Tuesday, May 30th, 2023
the Week of Proper 3 / Ordinary 8
the Week of Proper 3 / Ordinary 8
Garner-Howes Baptist Commentary Garner-Howes
These files are public domain.
Text Courtesy of Blessed Hope Foundation and the Baptist Training Center.
These files are public domain.
Text Courtesy of Blessed Hope Foundation and the Baptist Training Center.
Garner, Albert & Howes, J.C. "Commentary on Mark 8". Garner-Howes Baptist Commentary. https://studylight.org/
commentaries/ eng/ ghb/ mark-8.html. 1985.
Garner, Albert & Howes, J.C. "Commentary on Mark 8". Garner-Howes Baptist Commentary. https://studylight.org/
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THE FOUR THOUSAND FED, V. 1-9
1) "In those days the multitude being very great," (en ekeinais tais hemerais palin pollou ochlou onto) “Again in those days, the crowd being very great," perhaps larger than the "much people" of Mark 6:34. Neither where nor when this great crowd was is not indicated. What is clear is that the ministry of Jesus drew many after Him for various reasons.
2) "And having nothing to eat," (kai me echonton ti phagosin) "And not having anything that they might eat,’’ for bodily strength while also needing the bread of life, Mark 6:34-38; John 6:48-51; John 6:58.
3) "Jesus called His disciples unto Him," (proskalesame mathetas) "Jesus calling to the disciples," or calling the disciples to Him, who seem already to have forgotten His former miracle of the five loaves and two fishes, Mark 8:18-21, Mark 6:38-44.
4) "And saith unto them," (legei autois) "Says privately to them," Matthew 15:32.
1) "I have compassion on the multitude,’’ (aplagchnizomai epi ton ochlon) "I have compassion on the crowd," I care for their physical and emotional welfare, I am concerned, Matthew 9:35-38; Matthew 15:32.
2) "Because they have now been with me three days,’’ (hoti ede hemerai treis prosmenousin moi) "Because now (already) they have remained with me three days," Matthew 15:32; This is an expression of His compassion experience, Hebrews 5:2.
3) "And have nothing to eat:" (kai ouk echousin ti phagosm) "And they have not anything that they may eat,’’ as Israel in the wilderness, yet God provided, Psalms 107:4-5.
1) "And if I send them away fasting to their own houses,’’ (kai ean apoluso autous vesteis eis oikon auton) "And if I dismiss them (ask them to leave or send them away) to their own houses,’’ to where they live or reside, without their first being fed, Matthew 15:32.
2) ’’They will faint by the way:" (ekluthesontai en te hodo) "They will faint (pass out) in the way,’’ become exhausted on their journey home. Jesus cared for those who carne to see and hear Him speak, and these were weary in body and mind, Galatians 6:9; Hebrews 12:3.
3) "For divers of them came from far." (kai tines auton apo makrothen eisin) "And certain ones of them come and are from a long distance away,’’ from afar, Matthew 9:36; Matthew 15:32.
1) "And His disciples answered Him,’’ (kai apekrithesan auto ho mathetai autou) "And the disciples replied to Him,’’ responded to His expression of concern for them.
2) "Whence can a man satisfy these men with bread,’’ (hoti pathen toutos dunesetai tis bode chortasai arton) ’’From what source will anyone be able to satisfy (these) with bread,’’ this very great crowd, v.1. What man can’t do, God can, in spite of man’s doubts, 2 Kings 7:1-2; Philippians 4:19.
3) ’’Here in the wilderness?’’ (ep’ eremias) ’’Out here in or upon a desert place?" an uninhabited area, where neither stores or barns exist; Yet God had fed Israel under more desolate conditions, Psalms 78:19-28.
1) ’’And He asked them,’’ (kai erota autous) ’’And He quizzed them," He inquired of them, of His faithless and fainthearted disciples of Mark 8:4.
2) "How many loaves have ye?" (posous echete artous) "Just how many loaves do you now have?’’ This was first to move them with compassion toward Him who had fed masses before, Mark 6:37-44.
3) ’’And they said, Seven.’’ (hoi de eipan hepta) "And they said, seven," two loaves more than they had on a similar, former occasion, Matthew 14:13-21; Luke 9:10-17. The first or former bread miracle was done near enough, so that they could have purchased food, but this one was not, Mark 6:32-36. He had no need of any as He could have turned stones to bread, but He uses first what man has.
1) "And He commanded the people to sit down on the ground," (kai parangellei to ochlo anapesein epi te ges) "And He appealed to (instructed) the crowd to sit down (or recline), orderly to be at ease on the ground," and they obeyed Him, without question! 0! that sinners would obey His commands to them today, John 2:5; John 14:15; John 15:14; James 1:21.
2) "And He took the seven loaves, and gave thanks," (kai labon tous hepta artous eucharistesas) "And taking the seven loaves, He gave thanks,’’ to the Father, using what they had, adding His blessings to those who obeyed, John 15:5.
3) "And brake and gave to His disciples," (eklasen kai edidou tois mathetais autou) "He broke (the loaves) and doled them out to His disciples,’’ for them to distribute, thus training them in His service while demonstrating to them His miraculous power to provide.
4) ’’To set before them” (hina paratithosen) "In order that they might serve the crowd," or give bread to the whole multitude, share with them, Ecclesiastes 11:1-3.
5) "And they did set them before the people." (kai parethekan to ochlo) "And they served the crowd," sat before the seated groups, passing them food from the Lord, to satisfy their hunger, in obedience to their Lord’s call to serve, Ephesians 2:10.
As great harvests come from few seeds, so much blessings come from faithful sowing, Psalms 126:5-6.
1) "And they had a few small fishes.” (kai eichon echthudia oliga) "And they had a few fishes," a few small fishes, which seem to have been brought after the bread. A little with God’s blessings meets the need of His people, 2 Chronicles 14:11.
2) "And He blessed," (kai eulogesas auta) "And He also blessed them," or gave thanks for them, for the few small fishes, John 6:11; John 6:23; Romans 14:6.
3) "And commanded to set them also before them (eipen kai tauta paratithenai) "And told the disciples also to serve them to the crowd." One is taught to eat "with thanksgiving’’ what is set before, or available to him, 1 Corinthians 10:27; 1 Timothy 4:3-4.
1) "So they did eat and were filled.” (kai epagon kai echortasthesan) "And they ate and were satisfied;" the very great multitude, Mark 8:1. They ate with no fear of the food running out, until all were full, Deuteronomy 8:10; Psalms 132:15.
2) "And they took up of the broken meat," (kai heran perisseurnata klasmaton) "And took up excesses of fragments," of the loaves and fishes, the disciples took up, gathered together, following their Lord’s call to frugality, to preserve what one has, John 6:12-14.
3) "That was left seven baskets." (hepta spuridas) "Seven baskets," that were left over, uneaten, much as they had gathered twelve baskets on a previous, similar occasion, Matthew 14:20; Mark 6:43.
1) "And they that had eaten were about four thousand:" (hesan de hos tetrakischilioi) "Now they (the crowd) were about four thousand in number,’’ yet the disciples had more left than before the Lord blessed it, and they began giving it away, Luke 6:38.
2) "And He sent them away." (kai apelusen autous) "And He dismissed them," when they had finished eating and were ’ full, when they were strengthened, able to make their journey home without fainting, Psalms 132:15.
THE PHARISEES ASK FOR A SIGN, V. 10-13
1) "And straightway He entered into a ship," (kai euthus embas eis to ploion) "And immediately going aboard a ship," as also recounted Matthew 15:39.
2) "With His disciples," (meta ton matheton autou) "With His disciples," in company with His disciples, John 15:27.
3) "And came into the parts of Daimanutha." (eltheneis ta mera Dalmanoutha) "He came into the region or area of Dalmanutha," near Magdala, about two miles South of it, about half way down the West side of the Sea of Galilee, Matthew 15:39.
1) "And the Pharisees came forth," (kai ekselthon hoi Pharisaioi) "And the Pharisees approached," encountered Him; Tho often repulsed, they kept returning in malice, to attack our Lord. They came from Jerusalem into Decapolis and Galilee in their zeal against Jesus, Mark 7:1.
2) "And began to question with Him," (kai erksato suzetein aute) "And began to debate with Him," to enter into disputation with Him, regarding His person and His deeds, John 6:36-38; John 7:1.
3) "Seeking of Him a sign from heaven, tempting Him." (zetoun tes par’ autou semeion apo ouranou peirazontes auton) "Seeking to secure from Him a sign (spectacular demonstration) from heaven, tempting Him," such as is also recounted Matthew 12:38-40; Matthew 16:1-4; John 4:8; John 6:30-31; Luke 11:16.
They did not perceive that He was the great sign from heaven.
1) In His virgin birth, Isaiah 7:14; Matthew 1:22-25.
2) In His birth and worship in Bethlehem by wise men, Micah 5:2; Matthew 2:4-11.
3) In His flight into Egypt, Hosea 11:1; Matthew 2:13-15.
4) "In His return to Nazareth, Matthew 2:23; Isaiah 11:1. He was that rod "netzer’’ out of Jesse.
5) In His forerunner’s message, Matthew 3:1-17; Matthew 13:17; Joh 1 30-33.
6) In His miracle ministry as others had done, John 3:2; Mark 2:5-11; John 20:30-31.
1) "And He sighed deeply in His spirit and saith,’’ (kai anastenaksas to pneurnati autou legei) ’’And groaning deeply in His spirit He said to them," responded to them. The sigh was audible and physical, but its cause was spiritual, because of their enmity, unbelief, and coming doom, John 8:24.
2) ’’Why doth this generation seek after a sign?" (ti he genea aute zetei semeion) "Why does this generation seek (search for) a sign?" a further sign. One who could not read the fulfilled prophetic sign of Him already before their eyes was blind, Matthew 16:4; 2 Corinthians 4:3-4.
3) ’’Verily I say unto you,’’ (amen lego humin) ’’Truly or for certain I tell you all," you skeptical, willfully blind Pharisees, Mark 8:11.
4) "There shall no sign be given to this generation." (ei dothesetai te genea touta semeion) "There shall not a (further) sign of the kind demanded be given to this generation (of Jews)." Why? Because such would only have been "casting pearls before swine," Matthew 7:6; John 5:43.
1)"And He left them, and entering into the ship again," (kai apheis autous palin embas) -And leaving them He again embarked or entered a ship," He turned and walked away from those who had been called and reproved, Proverbs 1:21-28; Proverbs 29:1; Hebrews 4:7.
2) "Departed to the other side.’’ (apelthen eis to peran) "And went out and away to the other side of the sea," to a more hopeful field of acceptance of His person, His ministry, and His message, not waste His time in unfruitful disputation. The other side was perhaps into the Bethsaida area Northeast of the Sea of Galilee.
LEAVEN (PUTREFACTION) OF THE PHARISEES V. 14-21
1) "Now the disciples had forgotten to take bread,’’ (kai epelathonto labein artous) "And they(the disciples) forgot to take bread," to take food as they crossed the sea to the Bethsaida area. They had come to the Christ-like concept "let tomorrow take care of itself,’’ Matthew 6:25-34.
2) ’’Neither had they in the ship with them more than one loaf." (kai ei me hena artonoukeichon meth’heauton en to ploio) "And except one loaf they had with themselves no other food on the ship." Mark alone mentions the one loaf, see Matthew 6:11; Matthew 6:33.
1) "And He charged them, saying," (kai diestelleto autois legon) "And He charged them, repeatedly saying,’’ emphasizing, the subtle corrupting nature of pride of religious form and ceremony in Phariseeism, and the sensual moral corrupting of Herodian Sadduceeism.
2) "Take heed, beware of the leaven of the Pharisees,’’ (horate blepete apo tes zumes ton Pharisaion) "Beware of and avoid the leaven (putrefaction) of the Pharisees,’’ the corrupting doctrinal influence of the Pharisees, that taught heaven might be attained by pious living and ceremonial deeds, Luke 12:1; Matthew 5:20; Romans 10:3-4.
3) "And of the leaven of Herod.’’ (kai tes zumes Herodou) "And of the leaven (putrefaction) of the Herodians,’’ which alluded to the moral corruption of fornication and adultery so prevalent in the King Herod household and dynasty, Matthew 14:11-12: Mark 6:14-29; Luke 9:7-9. Herod was a Sadducee. Their denial of a resurrection gave way to their corrupt practices of licentiousness so prevalent in Herod’s household, Acts 23:8.
1) "And they reasoned among themselves, saying,’’ (kai dielogizonto pros allelous) "And they reasoned with one another," and in themselves, Matthew 16:7. Their reasoning showed how painfully little they really learned of what He taught.
2) ’’It is because we have no bread." (hoti artous ouk echousin) ’’That He said this because they had no loaves,’’ except the one. They seem to have failed to connect the "leaven" of the Pharisees with their rejection of Him, all the signs already fulfilled in His coming, while holding on to their system of tradition of the elders, and ceremonialism, Mark 7:1-13.
1) "And when Jesus knew it, He said unto them,’’ (kai gnous legei echete) "And knowing what they were reasoning, He inquired or quizzed them," in a chiding or reproving manner, with grief at their dullness.
2) ’’Why reason ye, because ye have no bread?’’ (ti dialogizesthe hoti artous ochete) "Why are you all reasoning and inquiring among yourselves because you have not loaves of bread?" Their own carnality kept them from seeing the moral applications of His warning against Pharisees and Herodians, Mark 8:15, Matthew 16:6.
3) "Perceive ye not yet, neither understand?" (oupo noeite oude suniete) "Do you all not understand or even realize what I meant?’’ by the leaven of the Pharisees, and of the Herodians, after all you have seen and heard of them?
4) "Have ye your heart yet hardened?" (peporornenen echete ten kardian humon) ’’Have your hearts been hardened," Mark 6:52. Or do you all have hearts that have already been hardened? Or emotions unstirred by the continuing sign-seekers, Mark 8:11? So that the Word I speak can not germinate in your own carnal minds?
1) ’’Having eyes, see ye not?’’ (ophthalmous echontes ou blepete) "All of you have eyes, do you not see?’’ With them, as He repeated what was said concerning the multitude on the day of the parables, Mark 4:12; Isaiah 6:9-10.
2) ’’And having ears, hear ye not?" (kai ota echontes ouk akouete) ’’And all of you have ears, do you not hear?’’ with them. Are you spiritually both blind and deaf, with no more natural understanding than an heathen unregenerate, or an idol god? 1 Corinthians 2:14; Psalms 115:5-6; Psalms 115:8.
3) "And do ye not remember?’’ (kai ou mnemoneuete) "And do you all not remember or recall?" is your understanding darkened, like that of a lost person? Ephesians 1:17-18; Ephesians 4:17-18; 2 Corinthians 4:3-4
1) ’’When I brake the five loaves among five thousand,”(hote tous pente artous elkasa eis tous pentakischilious) ’’That I broke the five loaves to satisfy the hunger of the five thousand,’’ Like a good teacher who uses repetition, Jesus reviews lessons He has sought to teach them by inquiry, as He probed their memories, Mark 6:35-44.
2) "How many baskets full of fragments took ye up?’’ (posous kophinous klasmaton plereis erate) "How many full baskets of fragments did you gather up?’’ tell me.
3) ’’And they said unto Him, Twelve,’’ (legousin auto dodeka) ’’They replied, twelve," as also recounted Mark 6:43; Matthew 14:20. Note that it was more than the five loaves and the two little fishes, which they had. before they shared with the hungry, Mark 6:41. They observed the blessing of obedient giving, as affirmed in Luke 6:38.
1) ’’And when the seven among four thousand”(hote tous hepta eis tous tetrakischjlious) "Then when I broke the seven loaves among the four thousand people,’’ yes they recalled, Matthew 15:32-39; Mark 8:1-6.
2) ’’How many baskets full of fragments took ye up?’’ (poson spuridon pleromata klasmaton crate) ’’How many full baskets of the fragments did you all gather up?”
3) "And they said, Seven.’’ (kai legousin hepta) ’’And they replied, seven." Mark 8:8-9.
1) ’’And He said unto them,’’ (kai elegen autois) ’’And He then said to them,’’ repeatedly, over and over is indicated by the imperfect tense, in a tone of disappointment at their slow learning.
2) ’’How is it that ye do not understand?’’ (oupo sumete) ’’How is it then that you do not realize or comprehend?’’ about my warning against the leaven of the Pharisees and the Herodians? Mark 8:11; Mark 8:15; Matthew 16:11-12; Luke 12:1. All the signs Jesus had performed, in way of prophetic fulfillments, from His virgin birth to this hour, had not been understood or accepted by the Pharisees, Sadducees and Herodians. They yet asked for a sign, Matthew 16:1-4, even beyond the miracles He had performed, as they held on to their traditions and ceremonies - - their leaven, Mark 16:11. Now, even the twelve, seemed dull in their understanding.
BLIND MAN HEALED IN BETHSAIDA V. 22-26
1) "And He cometh to Bethsaida,’’ (kai erchontai eis Bethsaidan) "And they enter into Bethsaida,’’ by their own will, near where they had last landed from Dalmanutha, Mark 8:10, across the Sea of Galilee, Mark 8:13 Bethsaida means "house of fish,’’ indicating that it was a fishing village, the home of Peter, Andrew and Philip, John 1:44, before they became disciples, Mark 1:29.
2) "And they bring a blind man unto Him," (kai pherousin auto tuphlon) "And they (the people of Bethsaida) brought a blind man to Him,’’ to Jesus. This account is given by Mark only.
3) "And besought Him to touch him.’’ (kai parakalousin auton hina autou hapsetai) and appealing to Him in order that they might get Jesus to touch him," that he might miraculously be made to see, and be healed, Isaiah 42, 16, 18; Mark 5:27-34.
1) ’’And He took the blind man by the hand,’’ (kai epilabomenos tes cheiros tou tuphlou) ’’And Jesus laying hold of the hand of him (the blind man)," to show care and compassion, love and affection for him, to set him free from his bondage of blindness, Luke 4:16-21.
2) ’’And led him out of the town," (eksenegken auton ekso tes komes) ’’He led him out of and away from the village," in which He refused to do any further miracles, leaving them to their just judgment, Matthew 11:21.
3) ’’And when He had spit on his eyes,’’(kai ptusaseista ommata autou) "And having spit in the man’s eyes,’’ on the diseased part of his eyes. Spittle was considered, in ancient days, to be a cure for temporary blindness,
4) "And put His hands upon him," (epitheis tas cheiras auto) "And having placed His hands on him," expressing continuing tenderness toward him,
5) "He asked him if he saw ought," (eperota auton)"He question him," asked him - - - (ei ti blepeis) "Do you see anything?" or are you able to see anything, at all? Our Lord could have healed this man by a word, but they besought Him to touch him, and He condescended to their shallow faith of "touch -to- heal, Mark 6:56; John 9:6-7.
1)"And he looked up, and said," (kai anablepsas elegen) "And looking up he said," the blind man said, looking up (Gk. ana), in a tentative manner, of a blind person,
2) "I see men as trees, walking," (blepo tous anthropous hoti has dendra horo peripatountas) "I see men, that as trees, I observe they are walking," He had seen men walking, was not born blind. By the indistinctly upright walking objects, he knew they were men, not trees.
1) "After that He put His hands again upon his eyes," (eita palin epetheken tag cheiras epi tous ophthalmous autou) "Then He (Jesus), again placed His hands on the eyes of the blind man,"
2) "And made him look up” (kai dieblepsen) "And he looked steadily," without blur or blinking as one looking through a mist would do.
3) "And he was restored," (kai apekateste)"And he was restored," to his normal vision, to perfect vision, made well from that moment,
4) "And saw every man clearly.’’ (kai eneblepen telaugos hapanta) "And he saw all things (all kind of things) clearly." He saw distant objects clearly, did not need to go near them, to see them. Jesus doeth all things well, never stops with a task half done, Mark 7:37; John 18:23.
1) "And He sent him away,’’ (kai apesteilen auton) "And Jesus specifically sent or commissioned him," gave him a direct mandate.
2) "To his house, saying," (eis oikon autou legon)"Togo directly into his home or residence, saying expressly,’’ to avoid creating a sensation.
3) "Neither go into the town," (mede eis komen) "Do not go into the village," to make a public announcement of what had happened, as they had already rejected Him and His former miracle ministry in Bethsaida, his home town, Matthew 11:21-22.
4) "Nor tell it to any in the town." (eiselthes) "Nor mayest thou enter into any village," to tell what has happened to your vision, Mark 8:30; Mark 7:36; Matthew 11:23.
It has been suggested that our Lord’s gradual restoration of the sight of this blind man was to chide or reprove the twelve for their slowness in acquiring spiritual vision or discernment, such as their slowness to understand His warning of the leaven of the Pharisees and Herodians, Mark 8:15-16.
ECLIPSE OF FAITH
The Moon, in an eclipse, complained to the Sun, "Why, 0 my dearest friend, dost thou not shine upon me as usual?" "Do I not?" said the Sun, "I am sure I am shining as I always do. Why do you not enjoy my light as usual?" "Oh, I see," said the Moon, "the Earth has come between us." This is the trouble with every backslider.
PETER’S CONFESSION OF FAITH, V. 27-33
1) "And Jesus went out and His disciples," (kai ekselthen ho iesous kai hoi mathetai autou) "And Jesus and His disciples went out," out from Bethsaida, traveling Northward, up the Jordan River Valley, for a distance of twenty-five or thirty miles.
2) "Into the towns of Caesarea Philippi;” (eis tas komas Kaisareias tes Philippou) "Into the villages of the area of Caesarea of Philippi," not into the city of Caesarea Philippi itself, Matthew 16:13.
3) "And by the way He asked His disciples," (kai en te hodo eperota tous mathetas autou) ’’And in the way (the journey) He quizzed His disciples,’’ inquired of His disciples who were traveling with Him, Jesus avoided the towns where a passion for Herodian architecture was displayed.
4) "Saying unto them, Whom do men say that I am?" (legon autois tina me legousin hoi anthropoi emai) "Inquiring, first of one and then another, Whom do men (the masses, people in general) say that I am?’’ This is the first time the Lord asked the twelve any question regarding Himself, His own person, relating to His Divinity. They had a personal need to express and confirm their faith in Him, as the Son of God, to strengthen them for trials ahead, Matthew 22:42-46; Luke 9:18-22.
1) "And they answered, John the Baptist:” (hoi deeipan auto legontes hoti loannen tou baptisten) "And they explained to Him, saying, John the Baptist," who has risen from the dead, like Herod had thought Jesus to be John when he heard of the miracles of Jesus, Matthew 14:1-2, Mark 6:14.
2) "But some say, Elias" (kai alloi Elian) "And others believe that you are Elias," or Elijah who was caught up into heaven in a whirlwind, Matthew 16:14; 2 Kings 2:11.
3) ’’And others, One of the prophets." (alloi de hoti eis ton propheton) "Yet others are just as certain that you are one of the prophets," one of the old prophets, Matthew 16:14; Luke 9:19.
1)"And He saith unto them,’’ (kai autos eperota autous) "And He (then) questioned them," His disciples of the church, who had companied with Him from the beginning, in Galilee, John 15:16; John 15:27; Acts 1:21-22; Acts 10:37.
2) "But whom say ye that I am?’’ (humeis de tina me legete einai) "Then whom do you all say I am?" indicating that He expected from them a different kind of answer, from that of the world, Matthew 16:15;
3) ’’And Peter answereth and saith unto Him," iapokritheis ho Petros legei auto) "Peter replying (immediately) said to Him," on behalf of the rest, as well as himself. Matthew 16:16; addressed Him as the anointed one, Lord, 1 Corinthians 12:3; John 1:41.
4) ’’Thou art the Christ.’’ (su ei ho Christos) "You are (exist as) the (one and only) Christ," as also confirmed, John 6:68-69; John 11:27; Matthew 14:33; Acts 9:20.
1) ’’And He charged them,’’ (kai epitimesen autois) "And He warned them," as He often did, Matthew 16:19-20. The "keys" of the "kingdom of heaven,’’ (the church) were not to be construed to mean that He and they were to set up an earthly kingdom at that time.
2) "That they should tell no man of Him." (hina medeni legosin peri autou) "In order that they might not tell any one (even a single person) about or concerning Him,’’ as also found Mark 8:9. The warning was to avoid a wild rebellion, to follow Him as an earthly king, Luke 9:21.
FOUR THINGS HE TAUGHT THEM, V. 31-33
1) "And He began to teach them," (kai erksato didaskein autous) ’’And He began to teach, to show or instruct them," four things: 1) Of His sufferings to come, 2) Of His rejection, 3) That He would be killed, and 4) His resurrection after three days.
2) "That the Son of man must suffer many things," (hoti dei ton huion tou anthropou polla patheim) "That it was necessary that the Son of man was to suffer many things,’’ the first of His announcements of the Passion, the suffering He should endure, Matthew 8:20; with no "place to lay His head," Matthew 16:21; Matthew 17:21.
3) "And be rejected of," (kai apoclokimasthenai hupo) "And to be rejected by,’’ the leaders of Israel: as confirmed, John 1:11-12.
a) "The elders," (ton presbuteron) "The elders,’’ mature, ordained elders of Israel, specifically identified by Matthew 16:21; Luke 9:22.
b) "And of the chief priests,’’ (kai ton archiereon) "And of the chief or ruling, administrative priests,’’ of Israel, Matthew 16:21; Luke 9:22.
c) "And scribes," (kai ton grammateon) "And of the scribes," writers of the Laws of Israel, Matthew 16:21; Luke 9:22. By this pious, religious, trinity of Jewish skeptics, our Lord was rejected.
3) "And be killed," (kai apoktanthenai) "And He was to be killed,’’ slain, crucified, Mark 9:31; Luke 9:22, with their sanction, so that inspiration recounts He was killed by the Jews, 1 Thessalonians 2:14-15.
4) "And after three days rise again." (kai meta treis hemeras anastenai) "And after three days He was to be risen, or to rise again," Matthew 16:4; Luke 24:6-7; Luke 24:46.
1) ’’And He spake that saying openly.’’ (kai parrhesia ton logon elalei) "And He plainly, frankly, or distinctly spoke that saying," made that prediction, prophetic statement, reaffirming it on at least eight later occasions, after His disciples had affirmed their faith in Him, as the Son of God,
2) ’’And Peter took Him,’’ (kai proslabome nos ho Petros auton) "And Peter taking Him aside,’’ away from the center of the group, Matthew 16:22; yet Peter’s mind was carnal, Romans 8:7; 1 Corinthians 2:14.
3) "And began to rebuke Him." (erksato epitiman auto) "Began to rebuke, chide, or reprimand Him,’’ and earned a rebuke for himself, Matthew 16:22-23; similar to the rebuke he later received, John 13:36-38.
1) "But when He had turned about," (ho de epistrapheis) "Then He turned about," from one direction to the other, for the benefit of all the other disciples, who were likely trying to overhear the conversation anyway.
2) "And looked on His disciples," (kai edon tous mathetas autou) "And looking on His disciples," observing them, realizing they were watching and listening and needed to hear clearly what He had to say regarding this matter.
3) "He rebuked Peter, saying," (epetimesen Petro kai legei) "He sharply reproved, corrected Peter, saying;" Very clearly, so that all could hear, a spirit later expressed by Paul, "them that sin openly, rebuke openly, that others also may fear," 1 Timothy 5:20.
4) ’’Get thee behind me, Satan:”- (hupage opiso mau satana) "Go (get) behind me, Satan," slanderer, scandalizer, or as one who is serving the devil, Matthew 16:23.
5) "For thou savourest not the things that be of God,’’ (hoti ou phroneis ta tou theou) ’’Because you do not mind (even mentally grasp) the things of God,’’ Titus 1:13, relating to the four things I have foretold you, Mark 8:31, John 18:10-11; Galatians 1:8.
6) "But the things that be of men." (alla ta ton anthropon) "But the kind of things relating to men,’’ apart from the mind and will of God; He thus reminded His disciples that they must not be carried away by human feelings, from acceptance of Divinely related facts, such as how He must 1) suffer, 2) be rejected, 3) be slain, and 4) rise again on, or after the third day, Mark 8:31.
FOLLOWING JESUS IN DISCIPLESHIP, TRUE VALUE OF A SOUL
1) "And when He had called the people unto Him,’’ (kai proskalesamenos ton ochlon) "And calling the crowd (near) to Him," in the suburbs of Caesarea Philippi, where He had gone to find some rest from the Sea of Galilee throngs.
2) "With His disciples also,’’ (sun tois mathetais autou) "in close colleague with His disciples," that He might address them all together.
3) ’’He said unto them,’’ (eipen autois) ’’He said to them all," the following disciples, and the people of the local area, to the saved and unsaved, Matthew 16:24-28; Luke 9:23-26; Luke 14:25-27.
4) "Whosoever will come after me," (ei tis thelei opiso mou elthein) "if any one has a strong will (inward volition), to come after me," to follow me, in Divine matters, to seek and to save the lost, Luke 19:10; John 3:17.
5) "Let him deny himself," (aparnesastho heauton) "Let that one deny (dethrone) himself," renounce his carnal, covetous, selfish will to be king over his own life, to do his own thing, as Paul did, Acts 9:5-7.
6) "And take up his cross and follow me." (kai arato ton stauron autou kai akoloutheito moil "And take up (or bear) his cross, and let that one follow me," for I have my cross to bear, in my Divine work of redemption, Luke 9:23.
This passage affirms that man, every man, has a free volition, will, or choice in life, not a prefixed destiny, for either obedience or disobedience to the universal call of God to all men to salvation and service, as this was addressed to both the disciples and the crowd, See also Luke 14:25-27.
1) "For whosoever will save his. life shall lose it," (hos gar ean thele ten psuchen autou sosai) "For anyone who strongly wills to save his soul-life," (apolesei auten) "will (surely) lose it,’’ living for carnal life-purposes alone; Remember Lot’s wife. Luke 17:22; Luke 17:33; John 12:24-26; Ro 6 1-7.
2) "But whosoever shall lose his life," (hos d’ an apolesei ten psuchen autou) "But anyone (whosoever) will release his soul-life," for the good and help of others, as the grain loses its life for another grain, John 12:24-26; Philippians 3:7-10.
3) "For my sake and the gospel’s," (heneken emou kai tou euangehou) "For my sake, and the sake of the gospel,’’ the good news of redemption, Mark 10:29-30; Romans 1:16; 1 Corinthians 15:1-4; Acts 14:22; Galatians 5:25.
4) "The same shall save it." (sosei auten) "That one shall save it,’’ with rejoicing in the day of revealing, and gathering of the sheaves, Psalms 126:5-6; Ecclesiastes 11:1-6; Galatians 2:16; Galatians 6:14.
1) "For what shall it profit a man," (ti gar ophelei anthropon) ’’For what does a man profit," what is the ultimate, the lasting advantage, the capital or dividend gain.
2) "If he shall gain the whole world,’’ (kerdesai ton kosmon holon) "To gain the whole world,’’ if it were possible, an hypothetical case, contrary to fact. No one ever has or ever will, not even the Devil, for his own, Psalms 49:6-8.
3) "And lose his own soul?" (kai zernothenai ten psuchen autou) "And to be fined (zapped) of his soul-life?’’ lose all of life’s acquisitions, James 5:1-3; 2 Thessalonians 1:6-9.
1) "Or what shall a man give," (ti gar doi anthropos) "For just what might a man give, or dole out," that would be an acceptable exchange or ransom; for really "the earth is the Lord’s and the fullness thereof," and men who pass through life, using the earth and all of its possessions for self alone, use them as a pirate or embezzler, giving not God his soul or life’s service, come to the end of life empty handed, a rebel against God and dies an enemy to God, John 8:24; Hebrews 9:27.
2) "In exchange for his soul?" (antallagma tes psuches autou) "As an exchange (for the value) of his soul-life?" The rich man in hell had nothing to give for his soul; Once one’s soul is lost in death, it is lost forever, eternally! If men respond not to the message they now have and hear, after death, it will be too late! Proverbs 1:20-28; Luke 16:30-31.
LOST IN SEEKING FOR GAIN
One summer afternoon, a steamer crowded with passengers, many of them miners from California, was speeding along the Mississippi. Striking suddenly and strongly against the wreck of another vessel which, unknown to the captain, lay near the surface of the water, her bow was stove in, and she began to fill rapidly. Her deck was a scene of wild confusion. Her boats were launched, but did not suffice to carry off one-fourth of the terrified passengers. The rest, divesting themselves of their garments, cast themselves into the river, some on boards and some on broken pieces of the ship; and so it came to pass that they escaped all safe to land. Some minutes after the vessel, another man appeared on the deck. Seizing a spar, he also leaped into the river, but instead of floating as the others had done, he sank instantly as if he had been a stone. His body was afterwards recovered, and it was found that he had employed the quarter of an hour, in which his fellow passengers had been striving to save their lives, in rifling the trunks of the miners. All around his waist their bags of gold were fastened. In one short quarter of an hour he had gained more gold than most men earn in their lifetime; but was he advantaged thereby, seeing that he lost himself? – Bib. Ill.
1) "Whosoever therefore shall be ashamed of me," (hos gar ean epaischunthe me) "For whoever shall be ashamed of me," Matthew 10:33; Luke 12:9. The "whosoever," addressed both to the saved and unsaved, the disciples and the mixed crowd of people, Mark 8:34; Luke 14:25-27. This whosoever" includes all, excludes none, as John 3:15-16.
2) "And of my words," (kai tous emous logous) "And ashamed of my words," my teachings, instructions, or doctrines, Luke 9:20; Mark 13:31; Luke 12:47.
3) "In this adulterous and sinful generation;" (en te genea taute te moichalidi kai hamartolo) "in this lawless and adulterous generation," of both moral and ethical infidelity to the law, as well as spiritual adultery, in setting aside the law of the Lord for traditions of the elders, Mark 7:1-12.
4) "Of him also shall the Son of man be ashamed," (kai ho huios tou anthropouepaischun thesetai auton) "The Son of man will also be ashamed of him," to vouch for such an one, Matthew 10:33.
5) "When he cometh in the glory of his Father," (hotan elthe en te dokse tou patros autou) "When he comes (as he will) in the glory of his Father," Matthew 16:27; John 12:46-48.
6) "With the holy angels." (meta ton angelon ton hagion) "With the holy (unfallen) angels.’’ 2 Thessalonians 1:6-9.