Bengel's Gnomon of the New Testament
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:Mark 8:2. Ἡμέραι, days) The nominative of time, there is, or there are, being understood, forms an absolute mode of expression, Luke 9:28.
And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.Mark 8:3. Τινὲς, some of them) Those who had come a greater distance were more in want; and it is on account of these that even the rest are supplied with food. [This clause is also a portion of Jesus’ words.—V. g.] [μακρὀθεν, from far) impelled by a remarkable zeal.—V. g.]—ἥκουσι, they are come) The verb ἥκω signifies, in the present time [tense], I am already come, and I am here, rather than I am coming. They who have substituted ἥκασι in this passage, do not seem to have considered this force of the verb; see on Revelation 2:25.
 Tisch. reads εἰσίν instead of ἥκουσιν, with BLΔ Memph.; but Lachm. ἥκασι with AD; ‘venerunt,’ abc Vulg.—ED. and TRANSL.
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.Mark 8:6-7. Εὐχαριστήσας—εὐλογήσας, giving thanks—blessing) Synonyms. They do right in taking food, who pray over the several courses.—καὶ αὐτὰ, them also) Implying the liberal bountifulness of the feast.
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.
And they that had eaten were about four thousand: and he sent them away.
And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.
And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.Mark 8:11. Ἤρξαντο, they began) after a temporary cessation. [πειραζοντες αὐτὸν, tempting Him) to try whether He could, after having exhibited so many signs on the earth, perform similar signs from heaven also.—V. g.]
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.Mark 8:12. Ἀναστενάξας) When He has betaken Himself to [having commenced] sighing. The word is inchoative or inceptive, as ἀναβοάω, etc. And yet to begin to groan or sigh remains a πάθος, or mental emotion.
 Not a premeditated act of the mind: though to begin to groan might seem to imply it was the latter.—ED. and TRANSL.
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.
And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.Mark 8:15. Τῶν Φαρισαίων καὶ Ἡρώδου, of the Pharisees and Herod) Two opposite extremes of religious sects. In Matthew 16:6, where see note, the words are, “the Pharisees and Sadducees.” Therefore, instead of what Matthew has, viz. the Sadducees, Mark has, Herod. The leaven common to them all, at least in demanding signs on various pretexts at different occasions, was hypocrisy (Herod is called “the fox,” Luke 13:31, where see note). As to Herod, Luke does not mention that indeed (viz. his demanding a sign), at ch. Luke 12:1, but he does at Luke 23:8, as it were in the way of supplement. For although Herod approached nearer to the Pharisees in the article of the resurrection, ch. Mark 6:16, yet the licentiousness admitted by the doctrine of the Sadducees, was in other respects more suited to his palace and court, which bent religion into a mere species of political expediency.
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?Mark 8:17. [Τὶ διαλογίζεσθε, κ.τ.λ.) The sense of the discourse moves forward by distinct interrogations, as far as to the verb μνημονεύετε, Mark 8:18, inclusive.]—πεπωρωμένην, hardened) Hardening flows on from the heart to the sight, the hearing, and the memory; Mark 8:18.
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.Mark 8:22. Φέρουσιν, they bring) The blind man himself does not seem then as yet to have had knowledge of Jesus.
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.Mark 8:23. Ἐπιλαβόμενος, taking to Him) Himself was leading the way, illustrating His great humility.—κώμης) Bethsaida is called πολις, a city, John 1:44. It was a κωμόπολις, a village-town. To the blind man, on recovering sight, the aspect of heaven and of the Divine works in nature was more joyous than that of man’s works in the village.
And he looked up, and said, I see men as trees, walking.Mark 8:24. Ὡς δένδρα, περιπατοῦντας, as trees, walking) The blind man says, that it is by this alone [their walking] that he knows they are men, not trees, viz. because they walk.
 The fuller reading, ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας, was preferred by the margin of the Ed. Maj., but the Ed. 2 and Vers. Germ. agree with the Gnomon.—E. B. ABC corrected later GLXΔ, have ὅτι and ὁρῶ. But Dabc omit both. Vulg., “homines velut arbores.” The Elzevir Rec. Text omit both.—ED. and TRANSL.
After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.Mark 8:25. Ἀναβλέψαι, lift up his eyes) and try them.
And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.Mark 8:26. Εἰς τὸν οἶκον—μηδὲ εἰς τὴν κώμην, into the house—nor into the village) His house therefore was in the remote extremity of the village.—μηδὲ εἴπης, nor tell) Jesus avoided celebrity, especially at that time. [For this miracle is the last in the Evangelists before the Feast of Tabernacles (and before the discourses recorded in John ch. 7–10—V. g.); and He forbade this miracle to be published abroad, just as He did the healing of the deaf and dumb man, ch. Mark 7:36. The people, after having celebrated the Passover, repaired to their country employments: His adversaries were thenceforth honoured with no further sign; and whatever effects were needful to be produced in the case of the disciples by miracles of this kind, had now already reached their highest point. Behold the year of grace now completed in Galilee!—Harm., p. 348.]—τινὶ, to any one) who is 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?Mark 8:27. Ἐν τῇ ὁδῷ, on the way) He held pious discourse whilst on the way.
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.
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.Mark 8:31. Τὸν Υἱὸν τοῦ ἀνθρώπου, the Son of Man) He calls Himself by an humble title: after the resurrection, He says, Christ ought to have suffered; Luke 24:26.—ἀποδοκιμασθῆναι, to be rejected) For they [the elders, etc.] denied that which Peter, Mark 8:29, had confessed; ch. Mark 14:63-64.
And he spake that saying openly. And Peter took him, and began to rebuke him.Mark 8:32. Παῤῥησίᾳ, freely [openly]) Heretofore He had only in an indirect manner indicated it, Luke 4:23.—τὸν) τοῦτον.
Mark 8:32-33. Ἐπιτιμᾶν—ἐπετίμησε, to rebuke—rebuked) Peter, whilst he rebukes, earns a rebuke himself. The same verb occurs, Mark 8:30, ἐπετίμησεν.
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.[33. Τοὺς μαθητὰς αὐτοῦ, His disciples) who might have been very quickly carried away by Peter’s objection, so as to embrace views merely human.—V. g.]
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.Mark 8:34. Τὸν ὄχλον σὺν τοῖς μαθηταῖς, the multitude with His disciples) The doctrine here taught was true catholic doctrine [which is even inculcated upon the crowd, who were not yet quite distinctly instructed as to Jesus being the Messiah.—V. g.].—ἀκολουθεῖτω, let him follow) in the death of the cross.
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.Mark 8:35. Καὶ τοῦ εὐαγγελίου, and of the Gospel) So, and of My words, Mark 8:38. [Especially those concerning the cross.—V. g.]
For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
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.Mark 8:38. Ἐπαισχυνθῇ, 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.]—Με—ὁ Υἱὸς τοῦ ἀνθρώπου, 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. λόγους, 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.—ἐν τῇ γενεᾷ ταύτῃ in this generation) To this there stands in antithesis the general assembly of the last day, which is spoken of presently after.—τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, this adulterous and sinful) which, as an adulteress, despises Christ: 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?—ὁ Υἱὸς ἀνθρώπου, 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 Song of Solomon of Man, which appellation has a peculiar connection with His glorious and visible Advent. Luke 9:26.—ἐπαισχυνθήσεται, shall regard as an object of shame) with good reason: and so shall not acknowledge as His, but shall put away from Him.—τοῦ Πατρὸς, the Father) Therefore His glory is, as of the Only-begotten of the Father, John 1:14.—μετὰ τῶν ἀγγέλων τῶν ἁγίων) 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!
 The true Husband and Bridegroom of the Church.—ED. and TRANSL.