If anyone is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in His Father's glory with the holy angels." Sermons
I. JESUS AND HIS WORDS AN OCCASION OF FALSE SHAME. The penalty attaching to unreal or unjustifiable feelings is that, sooner or later, they commit their subject to some egregious folly or inexcusable sin. This is a result of natural law. 1. Why should men be ashamed of Jesus? That they can ever be justified in such shame is, of course, impossible. But there are reasons that, human nature being what it is, explain the phenomenon. (1) Their opposition to the spirit and conduct of the world. Fashion, custom, perverted and corrupted religion, the general principles upon which worldly men conduct their affairs, are alike condemned by the gospel. The wisdom, authority, and influence of the world are therefore arrayed against its teachings. The methods of the Divine life are in contradiction to those of the ordinary life of men. It involves humiliation and self-sacrifice. Christ, as the embodiment and central principle of this, is therefore "rejected and despised." (2) The objects and aims of Christ's teaching seemed so remote, and so unsupported by the external evidences to which men are wont to appeal. What sign was there of a coming "kingdom," other than those with which they were already familiar? Never had wickedness appeared so secure and influential, or religion at such a discount. The same causes are at work in all ages; and to-day there are many evidences of the same spirit. 2. How does this shame manifest itself? In shrinking from open discipleship. Bringing an eclectic spirit to the teachings of the gospel. Making compromises with fashion, selfish principles, or demoralizing amusements and pursuits, etc. 3. What renders such conduct peculiarly heinous? The weakness of the cause of Christ, and the power and reputation of its enemies. Sin had never so lifted itself up against God. It was "a wicked and adulterous generation," and was to crown its apostasy by crucifying the Son of man. At such a critical time every individual had an influence that might affect the issue of the conflict, and gratitude and honor urged him to exercise it. Unbelief was at the root of the shame which many felt. II. JESUS AND HIS WORDS JUDGING FALSE SHAME. 1. By the fulfilments of prediction. The destruction of Jerusalem, the sign of the inauguration of the kingdom of God, was at hand. Some of those addressed were to live to see it. And as in major historic events, so in minor ones. Every success attending Christian effort, every verification of Christian doctrine in experience, is a judgment of the unbelief which is ashamed of the gospel. 2. By exclusion from the blessedness and glory of Christ's advent. Just when such men have begun to see how unfounded their suspicions and doubts, and how real are the promises of Christ, they are unable to partake of them. They have no fellowships with the redeemed and glorified, are out of place and covered with confusion because of their guilt and folly. A personal element adds poignancy to their shame; they are openly repudiated by him whom all adore and glorify. A simple but terrible and inevitable retaliation, due not to vengeance, but to spiritual laws. The exposure will be overwhelming and absolute. - M.
Whosoever therefore shall be ashamed of Me and of My words. The Practical Pulpit. 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 man's 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 God's 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.) 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.) Plans of Sermons. I. THE PERSONS DESCRIBED. Those who, from shame —(1) (2) (3) II. THE DOOM THREATENED. It is certain, awful, just. (Plans of Sermons.). People Elias, Elijah, Herod, Jesus, John, PeterPlaces Bethsaida, Caesarea Philippi, Dalmanutha, Decapolis, Sea of GalileeTopics Adulterous, Age, Angels, Anyone, Ashamed, Evil, Faithless, Father's, Feeling, Generation, Glory, Holy, However, Messengers, Shame, Sinful, TeachingsOutline 1. Jesus feeds the people miraculously;10. refuses to give a sign to the Pharisees; 14. admonishes his disciples to beware of the leaven of the Pharisees and Herod; 22. gives a blind man his sight; 27. acknowledges that he is the Jesus who should suffer and rise again; 34. and exhorts to patience in persecution for the profession of the gospel. Dictionary of Bible Themes Mark 8:38 1193 glory, revelation of Library The Religious Uses of Memory'Do ye not remember!'--Mark viii. 18. The disciples had misunderstood our Lord's warning 'against the leaven of the Pharisees,' which they supposed to have been occasioned by their neglect to bring with them bread. Their blunder was like many others which they committed, but it seems to have singularly moved our Lord, who was usually so patient with His slow scholars. The swift rain of questions, like bullets rattling against a cuirass, of which my text is one, shows how much He was moved, if not … Alexander Maclaren—Expositions of Holy Scripture The Patient Teacher, and the Slow Scholars The Gradual Healing of the Blind Man Christ's Cross, and Ours On the Words of the Gospel, Mark viii. 34, "If any Man Would Come after Me, Let Him Deny Himself," Etc. And on the Words 1 On the Words of the Gospel, Mark viii. 5, Etc. , Where the Miracle of the Seven Loaves is Related. Profit and Loss The Measure of Sin. Religious Dangers The Cause of Spiritual Stupidity. The Final Controversies in Jerusalem Prayer --The All-Important Essence of Earthly Worship Eight Easter Lessons Learned at Emmaus. Luke xxiv. 13-35. The Second Touch Epistle xxiii. To John, Bishop. The General Service to a Monk-Martyr. The Four Thousand The Leaven of the Pharisees Men as Trees The Confession and the Warning the Rebuke of Peter Zealous Protestants The Greatness of the Soul, Links Mark 8:38 NIVMark 8:38 NLT Mark 8:38 ESV Mark 8:38 NASB Mark 8:38 KJV Mark 8:38 Bible Apps Mark 8:38 Parallel Mark 8:38 Biblia Paralela Mark 8:38 Chinese Bible Mark 8:38 French Bible Mark 8:38 German Bible Mark 8:38 Commentaries Bible Hub |
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