Mark 8:25

Mar 8:25. Ἀναβλέψαι, lift up his eyes) and try them.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 8:25 . A second touch brings better vision, so that διέβλεψεν , and he was now restored to full use of his eyes; the result being permanent perfect vision ἐνέβλεπεν , imperfect. διέβλεψεν points to the first act of distinct seeing. τηλαυγῶς ( τῆλε , αὐγή here only), shining from afar. He saw distant objects distinctly as if they were near; did not need to go near them to see them.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He commanded him again, to try indeed, whether he could see well or no.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(25) Every man.—The better MSS. give “all things.” Clearly.—This is probably the right rendering of the true reading; but the received text gives a word which implies that he was far, as well as clear, sighted.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. saw every man clearly] or rather, began to see all things clearly, “So that he syy clerely alle thingis,” Wyclif. The word translated “clearly” literally = “far-shining,” “far-beaming.” The man meant that he could now see clearly far and near. This is one of the few instances of a strictly progressive cure recorded in the Gospels. “His friends asked that He would touch him. To this demand for an instant act followed by an instant cure, the Lord opposed His own slow and circumstantial method of procedure.” Lange. Comp. the cure of Naaman, 2Ki_5:10-11; 2Ki_5:14.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

After that he had put his hands again upon his eyes,.... By the former account it does not appear on what part of him he put his hands; but this determines it; and from hence it seems plain, that he first spit on his eyes, and then closed them, and put his hands on them; which last action of his he repeated, though not the former:

and made him look up. This is omitted in the Syriac, Persic, and Ethiopic versions. The Vulgate Latin reads it, "he began to see"; and so Beza's ancient copy: but this he did before, upon the first imposition of hands on him. The Arabic version renders it, "he saw well": this is expressed afterwards. The words are an order, or command of Christ to the man to lift up his eyes, and try again how he could see, and whether any better than before, which he did:

and he was restored; his sight was restored to him as before, and he was perfectly cured of his blindness;

and saw every man clearly; or "all things", as the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions read: he saw every object distinctly, and afar off, as the word used also signifies; he could distinguish men from trees, and trees from men. This man, as before observed, was a very lively emblem of one that is spiritually enlightened by the grace of God: Christ first separated this man from the rest of the multitude; and such are first distinguished from others in election, and redemption, and calling, who are illuminated by the Spirit of God: means were made use of by Christ for healing this man; though the bare actions, without a divine power, would have been insufficient, as the spittle of his mouth, and the imposition of his hands: and, generally speaking, in the illumination of a sinner the word of Christ's mouth is a means; though this, without the efficacy of his grace, is not of itself sufficient. This man, upon his first reception of sight, had a very dim, obscure, and imperfect view of things; could not well distinguish one thing from another, though he saw. As at first conversion, the enlightened soul has but a very glimmering view of things, particularly of Christ, the glory and fulness of his person, the efficacy of his blood, the excellency of his righteousness, of his ability, willingness, and suitableness as a Saviour; and especially of those doctrines of the Gospel, that are more sublime and distinguishing. But as this man afterwards had a more clear, and distinct view of objects; so it is with true believers in Christ; their shining light increases, and shines more and more unto the perfect day. For Gospel light at present is not perfect in any such who have the clearest views of things, have some darkness and imperfection in them; though they may be said to see all things clearly in comparison of what they sometimes did, and others do: particularly saints, under the Gospel dispensation see more clearly than those under the legal dispensation did; the object was at a greater distance from them; they saw the promises afar off; and the medium of their sight or through which they saw were obscure types shadows and sacrifices and dark prophecies. Moses, and his law, had a veil over them; but New Testament saints with open face without a veil behold as in a glass the glory of the Lord Jesus and of Gospel truths: indeed, they that know most see things most clearly and speak of them most distinctly know but in part and prophesy but in part in comparison of the beatific vision; when saints shall see face to face and know, as they are known; they now see but through a glass darkly. How clearly will all things be seen in the new Jerusalem state when there will be no need of the light of the sun or moon of ordinances; but Christ, the Lamb will be the everlasting light thereof in which the nations of them that are saved shall walk!

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

25 After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly.

Ver. 25. He saw every man clearly] τηλαυγως, Procul et dilucide, longe lateque. When we come to heaven, we shall see as we are seen, who now see but as in a glass obscurely, as old men do through spectacles, 1Co 13:12.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Every man clearly - Could see their form and features. His sight was completely restored. Though our Lord did not by this, probably, “intend” to teach any lesson in regard to the way in which the mind of a sinner is enlightened, yet it affords a striking illustration of it. Sinners are by nature blind, 2Co 4:4; 1Jo 2:11; Joh 9:39. The effect of religion, or of the influence of the Holy Spirit, is to open the eyes, to show the sinner his condition and his danger, and to lead him to “look” on him as a Saviour. Yet at first he sees indistinctly. He does not soon learn to distinguish objects. When converted he is in a new world. Light is shed on every object, and he sees the Scriptures, the Saviour, and the works of creation, the sun, the stars, the hills, the vales, in a new light. He sees the beauty of the plan of salvation, and wonders that he has not seen it before. Yet he sees at first indistinctly. It is only by repeated applications to the Source of light that he sees all things clearly. At first religion appears full of mysteries. Doctrines and facts are brought before his mind that he cannot fully comprehend. He is still perplexed, and he may doubt whether he has ever seen anything aright, or has been ever renewed. Yet let him not despair. Light, in due time, will be shed on these obscure and mysterious truths. Faithful and repeated application to the Father of lights in prayer, and in searching the Scriptures, and in the ordinances of religion, will dissipate these doubts, and he will see all things clearly, and the universe will appear to be filled with one broad flood of light.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Our Saviour made use of exterior signs in the performance of his miracles to command attention, and to signify the inward effects of the favours grants: these the Catholic Church, after the example of her Founder and Model, also uses in the celebration of her sacraments, and for the same purposes. Nor ought any supercilious and superficial reasoner to undervalue and contemn the corporal and external application of holy things, under the hollow plea, that we are exclusively to attend to the spirit and faith.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Then again he laid his hands upon his eyes, and made him look up this is the Authorized Version rendering of epoihsen auton anableqai : but the better authenticated reading is simply kai diebleqe , and he looked steadfastlyand was restored, and saw all things clearly. Now, here it pleased our Lord, not suddenly, but by degrees, to give perfect sight to this blind man. And this he did

(1) that he might give examples of different kinds of miracles, showing that" there are differences of operations," and that he, as sovereign Lord, was not absolutely tied to any one particular method of working; and

(2) that he might administer his power in increasing measures, as the faith of the recipient waxed stronger; that so he might gradually kindle greater hope and desire in him. It may be that the spiritual condition of this blind man was one which specially needed this gradual method of treatment. Our Lord was a wise and skillful Physician. At first he healed him in part, as one who imperfectly believed; that he who as yet saw little with a little sight, might believe more perfectly, and so be healed at last more perfectly; and thus by this miracle Christ teaches us that for the most part the unbeliever and the sinner is by degrees illuminated by God, so as to advance step by step in the knowledge and worship of God. "By this miracle," says Bede, "Christ teaches us how great is the spiritual blindness of man, which only by degrees, and by successive stages, can come to the light of Divine knowledge." The experiences of this blind man in gradually recovering his eyesight show as in a parable the stages of the spiritual change from absolute darkness to glimmering light, and thence to bright and clear vision. Cornelius a Lapide says, "We see an example of this in children and scholars, who must be taught and instructed by degrees. Otherwise, if the master, impatient of delay and labour, seeks to deliver all things to them at once, he will overwhelm their mind and their memory, so that they will take in nothing; as wine, when it is poured into a narrow-necked vessel, if you attempt to pour in the whole at once, scarcely any will enter, but almost all is wasted." A Lapide adds the well-known Italian proverb, "Piano, piano, siva lontano."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

25. Then again he laid his hands upon his eyes. This is the only example of a progressive cure. I suppose that it was an example of progressive faith. The Lord could have healed him with a word, but he wished to save the soul as well as the body.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

25. ἐνέβλεπεν ([1700]c[1701][1702][1703]) rather than ἐνέβλεψεν ([1704][1705][1706][1707]). ἅπαντα ([1708][1709][1710][1711][1712]) rather than ἅπαντας ([1713][1714]2[1715][1716]).

[1700] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1701] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1702] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1703] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1704] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1705] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1706] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1707] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[1708] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1709] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1710] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[1711] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1712] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1713] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1714] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1715] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1716] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

25. διέβλεψεν κ.τ.λ. The aorists and the imperf. are accurate, and the three verbs form a climax; “he saw (what he then looked at) perfectly (Mat 7:5; Luk 6:42), there was complete restoration of sight (Mar 3:5, Mar 9:12), and he continued to discern (Mar 10:21; Mar 10:27, Mar 14:67) all things, even at a distance, clearly.” The adv. is rare and late. It is possible that the gradual restoration of the man’s sight was meant as a lesson to the Twelve, symbolizing the gradual removal of their mental blindness.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25.] The distinction in the text here adopted, between διέβλεψεν and ἐνέβλεπεν, would be he saw clearly (the work of that instant), and was thoroughly restored, and (thence-forward) saw all things plainly. But the text is in much uncertainty.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

25. Εἶτα πάλιν ἐπέθηκε (ἔθηκεν)—then again he laid.

ἔθηκεν, instead of ἐπέθηκε, Treg. WH. BL.

καὶ διέβλεψεν, καὶ ἀπεκατέστη, καὶ ἐνέβλεπεν δηλαυγῶς ἅπαντα—and he looked fixedly, and was restored, and saw all things clearly.

διέβλεψεν, instead of ἐποίησεν αὐτὸν ἀναβλέψαι, he made him look up, Tisch. Treg. WH. RV. א BC* L Δ 1, 28, 209, 346 (one ms. Lat. Vet. Memph.). ἀπεκατέστη, instead of ἀποκατεστάθη, Tisch. Treg. WH. א BCL Δ. δηλαυγῶς, instead of τηλαυγῶς, Tisch. WH. marg. א* CL Δ (33 δήλως). ἅπαντα, all things, instead of ἄπαντας, all men, Tisch. Treg. WH. א BC* DLM ? Δ 1, 13, 69, mss. Lat. Vet. Vulg. Syrr. Memph.

διέβλεψεν denotes the act of fixing his eyes on things, by which he would be able to distinguish them. δηλαυγῶς is compounded of δῆλος and αὐγή, and denotes clearness of vision. τηλαυγῶς, TR., denotes distant sight.1

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Made him look up. The best texts omit, and substitute die bleyen, he looked stedfastly. See on Mt 7:5. Instead of vaguely staring, he fixed his eyes on definite objects.

He saw [ενεβλεπεν] . Imperfect tense. Continuous action. He saw and continued to see. Compare the aorist tense above : He looked stedfastly, fastened his eyes, denoting the single act, the first exercise of his restored sight.

Every man. Following the reading apantav. But the best texts read apanta, all things. So Rev.

Clearly [τηλαυγως] . From thle, far, aujgh, shining. The farthest things were clearly seen.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.