Mark 8
Vincent's Word Studies
In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them,
I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:
I have compassion (σπλαγχνίξομαι)

A peculiar verb, from σπλάγχνα, the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A. V. in the sense of tender mercy, affection, compassion. See Luke 1:78; 2 Corinthians 7:15; Philippians 1:8; Plm 1:7, Plm 1:12, Plm 1:20. The Rev. has properly rejected it in every such case, using it only in its literal sense in the single passage, Acts 1:18.

They have been with me (προσμένουσιν)

Lit., they continue, as Rev.

And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.

See on Matthew 15:32. Wyc., fail.

Some of them came from far

Peculiar to Mark.

And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness?
And he asked them, How many loaves have ye? And they said, Seven.
And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people.
To sit down (ἀναπεσεῖν)

Lit., to recline.

Brake and gave

See on Mark 6:41.

And they had a few small fishes: and he blessed, and commanded to set them also before them.
So they did eat, and were filled: and they took up of the broken meat that was left seven baskets.
Were filled

See on Matthew 5:6. Wyc., fulfilled. Tynd., sufficed.

And they that had eaten were about four thousand: and he sent them away.

See on Matthew 14:20.

Four thousand

Matthew (Matthew 15:38) here adds a detail which we should rather expect in Mark: beside women and children.

And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
With his disciples

Peculiar to Mark.

And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.

The beginnings of things seem to have a peculiar interest for Mark. See Mark 1:1, Mark 1:45; Mark 4:1; Mark 5:17, Mark 5:20; Mark 6:2, Mark 6:7, Mark 6:34, Mark 6:55.

Sign (σημεῖον)

See on Matthew 11:20. Wyc., token. As applied to the miracles of our Lord, this word emphasizes their ethical purport, as declaring that the miraculous act points back of itself to the grace and power or divine character or authority of the doer.

And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.
Sighed deeply in his spirit

Peculiar to Mark.

There shall no sign be given (εἰ δοθήσεται σημεῖον)

Lit., if a sign shall be given. The expression is elliptical. It is a Hebrew idiom, and is really, at bottom, a form of imprecation. If I do not thus or so, may some judgment overtake me. Compare Hebrews 3:11.

And he left them, and entering into the ship again departed to the other side.
Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.
The one loaf is a detail given by Mark only.
And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.
And they reasoned among themselves, saying, It is because we have no bread.
And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?
Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?
When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve.
And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven.
And he said unto them, How is it that ye do not understand?
And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.
And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought.
Took (ἐπιλαβόμενος)

Tynd., caught.

If he saw (εἴ τι βλέπεις)

Rev., more accurately, renders the direct question: Seest thou aught ? The change of tenses is graphic. Asked (imperfect). Dost thou see (present).

And he looked up, and said, I see men as trees, walking.
I see men as trees walking (following the reading, Βλέπω τοὺς ἀνθρώπρους ὡς δένδρα περιπατοῦντας)

The Rev. reads, following the amended text, I see men, for (ὅτι) I behold (ὁρῶ) them as trees, walking. He saw them dimly. They looked like trees, large and misshapen; but he knew they were men, for they were walking about.

After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.
Made him look up

The best texts omit, and substitute διέβλεψεν, he looked stedfastly. See on Matthew 7:5. Instead of vaguely staring, he fixed his eyes on definite objects.

He saw (ἐνέβλεπεν)

Imperfect tense. Continuous action. He saw and continued to see. Compare the aorist tense above: He looked stedfastly, fastened his eyes, denoting the single act, the first exercise of his restored sight.

Every man

Following the reading ἕπαντας. But the best texts read ἅπαντα, all things. So Rev.

Clearly (τηλαυγῶς)

From τῆλε, far, αὐγή, shining. The farthest things were clearly seen.

And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.
And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
And they answered, John the Baptist: but some say, Elias; and others, One of the prophets.
And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ.
He saith (ἐπηρώτα)

More correctly, he questioned or asked. So Rev. Mark omits the commendation of Peter. See Introduction.

On Mark 8:31-33, compare notes on Matthew 16:21-28.

And he charged them that they should tell no man of him.
And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.
And he spake that saying openly. And Peter took him, and began to rebuke him.
He spake the saying openly

Mark only. Not as a secret or mystery, as in his words about being lifted up, or building the temple in three days. Not ambiguously, but explicitly. Wyc., plainly.

But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.
And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.
Jesus now pauses; for what he has to say now is to be said to all who follow him. Hence he calls the multitude with his disciples. Peculiar to Mark.

Will (θέλει)

Rev., would. See on Matthew 1:19. It is more than is wishful.

His cross

The pronoun αὐτοῦ, his, is in an emphatic position.

For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.
And the gospel's

Peculiar to Mark.

For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
Gain - lose

See on Matthew 16:26.

Or what shall a man give in exchange for his soul?
Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.
My words

Bengel remarks that one may confess Christ in general and yet be ashamed of this or that saying.

In this adulterous and sinful generation

Peculiar to Mark.

Vincent's Word Studies, by Marvin R. Vincent [1886].
Text Courtesy of Internet Sacred Texts Archive.

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