9.) Thus the conversation that began in the exaltation of spiritual confession has gone through the pathway of suffering down to the gates of death, and then up to the siftings and the glories of the final manifestation, and through all it is the same Holy One, Son of God, born of Mary, anointed by the Holy Spirit, suffering, crucified, dead, buried, rising again, ascending to heaven, and at length coming from heaven to judge the world before his Father and the holy angels.
with the holy angels.—“Holy” as distinguished from fallen angels, evil spirits. Jesus, in his second coming, will be accompanied by angels. Whosoever shall refuse, through pride or wickedness, to acknowledge and serve Christ here shall be excluded from his kingdom hereafter. But he will come again in awful grandeur–not as the babe of Bethlehem; not as the man of Nazareth; hut as the Son of God, in majesty and glory. They that would not acknowledge him here must be rejected by him there; they that would not serve him always, will never enjoy him; they that would cast him out and despise him, must be cast out by him, and consigned to eternal, hopeless sorrows. The Father there, the angels there, the redeemed there, my dear ones there, my record there, the Bible there, and Jesus ashamed of me? Oh, how my shame then must sink me down to the depths!
Mark 9:1 And he said unto them,–When the New Testament was first written, it was not divided into chapters and verses as we now have it. Each book was one continuous article without any breaks. Later they were divided into chapters and verses, by uninspired man for his convenience in reading and studying the Bible. Sometimes in dividing a chapter, the division was made at the wrong place and cut the sentence in two. That is true with this chapter. This verse belongs to the eighth chapter.