Exegetical and Hermeneutical Commentary of Mark 8:38
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.
38. adulterous ] The generation is called “adulterous,” because its heart was estranged from God. Comp. Jer 31:32; Isa 54:5.
Fuente: The Cambridge Bible for Schools and Colleges
Mar 8:38
Whosoever therefore shall be ashamed of Me and of My words.
–
Ashamed of Jesus
I. Inquire into the nature of the crime of being ashamed of Christ, and of His words. The duty opposed to the crime is expressed by confessing Christ before men; therefore to be ashamed of Christ and of His word, is to deny or disown Christ and His doctrine before men. There have not wanted some in all times to justify the prudence of concealing our religious sentiments, and to encourage men to live well with the world in an outward compliance with its customs, provided the heart be right with God. It is also added that to suppose it necessary for men to own their religious sentiments at the peril of their lives, is making God a hard master. What does our confession avail Him who can see the heart? But yet these are but excuses, and founded in ignorance of the nature of religion, and of the great ends to be served by it. Were we to estimate our religion by the service or benefit done to God, we might part with it all at once. He gets no more by the sincerity of our hearts than by our outward professions; and therefore upon this view we may bid adieu to both. If you think, however, that there is something in inward sincerity that is agreeable in His sight, that renders men acceptable to Him, I wonder, at the same time, you should not think hypocrisy and dissimulation with the world odious in His sight, and such vices as will render us detestable to Him. To suppose inward sincerity consistent with an external hypocrisy toward the world, is itself a very great absurdity. For what is hypocrisy But how comes it to be necessary for a man to say anything about his religion? To a clear resolution of this question we must consider the nature of religion, and the ends to be served by it. The duties of religion respect God but also the well-being of the world. Religion is a principle of obedience to God, as Governor of the world. It cannot therefore possibly be a mere secret concern between God and every mans conscience, since it respects Him in so public a character, and must extend to everything in which God, as Governor of the world, is supposed to be concerned. For surely it is impossible to pay the proper respect and obedience which is due to the Governor of the world, whilst we deny Him, in the face of the world, to be the Governor of it. But further: if any religious obedience be due to God as Governor of the world, it must principally consist in promoting the great end of His government. Again: if it be really, as it is, impossible for us to do God any private service by which He may be the better, it is very absurd to imagine that religion can consist, or be preserved by any secret belief or opinion, how cordially soever embraced. What thanks can be due to you for silently believing God to be the Governor of the world, whilst you openly deny it, and in your actions disclaim it? Even this principle, which is the foundation of all religion, has nothing of religion in it, so long as it is inactive, and consists in speculation, without bringing forth fruits agreeable to such a persuasion. Lastly: if it be any part of religion to promote religion and the knowledge of Gods truth in the world, it cannot be consistent with our duty to dissemble, or to deny our faith. The man who hides his own religion close in his heart, tempts others, who suspect not his hypocrisy, to throw theirs quite out; and whilst he rejoices in this sheet anchor of a pure inward faith, he sees others who steer after him make shipwreck of their faith and their salvation. Under this head I have one thing more to observe to you, that there are in this vice, as indeed in most others, very different degrees. While some were contented to hide themselves, and dissemble their acquaintance with Christ, St. Peter openly denied Him, and confirmed it with an oath, that he knew not the Man. Thus some for fear in those days of persecution, denied their Lord; and some in these days, such is our unhappy case, are so vain and conceited, as to he ashamed of the Lord who bought them. Among these, some openly blaspheme Him; others are content to make a sport of His religion; whilst a third sort profess a pleasure in such conversation, though their hearts ache for their iniquity, but they want the courage to rebuke even by their silence the sin of the scorner. All these are in the number of those who are ashamed of Christ. Secondly: to inquire into the several temptations which lead men to this crime of bring ashamed of Christ and of His words. The fountain from which these temptations spring is plainly enough described in the text, This adulterous and sinful generation. And we know full well, that there is not a natural fear lurking in the heart of man, but the world knows how to reach it; not a passion, but it has an enchantment ready for it; no weakness, no vanity, but it knows how to lay hold of it so that all our natural hopes and fears, our passions, our infirmities, are liable to be drawn into the conspiracy against Christ and His word. But the other kind of temptations come upon our invitation: we make our faith a sacrifice to the great idol, the world, when we part with it for honour, wealth, or pleasure. In this circumstance men take pains to show how little they value their religion, and seek occasions to display their libertinism and infidelity, in order to make their way to the favour of a corrupt and degenerate age. This behaviour admits of no excuse. But whenever infidelity grows into credit and repute, and the world has so vitiated a taste, as to esteem the symptoms of irreligion as signs of a good understanding and sound judgment; that a man cannot appear to be in earnest concerned for his religion without being thought a fool, or suspected to be a knave; then there arises another temptation to make men ashamed of Christ, and of His word. No man likes to be despised by those about him. There is a contagion in ill company, and he who dwells with the scorner shall not be guiltless. Had our Lord been merely a teacher of good things, without any special commission or authority from the great Creator and Governor of the world, it would have been highly absurd to assume to Himself this great prerogative of being owned and acknowledged before men. When, therefore, we read that our Lord requires of us to confess Him before men, the true way to know what we are to confess, is to reflect what He confessed Himself; for it cannot be supposed that He thought it reasonable for Himself to make one confession, and for His disciples and servants to make another. Look, then, into the gospel, and see His own confession. He confessed Himself to be the only Son of God, to come from the bosom of the Father to die for the sins of the world; to have all power given to Him in heaven and earth; to be the Judge of the world. (The Practical Pulpit.)
Our great work for Christ is to confess Him
But this confession of Christ-this not being ashamed of Him and of His words-is different in different generations and different societies. In the earliest age of all, the offence was the offence of the cross-that men should not he ashamed to confess that they believed that He who was crucified was the Son of God, and that they hoped to be saved by His very cress. Since then, this offence has ceased in outward form, but in reality it has reappeared under different forms of religious cowardice. In licentious ages and societies men have been ashamed of the self-denying words and example of the Lord; in superstitious ages, of upholding the purity of His religion; in heretical ages, of manfully contending for the faith of His true godhead; in later periods of our history men seem to have been ashamed of confessing that we are saved through Christ alone; and in this age, and in learned and scientific societies, are not men ashamed of confessing those words of Christ, and of His servants, which assert the supernatural in our holy religion? (M. F. Sadler.)
Ashamed of Jesus
I. The persons described. Those who, from shame-
(1) Decline to assume a profession of the gospel;
(2) Do not maintain a consistent profession of the gospel;
(3) Abandon the profession of the gospel.
II. The doom threatened. It is certain, awful, just. (Plans of Sermons.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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 Mt 16:24, c., and at the end of that chapter. See Clarke on Mt 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These words occurring twice in Matthew, Mat 10:33; 16:27, have been before spoken to:
See Poole on “Mat 10:33“. See Poole on “Mat 16:27“. Luke repeats them most perfectly, as here they are recorded. Mark expounds Lukes words, where he saith that Christ shall come in his own glory, and in his Fathers, and of the holy angels. By the glory of the holy angels is meant no more than attended by the holy angels, according to Mat 13:41, and 1Th 4:16, and other scriptures. Matthew saith, Mat 16:27, For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works: and Mat 10:33, Whosoever shall deny me before men, him will I also deny before my Father which is in heaven. There are two passions which prevail upon men to make them apostatize in a day of temptation, fear and shame. The first prevailed upon Peter, in the high priests hall. The second we find no instance of any good man guilty of in holy writ, and it most certainly argues a rotten and a corrupt heart. When men think it beneath their honour and quality to own the despised and maligned truth and ways of God, this is not only a denial of Christ, but the most inexcusable denial of him. Nor can any such persons look for any thing less at the hands of Christ, than that he should think it much more beneath his honour and dignity in the day of judgment to own them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Whosoever therefore shall be ashamed of me,…. As suffering, crucified, and put to death; things he had been speaking of before: whoever through scandal of the cross, and fear of men, will be ashamed of Christ, and dare not profess faith in him, but shall conceal and keep it to themselves:
and of my words; the doctrines of the Gospel, of remission of sins by his blood, of justification by his righteousness, and of salvation alone by him, with every other truth relating to him, or connected with these;
in this adulterous and sinful generation; which was so both in a moral and spiritual sense; for both corporeal and spiritual adultery prevailed among them, And particularly the Scribes and Pharisees adulterated the word of God by their false glosses, in which they acted a very sinful part; and such was their authority, that few durst contradict them, or profess doctrines which were the reverse of them. Wherefore our Lord assures his disciples and followers, that should they be deterred by these men from a free and open profession of him, and his Gospel, by which it would appear that they were ashamed of both,
of him also shall the son of man be ashamed; will not own such an one for his; he will take no notice of him; he will not confess his name; but, as one that he is ashamed of, he will turn away from him; not so much as look at him, or say one favourable word to him, or for him; but bid him be gone from him, as a worker of iniquity: this he will do,
when he cometh in the glory of his Father; the same that the Father has; being his Son, of the same nature with him, and equal to him; and as mediator, endued with power and authority from him, to judge the world; and when he will be accompanied
with the holy angels; who will descend from heaven with him, and be employed on earth by him; [See comments on Mt 16:27].
Fuente: John Gill’s Exposition of the Entire Bible
For whosoever shall be ashamed of me and my words ( ). More exactly,
whosoever is ashamed (first aorist passive subjunctive with indefinite relative and = . See Robertson, Grammar, pp. 957-9. It is not a statement about the future conduct of one, but about his present attitude toward Jesus. The conduct of men toward Christ now determines Christ’s conduct then (, first future passive indicative). This passive verb is transitive and uses the accusative (, ).
In this adulterous and sinful generation ( ). Only in Mark.
When he cometh ( ). Aorist active subjunctive with reference to the future second coming of Christ with the glory of the Father with his holy angels (cf. Mt 16:27). This is a clear prediction of the final eschatological coming of Christ. This verse could not be separated from Mr 9:1 as the chapter division does. These two verses in Mark 8:38; Mark 9:1 form one paragraph and should go together.
Fuente: Robertson’s Word Pictures in the New Testament
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. ===Mr_9
CHAPTER IX
Compare Mt 17:1 – 13; Luk 9:28 – 36.
Fuente: Vincent’s Word Studies in the New Testament
1) “Whosoever therefore shall be ashamed of me,” (hos gar ean epaischunthe me) “For whoever shall be ashamed of me,” Mat 10:33; Luk 12:9. The “whosoever,” addressed both to the saved and unsaved, the disciples and the mixed crowd of people, Mar 8:34; Luk 14:25-27. This whosoever” includes all, excludes none, as Joh 3:15-16.
2) “And of my words,” (kai tous emous logous) “And ashamed of my words,” my teachings, instructions, or doctrines, Luk 9:20; Mar 13:31; Luk 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, Mar 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, Mat 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,” Mat 16:27; Joh 12:46-48.
6) “With the holy angels.” (meta ton angelon ton hagion) “With the holy (unfallen) angels.” 2Th 1:6-9.
Fuente: Garner-Howes Baptist Commentary
(38) Whosoever therefore.Here St. Mark differs from St. Matthew, who omits these words, and agrees, though not quite verbally, with St. Luke. It is obvious that general as the words are, they had a special bearing on those who, like Peter, and probably the other disciples, had shown that they were ashamed of the words which had just been spoken.
This adulterous and sinful generation.The words are not found in St. Lukes report, but they agree with language which our Lord had used before (Mat. 12:39; Mat. 16:4). Their force here lies in the contrast drawn between those from whose frown or scorn the disciples were now shrinking, and the bright hosts in whose presence the faithless should be put to shame when the Son of Man should come in His glory. They were to look on this picture and on that, and ask themselves which ordeal was the most terrible.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
38. Son of man when he cometh For both the Son of man and the sons of men are going to the judgment day. He is to sit on the throne, and they to stand before it.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels.’
Then Jesus puts it all in the light of the great Day that is coming when He ‘comes in the glory of His Father with the holy angels’, and He closes by stressing that everything with regard to that would depend on their response to Him, and on their willingness to follow Him. Those who turn away from Him and who are ashamed to respond to Him and to His message, will find that when the Son of Man ‘comes in the glory of His Father with the holy angels’ He will be ashamed of them. For it will reveal them as a part of this ‘adulterous and sinful generation’. They will thus have no part in Him and will join the unbelievers in the awfulness of their judgment. But the corollary is that those who do respond will be received and welcomed. He will not be ashamed of them but will acknowledge them before all. They will hear Him say, ‘Well done My good and faithful servant!’ The whole statement may have seemed to His listeners as assuming that many of them would still be alive at His coming. That is the purpose in portraying something as ‘imminent’. But it does not say that. It is more general. It is saying that He will be ashamed of them in that Day whether they are still alive or whether they have been raised for judgment. Compare Mat 8:10-12; Mat 10:32; Luk 12:8.
Excursus.
What Does Jesus Mean When He Speaks Of ‘Coming In The Glory Of His Father With The Holy Angels’?
This passage raises the question as to what ‘when He (the Son of Man) comes in the glory of His Father with the holy angels’ refers to, a question which has been variously answered. There are two possible main interpretations. The first, which is the majority one, is that it refers to the second coming of Christ. Certainly the closest parallels would initially appear to support this interpretation, for in Zec 14:5 we read, ‘Then the Lord your God will come, and all the holy ones with Him’, where most would feel that Zechariah clearly has in mind the final time of perfection, for it is speaking of the Day when the Lord will be king over all the earth, night will cease, and everlasting worship will have been established, all pictures of the eternal kingdom. That would then be an indication that here Jesus was paralleling Himself with ‘YHWH your God’, and was to be seen as coming in His Name with the holy angels (compare Mat 28:18-20 where ‘the Son’ shares ‘the Name’). This might be seen as supported by Mat 25:21 where we read, ‘when the Son of Man comes in His glory, and all the angels with Him’, which is admittedly very similar to ‘when He comes in the glory of His Father with the holy angels’ and that too is certainly referring to a time when the final judgment is in mind.
A reference may also be made to Jude’s quotation from apocalyptic literature which was clearly prevalent at this time, which runs as follow: “Behold the Lord came with ten thousands of His holy ones, to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against Him” (Jud 1:14-15). Jude almost certainly has the second coming in mind, and thus sees His coming as being ‘with the holy ones’ (the holy angels).
However one or two caveats must be entered here. The first is that none of these references actually refer to ‘the holy angels’, even though Zec 14:5 and Jud 1:14 might be seen as implying it. (However, the failure to refer to ‘the holy angels’ is even more true in Daniel 7, for there the ‘holy ones’ are the people of God). The second is that the reference to the Son of Man coming in His own glory is not necessarily the same thing as the Son of Man coming in His Father’s glory. Indeed it must be seen as quite possible that the former refers to His own glorious appearing at the Parousia, as in Matthew 25 31 and that the latter should be seen as referring to the revelation of the Father’s glory in Jesus when He comes to His disciples at, for example, Pentecost in the holy breath and fire, (‘lo I am with you always’ – Mat 28:20) and to Stephen in Act 7:56 where the Son of Man is seen to be at the right hand of God, and therefore as partaking in His glory. It could indeed be argued that the differentiation between the two phrases is as deliberate as the similar differentiation which is made in Rev 3:21, where the Son of Man says, ‘He who overcomes I will grant him to sit on my throne, even as I overcame and sat with my Father on His throne’. There Scripture is clearly indicating that sitting on His Father’s throne refers to His enthronement in the past after He had ‘overcome’, while the idea of the overcomers sitting on His throne still has the future in mind, when the King has taken His throne (Rev 19:11-16; Rev 20:11). This would fit well with the former referring to His enthronement as mentioned in Mat 28:18; Act 2:36, and the latter referring to His own throne of glory as revealed at His second coming once the general resurrection of the dead has taken place (Mat 25:31; 1Th 4:15-17). However this argument is double edged, for we can then equally argue that Mark is deliberately following the pattern, referring in Mar 8:31 to the Parousia and in Mar 9:1 to Jesus enthronement after the resurrection.
The second possible interpretation is that this refers to the ‘coming’ of the Son of Man to the Ancient of Days, Who in Heaven is surrounded by the innumerable company who minister to Him, in order that He, the Son of Man, might receive Kingly Rule, glory and dominion (Dan 7:14). It could be argued that those in the crowd who knew their Scriptures would, if Jesus had said nothing further about it, probably have seen in Jesus’ words ‘when He comes in the glory of His Father with the holy angels’ a reference to that Scripture. For there the Son of Man (Mar 7:13) would come into the presence of the innumerable company who minister to the Ancient of Days (Mar 7:10), and would be brought by them into the Presence of the Ancient of Days (Mar 7:13), and would be given all glory, dominion and power (Mar 7:14), this taking place once the records had been opened and judgment pronounced on the opposing ‘wild beast’ (Mar 7:10).
It might thus be claimed that to those in the crowd who knew the Scriptures these words would not therefore have been seen as speaking of ‘the second coming’ (of which they perhaps knew nothing), but of the coming of the Son of Man to be crowned in Heaven in the presence of the heavenly court, because judgment had been pronounced on those who opposed Him. The weakness in this argument, however, is that the only verse in the Old Testament Scriptures which actually refers to ‘coming with holy ones’ is that in Zec 14:5, which would therefore be the one more likely to come to the minds of the crowd (especially as in Daniel 7 the ‘holy ones’ are ‘the holy ones of the Most High’ who possess the kingdom, that is, the people of God). Thus we could argue that it is that Scripture in Zechariah that they would most likely have in mind, especially as boosted by apocalyptic ideas.
The case for looking to Daniel 7 could be seen as further supported by the fact that it is ‘this adulterous and sinful generation’ of which Jesus is speaking which must face being shamed by Him, something which would aptly fit in with a reference being then made to His being crowned after His resurrection and calling them to account, followed by His judgment on them in the destruction of Jerusalem and its environs. In the same way ‘seeing the Kingly Rule of God coming in power’ (Mar 9:1) could then also be seen as referring to the same enthronement, being there connected with His sending of the Holy Spirit and the rapid spread of the new community under God’s Kingly Rule, which would then take place within the lifetime of many standing there. The idea has its attractions.
What conclusion then can we come to? The arguments in the latter case are undoubtedly attractive, and as we shall subsequently see have some truth in them. They almost certainly do apply, for example, to Mar 9:1 where the coming is not with the holy angels but with power, and in Mar 14:62 where again the angels are not mentioned. But in our view they fail in Mar 8:38 because of the mention of the angels (and in Mar 13:26-27, partly for the same reason, and partly for other reasons. See on those verses). For it cannot be doubted that the prominent verse in the Old Testament Scriptures which speaks of ‘coming with the holy ones (as the angels)’ looks forward to the consummation (Zec 14:5), something confirmed by Mat 25:31.
End of Excursus.
‘Whoever will be ashamed of me.’ The point here is that men will be judged by their previous attitude towards Him (compare also Mat 7:23). What greater claim to divinity could He make? He is here stressing that those present had to take up an attitude towards Him. They could believe in Him, and submit to the Kingly Rule of God. Or they could turn away from Him and His words, being ‘ashamed’ of Him and His message (compare 2Ti 1:8). But let them consider this, that their eternal future would depend on it when He finally came to call them to account.
‘In this adulterous and sinful generation.’ This was His definition of the world in which they lived, adulterous and sinful, and it was this that He was calling them to turn their back on. It is a description that aptly applies today.
‘Adulterous.’ In the Old Testament the unbelief and disobedience of Israel was often described in terms of adultery. God was seen as their ‘husband’ and they as unfaithful to Him. They had forsaken God and indulged in their own pleasures, including those of sexual misbehaviour and perversion, and idolatry. See Hos 2:2; Hos 4:12; Eze 16:25-26; Jer 3:8-9; Jer 9:2. And they were thus unacceptable. The thought covered a whole host of behaviour (some of which involved idolatry) in their rebellion against God and His ways. Thus the very fact of their being ashamed of Him would demonstrate that they were adulterous at heart.
‘Sinful’. This covered all that was left out in the description adulterous. It covered all the sins of the Pharisees who themselves were only too willing to call others ‘sinners’. For they too were ‘ashamed’ of Him. Josephus would make clear the depths to which the Jewish people had sunk at this time, and his thoughts were echoed by pagan writers concerning the people of the time everywhere. Thus Jesus’ words aptly covered both Jews and Gentiles.
‘The Son of Man will also be ashamed of him.’ Those who have refused to acknowledge Him and have cringed in shame from doing so will find that He too will refuse to acknowledge them. He will be ashamed of them. While not stated here it is clear that He is being seen as co-Judge or Prosecutor. The same principle is found in Jesus’ words in Luk 12:8-9; Mat 10:32-33; Joh 5:22; Joh 5:27. None would be more fitted for the position of Prosecutor than the Son of Man, for He would also Himself have gone through His own suffering (Mar 8:31). In the light of the general resurrection in which most Jews believed there is nothing in this that requires any limitation in time as to when this would happen.
Some have tried to differentiate Jesus from the Son of Man here as though Jesus and Mark were saying that there was another yet to come, but this does not bear examination. To the disciples the term Son of Man tied in too closely with Jesus, for it was His favourite title for Himself. They knew Who the Son of Man was. The use here simply differentiated the present earthly Jesus, from His ‘coming’ as the glorious Son of Man. But to the crowds there was a certain veiledness, for they were not familiar with Jesus’ teaching. They may well have thought in terms of two figures and were inevitably being required to think it through. To them He was teaching parabolically. But they could always, of course, ask, and no doubt some did.
‘When he comes in the glory of his Father with the holy angels.’ This was assurance that although the Son of Man must suffer and die as He has warned (Mar 8:31), yet He would rise again and would come to the throne of God in order to receive His eternal kingship (Dan 7:13-14), a kingship which would then be revealed in His coming in His Father’s glory with the holy angels.
‘With the holy angels.’ If this refers to the coming of the Son of Man to the throne of God then the idea here is of the ministering heavenly beings who surround the throne (Dan 7:10). If it refers to His coming to earth it stresses that His coming is with heavenly intentions and with kingly glory, for the angels would not come to rule on earth, but would come as His escorts and attendants. (Compare Mar 13:27; Mat 13:39; Mat 13:41; Mat 13:49; Mat 16:27; Mat 25:31; 2Th 1:7). This description of His coming with the angels is not as common as we might at first think, for it should be noted that elsewhere in the Gospels Jesus never speaks of Himself as coming to earth in glory ‘with His angels’ apart from in Mat 25:21, where we read, ‘when the Son of Man comes in His glory, and all the angels with Him’. He is always otherwise spoken of in the Gospels as coming and ‘sending the angels forth’. On the other hand in Zec 14:5 we do read in an eschatological context, ‘Then the Lord your God will come, and all the holy ones with Him’, which is backed up by such apocalyptic ideas as we find evidence of in Jude, and by Paul in 2Th 1:7-9. And we can see why Jesus should add ‘angels’ to ‘holy ones’ so as to prevent any confusion with the people of God who are also often called ‘holy ones’ (saints) in the Old Testament. In the light of this the natural interpretation of Mar 8:38 therefore is that it refers to the second coming.
So this passage, which began with a statement of His Messiahship, has progressed through the idea of suffering and ends with a depiction of His triumphant glorious appearing as One Who is the Son of the Father, Who will ‘come in glory’, first to the throne of God in the presence of the holy angels, and then to earth escorted by holy angels as in Mat 25:21. It is then that His Messiahship will be fully revealed. Tragedy will be followed by triumph.
One further point must be made here. It is often pointed out that if this is a reference to the second coming it is the first clear reference to be found in Mark’s Gospel, and that is undoubtedly true. But equally strange would it be if Mark made little reference to the second coming at all. For Mark did not write in a vacuum. He was fully aware of the tradition that was common in all the churches, and would therefore write in the light of it. It would, however, be left to Matthew and Luke to provide fuller details, and Luke especially makes clear that the idea of Jesus’ second coming was proclaimed throughout His ministry (e.g. Luk 12:35-48).
Fuente: Commentary Series on the Bible by Peter Pett
Mar 8:38. Whosoever therefore, &c. Jesus fitly inculcated the necessity of self-denial from the consideration of a judgment to come; the most awful and important event in the whole compass of our duration, and which, the word of God directsustobelieve,willbeattendedwith the most awful circumstances. His intention was, that we should fortify ourselves with this reflection, that it is eligible to endure a littlenow, when that little, through grace, may preserve us from enduring unspeakably more hereafter, and lead us to the possession of infinite and endless joys. Wherefore, if our great Master should ever honour any of us so far as to call us forth to suffer for him, let us do it bravely, and be true to God, to religion, and our own souls; having our eyes always steadily fixed on the bright crown, the white robe, the triumphant palm of the noble army of martyrs. The first verse of the next chapter should properly be joined to this. See its connection in the note on Mat 16:28.
Inferences.How apt is unbelief to raise, and to stop at difficulties, as if they were too great for Christ to surmount, (Mar 8:4.) and how prone to misconstrue his dispensations, and to forget the years of the right hand of the most High! How unreasonably does it reject the plainest and properest evidence which Christ has given, and want to be gratified in some extraordinary way of its own suggesting! Mar 8:11. But faith, and not fancy, is to be encouraged; and all this unbelief, whether in the total, or only in a particular degree, argues such hardness of heart, as calls for lamentation and severe reproof. Yet, alas! how great is its remainder in too many of God’s people? Mar 8:17. How does an evil leaven exist, and attempt to insinuate itself into them; and what need have they to be warned, and to be continually watching against it; and that with respect to corrupt doctrine, as well as practice, because of the bad influence which principles have upon the heart and life! This works and prevails, to the ruin of obstinate sinners; for if they persist in infidelity and impenitence, Christ will never gratify their curiosity or humour to reclaim them. He will turn away from them in righteous indignation, and leave them to the heavy judgment which they deserve.
But, on the contrary, how ready is this Lord of love to bear with his people’s infirmities; to help and heal, and save those who are sensible of their wants, and apply by faith to him for mercy! He sometimes relieves them in an instant; at others in a more gradual way, Mar 8:23. Sometimes in a public, at others in a more private manner; as may be most for his glory, and their good: and all his gracious discoveries to them, are at the most seasonable times, when they are fittest to receive them, and most likely not to abuse them. But, if Satan gets an advantage, and they, through his influence, and the carnal workings of their own hearts, make a wrong use of them, Christ will shew his dreadful displeasure, Mar 8:33.
The hand of our blessed Saviour, Mar 8:23 may be considered as an emblem of his healing grace, and of the conduct of his ministers. He here uses it to three purposes. 1. That he may be a guide to the blind man, while he continues blind. 2. That he may apply the remedy to him. 3. That he may give him imposition of hands, Mar 8:25. A man may imitate Christ herein. 1. By treating the person spiritually blind with a charitable mildness before his cure. 2. By applying to him the remedy of evangelical truths with all discretion. 3. By praying, and doing good offices for him.
Retirement of some sort or other, is absolutely necessary after conversion, Mar 8:26. When a man has once received the knowledge of the truth he must meditate upon it, feed on it, and let it take deep root in his heart.
How low were the disciples’ notions about the nature of Christ’s kingdom! and how slow of understanding, believing, and consenting to the plainest notices which he gave them of his sufferings and death! Mar 8:32. But we must receive a humbled as well as an exalted Saviour. If we would have him for our own, we must be ready to suffer with him; and not be ashamed to own him, by a professed subjection to him, however we may be reproached for it, as ever we hope to be glorified with him, and to be owned by him, when he shall come in the illustrious pomp and grandeur of the last day. What are all the sufferings and shame of this present state, compared with the glory that shall be then revealed? What is all the gain which we can make in this life, compared to the eternal loss of our souls? Fatal and dreadful experience this, when, after having enjoyed pleasures, riches, or empire a few years, men find, by losing all in a moment, that all is nothing, and that whatever they possessed here, is altogether unprofitable for the other life!
How tremendous and alarming is our Lord’s threatening! Mar 8:28. We may flatter ourselves, if we please, here below, and by trivial reasons excuse ourselves from giving testimony to the word of Christ, and to himself in his servants: the day of the Lord will disperse all those thin clouds with which we cover ourselves, and expose to open view the base interests which we shall have preferred to those of God and his Gospel. How much happier will it be to represent to ourselves that awful day in all its terrors, whenever a regard to an adulterous and sinful generation would lead us to be ashamed of Christ and of his word! So shall we be bold to confess and acknowledge that Son of man, that Son of God, below; who will reward us fully above, for all that we suffer for his sake, when he cometh in the glory of his Father, with the holy angels.
REFLECTIONS.1st, The compassions of Jesus flow without ceasing towards the wretched and indigent. Vast multitudes followed him; and, so eager were the people to attend him, that neither toil nor hunger discouraged them. He therefore who graciously fed their souls with his heavenly doctrine, is again pleased by a miracle to feed their almost famished bodies. We have seen it recorded in nearly the same words, Mat 15:32; Mat 15:39 and may learn, (1.) To count nothing hard in the way of duty, while we are following Christ. (2.) To trust him with our bodies as well as our souls, and verily we shall be fed. (3.) Not to be discouraged if we do not sometimes see any immediate prospect of relief under our difficulties: the Lord can open an unexpected door of deliverance for us.
2nd, Dalmanutha was a place not far from Magdala, Mat 15:39. Thither our Lord bent his course.
1. The Pharisees there met him, and, cavilling as usual, demanded a sign from heaven; as if all other miracles did not sufficiently prove his divine mission: not that they desired to be convinced, but sought a pretence for their infidelity. Therefore, 2. Christ refused to grant their request. Not that he could not work the miracle they sought, but because he knew the wickedness of their intentions in asking it; and therefore sighed deeply, as grieved for the hardness of their hearts, and expostulated with them on the unreasonableness of their infidelity, when such amazing signs had been given them for their conviction already: and, denying their request, he abandons them to their ruin. Note; They who will not submit to the evidence of the Scriptures, are justly given up to the blindness of their minds, and left to perish in their unbelief.
3. On this he took occasion, as they were crossing the lake, to caution his disciples against the leaven of the Pharisees and of Herod; which they, having taken scarcely any bread with them, interpreted literally as a rebuke for their carelessness, and an admonition not to apply to the Pharisees for relief, or to eat of their bread. And while they were casting the blame of their negligence upon each other, Jesus, who perceived their folly and stupidity, sharply rebuked them for their uneasiness in this matter, as arguing great unbelief of his power, which they had seen so wonderfully and lately exerted, whereof he reminds them; and therefore it was strange that they should be so senseless, and their hearts yet so hardened, as not to perceive, that he intended not his discourse concerning bread literally, which he could so easily supply, but of the doctrines of the Pharisees and Herod, which were to be shunned as dangerously pernicious. Note; (1.) It is amazing to think of the hardness of our hearts in general; that, after multiplied experiences of God’s goodness, we are apt again to distrust his care the moment new difficulties arise. (2.) The more we know and understand what Christ is, and has done for us, the more will our hearts be engaged to trust him in every emergence.
3rdly, The miracle recorded, Mar 8:22-26 is related by St. Mark alone, and is probably selected from the innumerable multitude of others, because some circumstances in it are singular.
1. The application was made to Jesus by a poor blind man’s friends, who led him to the Saviour, desiring that he would touch him, persuaded that this would effectually work a cure. Note; In our prayers we should not cease to pray for poor blind sinners, intreating the Lord to open the eyes of their mind.
2. He took the blind man by the hand, and led him out of the town, choosing to heal him secretly, and perhaps in just judgment upon the place, where so many miracles had been wrought, and yet the people continued in their infidelity.
3. He healed him; and this he did, not by a word, but in an unusual manner, and gradually. He spat on his eyes, and, asking what he saw, some glimmerings of light broke in upon him, and he beheld men as trees walking, his vision being yet indistinct and confused; but when Jesus had put his hands upon his eyes, and bid him look up again, then he saw every object clearly. Thus often is he pleased to work in the heart: at first the light, like the dawning day, breaks upon the soul, and some glimmerings of spiritual things are perceived; of the danger and guilt of sin; the necessity of caring for the soul; the want of a Redeemer, &c. Afterwards our views enlarge; we gain deeper discoveries of our own corruption, and Christ’s all-sufficiency; we enter into spiritual liberty, and then into fuller liberty; till at last, if we be faithful to the grace of God, we come to the most perfect day in glory, and know even as we are known.
4. He charges the man not to return to Bethsaida, nor acquaint any one there with his cure: their obstinate impenitence under the miracles that they had seen, rendered them unworthy of any more of those mighty works. They who slight their own mercies, justly forfeit them.
4thly, In the journey of Christ, and his disciples to the towns of Cesarea-Philippi, we are told,
1. The inquiry of Christ concerning the opinion which the people entertained of him, and what were the sentiments of the apostles in particular. They inform him of the general veneration in which he was held, though men’s opinions concerning him were divided; some supposing him the Baptist risen from the dead; others Elias; others one of the former prophets returned. With regard to themselves, St. Peter, in the name of the rest, professes their faith in him as a much greater character, even that of the divine Messiah. Hereupon Jesus commanded them to keep this for the present secret, the time being not yet come for declaring in such express terms his pretensions; lest the people, prepossessed with notions of a temporal Messiah, should be excited to an insurrection, or his enemies be exasperated to attempt to cut him off immediately, before he had finished his work.
2. Christ hereupon informs them more freely and openly than he had done before, concerning the sufferings that he must endure, to wean them from those vain imaginations concerning the temporal kingdom which they expected, and to prepare them for so afflictive an event. Peter’s heart, fired at the mention of this, could not bear to hear of his Master’s death, when he had just entertained the most sanguine hopes of his greatness; and therefore, taking him aside, expressed his astonishment that he should talk in such a manner; for which Peter got a severe and just rebuke before his fellow-disciples, to check their aspiring views, as well as his own. Christ tells him, that he acted as his bitterest enemy in opposing his sufferings: Satan could do no worse: and he shewed an utter want of discernment concerning the nature of the Messiah’s kingdom, and the great ends that God designed to accomplish by that death which he was about to undergo. In truth, Peter’s eyes were so fixed on temporal grandeur, that he could relish nothing which seemed to contradict his aspiring views. Note; The cross is ever displeasing to our fallen nature, and we are too apt, like Peter, to be seeking for ourselves ease or greatness: hence in suffering times so many are offended.
3. He takes occasion hereupon to declare the terms of discipleship, and to suggest arguments to engage his faithful followers to meet courageously the persecutions which they must expect in his service. Self-denial, readiness to take up the cross, and conformity to the pattern of a suffering Saviour, are absolutely required of every follower of Jesus: nor must we count our lives dear to us, when his service requires us to part with them. Not that our sufferings, or even death itself, will be our loss; no: they will prove our greatest gain, and we shall find in life eternal an abundant recompense: whereas, if through fear or dread of suffering in this world, we save our lives by base compliances, our loss will be irreparable and eternal; we shall perish without remedy; and the gain of ten thousand worlds will never countervail the loss of an immortal soul: and as sure as ever we are ashamed of the cause of Jesus, and disown him by our unfaithfulness, so surely may we expect to be disowned by him in the great day of his appearing and glory: let us therefore count the cost, and with full purpose of heart cleave unto the Lord.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1432
THE GUILT AND DANGER OF BEING ASHAMED OF CHRIST
Mar 8:38. 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.
A SENSE of shame would never have been experienced, if man had abode in innocence. There is no room for shame in heaven, because there is no sin. But since man has become a guilty and corrupt creature, it is highly requisite that he should blush and be confounded before God. His shame should rise even to self-lothing and self-abhorrence. But so strangely has Satan blinded the eyes of men, that sin appears to them rather an object of glorying; and religion is regarded as the only thing of which we need to be ashamed. Hence iniquity is applauded, and piety decried. The Gospel, more especially, is made a butt of reproach and ridicule; and every method which the wit of man can devise, is used to bring vital godliness into disrepute and contempt. But our blessed Lord cautions his followers against yielding to the impressions of fear, or disguising their attachment to him through a wish to conciliate the esteem of men.
I.
Who they are that are ashamed of Christ
Though the generation amongst whom our Lord sojourned were distinguished for their wickedness, yet the present generation may with no less propriety be called adulterous and sinful, because the affections of men are almost universally alienated from God, their proper Lord and Husband, and the world with all its vanities is received to their embrace. That many among them should be ashamed of Christ and of his words, is the natural consequence of such a state of things. To determine who they are that answer to this character, we shall arrange them under distinct heads:
1.
Those who openly disclaim all regard to Christ
[How numerous this class is, a very little observation will suffice to teach us. The generality of men, if it were proved at this moment that there never had existed such a person as Jesus Christ, would have no one thing to alter in their conduct: a sure proof that they never have paid any regard to him at all. Indeed, they consider the fear of him as superstition, the love of him as enthusiasm, and all regard to him as a symptom of weakness and folly.
And what is this, but to be ashamed of him, or, as another Evangelist expresses it, to deny him? While they represent him as unworthy of any attention from his creatures, they degrade him as an impostor, and hold him up to universal contempt.]
2.
Those who, while they feel some regard for him, are ashamed to manifest it before men
[Many are persuaded in their minds, that the words of Christ are true, and that they who are obedient to them are the best and happiest of mankind: yet they dare not to unite themselves to this despised people, lest they should share in the obloquy that is cast upon them. They are ashamed to be seen conversing with any distinguished servant of Christ, or to be found in a Church where the Gospel is faithfully preached; or if they venture to go thither at any time, they assume an air of levity and indifference foreign to their real feelings, merely that they may not be thought to be tinctured with enthusiasm, or to have come thither for any other end than curiosity and amusement. They can hear the Gospel defamed, and the professors of it condemned as hypocrites and fanatics, and not dare to open their lips in vindication of either: yea, they can even join in profane jesting themselves, much sooner than they can utter the real sentiments of their hearts. Though, in a sense, they believe in Christ, they dare not confess him. [Note: Joh 12:42.] And what is this but to be ashamed of Christ?]
3.
Those who profess indeed a regard for him, but in circumstances of trial are afraid to maintain a consistent conduct
[Many professors of religion are far from possessing that courage which is necessary to uphold them in times of persecution. Peter himself, though naturally courageous, was tempted to deny his Lord with oaths and curses: nor was he restored to Gods favour without many tears and bitter lamentations. And is there not reason to fear that many of us, if brought into similar circumstances, would resemble him? How few are there amongst us, who, like Daniel [Note: Dan 6:10.], would persist in the path of duty, when all around them had departed from it, and when a cruel death must he the immediate consequence of their fidelity to Christ? Yet the declining to sacrifice our lives in the cause of Christ would mark us out as persons ashamed of Christ, and subject us to his everlasting displeasure. Indeed it is to such characters that our Lord more immediately referred in the words before us [Note: Compare ver. 35.]; and therefore we cannot hesitate to class them among those to whom the warning in our text is given.]
Respecting all these, our Lord plainly informs us of,
II.
The treatment which they must expect at his hands
There is a day coming, when the Son of Man, who is now treated with such contempt, will appear in all the brightness of his Fathers glory, surrounded with myriads of his holy angels, and will summon the universe to his tribunal. Then will he be ashamed of those who now are ashamed of him
His faithful servants he will then confess: he will declare, before all, his approbation of them, and his delight in them: he will welcome them as his brethren, and as joint-heirs of his eternal inheritance. But not one look of love will he vouchsafe to those who, through cowardice, or love of sin, have denied him. He will turn away his face from them, as one that is ashamed of them. If they begin to claim an acquaintance with him, and to plead the services they have rendered him, he will frown upon them, and, with a look of indignation and abhorrence, disclaim all knowledge of them [Note: Mat 7:22-23.]. He will drive them from his presence, as unworthy of his favour, or of the company of his faithful people. And, O! who can conceive the anguish which these contemptuous sinners must endure; when the Saviour of the world shall thus retaliate upon them the treatment which he has received at their hands?]
This, I say, is the recompence which they must expect from him
[He has plainly forewarned them respecting this; and therefore it shall come to pass. But, that they may see how just this doom will be, let them only consider the folly and wickedness of their conduct.
What folly is it to turn their back on Christ, through fear of a contemptuous look, or a reproachful name! What madness to fear them who can only kill the body, rather than Him who can destroy both body and soul in hell! Does not such conduct render them contemptible, and justly subject them to the sentence with which they are threatened?
What desperate wickedness too is it to be ashamed of him who is the Only-beloved of the Father, and the object of incessant adoration to all the hosts of heaven! What horrible impiety, to pour contempt on him who left his glory for them; who for their sakes hid not his face from shame and spitting; yea, who, for the joy of saving their souls alive, endured the cross and despised the shame, and became obedient unto death, even the accursed death of the cross! Let them only contemplate his kindness towards them, and then consider whether the punishment of their ingratitude exceed the quality of their offence.]
Infer
1.
How necessary is courage to those who embrace the Gospel!
[It is not possible to be faithful unto Christ, and at the same time escape the censures of the world [Note: Joh 15:18-20.]. And our only alternative is, to be faithful unto death, or to relinquish all hope of his favour. The fearful and unbelieving will take their portion together in the lake of fire and brimstone [Note: 2Ti 2:12. Rev 21:8.]. O beg of God to endue your souls with courage, that you may set your faces like a flint against the whole ungodly world, and maintain your steadfastness even to the end.]
2.
How desirable is it to be looking forward to the future judgment!
[If we attend only to the concerns of this life, we shall be anxious to preserve our reputation in the world. But if we consider how soon an unerring judgment will be passed upon us, we shall not regard the calumnies that are circulated respecting us, or the contempt that is poured upon us. This was St. Pauls experience [Note: 1Co 4:3-4.]; and similar considerations will produce similar benefit to our souls.]
3.
How important is it to have just views of Christ!
[The more enlarged our apprehension is of his excellency and glory, the more shall we be emboldened to confess him before men. St. Paul endured more for him than any other Disciple ever did: yet neither reproach nor suffering could move him. And whence was it that he was thus immoveable? He himself tells us; I am not ashamed; for I know in whom I have believed [Note: 2Ti 1:12.] Thus let us get a full persuasion of his power and faithfulness to support us under our tribulations, and reward us for them, and we shall not fear the face of man. We shall rather glory that we are counted worthy to suffer for his sake, and that we are honoured to be thus conformed to his image.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
REFLECTIONS.
MY soul! see to it, that the frequent notice, the Gospel takes of those Scribes and Pharisees, the sworn foes to CHRIST, that thou do not overlook the important lesson to be drawn, from what is said of them.. They were zealous in their profession, of what they called godliness; but it was a godliness only of nature, unawakened by grace. It consisted in outside appearance, honoring GOD with the lips, while their hearts were far from him. My soul! see to it, that an union with CHRIST forms the basis of all thy worship. It is with the heart, man believeth unto righteousness; and with the mouth, confession is made unto salvation.
Precious LORD JESUS! do thou keep me, by thine Almighty power, through faith unto salvation. Give me to see, that from an everlasting union with thee, in a covenant which cannot be broken; here lies the security of grace, to suit the wants and circumstances of all thy people. JESUS will say, Ephphatha to the unopened eyes and ears of all his children, born in the Adam-nature of blindness, deafness, yea, dead in trespasses and sins. Thine LORD, is the work to accomplish, and thine all the glory. Cause me daily to see thy glory, to hear thy voice, and my whole heart and soul to speak thy praise!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
38 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.
Ver. 38. In this adulterous and sinful, &c. ] The worse the times are the better we should be. Stars are most needed in a dark night. We may as well, saith Zuinglius, Ad aram Iovis aut Veneris adorare, ac sub Antichristo fidem occultare. Antichrist’s limbs have their mark in their hand, which they may show or hide at pleasure; but Christ’s members have their marks in their foreheads only. David’s parents and brethren came down to him to the cave of Adullam, though to their great danger, 1Sa 22:1 . Onesiphorus was not ashamed of Paul’s chain at Rome, 2Ti 1:16 .
When he cometh in the glory ] David going against Goliath, took only his sling, and a few stones; but when against Nabal, he marched better appointed. So Christ came at first in a mean condition; but when he comes again to judgment, he shall march furiously, attended with troops of saints and angels.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
38. ] Mark and Luke here agree: and Mat 16:27 , bears traces of this verse, having apparently abridged it in transcribing his report, not to repeat what he had before said, in ch. Mar 10:33 .
On , see Mat 12:39 , and observe the addition . . . . as belonging to the precision and graphic character of our Evangelist’s narrative.
Fuente: Henry Alford’s Greek Testament
Mar 8:38 reproduces the logion in Mat 10:33 concerning being ashamed of Jesus, which does not find a place here in Mt.’s version. In Mt.’s form it is the outward ostensible act of denial that is animadverted on; here the feeling of shame, which is its cause Mar 9:1 . : with this phrase Mk. makes a new start, and turns the close of the Caesarea Philippi conversation into an introduction to the following narrative concerning the transfiguration, apparently suggesting that in the latter event the words found their fulfilment. This impression, if it existed, does not bind the interpreter. , introducing a solemn statement. , etc.: the promised vision is differently described in the three accounts, as thus:
Till they see: the Son of Man coming in His Kingdom (Mt.).
Till they see: the Kingdom of God come ( ) in power (Mk.).
Till they see: the Kingdom of God (Lk.).
Fuente: The Expositors Greek Testament by Robertson
Whosoever therefore = For whosoever.
My words. Not of Christ only, but of His words. See note on Mar 9:32.
this . . . generation. A Divine supplement, here. Note the frequent references to “this generation” as sinful above all others, and as being different from all others: verses: Mar 8:12; Mar 9:19; Mar 13:30. See note on Mat 11:16.
him also. The “also” must be after ‘the Son of man”, not after “him”,
cometh = may have come.
Father. See App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
38.] Mark and Luke here agree: and Mat 16:27, bears traces of this verse, having apparently abridged it in transcribing his report, not to repeat what he had before said, in ch. Mar 10:33.
On , see Mat 12:39, and observe the addition . . . . as belonging to the precision and graphic character of our Evangelists narrative.
Fuente: The Greek Testament
Mar 8:38. , shall be ashamed) in words and deeds. [It is by the undaunted confession of Christ itself that His own life is brought into danger.-V. g.]– , Me-the Son of Man) concerning the present time, He speaks in the first person [Me]; concerning the future, in the third [the Son of Man. , words) of the cross [which carry with them the need of taking up a cross). The plural implies, that one may confess Christ in general, and yet be ashamed of this or that word, this or that saying of His; for instance, Matthew 5 This kind of shame must also be overcome.- in this generation) To this there stands in antithesis the general assembly of the last day, which is spoken of presently after.- , this adulterous and sinful) which, as an adulteress, despises Christ:[2] as sinful, despises His words: and in consequence throws out in the way of those who confess Him all kinds of threats and promises. Such a crowd ought to be altogether despised. Who need fear them?-who regard them?- , the Son of Man) He had just now said, Me and My words, not the Son of Man and His words; but now He does not say, I, but the Son of Man, which appellation has a peculiar connection with His glorious and visible Advent. Luk 9:26.-, shall regard as an object of shame) with good reason: and so shall not acknowledge as His, but shall put away from Him.- , the Father) Therefore His glory is, as of the Only-begotten of the Father, Joh 1:14.- ) This is the Greek reading, and that of the Goth. Version, etc. See App. Crit. Ed. ii. on this passage. O what shame! To be regarded as an object of shame in the presence of God the Father, of Christ, and of angels!
[2] The true Husband and Bridegroom of the Church.-ED. and TRANSL.
Fuente: Gnomon of the New Testament
sinful Sin. (See Scofield “Rom 3:23”)
angels (See Scofield “Heb 1:4”)
Fuente: Scofield Reference Bible Notes
ashamed: Mat 10:32, Mat 10:33, Luk 19:26, Luk 12:8, Luk 12:9, Act 5:41, Rom 1:16, Gal 6:14, 2Ti 1:8, 2Ti 1:12, 2Ti 1:16, 2Ti 2:12, 2Ti 2:13, Heb 11:26, Heb 12:2, Heb 12:3, Heb 13:13, 1Jo 2:23
adulterous: Mat 12:39, Mat 16:4, Jam 4:4
the Son: Mar 14:62, Dan 7:13, Mat 16:27, Mat 24:30, Mat 25:31, Mat 26:64, Joh 1:14, Joh 5:27, Joh 12:34
when: Deu 33:2, Dan 7:10, Zec 14:5, Mat 13:41, Joh 1:51, 1Th 1:7, 1Th 1:8, Jud 1:14, Jud 1:15
Reciprocal: Gen 2:25 – ashamed Psa 119:46 – will not Jer 9:3 – valiant Mat 16:13 – I the Mar 10:37 – in Mar 13:26 – General Luk 9:26 – whosoever Luk 11:29 – This is Act 2:40 – untoward 2Th 1:7 – when Tit 2:13 – the glorious Heb 2:11 – he is 1Pe 4:13 – when 1Jo 2:28 – when Rev 21:23 – for
Fuente: The Treasury of Scripture Knowledge
8
Whosoever therefore. Since a wasted life will have nothing with which to redeem the soul, it is folly to disregard Jesus (be ashamed of him) in this world. Such a man will be disregarded by Jesus when he is in his presence and that of his angels.
Fuente: Combined Bible Commentary
Mar 8:38. Shall be ashamed of me, and my words. Disown me and reject my words. The two terms correspond with those in Mar 8:35 : for my sake and the gospels. There is a hint of the same thought in Matthews account (Mat 16:27), and something analogous is found in Mat 10:33.
In this adulterous and sinful generation. Com. Mat 12:39. These words, peculiar to Mark in this connection, suggest that being ashamed of Christ is the result of paying attention to the verdict of such a generation.
The son of man (now lowly, despised and rejected of men) also be ashamed (disown and reject).Cometh. At the Second Advent
In the glory of his Father. See Mat 16:27. Luke is fuller: In His own glory, and the Fathers, and of the holy angels.
Holy angels. Matthew: His angels.
Fuente: A Popular Commentary on the New Testament
That is, whosoever shall deny or disown me, either in my person, my gospel, or my members, for any fear or favour of man, he shall with shame be disowned and eternally rejected by me at the great day.
There are two passions that make persons disown Christ and religion in the duty of temptation; namely, fear and shame. Many good men have been overcome by the former, as St. Peter, and others; but we find not any good man in scripture guilty of the latter: namely, that denied Christ out of shame. This argues a rotten, unsound, and corrupt heart.
If any man thinks it beneath his honour and quality to own the opposed truths and despised members of Jesus Christ, he will think it much more beneath him, his honour and dignity, to own them at the great day.
Learn hence, That it is not sufficient that we own Christ by believing in him, but we must honour him with an outward professing of him also.
Secondly, That such as are ashamed of Christ’s doctrine or members, are ashamed of Christ himself.
Thirdly, That such as either for fear dare not, or for shame will not, own the doctrine of Christ, or the members of Christ now, shall find Christ ashamed to own and confess them at the great day. Whosoever is ashamed of me, and of my words, in this adulterous and wicked generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels.
Fuente: Expository Notes with Practical Observations on the New Testament
THE SECOND COMING
Mat 16:27-28. For the Son of man is about to come in the glory of His Father, with His angels, and will then give to each one according to his work. Truly, I say unto you, There are certain ones of those standing here who may not taste of death, until they may see the Son of man coming in His kingdom. Mar 8:38; Mar 9:1 : For whosoever shall be ashamed of Me and My words in this adulterous and wicked generation, truly, the Son of man shall be ashamed of him, when He may come in the glory of His Father, with His holy angels. And He said to them, Truly, I say unto you, That there are certain ones of those standing here who may not taste of death until they may see the kingdom of God having come in power.
Luk 9:26-27 : For whosoever may be ashamed of Me and My words, of him shall the Son of man be ashamed, when He shall come in His glory, and that of the Father, and that of the holy angels. And, truly, I say unto you, There are certain ones of those standing here who may not taste of death until they may see the kingdom of God. Very pertinently does our Savior here follow that terribly rigid and close sermon on discipleship, by one of the grandest of all possible inspirations, to settle the problem of discipleship, at any and every conceivable cost, making sure of heaven if we lose everything else, which is certainly the normal verdict of sound intelligence.
a. As this passage, recorded by Mark and Luke, reads in E.V., it has been the puzzle of millions. I know not why they give us the future tense, indicative mode, when the Greek has the present subjunctive. Within about one week from the time of this utterance, Peter, James, and John actually witnessed a prelude of His second coming on the Mount of Transfiguration.
For not having followed cunningly devised fables, having made known unto you the power and coming of our Lord Jesus Christ, but having been eye-witnesses of His majesty. . . . And we heard this voice borne from heaven, being along with Him in the holy mount. (2Pe 1:16-18.)
Here you see, Peter certifies that they witnessed His power and coming, while they were with Him in the holy mount. Now what was that holy mount? Why the Mount of Transfiguration, which they actually visited in a few days from that time, it being the preliminary coming of the Lord in His glory; i.e., an actual adumbration of His second coming. As Peter, James, and John were all present in His audience, and actually witnessed this prelude of His second and glorious coming, we, on the Mount of Transfiguration, have a preliminary fulfillment of this prophecy.
b. Within forty years of that date, while many of those people were still living, the Lord actually came, in His awful retributive judgments on the unbelieving Jews, executing righteous retribution for the rejection of His Son, destroying Jerusalem, and desolating the land with the awful scourge of the Roman armies, putting an end to the Jewish State and nationality, and annihilating the Jewish polity. Some able critics here find the fulfillment of this prophecy.
c. On the day of Pentecost the kingdom did certainly, as Mark says, come in power, having been on earth during the ministry of our Savior; but in the fiery baptisms and rushing tempest on the day of Pentecost it certainly did come in the signal manifestation of unprecedented power.
d. I see no reason why we may not take the whole passage as it is, and apply it to the existing generation, as it simply affirms a gracious possibility; i.e., there are some of those who are standing here, who may not taste of death until they may see the Son of man coming in His kingdom. Hence you see it simply affirms a gracious possibility on the part of that generation to see the Son of man coming in His glory, with the glory of the Father and the holy angels, before they pass away. You must remember that man has always been a failure. He failed in Eden; failed in antediluvian times; failed after the flood, landing in Egyptian slavery; failed in Judaism, rejecting and murdering their own Savior; and, according to the prophecies, will fail in the Gentile age, bringing on the tribulation, and forfeiting the millennium. Is not this very discouraging? O no! While man is a failure under all circumstances, God is an invariable and glorious success. Hence, all of these human failures should only inspire us to give up humanity, and fly to God, sinking away, lost in Him, to spend an eternity of bliss. The generation contemporary with Jesus was no exception. There was a gracious possibility for that generation to have preached the gospel to every nation, and so evangelize the world as to meet the condition of our Lords return (Mat 24:14); as in that case He would have returned in His glory before the death of that generation. Here our Savior assures us, Whosoever may be ashamed of Me and My words, in this wicked and adulterous world, the Son of man shall be ashamed of him, when He may come in the glory of His Father, with His holy angels. Remember, this is the peroration of that awful sermon on discipleship, which nowadays is dodged, perverted, and misconstrued by clergy and laity, laying under contribution all their wits, to devise an easy way to heaven, washing, dressing, and educating old Adam, and taking him along with them. N.B. In a similar manner we find so many tender footed on the coming of the Lord, which our Savior here gives in immediate connection with His exposition of discipleship. The true, blood-washed, fire-baptized, and Spirit-filled disciple is not troubled when we preach the coming of the Lord, but elated with heaven-born enthusiasm, causing him to leap, shout, and run to meet Him. Jesus here calls the people who are ashamed of Him and His words, a wicked and adulterous generation. Far from shame or embarrassment at the coming of the Lord, we should be watching and waiting, and ready with shouts, to meet Him. And now, little children, abide in Him, in order that if He may appear, we may have boldness, and not shrink with embarrassment from Him at His coming. E.V. says we may not be ashamed. This is the same word which our Lord uses with reference to His words and His presence when He comes in His glory. Hence we should all be so saved and sanctified as to put us in perfect harmony with the words of Jesus; so we do not want to turn and twist them about, nor evade their force in any way, but want them to remain just as Jesus gave them. And as to Himself, He is the fairest among ten thousand, and altogether lovely. Since His ascension, the widowed Church has mourned the absence of her Heavenly Spouse, and longed for His return, even now watching and waiting, ready to run to meet Him with shouts of triumph. So be sure that you are not ashamed nor embarrassed, when you read His Word, and contemplate His personal coming in a cloud this day.
Fuente: William Godbey’s Commentary on the New Testament
"Whoever" means unbelievers or believers (cf. Mar 8:34). For unbelievers living when the Son of Man returns to set up His kingdom, Jesus being ashamed before the Father will result in their loss of salvation. For believers living then, it will mean their loss of reward. This is the first explicit reference in Mark to Jesus’ return in glory. Being ashamed of Jesus, rejecting His claims, has serious consequences.
". . . this conflict between Jesus and the disciples on the way to Jerusalem exemplifies the clash between the values of the disciples and those of Jesus." [Note: Rhoads and Michie, p. 91.]