CHAPTER 8
FEEDING THE FOUR THOUSAND
During those days another large crowd gathered. Since they had nothing to eat, Jesus called his disciples to him and said, “I have compassion for these people; they have already been with me three days and have nothing to eat.” Mark 8:1-2
Jesus is still in Gentile country. Most commentators agree that he is still ministering to Gentiles in the region of the Decapolis. His ministry is quite successful as we can see from the large crowd that has gathered around him. Some of this excitement must have come from his miracle works. Perhaps it was partly caused by the recent healing of the deaf mute or from the many others healed (Matt. 15:29-31). Maybe some of the excitement can be traced back to the Gadarene demoniac who was gloriously delivered on Jesus’ first trip to Decapolis (Mk. 5:1-20). Several commentators have remarked that the demoniac must have become a very successful witness for the Master— and a Gentile one at that.
It is sometimes amazing what just one person, or even a small group of people can do in the cause of Christ. “John Bunyan tells how he owed his conversion to the fact that he heard three or four old women talking, as they sat in the sun, ‘about a new birth, the work of God in their hearts.’” 1
Some scholars have had problems with the miracle of the feeding that Jesus is about to perform. They feel that it is nothing but a doublet of the first feeding and somehow the gospel writers have gotten themselves all confused about the event. We might note that while there are a few similarities in the feedings, there are a great many differences. Let us look at some of them.
The first feeding was given to five thousand people and this one is to four thousand. The first feeding was on the Jewish side of the lake while this one is on the Gentile or eastern side. The first feeding was obviously in the spring due to the green grass while in this feeding people are sitting on the barren ground. In the first feeding twelve baskets of remnants were taken up but in this one there are seven baskets. Even the words for “baskets” are different. In the first feeding the Greek word was cophinos which describes a Jewish basket. Here the word is spuris or sphuris which describes a different kind of basket.2 It is a much larger basket, even large enough for the Apostle Paul to get into as he escaped from Damascus (Acts 9:25).
There are several other differences in the two events. The first seemed to be symbolic of the Jewish people since the numbers five and twelve appear but in this event the numbers four and seven are emphasized. The four thousand could have reference to the four winds of the earth or to the whole world. Seven could be a veiled reference to the seventy nations on earth. The clincher in the argument is that Jesus himself spoke of two distinct feedings when he mentioned them later in this chapter (8:19-21) and also in Matthew 16:9-10.
In the first feeding the people had been with Jesus only a short time. Here they have been with him for three days and their food supply is exhausted. In the first miracle the disciples approached Jesus about the needs of the people. Here Jesus approaches his disciples about the people’s needs. Jesus feels a great compassion for their needs. In fact, he feels a “gut wrenching” emotion concerning them since the Greek word “compassion,” (splangnizomai), refers to the entrails or vital organs of the body. 3
“‘If I send them home hungry, they will collapse on the way, because some of them have come a long distance.’ His disciples answered, ‘But where in this remote place can anyone get enough bread to feed them?’” (8:3-4). The picture we get here is that this miracle occurred in a rather desolate area. It is interesting that the east side of the lake even today is sparsely settled and still pretty desolate. The fishing kibbutz of Ein Gev is about the only sizeable settlement on the whole eastern side of the lake. It is interesting that the disciples did not notice that people were hungry. Perhaps they were a bit lacking in compassion this time because these people were Gentiles and not Jews.4
As usual in the Bible, this miracle began with what people had on hand and grew from that. “‘How many loaves do you have?’ Jesus asked. ‘Seven,’ they replied. He told the crowd to sit down on the ground. When he had taken the seven loaves and given thanks, he broke them and gave them to his disciples to distribute to the people, and they did so” (8:5-6). In the Greek language we read that Jesus “kept on breaking” the loaves. 5 Once again, as in the first miracle of feeding, we see that the multiplication occurred in the hands of Jesus. How interesting it is that the first Gentile woman in Phoenicia was quite happy to feed on the crumbs while these Gentiles are now feasting on the loaves directly from Jesus’ hands.6 Finally the gospel is going out to Gentiles in an abundant manner.
“They had a few small fish as well; he gave thanks for them also and told the disciples to distribute them” (8:7). The fish in this miracle seem to almost be an afterthought. Apparently they were brought out later and blessed separately by Jesus. The Greek word for fish ichthydia is also different from the first miracle. These fish are clearly identified as the little sardines.7 Even today the fisherman of Ein Gev bring in large commercial boatloads of these little fish. They are very plentiful on the east side of the lake, especially on the shoals of Kursi.
“The people ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over. About four thousand were present. And having sent them away, he got into the boat with his disciples and went to the region of Dalmanutha” (8:8-10). As we have mentioned, these baskets were larger than those of the first miracle.8 Although there were only seven baskets full they might well have contained more broken pieces than those of the first miracle. Although “men” are mentioned here, the “four thousand” (Gk. tetrakischilioi), is not gender specific and implies that there were probably also some women and children in the group. 9
BACK TO THE JEWISH SIDE OF THE LAKE
The Pharisees came and began to question Jesus. To test him, they asked him for a sign from heaven. Mark 8:11
We note in the previous verse that Jesus and his disciples sailed to the western shore of the lake to a place called Dalmanutha. Matthew calls this place Magadan (15:39). We do not know exactly where this place was. A variant of the name may have been Magdala.10 It could have been any one of the several small ports on the western side of the lake.
It is strange that Jesus left the warm crowd of Gentiles who had a particular adherence to him. The word used of “remaining” with him is the Greek prosmenein, and speaks of a special commitment.11 Then, immediately as he arrived on the west side he was met with a cool and demanding group of Pharisees. We cannot blame him for quickly turning the boat around and heading back towards the other side of the lake.
With their questions and demands Jesus was surely discouraged. “He sighed deeply and said, ‘Why does this generation ask for a sign? Truly I tell you, no sign will be given to it.’ Then he left them, got back into the boat and crossed to the other side” (8:12-13). We might wonder what kind of sign from Jesus would have satisfied this crowd. They had already witnessed his miraculous healings and had accused him of blasphemy. They had watched him cast out evil spirits and had promptly accused him of being in league with the devil. Jesus knew that any sign he could give them would be twisted to once more hint of his association with Satan. 12
It is a strange quirk of the Jewish people that they look for signs. Much later Paul would say of them, “Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles,” (1 Cor. 1:22-23). How sad that these Jewish leaders were demanding signs but were not able to enjoy the miraculous provision of bread that the Gentiles on the other side had just finished eating. “Ironically, the Gentiles in the previous story who were ‘far off’ (8:3; Eph. 2:13-14) are closer to Jesus than those of his own faith and people like the Pharisees.” 13
In Matthew’s version (16:1-4) Jesus accuses the Pharisees of not being able to read the signs of the times, although they were apparently good weather forecasters. They knew that when the evening sky was red it meant fair weather, but when the morning sky was red it meant bad weather. They could read the signs of the sky but not the signs of the times. Matthew adds that the only sign that would be given to them was the sign of Jonah. This was apparently a reference to Jesus’ coming crucifixion and three days in the tomb.
It was too bad that the Pharisees did not have eyes to see that they were speaking with their long-awaited Messiah, the one who ruled heaven and earth. It was too bad that they couldn’t see the signs all around them. The poet Elizabeth Barrett Browning once wrote:
Earth’s crammed with heaven,
And every common bush afire with God;
But only he who sees, takes off his shoes… 14
THE YEAST OF THE PHARISEES AND HEROD
The disciples had forgotten to bring bread, except for one loaf they had with them in the boat. “Be careful,” Jesus warned them. “Watch out for the yeast of the Pharisees and that of Herod.” Mark 8:14-15
It is rather amazing that with such a recent abundance of miraculous bread and so many baskets filled with it, the disciples now have only a single loaf. To complicate matters, they are headed once more for Gentile country. How very soon must we return to Jesus for a resupply, even after our miraculous experiences with him! Jesus picked up on their panic and gave them a stern warning. Wiersbe remarks, “Our Lord did not often say ‘Beware!’ but when he did, it was important!” 15 He warned them to watch out for the yeast of the Pharisees and Herod. Matthew’s gospel adds the Sadducees to this group (Matt. 16:6).
Leaven or yeast in the olden days was not something bought at the store. It was merely a small amount of fermented dough kept back from last week’s baking.16 In the Jewish world leaven was almost always a symbol of evil and corruption. It is something we need to get out of our lives (cf. 1 Cor. 5:6-8; Gal. 5:9). In the Passover seder, while the main theme is the Lamb who is Jesus, a very strong secondary theme is the unleavened bread. Not only was Jesus unleavened but he desires that our lives become unleavened like his. Of course, leaven is that item that puffs us up with self-importance or with wrong theology and corrupt ideas. It puffs us up with pride and hypocrisy as well. Leaven represents sin and corruption in all its many forms. The disciples here “are seen as being disturbed about having little ‘bread’ when what they should have been concerned about was false ideas.” 17
The Pharisees, Sadducees and Herodians had very little in common. In fact, they did not agree on much at all. About the only thing they did agree on was their opposition to Jesus. The Pharisees and Sadducees did not want Jesus to rock their religious boats. They did not seem to care much about spiritual things but they wanted to keep a good grip on their natural things. Actually the Sadducees did not even believe in life after death or in the resurrection. Coffman says that they “were as cold-blooded a group of crass materialists as ever lived on earth.” 18 They wanted to guard the status quo with Rome and protect their positions of religious power. Of course the Herodians and Herod himself wanted to do a very similar thing. A Messiah coming to deliver his people threatened all their natural security.
Among the religious people there had arisen the idea that the Messiah would deliver the people from the oppression of Rome. We have already seen this idea seething in the crowd that gathered for the first miraculous feeding. Now we know that that same idea was brewing in the midst of the disciples. They were not seeing the kingdom of God as a spiritual reality but as a natural one. As Edwards says, “The disciples are anxious about lack of bread, but Jesus is anxious about their lack of faith.” 19 It is clear here “that Jesus has not left the opposition behind with the Pharisees on the lakeshore.” 20
“They discussed this with one another and said, ‘It is because we have no bread’” (8:16). It is clear that the disciples were functioning wholly on the natural plain. They were thinking about the lack of natural bread when they had the spiritual Bread of Life on board with them (Jn. 6:35).
“Aware of their discussion, Jesus asked them: ‘Why are you talking about having no bread? Do you still not see or understand? Are your hearts hardened? Do you have eyes but fail to see, and ears but fail to hear? And don’t you remember?’” (8:17-18). Often in Jesus’ ministry he used the phrase “He who has ears, let him hear” (cf. Matt. 13:9; Mk. 4:9; Lk. 8:8). We see the Risen Christ in Revelation using a similar expression, so we can know for certain it is the Lord himself speaking to us all in that book (cf. Rev. 2:11; 3:6; 13:9).
How little we hear even with two ears. There is an old story that comes to us from the days of the great 18th century evangelist George Whitefield. It is the story of an unbeliever who really wanted to hear Whitefield preach but he had no intention of listening to his message. In order to make sure the message did not penetrate he put his fingers in both ears. That way he could watch the great preacher without hearing a word he said. But about that moment a stubborn fly landed on the man’s nose. It seemed that he could not shake the fly off no matter what he did. Finally in desperation he unplugged his ears just long enough to shoo the fly away. At that precise moment Whitefield boomed loudly “Him who has ears to hear, let him hear!” The timing of Whitefield’s words so amazed the man that he listened to the remainder of the message and got himself saved. 21
“‘When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up?’ ‘Twelve,’ they replied. ‘And when I broke the seven loaves for the four thousand, how many basketfuls of pieces did you pick up’ They answered, ‘Seven.’ He said to them, ‘Do you still not understand?’” (8:19-21). Wiersbe remarks about this verse saying: “the fact that he had multiplied bread on two occasions and fed over ten thousand people had apparently made little impression on them.” 22 We can almost be certain that this whole miracle story made a big impression on the Roman church Mark was addressing. They were perhaps already beginning to face the horrible persecution of Nero. They needed to hear once more how Jesus could supply all their needs and provide for them in the most difficult of circumstances. 23
THE BLIND MAN AT BETHSAIDA
They came to Bethsaida, and some people brought a blind man and begged Jesus to touch him. Mark 8:22
Ancient Bethsaida was located near the place where the Jordan River emptied into the Sea of Galilee. It was a fishing village as implied in its Hebrew name. According to John’s gospel it was the home of Peter, Andrew and Philip. It is the city most frequently mentioned in the gospels after Jerusalem and Capernaum.24 The city was located on the eastern bank of the Jordan and made up part of Herod Philip’s holdings in Gaulanitis.
There has been a great deal of controversy over the centuries about the exact location of Bethsaida. A German scholar who examined the location said, “this question is one of the most difficult in all of sacred geography.” 25 Some scholars have even felt that there were two cities of Bethsaida, one on the seashore at the Jordan and another on a tell or hill about 1.25 miles (2 km.) from the shores of the sea.26
We know from history that Herod the Tetrarch elevated the status of the city to that of a polis in AD 30. He renamed it Bethsaida Julias, in honor of Livia-Julia, the mother of Emperor Tiberius.27 Archaeologists are now fairly certain that Bethsaida sat on the hill called et-Tell. The site is now excavated and has been designated as the official tourism site of Bethsaida by the Israeli Government. The Bible tells us that Jesus did many of his miracles in Bethsaida (Matt. 11:20-24; Lk. 10:13-15). The city was a part of what has been called the “Evangelical Triangle” (Bethsaida, Capernaum and Korazin) in which Jesus did most of his ministry. We note that Jesus later pronounced woes upon all three cities because they failed to accept his ministry.
Jesus’ ministry to the blind man at Bethsaida is perhaps the most interesting and unique miracle of Jesus. It is the only miracle of Jesus which happened gradually or in stages, and only in Mark are we told about it.28
“He took the blind man by the hand and led him outside the village. When he had spit on the man’s eyes and put his hands on him, Jesus asked, ‘Do you see anything?’ He looked up and said, ‘I see people; they look like trees walking around’” (8:23-24). Once again we see Jesus using spittle in his healing method. We remember that spittle was considered a healing methodology in ancient times. Perhaps the commentator Adam Clarke has some insight on this manner of healing. He says about Jesus’ method, “It is likely this was done merely to separate the eyelids; as, in certain cases of blindness, they are found always gummed together.” 29
This healing has raised some questions regarding Jesus’ ability to heal. Some may wonder why Jesus’ could not heal perfectly at first touch as in all his other miracles. As we look at this miracle and the more we consider the condition of Jesus’ disciples, the more we might think there is a hidden meaning in the miracle. All the disciples had experienced a touch from the Master.30 However, although their spiritual eyes were opened, they were by no means seeing clearly. We have gathered that Jesus is quite disturbed about this. At this point Mark’s gospel is going to take a dramatic turn. All the disciples are about to see the Lord’s nature and purpose more clearly, although it will be painful. Three of the disciples are about to have their eyes opened wide to Christ’s full glory.
“Once more Jesus put his hands on the man’s eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly. Jesus sent him home, saying, ‘Don’t even go into the village’” (8:25-26). With the second touch the man’s eyes were opened and he saw perfectly. Apparently this man was not from the city of Bethsaida and in keeping with the “Messianic Secret” mode of operation Jesus warned him not to go into the city.
With this miracle we are about midway in Mark’s gospel. We will note that from this point Jesus’ ministry takes a new direction. From this point on there will be few miracles and less crowds. Jesus will begin to focus more on instructing his disciples.31 They are about to face some of their most difficult lessons.
We must stop here and confess that while millions today need a first touch by the Master, there are many believers who desperately need a second touch by him. We see him and his kingdom but we still see a blurry picture. We see men as trees walking.
PETER’S GREAT CONFESSION OF CHRIST
Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, “Who do people say I am?” They replied, “Some say John the Baptist; others say Elijah; and still others, one of the prophets.” Mark 8:27-28
In the Northern Galilee, at the foot of towering, snow-capped Mt. Hermon, are the ruins of Caesarea Philippi. This ancient city had an idyllic setting since it was located at the beautiful springs forming one of the sources of the Jordan River. It was about twenty-five miles (40 km.) north of Bethsaida, or roughly a full day’s walk.32
In the past, the city had many names. In Old Testament times it was called Ba’al Hermon (Jud. 3:3), likely because the god Ba’al was worshipped there. In Hellenistic times it was called Paneas because the god Pan and his worship had apparently replaced the ancient Ba’als. The niches for Pan’s images can still be seen in the rock façade at the site. Of course, Pan was a nature god, the ancient god of fright, who was half man and half goat. He is often pictured as playing the flute.
As we have mentioned, Herod Philip the Tetrarch, one of the sons of Herod the Great, ruled the area east of the Jordan. And as we have said, it was called Gaulanitis. Herod Philip changed the name of the city to Caesarea in order to honor Caesar. He made Caesarea his capital city and to distinguish it from the Caesarea on the Mediterranean coast it was called Caesarea Philippi. Much later, in the seventh century AD, the Arabs captured the city and it reverted to its old name. Because of their difficulty in pronouncing the “P” sound, the name of the city became simply Banias as it still is today.
All the Synoptic Gospels (Matt.16:13-23; Mk. 8:27-33; and Lk. 9:19-22) give an account of Jesus and his disciples visiting this beautiful area of the Galilee. We have no evidence in these passages that Jesus and his disciples actually visited the pagan shrines or even entered the city proper, but they certainly were in the area. Mark seems to indicate that Jesus only visited the villages around the capital. We must remember that Jesus and his disciples were orthodox Jews. It was not their custom to spend time in pagan Gentile cites. For instance, pagan Tiberias was one of the two largest cities in the Galilee. Although it was very close to the area where Jesus focused his ministry neither Jesus nor any of his disciples ever entered the city so far as we know.
We need to speak a bit more about the setting of Caesarea. The whole area around Caesarea Philippi, with its natural beauty and picturesque setting, had long been a center for false religion. Just a fifteen minute drive from Caesarea, and also situated on the slopes of Hermon, is the ancient city of Dan. This city was also blessed by cooling springs of water bubbling up out of the ground to make yet another source of the Jordan River.
Unfortunately, during the days of Jeroboam the Son of Nebat, Dan was made into a cultic shrine where one of the two golden calves was set up. Of course, it was but a short step from the worship of a bull to the worship of Ba’al. Ultimately the beautiful site of Dan helped bring about the fall of Israel, or the northern ten tribes. These tribes have now been in dispersion for 2700 years because of their idolatry. So we can see that Jesus brought his disciples to the very gates of false religion, to the gates of Hades. 33
With this background we can see how it was very appropriate for Jesus to ask his disciples the question, “Who do people say I am? That question still resonates in our postmodern world. The question of “who is Jesus” or “who is God” is likely the most important question we could ever ask ourselves or try to answer.
“They replied, ‘Some say John the Baptist; others say Elijah; and still others, one of the prophets’” (8:28). As we see from the disciples’ answers, even a lot of Jesus’ followers were somewhat confused about his identity. Was Jesus a prophet? Was he just some good teacher or some good man? Jesus is intense and personal as he asks the question. There are plenty of people who are willing to say that Jesus was a good man or a good teacher. Obviously that is not enough for one to say about him.
“‘But what about you?’ he asked. ‘Who do you say I am?’ Peter answered, ‘You are the Messiah’” (8:29). No doubt he is still asking this same question to each of us today: “Who do YOU [emphasis added] say I am?” Peter answered the question as it can only be answered: “You are the Messiah.” This is the heart of it, the absolutely correct answer. But it is not an answer that man can come up with from his own fleshly thinking. We see from the parallel account in Matthew 16:16-17, that it is only God who can reveal this kind of information. This is the answer that still appalls the world but delights the true saints. Even God’s chosen people, were not ready for this answer. Perhaps because of this, Jesus commanded that his disciples not speak about Peter’s confession at the time.
Still, Jesus was obviously delighted with the answer as he still must be today. With this answer he knew his mission had not failed.34 He was so delighted that he commended Peter and then went on to make one of the great promises of the New Testament. Peter, perhaps in his humility, does not let Mark convey this information. However in Matthew 16:18-19, Jesus says “And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” The statement contains a play on words, since “Peter” meant “rock” and the church of Jesus is built upon this great rock of confession. All of us who believe and confess Jesus are like “living stones” in this marvelous structure (1 Pet. 2:5).
“Jesus warned them not to tell anyone about him” (8:30). Peter had made a marvelous confession but it will quickly become apparent that he was not yet seeing clearly. He still needed a second touch and perhaps a third or fourth. At this stage Jesus did not want the disciples proclaiming the message of his Messiahship. They really did not understand it. Also, it was still too confusing to people and too risky. The idea could have incited a revolution against Rome.
A SUFFERING MESSIAH
He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again. Mark 8:31
We have noted so far in Mark that the shadow of the cross has been falling regularly upon Jesus. Now the Master speaks plainly about his coming suffering. Jesus has set his face resolutely toward Jerusalem and to his death there. The idea of a suffering Messiah was a difficult one for the disciples and for the Jewish people. The prevailing idea was that the Messiah would be a great deliverer from the oppression of Rome. Jesus would have none of this idea. It was Satan’s way of doing things not God’s way. Satan promises glory but in the end he gives suffering. God promises suffering and in the end the suffering is turned into glory. 35
In the Bible we see that Satan originally had great power and glory among God’s angels. However, Satan became proud and wished to exalt himself (Ezek. 28:13-17). Satan’s great fall preceded the fall of man in the Garden, and the fall of both were somehow due to pride. Jesus knew that to exalt oneself was to be humbled and to humble oneself was to be exalted (Matt. 23:12). The only way he could defeat Satan was through humility and suffering. The Bible had spoken long before of the Servant of God as a Suffering Servant (cf. Isa. 50.5-7; 52.13— 53.12; Zech. 13.7). Somehow the Jewish people and the disciples as well had missed this important information. Their eyes remained focused on a natural messianic deliverer. “Not only does Jesus not fit the messianic stereotype, but he defines his mission in scandalous contrast to it.” 36
Jesus makes plain in this verse how he will be plotted against and killed by the Jerusalem religious establishment, including the very high priest of God. But he also makes plain that he will arise from the dead after three days. Edwards remarks about this saying, “It is not humanity at its worst that will crucify the Son of God but humanity at its absolute best.” 37 The sad and shocking truth is that it is good people who crucify Jesus. We are all guilty of his death. Jesus would have to die for all of us and for our sin.
“He spoke plainly about this, and Peter took him aside and began to rebuke him” (8:32). Obviously Peter did not yet understand the concept of redemptive suffering. He would understand it well much later and would write about it to the church in 1 Peter 1:6-8; 4:13-5:10.38 In the end he would face the very same death as his Master at the hands of Nero in Rome. However, Eusebius the church historian tells us that Peter was crucified upside down at his own request.39 Apparently he felt unworthy to be crucified as his Master was. At the moment though, he was standing in direct opposition to all that Jesus had come to accomplish.
“But when Jesus turned and looked at his disciples, he rebuked Peter. ‘Get behind me, Satan!’ he said. ‘You do not have in mind the concerns of God, but merely human concerns’” (8:33). Here Peter is called “Satan.” In the Old Testament this word (ha-satan) primarily had the meaning of an “adversary.” However by Jesus’ time it had come to be understood that Satan was the ruler of the present evil age and also the ruler of the underworld. He was obviously an exceedingly evil personality. Utley says here: “Without realizing it, Peter was tempting Jesus in the very same way that Satan did in the wilderness (cf. 1:12-13; Matt. 4:1-11). Satan tried to get Jesus to win human allegiance in any way but by Calvary.” 40
It was not a good day for Peter. He had been elevated to great heights by Jesus and within a few minutes had totally crashed and burned. “One minute Peter was a ‘rock,’ and the next minute he was a stumbling block!” 41 How the world hates the idea of the cross. Yet, it is the cross that defeats Satan and opens up the way to God. There is really no other way. “‘Christianity’ without the cross is not Christianity at all, but a shabby, slimy substitute. The word of the cross is what makes it Christian.” 42
Let me glory in the cross
Let me glory in the cross
Let me count all else as loss
But let me glory in the cross
THE WAY OF THE CROSS
Then he called the crowd to him along with his disciples and said: “Whoever wants to be my disciple must deny themselves and take up their cross and follow me.” Mark 8:34
Here we have the heart of the gospel clearly stated for us. There was a cross for Jesus and he was willing to die upon it because he was God’s Suffering Servant. However, here it becomes much more personal. There is a cross for everyone who wishes to become a Christian. It is not a cross we might wear around our necks but a cross which we must carry on our backs.
No doubt the great German theologian and martyr Dietrich Bonhoeffer summed it up best by saying: “When Christ calls a man, he bids him come and die.” 43 There is certainly a death to self which can be very painful (Gal. 2:20) but there is the real possibility that there can be a death of martyrdom for Jesus. Today most Christians are not white and western but are people of color who live in places like China, Africa and India. They live in many other spots where Christians are often imprisoned and killed for the gospel.
Perhaps it would be good here to distinguish between the martyrdom of scripture and the very false idea of martyrdom constantly promoted by Islam. The Islamic “martyrs” have a totally selfish idea of martyrdom. Their goal is to kill “infidels” in order that they may inherit a “heaven” with 70 dark-eyed virgins serving them. The idea in Islam is to kill as many unbelievers as possible with one’s death. On the other hand, the idea of martyrdom in Christianity is to lose one’s life for Christ in order to ultimately be a blessing to others.
“For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it. What good is it for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?” (8:35-37). Many of our readers probably remember about Jim Elliot who was a missionary to the Auca Indians in South America. He died as a martyr for Jesus at their hands, but he left us a wonderful testimony that we must not forget: “He is no fool who gives up what he cannot keep in order to gain what he cannot lose.” 44
Laying our lives down for others and for Christ makes life worth living. We think here of all the scientists, inventors, explorers, pioneers, mothers and others who have sacrificed their time, money, strength and lives for the good of others. What would have happened to us if they had not done so? 45 As I write I think about Marie Curie (1867-1934), the Polish physicist who discovered polonium and radium. She spent a great deal of time creating a theory of radioactivity, a term which she coined. In the end she died of aplastic anemia, a condition brought about by her long exposure to radioactive substances.
Then I think of a fourth-century monk by the name of Telemachus. For many years he lived as a recluse in the desert. However, one day he realized he was living a selfish life so he left the desert and went to Rome. By this time Rome was a Christian city, yet the gladiatorial games were still going on in the arena. Although the crowds were made up of Christians they still roared to see bloodshed. Telemachus could not bear this and he leapt over the barrier, placing himself between the gladiators in order to stop the fight. The crowd became agitated and screamed for the gladiators to kill him. With one swift stroke Telemachus lay dead. That day the games ended abruptly and they never started again. The Great historian Edward Gibbon said of him “His death was more useful to mankind than his life.” 46
Long ago the great saint, Francis of Assisi (c.1181-1226), left us with this prayer, which is now set to beautiful music:
Lord, make me an instrument of your peace.
Where there is hatred, let me sow love.
Where there is injury, pardon.
Where there is doubt, faith.
Where there is despair, hope.
Where there is darkness, light.
Where there is sadness, joy.O Divine Master,
grant that I may not so much seek to be consoled, as to console;
to be understood, as to understand;
to be loved, as to love.
For it is in giving that we receive.
It is in pardoning that we are pardoned,
and it is in dying that we are born to Eternal Life.
Amen.
In closing, Jesus says to us all “If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels” (8:38). Will we be able to identify with him who is a Man of Sorrows and shame— a man to whom the crowds scream their curses and blasphemies? Can we identify with him who was spat upon and reproached? Are we willing to take our place with him on death row? 47 Or, do we cower in shame even when his name is mentioned?
When Jesus returns in all his heavenly glory we cannot imagine what will be the reward of those faithful, weary, bleeding soldiers of his. They will have fought the good fight on earth, finished the course, kept the faith and held the fort at the cost of everything. The Lord Jesus will caress them and bless them. He will wipe all tears from their eyes. They will see his face and they will reign with him forever.