Exegetical and Hermeneutical Commentary of Mark 8:30
And he charged them that they should tell no man of him.
And he charged them,…. His disciples, after he had declared his approbation of Peter’s confession of faith, and signified he would build his church on that rock, and the gates of hell should not prevail against it: and promised Peter the keys of the kingdom of heaven; and that whatsoever was bound, or loosed by him on earth, should be bound and loosed in heaven; which are omitted by Mark, but related by Matthew, Mt 16:17: after this he gave a strict and severe charge,
that they should tell no man of him; that he was the Messiah, and the Son of God; [See comments on Mt 16:20].
Fuente: John Gill’s Exposition of the Entire Bible
Of him ( ). As being the Messiah, that he was the Christ (Mt 16:20). Not yet, for the time was not yet ripe. When that comes, the triumphal entry into Jerusalem, the very stones will cry out, if men will not (Lu 19:40).
Fuente: Robertson’s Word Pictures in the New Testament
1) ”And He charged them,” (kai epitimesen autois) “And He warned them,” as He often did, Mat 16:19-20. The “keys” of the “kingdom of heaven,” (the church) were not to be construed to mean that He and they were to set up an earthly kingdom at that time.
2) “That they should tell no man of Him.” (hina medeni legosin peri autou) “In order that they might not tell any one (even a single person) about or concerning Him,” as also found Mar 8:9. The warning was to avoid a wild rebellion, to follow Him as an earthly king, Luk 9:21.
Fuente: Garner-Howes Baptist Commentary
(30) And he charged them.On the assumption of a connection between the writer of this Gospel and St. Peter (see Introduction), the omission of the promise to the latter, recorded so fully by St. Matthew, may fairly be regarded as an evidence of the humility of the Apostle, who shrank from what might seem to savour of self-assertion.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30 And he charged them that they should tell no man of him.
Ver. 30. See Trapp on “ Mat 16:20 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mar 8:30 . , He threatened them, spoke in a tone of menace, as if anticipating foolish talk about Him, i.e. , about His being the Christ, as in Mt. The prohibition might have a double reference: to the people, to prevent the spread of crude ideas as to the Messiahship of Jesus; to the disciples, that they might keep the new faith to themselves till it took deep root in their own souls. Recall Carlyle’s counsel to young men: if thou hast an idea keep it to thyself, for as soon as thou hast spoken it it is dead to thee ( Stump Orator , in Latter Day Pamphlets ).
Fuente: The Expositors Greek Testament by Robertson
charged = strictly charged. This second subject of His ministry is thus closed. Sufficient testimony had been given to that generation, as to His Person.
of = concerning. Greek peri. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
Mar 8:26, Mar 7:36, Mar 9:9, Mat 16:20, Luk 9:21
Reciprocal: Mat 17:9 – Jesus Luk 18:31 – Behold
Fuente: The Treasury of Scripture Knowledge
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This charge was not like the one in verse 26 and others as it had nothing directly to do with his miracles. It meant that it was not time to “release” the fundamental claim of his divinity to the whole world.
Fuente: Combined Bible Commentary
CHAPTER 36
THE CHURCH
Mat 16:18-19; Mar 8:30; Luk 9:21. Matthew And I say unto thee, That thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou mayest bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth, shall be loosed in the heavens. Then He commanded His disciples that they must tell no one that He is the Christ. It is really indispensable at this date of our Lords ministry, that His leading disciples, and especially the apostles, should have clear and positive information as to His Messiahship, only eight months of His earthly ministry still to transpire, with the exception of the forty days intervening between His resurrection and ascension. Now that He is gone away off, out of the circle of His ministry, into this temporary retirement in Sryia, He has an opportune privilege with His disciples alone. As to the multitudes, still let them solve the problem in contemplation of His mighty works, which were certainly calculated to settle the conviction of all the unprejudiced that He was truly the Christ. As He moves on in His ministry, the public proclamation of His Messiahship comes more and more to the front, the matter being in such a shape with the Jews and Romans that such an avowal would cost Him, or any one else, His life. We now reach a grand, salient epoch in our Saviors ministry, when the gospel Church is conspicuously revealed to the apostles as destined to supersede the politico-ecclesiasticism of the former dispensation. N.B. Peter is a Greek word, and means rock. Jesus gave it to Simon, indicative of his firmness. The world, however, never saw the rock in Peters character till after the fires of Pentecost had burned out all the trash of depravity, revealing to all the world the solid rock, which caused him to live a hero and die a martyr. When our Savior says to Simon, Thou art Peter i.e., Thou art rock, He used the word Petros, which means a broken rock, such as we use in a building immediately He says, Upon this rock, using the word Petra, which means the great unbroken strata, underlying the continents and oceans, and constituting the foundation of the earth. This word He applies to Himself. All Christian character, in this life, is more or less fragmentary, Jesus being the only Integer, whom we all imitate, and to whose perfection and glory we aspire, living in the hope of that coming glorification which shall make us like Him. Now what about the Church? Our Saviors word is Ekklesia, from Ek, out, and kaleo, to call. Hence it means the called out no hereditary hierarchy, nor ecclesiasticism, like Judaism; but the individual souls, in every nation, who hear the call of the Holy Ghost (and He calls all), and come out of the world, forsaking all, and identifying themselves with God for time and eternity. These, and only these, constitute the Church of God. Now He said, On this Rock I will build My Church, and the gates of hell shall not prevail against her. We must go down through all the sand, mud, soapstone, and slate, till we strike the solid rock, and there build our superstructure, if we want it to stand. The calling out by the Holy Ghost is regeneration; and the building on Christ, sanctification. Hence the instability and vacillation peculiar to unsanctified Christians; while the genuine and thorough sanctification gives you a stability which will not cower in the presence of roaring lions and martyr fires. Here, He says, I will build, i.e., edify you indefinitely. While the negative side of sanctification, going down to the deep foundation of the earth, and consciously reaching the solid rock, is definite and complete. The erection of the superstructure i.e., the building of Christian character will not only continue through this life, beautifully progressive, but through all eternity, towering into loftier heights, and broading into grander dimensions, thus accumulating the Divine similitude and glory, the wonder of redeemed humanity, and the admiration of the unfallen intelligences of the celestial universe through the flight of eternal ages. Comparatively few have any correct conception as to what the Church is. They think the carnal, worldly people, constituting the congregations in the different denominations, are the Church; whereas none but the truly regenerated ever have been or can be members of Gods Church; regeneration bringing you in, and sanctification establishing you, qualifying you for official responsibilities, such as the pastorate, the diaconate, eldership, evangelism, and teaching.
Fuente: William Godbey’s Commentary on the New Testament
Verse 30
To avoid producing public commotions. For all idea of the excitability of the public mind on this subject see John 6:15, where they were going to take him by force to make him king.
Fuente: Abbott’s Illustrated New Testament
8:30 {7} And he charged them that they should tell no man of him.
(7) Christ has appointed certain times for the preaching of the gospel, and therefore here defers it to a more appropriate time, lest sudden haste should rather hinder than further the mystery of his coming.
Fuente: Geneva Bible Notes
Probably Jesus instructed the disciples to tell no one about Him for at least two reasons. First, such an announcement would have hindered His mission. Second, the disciples would not have been able to cope with the questions and opposition such an announcement would generate. They still held many popular misconceptions about Israel’s Messiah that Jesus needed to correct. Jesus proceeded to continue preparing them so they could represent Him effectively.
"At the center of his Gospel Mark placed Peter’s confession that Jesus is the Messiah. Up to this point the underlying question had been, ’Who is He?’ After Peter’s declaration on behalf of the Twelve, Mark’s narrative is oriented toward the Cross and the Resurrection. From now on the underlying double question was, ’What kind of Messiah is He, and what does it mean to follow Him?’ This crucial passage is the point to which the first half of the book leads and from which the second half proceeds." [Note: Grassmick, pp. 138-39.]