---
title: "Clarke"
description: "Verse Mark 8:1. The multitude being very great — Or rather, There was again a great multitude. Instead of παμπολλου, very great, I read παλιν πολλου, agai"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/8"
---

Verse [Mark 8:1](../../../kjv/mark/8/1). ***The multitude being very great*** — Or rather, *There was* *again a great multitude*. Instead of παμπολλου, *very great*, I read παλιν πολλου, *again a great*, which is the reading of BDGLM, *fourteen* others, all the *Arabic, Coptic, AEthiopic,* *Armenian, Gothic, Vulgate*, and *Itala*, and of many *Evangelistaria*. *Griesbach* approves of this reading. There had been such a multitude gathered together *once before*, who were fed in the same way. See [Mark 6:34](../../../kjv/mark/6/34), &c.

Verse [Mark 8:2](../../../kjv/mark/8/2). ***Having nothing to eat*** — If they had brought any provisions with them, they were *now* entirely expended; and they stood in immediate need of a supply.

Verse [Mark 8:3](../../../kjv/mark/8/3). ***For divers of them came from far.*** — And they could not possibly reach their respective homes without perishing, unless they got food.

Verse [Mark 8:4](../../../kjv/mark/8/4). c.] See on [Matthew 14:14](../../../kjv/matthew/14/14); [Matthew 15:35](../../../kjv/matthew/15/35).

Verse [Mark 8:7](../../../kjv/mark/8/7). ***And they, had a few small fishes*** — This is not noticed in the parallel place, [Matthew 15:36](../../../kjv/matthew/15/36).

Verse [Mark 8:10](../../../kjv/mark/8/10). ***Dalmanutha.*** — [Matthew 15:39](../../../kjv/matthew/15/39); [Matthew 15:39](../../../kjv/matthew/15/39).

Verse [Mark 8:12](../../../kjv/mark/8/12). ***And he sighed deeply in his spirit*** — Or *having* *deeply groaned*- so the word αναστεναξας properly means. He was exceedingly affected at their *obstinacy* and *hardness* of *heart*. See [Matthew 16:1-4](../../../kjv/matthew/16/1-4).

Verse [Mark 8:14](../../../kjv/mark/8/14). ***Now*****the disciples*****had forgotten to take bread*** — See all this, to [Mark 8:21](../../../kjv/mark/8/21), explained at large on [Matthew 16:4-12](../../../kjv/matthew/16/4-12). In the above chapter, an account is given of the *Pharisees, Sadducees*, and *Herodians*.

Verse 22. ***They bring a blind man unto him*** — Christ went about to do good, and wherever he came he found some good to be done; and so should we, if we had a proper measure of the same zeal and love for the welfare of the bodies and souls of men.

Verse 23. ***And he took the blind man by the hand*** — Giving him a proof of his readiness to help him, and thus preparing him for the cure which he was about to work.
***Led him out of the town*** — Thus showing the inhabitants that he considered them unworthy of having another miracle wrought among them. He had already deeply deplored their ingratitude and obstinacy: [Matthew 11:21](../../../kjv/matthew/11/21). When a people do not make a proper improvement of the light and grace which they receive from God, their *candlestick is removed*- even the *visible Church* becomes there extinct; and the *candle* is *put out*- no more means of spiritual *illumination* are afforded to the unfaithful inhabitants: [Revelation 2:5](../../../kjv/revelation/2/5).
***When he had spit on his eyes*** — There is a similar transaction to this mentioned by John, [John 9:6](../../../kjv/john/9/6). It is likely this was done merely to *separate* the *eyelids*; as, in certain cases of blindness, they are found always gummed together. It required a *miracle* to restore the *sight*, and this was done in consequence of Christ having laid his hands upon the blind man: it required *no* miracle to *separate* the *eyelids*, and, therefore, *natural means* only were employed - this was done by rubbing them with spittle; but whether by Christ, or by the blind man, is not absolutely certain. [Mark 7:33](../../../kjv/mark/7/33). It has always been evident that *false* miracles have been wrought without *reason* or *necessity*, and without any *obvious advantage*; and they have thereby been detected: on the contrary, *true* miracles have always vindicated themselves by their obvious *utility* and *importance*; nothing ever being effected by *them* that could be performed by *natural* means.
***If he saw aught.*** — ει, *if*, is wanting in the *Syriac*, all the *Persic* and *Arabic*, and in the *AEthiopic*; and τιβλεπεις, *Dost thou see any thing*? is the reading of CD, *Coptic, AEthiopic*, all the *Arabic* and *Persic*.

Verse 24. ***I see men as trees, walking.*** — His sight was so *imperfect* that he could not distinguish between *men* and *trees*, only by the *motion* of the former.

Verse 25. ***And saw every man clearly.*** — But instead of απαντας, *all men*, several excellent MSS., and the principal *versions*, have απαντα, *all things*, every object; for the view he had of them before was *indistinct* and *confused*. Our Lord could have restored this man to sight in a *moment*; but he chose to do it in the way mentioned in the text, to show that he is sovereign of his own graces; and to point out that, however insignificant *means* may appear in themselves, they are divinely efficacious when he chooses to work by them; and that, however *small* the *first* manifestations of mercy may be, they are nevertheless the *beginnings* of the *fulness* of the blessings of the Gospel of peace. Reader, art thou in this man's state? Art thou *blind*? Then come to Jesus that he may restore thee. Hast thou a *measure* of light? Then pray that he may lay his hands *again* on thee, that thou mayest be enabled to read thy title *clear* to the heavenly inheritance.

Verse 26. ***He sent him away to his house*** — So it appears that this person did not belong to *Bethsaida*, for, in going to *his* *house*, he was *not to enter into the village*.
This miracle is not mentioned by any other of the evangelists. It affords *another* proof that Mark did not *abridge* Matthew's Gospel.

Verse 27. ***And Jesus went out***, &c.] See on [Matthew 16:13-20](../../../kjv/matthew/16/13-20).

Verse 29. ***Thou art the Christ.*** — Three MSS. and some versions add, *the Son of the living God*.

Verse [Mark 8:32](../../../kjv/mark/8/32). ***And he spake that saying*** — Concerning the *certainty* and *necessity* of his sufferings - *openly: with great plainness*, παρρησια, *confidence*, or *emphasis*, so that the disciples now began fully to understand him. This is an *additional* observation of St. Mark. For Peter's reproof, [Matthew 16:22](../../../kjv/matthew/16/22), &c.

Verse [Mark 8:34](../../../kjv/mark/8/34). ***Whosoever will come after me*** — It seems that Christ formed, on the *proselytism* of the Jews, the principal qualities which he required in the *proselytes* of *his covenant*.
The *first* condition of proselytism among the Jews was, that he that came to embrace their religion should come *voluntarily*, and that neither *force* nor *influence* should be employed in this business. This is also the *first* condition required by Jesus Christ, and which he considers as the *foundation* of all the rest: - If a man be willing to come after me.
The *second* condition required in the *Jewish* proselyte was, that he should *perfectly renounce* all his prejudices, his errors, his idolatry, and every thing that concerned his false religion; and that he should entirely *separate* himself from his most *intimate* *friends* and *acquaintances*. It was on this ground that the Jews called proselytism a *new birth*, and proselytes *new-born*, and *new* *men*; and our Lord requires men to be born again, not only of water, but by the Holy Ghost. See [John 3:5](../../../kjv/john/3/5). All this our Lord includes in this word, *Let him renounce himself*. To this the following scriptures refer: [Matthew 10:33](../../../kjv/matthew/10/33); [John 3:3](../../../kjv/john/3/3); [John 3:5](../../../kjv/john/3/5), [2 Corinthians 5:17](../../../kjv/2-corinthians/5/17).
The *third* condition on which a person was admitted into the *Jewish* Church as a proselyte was, that he should submit to the *yoke* of the *Jewish law*, and bear patiently the inconveniences and sufferings with which a profession of the Mosaic religion might be accompanied. Christ requires the *same* condition; but, instead of the *yoke* of the *law*, he brings in *his own doctrine*, which he calls *his yoke*, [Matthew 11:29](../../../kjv/matthew/11/29): and his *cross*, the *taking up* of which not only implies a *bold* *profession* of Christ *crucified*, but also a cheerful submitting to all the sufferings and persecutions to which he might be exposed, and even to death itself.
The *fourth* condition was, that they should solemnly engage to *continue* in the Jewish religion, faithful even unto death. This condition Christ also requires; and it is comprised in this word, *Let him* FOLLOW *me*. See the following verses; and see, on the subject of proselytism, [Ruth 1:16-17](../../../kjv/ruth/1/16-17).

Verse [Mark 8:35](../../../kjv/mark/8/35). ***For whosoever will save his life*** — On this and the following verses, see [Matthew 16:24](../../../kjv/matthew/16/24), &c.

Verse [Mark 8:38](../../../kjv/mark/8/38). ***Whosoever - shall be ashamed of me*** — Our Lord hints here at one of the principal *reasons* of the *incredulity* of the Jews,-they saw nothing in the *person* of Jesus Christ which corresponded to the *pompous* notions which they had formed of the Messiah.
If Jesus Christ had come into the world as a mighty and opulent man, clothed with earthly glories and honours, he would have had a multitude of partisans, and most of them *hypocrites*.
***And of my words*** — This was *another* subject of offence to the Jews: the *doctrine* of the *cross* must be *believed*; a *suffering* Messiah must be *acknowledged*; and *poverty* and *affliction* must be *borne*; and *death*, perhaps, suffered in consequence of becoming his disciples.
Of *him*, and of *his words*, in this sense, the world is, to this day, ashamed.
***Of him also shall the Son of man be ashamed*** — As he refused to *acknowledge* me before *men*, so will I refuse to *acknowledge* him before *God* and his *angels*. Terrible consequence of the rejection of Christ! And who can help him whom the *only Saviour* eternally disowns. Reader! Lay this subject seriously to heart; and see the notes on [Matthew 16:24](../../../kjv/matthew/16/24), c., and at the end of that chapter. [Matthew 16:28](../../../kjv/matthew/16/28).
ALL the subjects contained in this chapter are very interesting but particularly:
1. The miraculous feeding of the multitudes, which is a full, unequivocal proof of the supreme Divinity of Jesus Christ: in this miracle he truly appears in his creative energy, with which he has associated the tenderest benevolence and humanity. The *subject* of such a *prince* must ever be safe; the *servant* of such a *master* must ever have kind usage; the *follower* of such a *teacher* can never want nor go astray.
2. The necessity of keeping the doctrine of the Gospel uncorrupt, is strongly inculcated in the caution to avoid the leaven of the Pharisees and of Herod: the doctrine of the cross must not only be observed and held inviolate, but that doctrine must never be mixed with worldly politics. *Time-serving* is abominable in the sight of God: it shows that the person has either no *fixed principle* of religion, or that he is not under the *influence* of any.

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