Exegetical and Hermeneutical Commentary of Mark 8:31
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.
31. And he began to teach them ] The question and the answer it called forth were alike preparatory to strange and mournful tidings, which He now began to reveal distinctly to the Apostles respecting Himself, for clear and full before His eyes was the whole history of His coming sufferings, the agents through whom they would be brought about, the form they would take, the place where He would undergo them, and their issue, a mysterious resurrection after three days.
Fuente: The Cambridge Bible for Schools and Colleges
Mar 8:31; Mar 8:33
That the Son of Man must suffer many things.
The rebuke of love
Let us not overlook this loving rebuke; for
(1) it cures Peters presumption;
(2) sets him to learn a new lesson on the heavenliness of sacrifice;
(3) prevents the greatness of his faith being spoiled by the earthliness of his hopes.
Faithful are the wounds of a friend: but the wounds which the Saviour inflicts are kindest of all. From Peters weakness let us learn how hard it is to see all truth at once. From Christs rebuke let us learn that the heavenly thing is not to seek for glory, but for usefulness, even if we can reach it only through a cross. (R. Glover.)
Peter rebuked Christ and Christ rebuked Peter-an altercation of more than mere words
It is charged with practical truths.
1. Mans shortsightedness.
2. Mans sentiment exaggerated.
3. Mans audacity to think he can help or save Christ.
On Christs side:
1. He rebukes the oldest.
2. He rebukes the wisest-it was Peter who said, Thou art the Christ.
3. He shows that men are only worthy of Him in proportion as they enter into His spirit. (Dr. Parker.)
Christs intimation of His sufferings
I. What there is to mark the time which our blessed Saviour thus selected, for giving prominence to a new and unwelcome subject of discourse. In the third year of His public ministry. Up to this time our Lord left the great truth of His Godhead to work its way rote the minds of His apostles. Now they had arrived at the conviction that He was none other than the ever-living God. What inducement led to, and what instruction may be gathered from, the recorded fact, that when Jesus had drawn from His disciples the acknowledgment of His Divinity, then, and not before, 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. Now the apostles could have had none but the most indistinct apprehensions of the office and mission of our Lord, so long as they were ignorant of the death which He had undertaken to die. This made it appear remarkable, that our Lord should so long have withheld the express mention of His sufferings, As much as to say, It will be of no avail to speak to them of My death till they are convinced of My Deity. So long as they only know Me as the Son of Man, they will not be prepared to hear of the cross; when they shall also know Me as the Son of the living God, then will be the time to tell of ignominy and death. Oh, how strange, you may exclaim, that the moment of discovering a Divine person in the form of a man should be the right moment for the being informed that this person should be crucified! To discover a Divine person is to discover what death cannot touch; and yet Christ waited till this discovery in regard of Himself, that He might then expressly mention His approaching dissolution. But do you not observe, my brethren, what a testimony our Lord hereby gives to the fact, that the truth of His Godhead alone explains-alone gives meaning or worth to-His having died on the cross? He will say nothing of His death whilst only believed to be man; He speaks continually of His death, when once acknowledged as God. Are we not taught by this, that they only who believe Christ Divine, can put the right construction on the mystery of His death, or so survey it as to draw from it what it was intended to teach? Then we perceive, that He must have died as a sacrifice; then we understand that He must have died as an atonement to be the propitiation for our sins, to reconcile the world unto God. He could not have died for such ends had He been only man; but being also God, such ends could be answered and effected by His death, though nothing less, so far as we can tell, could have sufficed. Therefore, again and again, we say, Christs Divinity is the explanation of Christs death. We seem quite justified in gathering from the text, that hence forward our Lord made very frequent mention of His cross. If you examine, you will find so many as nine instances spoken of by the evangelists; though it was a topic which He had not before introduced. And what is very observable is, that it seems to have been upon occasions when the disciples were likely to have been puffed up and exalted, that ever after our Lord took special pains to impress upon them that He must be rejected and killed. Ah! my brethren, ought we not to learn from this keeping the cross out of sight till faith had grown strong and high privilege been imparted, that it is the advanced Christian who has need of persecution; and that grace, in place of exempting us from, is to fit us for trial? The disciples must have well known that if suffering were to be their Masters lot, it would also be theirs. If, then and thence, Jesus spake of afflictions which should befall Himself, He must have been understood as likewise speaking of afflictions which would befall His apostles; and He abstained, you see, from dwelling on the tribulation which would be the path to His kingdom, till He found His followers strong in belief of His actual Divinity. And then take one more lesson from the peculiarity of the occasions on which, as we bays shown you, Christ made a special point of introducing the mention of His sufferings; occasions on which the disciples were in danger of being puffed up and exalted. Learn to expect, and be thankful for, something bitter in the cup, when faith has won the victory, and you have tasted, in no common measure, the powers of the invisible world. You may say, however, that it militates against much that we have advanced, that in point of fact, Christs mentioning His sufferings at the time when He did, produced not on the disciples the effect which our statement supposes. We have but too good proof, that though our Lord deferred so long as He did speaking of His sufferings, the apostles were still unprepared for the saying, and could neither understand it nor receive it. Even St. Peter, who had just made the noble confession which proved him ready and willing to hear tidings from Christ, no sooner hears of his Saviour being rejected and killed, than he begins presumptuously to rebuke Him; saying, Be it far from Thee, Lord; this shall not be unto Thee. Yet let it not be thought that Christ chose an unseasonable time, or tried an unsuitable means. The medicine may be what we want; but we, alas! may reject it, as not being what we like. The ease may be precisely such, that from that time forth, it is wholesome that we be admonished of appointed tribulation. We may only the more prove how the admonition is needed, by treating it with dislike, and trying to disbelieve it. When we find that there was such repugnance in St. Peter and his brethren to the cross, though Christ had waited so patiently for the fittest time to introduce it, we ought to learn the difficulty of taking part with the suffering Saviour, and submitting ourselves meekly, and thankfully, to the scorn and the trial of sharing His afflictions. And this lesson from mans aversion to, and how much more the bearing of, the cross, should bring home to us with great force, our need of being continually disciplined by the Spirit of God. And yet it is not to pure and unmingled sorrow, that Christ would consign the more faithful in His Church. As St. Paul writes to the Corinthians, as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. How beautiful is it in our text, that if Jesus then began to tell His disciples how He should die, He then began also to tell them how He should rise again from the dead. It is our unbelief, or our impatience, which makes us overlook the one statement in our eagerness to get rid of the other. If God lead you into the wilderness, it is, as He saith by the prophet Hosea, that there He may speak comfortably to you, giving you vineyards from thence, and the valley of Achor for a door of hope. (H. Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Our Lord is elsewhere said to have taught his disciples, according as they were able to bear, or to hear, what he spake unto them. He did not at the first teach them that he must suffer death: the doctrine of the cross of Christ was like new wine not fit to be put into old bottles; yet necessary to be taught them, lest when they saw it soon after they should have been offended, as indeed they were to some degree, notwithstanding the premonition they had of it. With the doctrine of his suffering, he joins also the doctrine of his resurrection the third day: so saith Matthew. Mark saith, after three days, meta, which seemeth to be a difference between the two evangelists, and also a difficulty, when it is certain that our Saviour did not lie three entire days in the grave. But either Mark reckons the time from his first being betrayed and apprehended, so it was after three days; and Matthew speaketh only of the time which he lay in the grave, that was but part of three days; or else it was the fault of our translators to translate , after, because indeed it often so signifies, whereas it sometimes signifies in, which had better fitted this text, to make it agree with Matthew. This is Grotiuss and Bezas observation, (see his notes on the text), and is abundantly justified by Mat 27:64, where his adversaries desired of Pilate that the sepulchre might be made fast until the third day, because he had said while he was alive, , After three days I will arise, which if they had understood of after the third day fully spent, they would not have petitioned that the sepulchre should have been made fast only until the third day, but it is plain they understood it the third day he would rise. So after three days here is, after the third day is come, not after the third day is past, which neither agrees with Matthew nor yet with the truth. If any desire further to make out this notion, he may read the learned Bezas larger notes on this verse.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he began to teach them,…. For as yet he had said nothing to them about his sufferings and death, at least in express terms; but now they being firmly established in the faith of him, as the Messiah, he thought it proper to inform them,
that the son of man must suffer many things; meaning himself, as that he should be betrayed, apprehended, and bound, should be smitten, spit upon, buffeted, and scourged; and which things must be done, and he suffer them, because it was so determined by God, and foretold in the Scriptures:
and be rejected of the elders, and of the chief priests and Scribes; which composed the grand sanhedrim of the nation, and are the builders that were prophesied of by whom he should be rejected,
Ps 118:22,
and be killed; in a violent manner; his life be taken away by force, without law, or justice:
and after three days rise again: not after three days were ended, and on the fourth day, but after the third day was come; that is, “on the third day”, as the Syriac, Arabic, Persic, and Ethiopic versions read; and even the Pharisees themselves thus understood Christ, Mt 27:63, so the phrase, “after eight days”, is used for the eighth day, being come, or that same day a week later; see Lu 9:28 compared with Mt 17:1.
Fuente: John Gill’s Exposition of the Entire Bible
He began to teach them ( ). Mark is fond of this idiom, but it is not a mere rhetorical device. Mt 16:21 expressly says “from that time.” They had to be told soon about the approaching death of Jesus. The confession of faith in Jesus indicated that it was a good time to begin. Death at the hands of the Sanhedrin (elders, chief priests, and scribes) in which Pharisees and Sadducees had about equal strength. The resurrection on the third day is mentioned, but it made no impression on their minds. This rainbow on the cloud was not seen.
After three days ( ). Mt 16:21 has “the third day” ( ) in the locative case of point of time (so also Lu 9:22). There are some people who stickle for a strict interpretation of “after three days” which would be “on the fourth day,” not “on the third day.” Evidently Mark’s phrase here has the same sense as that in Matthew and Luke else they are hopelessly contradictory. In popular language “after three days” can and often does mean “on the third day,” but the fourth day is impossible.
Fuente: Robertson’s Word Pictures in the New Testament
FOUR THINGS HE TAUGHT THEM, V. 31-33
1) “And He began to teach them,” (kai erksato didaskein autous) ”And He began to teach, to show or instruct them,” four things: 1) Of His sufferings to come, 2) Of His rejection, 3) That He would be killed, and 4) His resurrection after three days.
2) “That the Son of man must suffer many things,” (hoti dei ton huion tou anthropou polla patheim) “That it was necessary that the Son of man was to suffer many things,” the first of His announcements of the Passion, the suffering He should endure, Mat 8:20; with no “place to lay His head,” Mat 16:21; Mat 17:21.
3) “And be rejected of,” (kai apoclokimasthenai hupo) “And to be rejected by,” the leaders of Israel: as confirmed, Joh 1:11-12.
a) “The elders,” (ton presbuteron) “The elders,” mature, ordained elders of Israel, specifically identified by Mat 16:21; Luk 9:22.
b) “And of the chief priests,” (kai ton archiereon) “And of the chief or ruling, administrative priests,” of Israel, Mat 16:21; Luk 9:22.
c) “And scribes,” (kai ton grammateon) “And of the scribes,” writers of the Laws of Israel, Mat 16:21; Luk 9:22. By this pious, religious, trinity of Jewish skeptics, our Lord was rejected.
3) “And be killed,” (kai apoktanthenai) “And He was to be killed,” slain, crucified, Mar 9:31; Luk 9:22, with their sanction, so that inspiration recounts He was killed by the Jews, 1Th 2:14-15.
4) “And after three days rise again.” (kai meta treis hemeras anastenai) “And after three days He was to be risen, or to rise again,” Mat 16:4; Luk 24:6-7; Luk 24:46.
Fuente: Garner-Howes Baptist Commentary
(31-33) And he began to teach them.See Notes on Mat. 16:21-23. The points peculiar to St. Mark are, (1) that our Lord spake that saying openlythe absence of any reticence in this announcement of apparent failure was what startled the disciples; and (2) the graphic touch that as He rebuked Peter, He turned and looked, not on that Apostle only, but on the whole company of the disciples.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
74. PREDICTIONS OF HIS OWN SUFFERING, vv. AND ULTIMATE COMING TO JUDGE THE WORLD, Mar 8:31-38 .
(See notes on Mat 16:21-28.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he began to teach them that the Son of Man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed and after three days rise again. And he spoke the saying openly. ’
We should note here that Jesus not only refers to His coming death, but actually embraces it as a part of the divine purpose. From now on it is no longer seen as something that might arise because of opposition against Him, but as something which has been in the mind of God from the beginning. For He immediately turns their attention to Himself as ‘the Son of Man’ (compare Mar 2:10; Mar 2:28) Who ‘must suffer’ (‘it is necessary for Him to suffer’). Here, in contrast with His desire for secrecy in respect of His Messiahship, Jesus speaks openly about His rejection and coming death as the Son of Man, to be followed by resurrection. The significance of His death will come out later (Mar 10:45; Mar 14:24).
‘The Son of Man must suffer.’ Notice the ‘must’. It is seen to be a divine necessity (compare Mar 9:11; Mar 13:7; Mar 13:10; Luk 24:7; Luk 24:26; Joh 3:14; Joh 9:4; Joh 10:16; Joh 20:9; Act 3:21 ; 1Co 15:25; 1Co 15:53; 2Co 5:10; Rev 1:1). It is not surprising that Jesus saw His future in terms of suffering. He had witnessed what had happened to John the Baptiser, He knew of the growing antagonism against Him that had probably caused Him to leave Galilee, He knew of the career of the Suffering Servant in Isa 50:4-11; Isa 52:13 to Isa 53:12, and of the Smitten Shepherd in Zec 13:7 (consider Joh 10:11). He knew of the references to the suffering of the godly, and especially of the son of David, in the Psalms (e.g. Psalms 22; Psa 118:10 on) and He knew that the Son of Man in Daniel, as the representative of God’s people, was to come out of suffering into the presence of God, as the beasts attacked the people of God (Dan 7:13-14 with Mar 8:22 and Mar 8:25-27). So He had no Messianic delusions. Unlike the disciples He knew what was in store. And He knew that that suffering was necessary so that He could be a ‘ransom for many’ (Mar 10:45; compare Isa 53:4-6; Isa 53:10-11). For ‘the Son of Man’ see note on Mar 2:10.
‘And be rejected by the elders, and the chief priests and the scribes.’ This description encompassed the whole Sanhedrin (the Jewish governing body). The elders were the prominent lay people on the Council (Mar 11:27; Mar 14:43; Mar 14:53; Mar 15:1), the chief priests were the hierarchy and ran the Temple and its ritual, and the scribes were the Doctors of the Law. He was already rejected by many of them and He recognised that almost all of them would turn against Him (Psalms 118 (LXX 117).22 – same Greek verb in LXX), for He knew what was in man (Joh 2:25). Indeed if He was to die as a ransom (Mar 10:45) it could only be through rejection at their hands. This idea would particularly have appalled the disciples. But it was firmly based on Old Testament precedent, as witness the experiences of Jeremiah and Zechariah.
‘And be killed.’ Reference must mainly be to the suffering Servant of Isa 53:8-10, as later expressed in Mar 10:45. We have here an evidence of how carefully the actual words of Jesus were preserved. It would have been so easy to alter it to ‘crucified’, especially in the light of Mar 8:34 and the fact that crucifixion was the normal death under the Romans for high treason, but they did not.
‘And after three days He will rise again.’ This promise is repeated in Mar 9:31; Mar 10:34. He may not have intended ‘three days’ literally. ‘Three days’ indicated a relatively short period of time and could mean ‘within days’ (compare the ‘three days journey’, a standard phrase in the Pentateuch indicating a shortish journey compared with the longer ‘seven days journey’ – Gen 30:36; Exo 3:18; Exo 5:3; Exo 8:27; Num 10:33; Num 33:8; Jon 3:3). The idea of a third day resurrection is possibly taken from Hos 6:1-2 (both Matthew and Luke interpret the ‘three days’ of Mark as ‘the third day’. To Jews both phrases meant the same thing) interpreted in the light of Jesus identification of Himself with Israel in terms of the suffering Servant of Isaiah. Indeed the Servant’s task could only be fulfilled by resurrection. How else could He receive the spoils of victory (Isa 53:12)? (Compare also Isa 52:13-15). And how else could the Son of Man come triumphantly out of suffering into the presence of the Ancient of Days to receive the everlasting kingdom (Dan 7:13-14)? Resurrection is also constantly implied by such statements as Mar 8:34-37.
It should be noted that in Mark Jesus is always depicted as actively rising again, using the active verb anistemi. The thought would seem to be that after being subjected to humiliation He will Himself take control of events and bring about His own resurrection. In the words of Joh 10:18, ‘no man takes it (my life) from Me, but I lay it down of Myself. I have power to lay it down and I have power to take it again. This commandment have I received of My Father’. Matthew on the other hand translates using the passive of egeiro where the emphasis is on God raising Him. But the difference is simply one of viewpoint. Father and Son will act together in His resurrection.
It may be asked why, if Jesus made this prophecy so regularly, the disciples were not expectant of His resurrection. But we have only to consider man’s propensity for accepting what he understands to explain this. It was difficult enough for them suddenly to be faced in this way with the possibility that He would die tragically, without their taking in what His enigmatic words about His resurrection indicated. If they thought about it at all it would be in terms of some miracle of a resurrected Messiah after being put to death by his enemies. But it is more likely that they saw it in terms of Hos 6:1-2 as a kind of national resurrection, possibly with His death being seen metaphorically as well, especially when they considered His own words about all who followed Him having to ‘die’ (Mar 8:34-36).
This prophecy concerning His coming suffering and death will be repeated three times in this subsection, here, and in Mar 9:12 and Mar 9:31. Its full significance will then be brought out in Mar 10:33-34 with 45.
Note on Daniel 7:13-14 .
In the Book of Daniel the empires (e.g. Mar 7:23) of the Mediterranean world were likened to rapacious beasts because their behaviour was seen as like that of beasts who range around and conquer and destroy (Dan 7:1-8; Dan 8:1-14). These beasts also represent their kings (Mar 7:17), and their horns represent later kings and kingdoms (e.g. Mar 8:20-23). In contrast the people of God are seen as a ‘son of man’ (Mar 7:13-14 with Mar 8:18; Mar 8:25-27). As represented by their obedience to the Law of God they are human in contrast with the bestial empires. But because they are God’s people they will be subject to suffering and tribulation (Mar 7:25). Finally, however, they will triumph when ‘the thrones are placed’ (Mar 7:9) and their representative (Mar 7:13) will come into the presence of God, ‘the Ancient of Days’, to receive the everlasting dominion and glory and kingdom (Mar 7:13-14 compare Mar 7:27).
As Himself the representative of the people of God Jesus takes to Himself the designation ‘the Son of Man’ and so aligns Himself with their future suffering prior to everlasting glory. The Son of Man is thus seen as One Who comes out of earthly suffering and will enter in triumph into the presence of God to be crowned and glorified.
(End of note).
‘And He spoke the saying openly.’ This is in direct contrast with Mar 8:30. There was no secrecy hinted at here. While He did not want them to spread about the fact that He was the Messiah, He had no such reservations about the fact that He was the Son of Man Who was to suffer, die and rise again. This was something that He wanted known, especially to all the disciples. Thus it was not whispered to a few. It was boldly declared before all.
Strictly speaking the disciples should have been prepared for this, but like us they had the ability to make words mean what they wanted them to mean. They had been told that the Bridegroom was to be ‘snatched away’ from them (Mar 2:20), and that then they would fast. It had been inferred that the temple of His body would be destroyed, and in three days raised again (Joh 2:19). And Jesus had clearly stated that He was giving His flesh for the life of the world (Joh 6:51) and that men would ‘eat and drink’ of Him (Joh 6:56), a clear reference to His being put to death according to Old Testament passages such as Psa 14:4; Psa 53:4; Mic 3:3; Isa 49:26; Zec 9:15 LXX; compare Mat 23:30. But in the way men have they had refused to accept the unpalatable truth and had ignored it. Now they were being faced up with it in a way that they could not ignore.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus’ First Prediction of His Death and Resurrection ( Mat 16:21-28 , Luk 9:22-27 ) Mar 8:31 to Mar 9:1 gives us the first account of Jesus predicting to His disciples how He will be killed and then resurrected from the dead.
Fuente: Everett’s Study Notes on the Holy Scriptures
The first announcement of the Passion:
v. 31. 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.
v. 32. And He spake that saying openly. And Peter took Him, and began to rebuke Him.
v. 33. But when He had turned about and looked on His disciples, He rebuked Peter, saying, Get thee behind Me, Satan; for thou savorest not the things that be of God, but the things that be of men. Having accepted their confession and thus substantiated the same regarding His person and office, Jesus now took the opportunity to instruct them more fully in the knowledge of salvation. It was a new form of teaching which the Lord introduced at this point, no longer in parables, figures, and dark allusions and intimations, but with perfect freedom and openness. He, the Son of Man, must suffer much. That was the duty which He had taken upon Himself, the obligation which He had shouldered. This suffering is then analyzed. He would be rejected by the elders and by the high priests and by the scribes. It would finally narrow down to this: if the religious authorities would approve of Jesus as the Messiah and accept His teaching, the people would follow. But now it was a foregone conclusion that they would most emphatically disapprove of Him and His ministry. And so the result would follow very naturally: suffering, death, but also resurrection, a fact which the Jewish leaders did not take into account. All these predictions Jesus made with absolute frankness, keeping silence with regard to nothing. The word used here by the evangelist is one which is also fittingly applied to the work of the Christian ministry, 2Co 3:12. The sum and substance of Gospel-preaching is included in the statement of Christ and in the confession of the disciples. The telling of this wondrous story must be signalized and characterized by the same unwavering, un-hesitating boldness with which Jesus here spoke; it is the only way in which the message of salvation will be effective.
It was here that Peter, in his impulsive way, presumed upon a step for which he had absolutely no right. He drew Jesus aside a few steps and began to rebuke Him. The fact that He had just acknowledged Himself to be the Messiah, and that He now spoke of suffering and dying did not seem to Peter to agree. He had an altogether different idea concerning the work of a Messiah. But Jesus could brook no interference where His divine labor of love was concerned. He turned around to all the disciples, in order to draw their attention to His words and acts, since there was a lesson for them all here. He then turned to Peter and reprimanded him most severely: Away, behind Me, Satan! Peter here proved the adversary of Christ; it was Satan himself that was attempting to hinder the work of redemption through Peter. His suggestion and opinion had nothing of God’s will in it, but only that of man, weak, sinful man, that cannot understand God’s ways and works. All the disciples felt the reproof, though it was directed to Peter only. And the warning stands today for all those that would weaken the fact of Christ’s suffering and death in the interest of sinful mankind. In the suffering and death of Christ divine and human ways and methods part company. The cross of Christ is a foolishness and an offense to human ideas, but in reality divine wisdom and divine power.
Fuente: The Popular Commentary on the Bible by Kretzmann
(31) 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 aid scribes, and be killed, and after three days rise again. (32) And he spake that saying openly. And Peter took him, and began to rebuke him. (33) 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.
Although, on the similar passage recorded by Matthew, I have made similar observations, and to which I refer, Mat 16:22-23 , yet, if it be only to repeat them, they cannot be too often brought before us. Behold, Reader! in the instance of Peter, what man is! Who could give a more blessed testimony than Peter had just given, concerning his GOD and SAVIOR. And from whom did he learn it, but from GOD the HOLY GHOST? But how plain it is, that when Peter took JESUS, and began to rebuke him here, he learnt not this from that Almighty Teacher! Reader! let you and I learn the vast importance of being always under his blessed teachings, who teacheth not as man teacheth. And let us learn, moreover, from the instance of this great Apostle, how evident it is, that the people of GOD may be blessed of the LORD the SPIRIT to make blessed confessions at times, and yet at others, have indistinct views of some sweet and precious things of GOD.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
31 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.
Ver. 31. And after three days ] That is, within three days, or on the third day.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
31 9:1. ] ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. REBUKE OF PETER. Mat 16:21-28 . Luk 9:22-27 . Luke omits the rebuke of Peter. Mark adds, Mar 8:32 , . . : and, in the rebuke of Peter, that the Lord said the words . In Mar 8:34-35 , the agreement is close, except that Luke adds , after . , and Mark . after , Mar 8:35 (it is perhaps worthy of remark that St. Mark writes in Mar 8:34 : possibly from the information of him, to whom it was said, ; , Joh 21:22 ); and informs us, in Mar 8:34 , that our Lord said these words, having called the multitude with his disciples . This Meyer calls a contradiction to Matt. and Luke , and thinks it arose from a misunderstanding of Luke’s . Far rather should I say that our account represents every detail to the life, and that the contains traces of it . What wonder that a crowd should here, as every where else, have collected about Him and the disciples?
Fuente: Henry Alford’s Greek Testament
Mar 8:31-33 . First announcement of the Passion .
Fuente: The Expositors Greek Testament by Robertson
Mar 8:31 . : Mt. has the more emphatic , indicating that then began an entirely new way of speaking as to the coming fate of Jesus. , to teach , more appropriate is Mt.’s word, , to show . It was a solemn intimation rather than instruction that was given. , it must be; in all three evangelists. It points to the inevitableness of the event, not to the rationale of it. On that subject Jesus gave in the first place no instruction. : where not indicated, as in Mt. : an expressive word taken from Psa 118:22 , fitly indicating the precise share of the religious authorities in the coming tragedy. Their part was solemnly to disapprove of the claimant to Messiahship. All else was the natural sequel of their act of rejection. ., ., .: the article before each of the three classes named, saddling each with its separate responsibility.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mar 8:31-33
31And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32And He was stating the matter plainly. And Peter took Him aside and began to rebuke Him. 33But turning around and seeing His disciples, He rebuked Peter and said, “Get behind Me, Satan; for you are not setting your mind on God’s interests, but man’s.”
Mar 8:31 “He began to teach them” The imperfect tense can mean (1) the beginning of an act or (2) the continuing of an act in past time. Here #1 is implied by the context, but there is another imperfect in Mar 8:32 which implies #2. This is Jesus’ first prediction of His suffering and death, but there are others (cf. Mar 9:12; Mar 9:31; Mar 10:33-34).
“the Son of Man must” This shows that Jesus clearly understood His mission and its cost (cf. Mar 10:45). This was exactly the type of predictive sign the Pharisees were seeking in Mar 8:12 to confirm a true prophet (cf. Deu 13:2-5; Deu 18:18-22).
“suffer many things” This was the aspect of the Messiah’s ministry that the Jews missed (cf. Gen 3:15; Psalms 22; Isa 52:13 to Isa 53:12; Zechariah 9-14). In Jewish thought the Messiah was seen as a descendant of David, a militaristic champion of Israel. But He would also be a priest, as in Psalms 110 and Zechariah 3-4. This dual nature is reflected in the Dead Sea Scrolls community’s expectation of two Messiahs, one royal (from Judah) and one priestly (from Levi). This dynamic leadership role expectation seemed totally separate from a suffering, dying Messiah.
Jesus tried several times to inform the disciples about His prophesied suffering (cf. Mar 8:31; Mar 9:12; Mar 9:30-31; Mar 10:33-34), but they could not understand (cf. Mar 8:32-33; Mar 9:32-34; Mar 10:35-37).
“be rejected” This means “disapproved” because Jesus did not meet the Jewish leadership’s preconceived Messianic understandings. He did not fit their expectations.
“by the elders and the chief priests and the scribes” This was a way of referring to the Sanhedrin, a council of seventy leaders from Jerusalem analogous to a supreme court. See Special Topic at Mar 12:13.
“be killed. . .rise again” This is the essence of the gospel message: a substitutionary sacrifice, and a glorious divine confirmation of its acceptance.
SPECIAL TOPIC: THE RESURRECTION
“after three days rise again” This phrase could refer to Hos 6:1-2. It is interpreted in a similar way in the Aramaic Targum on this verse. However, Jesus seems to be making an allusion to Jon 1:17 (cf. Mat 12:39; Mat 16:4). This type of predictive sign was exactly what the Pharisees were asking for in Mar 8:12 (cf. Mat 16:4). This type of prediction was the basis of defining a true prophet according to Deu 13:2-5; Deu 18:18-22. Jesus gave them sign after sign, but they could not, would not see!
Mar 8:32
NASB”He was stating this matter plainly”
NKJV”He spoke this word openly”
NRSV, NJB”He said all this quite openly”
TEV”He made this very clear to them”
This is another imperfect tense as in Mar 8:31. There it meant “began,” but here it might refer to repeated action (i.e., Jesus told them about His suffering and death several times). He spoke to them plainlyno parables, no symbols, no metaphors (cf. Joh 10:24; Joh 11:14; Joh 16:25; Joh 16:29; Joh 18:20).
“Peter took Him aside” This was done in sincerity, but not with understanding. Peter is acting as Satan’s surrogate as to how to use His Messianic office to reach and save people (cf. Mar 1:12-13; Mat 4:1-11).
“and began to rebuke Him” This is a strong Greek word (cf. LXX of Gen 37:10; Luk 4:41; 2Ti 4:2). It is used of Jesus in Mar 1:25; Mar 3:12; Mar 4:39; and Mar 9:25. In this context Peter “scolded” or “censured” Jesus for His remarks. Surely his motive was to protect Jesus, not condemn Him. Peter did not understand the vicarious and prophetic nature of Jesus’ suffering.
Jesus rebukes Peter in Mar 8:33 for his lack of spiritual insight and slowness to understand.
Mar 8:33 “seeing His disciples” Jesus spoke this word to Peter, but in a sense He was addressing all the disciples.
“Get behind Me, Satan” This is a present active imperative. Jesus commands Peter to remove himself from Jesus’ sight. This has OT connotations of rejection (i.e., “cast behind the back,” cf. 1Ki 14:9; Eze 23:35). Without realizing it, Peter was tempting Jesus in the very same way that Satan did in the wilderness (cf. Mar 1:12-13; Mat 4:1-11). Satan tried to get Jesus to win human allegiance in any way but Calvary (i.e., feed them, show them miracles, compromise His message). Peter did not realize that Jesus’ suffering and death was the plan of God (cf. Mar 10:45; Act 2:23; Act 3:18; Act 4:28; Act 13:29; 2Co 5:21). See SPECIAL TOPIC: SATAN at Mar 1:13.
Often the most painful and subtle temptations come from friends and family! The Kingdom of God, not personal preferences, personal privileges, or personal goals, is the highest priority (cf. Mar 8:34-38).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
He began. The third period and subject of His ministry: the rejection of Himself as King. See App-119, and notes on Mat 16:21-28; Luk 24:26.
the Son of man. See App-98.
must. For this necessity see Act 3:15,
of. Greek. apo, as in Mar 8:15. But all the texts read hupo = at the hands of. App-104.
after. Greek. meta. App-104. See App-148.
Fuente: Companion Bible Notes, Appendices and Graphics
31-9:1.] ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. REBUKE OF PETER. Mat 16:21-28. Luk 9:22-27. Luke omits the rebuke of Peter. Mark adds, Mar 8:32, . . : and, in the rebuke of Peter, that the Lord said the words . In Mar 8:34-35, the agreement is close, except that Luke adds , after . , and Mark . after , Mar 8:35 (it is perhaps worthy of remark that St. Mark writes in Mar 8:34 : possibly from the information of him, to whom it was said, ; , Joh 21:22); and informs us, in Mar 8:34, that our Lord said these words, having called the multitude with his disciples. This Meyer calls a contradiction to Matt. and Luke,-and thinks it arose from a misunderstanding of Lukes . Far rather should I say that our account represents every detail to the life, and that the contains traces of it. What wonder that a crowd should here, as every where else, have collected about Him and the disciples?
Fuente: The Greek Testament
Mar 8:31. , the Son of Man) He calls Himself by an humble title: after the resurrection, He says, Christ ought to have suffered; Luk 24:26.-, to be rejected) For they [the elders, etc.] denied that which Peter, Mar 8:29, had confessed; ch. Mar 14:63-64.
Fuente: Gnomon of the New Testament
Mar 8:31-33
4. JESUS FORETELLS HIS
DEATH AND RESURRECTION
Mar 8:31-33
(Mat 16:21-23; Luk 9:22)
31 And he began to teach them,–This does not mean that he had never mentioned the matter of his sufferings before. He had alluded to them again and again (Mat 9:15; Mat 10:38; Mat 12:40; Joh 2:19; Joh 3:14; Joh 6:51), but these allusions were figurative and covert, and conveyed no clear idea to their minds. A suffering Messiah was so utterly foreign to all their conceptions of Messiah that only the most explicit declaration could induce them to accept it.
that the Son of man must suffer many things,–The few prophets who had ever applied the prophecies to suffering, such as Isaiah (53), to the Messiah, had made no large impression either on rabbinical teaching or the views of the nation. A conquering, triumphant Messiah was what the people liked to hear of, and what the rabbis announced. How startling then this communication.
and be rejected by the elders, and the chief priests, and the scribes,–An examination of Mar 14:43; Mat 27:41, with parallel passages, will show how actively all these classes participated in making him suffer. Their authority with the people threatened to be displaced by that of Jesus, and they made common cause against him.
and be killed,–The first direct statement of this truth, the most appalling that could come to their minds. The Sanhedrin was composed of the elders, chief priests, and scribes. It was the highest civil and ecclesiastical court of the Jews, and consisted of seventy-one members. The whole Sanhedrin would join in these terrible evils against Jesus.
and after three days rise again.–A most explicit declaration of the resurrection. Yet it is not at all likely that they took in the full force of his words. They sometimes understood his figurative expressions literally (Mat 16:7; Joh 4:33; Joh 11:12), and sometimes his literal expressions figuratively (Mat 15:15-17). In this case the attitude of their minds was so averse to the idea of death that they would scarcely receive the other, which depended on death. After his resurrection it is said: “For as yet they knew not the scripture, that he must rise again from the dead.” (Joh 20:9.) With their erroneous ideas, it was hard for them to learn the truth. So it is with people now. “After three days” is equivalent to “the third day” of Matthew (Mat 16:21) and Luke (Luk 9:22). The Jews were accustomed to reckon the odd parts of a day as a whole day. Jesus died on Friday afternoon, and rose early on the first day, or Sunday morning; the time intervening was one whole day and parts of two days, which were reckoned as three days.
32 And he spake the saying openly.-Jesus spoke freely, frankly, and boldly, without concealment or ambiguity.
And Peter took him, and began to rebuke him.–To chide him for the utterance of such sad forebodings. He probably considered them simply as coming from low spirits occasioned by his recent trials in Galilee. Matthew gives the chiding words, “Be it far from thee, Lord: this shall never be unto thee.” The word “rebuke” here means to admonish or earnestly to entreat, as in Luke (Luk 17:3) .
33 But he turning about, and seeing his disciples, rebuked Peter, and saith, Get thee behind me, Satan;–The same words used by Jesus in the wilderness to Satan himself, and probably a reminiscence. At all events the temptation was the same, and put beyond doubt that the clearness of Peter’s confession did by no means show clearness of conception of the surroundings of the Messiah. Christ rebuked Peter, doubtless for his good and that of the other disciples. Peter’s rebuke of his Lord was presumptuous and worldly Christ’s rebuke of Peter was deserved, timely and wise. He thus checked the spirit of insubordination and of worldly ambition in his disciples. The word “Satan” means literally an adversary, or one that opposes us in the accomplishment of our designs. It is applied to the devil commonly, as the opposer or adversary of man. But there is no evidence that the Lord meant to apply this term to Peter, as signifying that he was Satan or the devil, or that he used the term in anger.
for thou mindest not the things of God, but the things of men.–His mind fell in naturally with the carnal expectations of the perverse Jewish nation, rather than those purposes of God of which Jesus and the prophets have spoken. It is hard to imagine him to whom such words were spoken as the foundation of the church. Matthew (Mat 16:23) adds “Thou art a stumblingblock unto me.” Peter’s advice and wishes were in the way of Jesus. If followed, they would prevent the thing for which he came. Peter thought those things should not be done, which God wishes to be done. He judged of this matter as men do, who are desirous of honor; and not as God, who sees it best that Jesus should die to promote the great interests of mankind.
Fuente: Old and New Testaments Restoration Commentary
Son of man
(See Scofield “Mat 8:20”) Also, Mat 16:21-28; Mar 9:31; Luk 9:22-27; Luk 24:6
Fuente: Scofield Reference Bible Notes
he began: Mar 9:31, Mar 9:32, Mar 10:33, Mar 10:34, Mat 16:21, Mat 17:22, Mat 20:17-19, Luk 9:22, Luk 18:31-34, Luk 24:6, Luk 24:7, Luk 24:26, Luk 24:44
rejected: Mar 12:10, 1Sa 8:7, 1Sa 10:19, Psa 118:22, Isa 53:3, Mat 21:42, Luk 17:25, Joh 12:48, Act 3:13-15, Act 7:35, Act 7:51, Act 7:52
and after: Hos 6:2, Jon 1:17, Mat 12:40, Joh 2:19, 1Co 15:4
Reciprocal: Mat 2:4 – scribes Mat 27:63 – After Mat 28:6 – as Mar 9:9 – till Luk 9:21 – General Luk 9:44 – for Joh 20:9 – they
Fuente: The Treasury of Scripture Knowledge
Chapter 14.
Pointing to the Cross
And He began to teach them, that the Son of man must sutler many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. And He spake that saying openly. And Peter took Him, and began to rebuke Him. 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.”-Mar 8:31-33.
A Turning-Point.
-From Veiled Speech.
Peter’s confession led on to an announcement by our Lord that filled His disciples’ hearts with desolation and sorrow. “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 the scribes, and be killed, and after three days rise again” (Mar 8:31). “And He began to teach them”-this marks the occasion, as Dr. Salmond says, as being in important turning-point in Christ’s work. Hitherto our Lord had never spoken in plain and unmistakable terms about His death. Not that He was unaware that the cross lay at the end of His earthly life. I differ in toto from those scholars and critics who tell us that it was the failure of our Lord’s work, as far as the leaders of the nation were concerned, that first made Him realise that a violent death would be the end of it all. I believe Holman Hunt’s picture is far nearer the truth. I believe that the “Shadow of the Cross” lay over our Lord’s life from the first. He knew all along that He must be delivered up into the hands of men. But up to this point all His allusions to His death were more or less veiled. They were of the nature of riddles, Dr. Bruce says, whose meaning became clear after the event, but which at the time, although they may have chilled the heart with a momentary fear, no one clearly understood. He had spoken, for instance, of a temple which was to be destroyed, and rebuilt in three days; He had said that, as the serpent was lifted up in the wilderness, so must the Son of man be lifted up; He had forewarned His disciples of a time when the Bridegroom would be taken away from them, and when therefore they might well weep and fast; He had spoken in strange and mystic language about giving His flesh for the life of the world. After our Lord’s Passion the disciples understood these things, but at the time they were uttered, though they may have created a passing vague alarm, their meaning escaped them.
-To Plain Intimation of the Passage.
But after Peter’s confession our Lord dropped hints and suggestions and parables and began to speak of His approaching death in a perfectly direct, matter-of-fact, unmistakable way. “He spake the saying openly,” He left them in no manner of doubt. This was the end towards which He was marching-rejection and death. Now the Evangelist clearly wishes us to understand that there is a connection between Peter’s confession and this first announcement of the cross. It was because Peter, speaking in the name of the Twelve, confessed Him as the Messiah, that Christ “began to teach them, that He must suffer many-things… and be killed.”
The Time was come.
Can we see what the connection was? Can we understand why it was Jesus took this occasion to speak the saying openly? I think we can. (1) To begin with, no doubt, as Dr. Bruce suggests, the circumstances were such as to make it advisable to tell the disciples what the end would be. For the signs were growing ominous. Storm-clouds were gathering in our Lord’s sky. In the hate of the Pharisees there could be recognised the first mutterings of that tempest that broke in all its fury upon our Lord’s head in the judgment hall and on Calvary’s hill. If Christ had allowed His death to come upon Him without a word of warning to His disciples, it would completely have shattered their faith. Even as it was, it went far towards doing it. But He told them all about it before it came to pass, so that when it did come to pass they might believe.
The Hearers Ready.
(2) It was not only natural, but Peter’s confession also told Him that now it was safe. That is why it was at this precise point that Jesus began to teach them that He must suffer many things. Christ always reveals His truth to men as they are able to bear it. It would not have been safe to tell the disciples right away at the beginning that the cross was going to be the end. They had been bred to believe that the Messiah’s career was to end in a throne, so that if Jesus had spoken of a cross at the very start, they would obstinately have refused to believe He was the Messiah at all. First, Jesus taught the disciples to believe in Himself-then He spoke to them about His end. First, He revealed to them the glory of His Person; then He began to speak about His sacrifice. Now that their faith in Him as God’s Christ was established; now that they were persuaded He was the Son of the living God, our Lord knew that they were prepared to bear the announcement of the cross, that their faith would stand the strain of it. And so He began to teach them that the Son of man must suffer many things, and be rejected, and be killed.
The Fact of Importance
(3) And I think there was yet another reason why Jesus took this particular occasion to announce His coming death and passion, and that was because His Messiahship was intimately and inseparably associated with the cross. He could not have been God’s Messiah to the world without the cross. The idea most closely identified with Messiahship was that of redemption and deliverance. But the Jews interpreted these ideas wrongly. The redemption they looked for was redemption from political servitude; the deliverance they expected was national deliverance. And so they looked for a Messiah who would wield a sword, and march to a throne. But the redemption God’s Messiah came to accomplish was the redemption of the soul; and the deliverance He came to achieve was deliverance from sin. This redemption could only be achieved by dying; and this deliverance could only be effected through the cross. And so when Peter said, “Thou art the Christ,” when he proclaimed Jesus as Messiah, our Lord began to teach them that the Son of man must suffer many things. As if to say, “You are right, Peter; I am the Messiah of God; and to accomplish My Messianic deliverance I must suffer many things, be rejected, and die.” It was the Messiahship that necessitated the cross. Christ might have evaded the cross, perhaps; but if He had done so He could not have been Messiah.
The two things-Messiahship and the suffering of death-were inseparable. It behoved the Christ to suffer. And that was why the confession of His Messiahship was followed immediately by the announcement of His passion.
The Surprising Sequence.
“Peter answereth and saith unto Him, Thou art the Christ…. And He began to teach them, that the Son of man must suffer many things” (Mar 8:29, Mar 8:31). What a strange, and at first sight disappointing and confusing, sequence that is! It is not at all what we should have expected. This is the kind of reply they would have expected: “Flesh and blood have not revealed this unto thee, Simon, but My Father Who is in heaven; and because I am the Son of God, all My enemies shall be confounded, priests and elders shall be put to shame, and My cause shall prosper.” But how tragically different the sequence is! “Thou art the Christ,” said Peter. “And Jesus began to teach them, that He must suffer, and be killed.” As if He should say, “Yes, I am the Son of God, and because I am the Son of God I shall be slain.” The sequence, I repeat, is staggering. To the disciples it was absolutely bewildering. And yet, when you look at it a little more closely, how pathetic, how beautiful, how subduing it is! And what a light it casts upon what is after all the essential glory of God! The attribute which was most closely identified with the idea of God in the minds of these disciples was that of power. That Jesus was the Son of God meant to them that He would trample all His foes beneath His feet.
-And the Divine Revelation.
But there are things infinitely more beautiful and Divine than power, and they are, pity and sympathy and love. And it is the pity and sympathy and Jove of God that shine forth in this sequence. For the “must” in this sequence was just the “must” of our Lord’s pity and sympathy and sacrificial love. He had power enough to avoid the cross, had He wished. Did He not say to His captors that at a word He could summon to His aid ten thousand legions of angels? did He not tell Pilate that He could have no power against Him, except it was given from above? But I love Christ the more that He left His power unused, and for love and pity’s sake meekly consented to die. “If Thou art the Son of God,” said mocking and taunting Jews, “come down from the cross” (Mat 27:40). But He showed Himself Son of God in far more effective fashion by refusing to come down to save Himself, and enduring it, that He might save others. “And He began to teach them that He must suffer.” It was a disappointing, almost a heart-breaking sequence to the disciples at the time. But it has brought infinite comfort to a sinning world. For it has taught us to associate with our conception of God the ideas of mercy and love and self-sacrifice. It would have been human, if Jesus had used His power to escape death. By this we know He was the Son of God indeed-that having the power to live, He yet for love’s sake chose to die.
Peter Rebuked.
But to Peter and the rest the announcement was a bitter disappointment. Because Christ was the Messiah, they had pictured a glowing future both for Himself and them. They looked forward to a day of splendid triumph, when Christ should sit on His throne, and they too should sit on twelve thrones, judging the twelve tribes of Israel. They never dreamed of associating ideas of suffering and death with Messiah. And so when Jesus talked about suffering, and rejection, and death, the thing seemed absolutely monstrous to them. And Peter, warm-hearted and impulsive Peter, took His Master aside, and began to rebuke Him for cherishing any such notion, and said, “God forbid; this shall not be unto Thee.” No doubt the remonstrance sprang from the Apostle’s warm-hearted affection for his Lord; but it was presumptuous, nevertheless. It was disrespectful and irreverent. He tried to overbear and contradict and even bully his Master into putting away from His mind these gloomy forebodings of coming ill. And it was punished by the sternest and most scathing rebuke that ever fell from our Lord’s lips. “Get thee behind me, Satan: for thou mindest not the things of God, but the things of men” (Mar 8:33). What a swift and sudden change we have here! The most unstinted of eulogies is followed by the sharpest of rebukes. The same man who a few moments before was acclaimed by Jesus as speaking by inspiration of God, is now denounced as the mouthpiece of Satan. The same man who was declared by Jesus to be the rock on which He would build His Church, is now stigmatised as a stone of stumbling and a rock of offence. “Verily,” said John Bunyan, “there is a way to hell from the very gate of heaven”; and this man Peter, lifted to heaven by our Lord’s eulogy, is brought down to hell by our Lord’s censure and rebuke.
-For Doing Satan’s Work.
“Get thee behind Me, Satan,” said Jesus. And He said it with vehemence, and almost with passion. It seems mercilessly severe. But the rebuke was deserved, and even that hard word Satan, which, as Dr. Bruce says, is the sting of the speech, is in its proper place. For that is exactly what Peter was doing. He was doing Satan’s work for him. Luke says that when the devil left Jesus in the wilderness, it was only for a season. He came back again, Luke implies, and renewed the temptation. And one of the times he came back and renewed the temptation was this time, when Peter rebuked the Lord at the bare mention of the cross, and said, “God forbid; this shall not be unto Thee.” For this was the wilderness over again. Peter here tried to do for his Lord what the devil tried to do then. For, strip the struggle in the wilderness of everything that is merely incidental, and what did the temptation amount to? It was a temptation to take an easier way to the throne than the way of the cross. “Why tread that bitter way, when you can have the world on easier terms?” said Satan. Why sacrifice yourself and die? And Peter, the first and prince of the Twelve, tempted his Lord now in exactly the same way. And Jesus recognised his old adversary. He thrust the temptation from Him with horror, “Get thee behind Me, Satan.”
An Unholy Office.
And so one of Christ’s fiercest temptations came from one of His nearest friends. “Satan fashioneth himself,” Paul says, “into an angel of light” (2Co 11:14). But he is most dangerous of all when he appears in the guise of a friend. Peter was a stumbling-block in his Master’s way. He made it hard for Jesus to do the will of God. And still many a friend does the same unholy office for another. When we bid our friends think more of comfort than of duty; when we bid them consider their own interests rather than God’s call, we are committing Peter’s folly and sin over again. Robert Morrison’s friends, for instance, tried every device they knew to shake him out of his resolve to go to China as a missionary. Do you remember what Mr. Worldly Wiseman said to Christian, when he met him with the mud of the Slough of Despond upon him. “Hear me,” he said, “for I am older than thou; thou art like to meet with in the way which thou goest, wearisomeness, painfulness, hunger, perils, nakedness, sword, lions, dragons, darkness, and, in a word, death, and what not!” These things are certainly true. And why should a man so carelessly cast himself away? Peter was Christ’s Mr. Worldly Wiseman. Why, said he, so carelessly cast thyself away? And we, when we dissuade our friends from the way of sacrifice and the cross, are playing Mr. Worldly Wiseman’s wicked part. And you remember Worldly Wiseman’s doom. “It were well for him if a millstone were hanged about his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble.” Let us ask for grace each to be not a Worldly Wiseman, but a Great-heart.
Fuente: The Gospel According to St. Mark: A Devotional Commentary
1
It was near enough to the end to introduce the sad information of how Jesus was to be treated by the Jewish leaders. This one verse covers the persecution, death and resurrection of Jesus. But it seems that Peter noticed only the bad part of it and overlooked the glorious assurance of the resurrection. Doubtless that was because he was still under the delusion that Jesus was to set up an earthly kingdom, which he could not do if he died a violent death.
Fuente: Combined Bible Commentary
Mar 8:31. After three days. Matthew and Luke: the third day. The latter is the more definite expression for the same period.
Fuente: A Popular Commentary on the New Testament
Mar 8:31-33. And he began to teach them that the Son of man must suffer The disciples being now convinced that Jesus was the Messiah, the Son of God, and having made confession of him as such, they were prepared to receive this further and equally important discovery, which they could not have borne before, without being so offended as to forsake him; and which, perhaps, they could hardly have borne now, had they thoroughly understood, and fully believed, Christs words; for they certainly still expected that he would assume external pomp and power, and restore the kingdom of Israel, an expectation which they held fast, even till the day of his ascension into heaven. And he spake that saying openly , plainly, namely to the apostles. Our Lord frequently after this repeated the prediction of his sufferings; for instance, Mat 17:22; Mat 20:18; Mat 26:2; Luk 22:15. But it is remarkable that on none of those occasions was the prophecy delivered to any but the twelve, and a few select women, one instance excepted, namely, Luk 17:25, when it was expressed in terms somewhat obscure. The multitude of the disciples were never let into the secret, because it might have made them desert Christ, as they had not, like the apostles, raised expectations of particular preferments in his kingdom, to bias their understandings, and hinder them from perceiving the meaning of the prediction. It is true, he foretold his resurrection from the dead more publicly; for oftener than once he appealed to it as the principal proof of his mission, even in the presence of the priests, as is evident from their mentioning it to Pilate, Mat 27:63. It seems the priests had often been our Lords hearers. See the notes on Mat 16:21-23.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
LXX.
THIRD WITHDRAWAL FROM HEROD’S TERRITORY.
Subdivision C.
PASSION FORETOLD. PETER REBUKED.
aMATT. XVI. 21-28; bMARK VIII. 31-38; IX. 1; cLUKE IX. 22-27.
a21 From that time [i. e., from the time of Peter’s confession, and about three-quarters of a year before the crucifixion] began Jesus to show unto his disciples, b31 And to teach them, that the Son of man must suffer many things [Since the apostles, by the mouth of Peter, had just confessed Jesus as Christ, it was necessary that their crude Messianic conceptions should be corrected and that the true Christhood–the Christhood of the atonement and the resurrection–should be revealed to them. In discourse and parable Jesus had explained the principles and the nature of the kingdom, and now, from this time forth, he taught the [414] apostles about himself, the priestly King], athat he must go up to Jerusalem, band be rejected by aand suffer many things of the elders, and bthe chief priests, and the scribes [The Jewish Sanhedrin was generally designated by thus naming the three constituent parts. See Joh 2:19-22, Joh 3:14, Mat 12:38-40), but these had not been understood by either friend or foe. Now that he thus spoke plainly, we may see by Peter’s conduct that they comprehended and were deeply moved by the dark and more sorrowful portion of his revelation, and failed to grasp the accompanying promise of a resurrection.] a22 And Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall never be unto thee. [Evidently Peter regarded Jesus as overcome by a fit of despondency, and felt that such talk would utterly dishearten the disciples if it were persisted in. His love, therefore, prompted him to lead Jesus to one side and deal plainly with him. In so doing, Peter overstepped the laws of discipleship and assumed that he knew better than the Master what course to pursue. In his feelings he was the forerunner of those modern wiseacres who confess themselves constrained to reject the doctrine of a suffering Messiah.] b33 But he turning about, and seeing his disciples. aturned, brebuked Peter, and saith, {asaid} unto Peter, Get thee behind me, Satan: thou art a stumbling-block unto me: for thou mindest not the things of God, but the things that be of men. [Jesus withdrew from Peter and turned back to his disciples. By the confession of the truth Simon had just won his promised name of Peter, which allied him to Christ, the [415] foundation. But when he now turned aside to speak the language of the tempter, Peter receives the name Satan, as if he were the very devil himself. Peter presented the same temptation with which the devil once called forth a similar rebuke from Christ ( Mat 4:10). He was unconsciously trying to dissuade Jesus from the death on which the salvation of the world depended, and this was working into Satan’s hand. Peter did not mind or think about the Messiah’s kingdom as divinely conceived and revealed in the Scriptures.] b34 And he called unto him the multitude with his disciples, a24 Then said Jesus unto his disciples, c23 And he said unto all [despite the efforts of Jesus to seek privacy, the people were still near enough at hand to be called and addressed], If any man would come after me, let him deny himself, and take up his cross daily [comp. Rom 8:36, 1Co 15:31] and follow me [For comment, see Luk 12:9, 2Ti 1:8, 2Ti 1:12, 2Ti 2:12] in this adulterous and sinful generation [see pp. 305, 306], the Son of man also shall be ashamed of him cwhen he cometh in his own glory, and the glory of the {bhis} cFather, and of {bwith} the holy angels. [Peter had just been ashamed of the words in which Christ pictured himself as undergoing his humiliation. Jesus warns him and all others of the dangers of such shame.] a27 For the Son of man shall come in the glory of his Father, with his angels; and then he shall render unto every man according to his deed. [The Father’s glory, the angels, and the rendering of universal judgment form a threefold indication that Jesus here speaks of his final coming to judge the world.] b1 And he said unto them, Verily I say unto you, c27 But I tell you of a truth, aThere are some of them that stand here, who shall in no wise taste of death, till they see the Son of man coming in his kingdom. ctill they see the kingdom of God. bcome with power. [The mention of his final coming suggested one nearer at hand which was to be accomplished during the life of most of those present, since none but Jesus himself and Judas were to die previous to that time. The kingdom was to come and likewise the King. The former coming was literal, the latter spiritual. Those who refer this expression to the transfiguration certainly err, for no visible kingdom was established at that time. The expression refers to the kingdom which was organized and set in motion on the Pentecost which followed the resurrection of Jesus. It was set up with power, because three thousand souls were converted the first day, and many other gospel triumphs speedily followed.] [417]
[FFG 414-417]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
HIS DEATH & RESURRECTION
Mat 16:21-23; Mar 8:31-33; Luk 9:22. Matthew: From that time Jesus began to show to His disciples that it behooved Him to depart to Jerusalem, and to suffer many things from The elders, the chief priests, and scribes, and to be put to death, and to rise the third day. And Peter, taking Him to him, began to rebuke Him, saying, Be it far from Thee, Lord; this shall not be to Thee. And turning, He said to Peter, Get behind Me, adversary; thou art My stumblingblock, because thou dost not have in mind the things of God, but the things of men. Our Lord is still up at Caesarea-Philippi, with His disciples, teaching and revealing the deeper things of His kingdom, not only to their edification, but their astonishment. It was the misfortune of the Jews so to mix up the prophecies appertaining to the first and second coming of Christ, that they ran into much bewilderment for the want of the necessary discrimination and division of Gods Word; while Isaiah and others had vividly revealed His humiliation, as a Man of sorrows and acquainted with grief; as a Root out of dry ground, without form or comeliness, and none desiring Him; Led as a lamb to the slaughter, as a sheep dumb before His shearers, opened not His mouth; In His humiliation, His judgment was taken away i.e., He had no fair trial, but was mobbed, contrary to both Jewish and Roman law. These gloomy prophecies, descriptive of His humiliation in His first advent, were by no means enjoyable themes with the Jews, who leaned the more to those grand and glorious cognomens portraying Him as the Prince of peace, the government on His shoulders; and Dan 7:14, not only describing Him as a triumphant and glorious King, but certifying positively that to His kingdom there shall be no end, but He shall reign King of kings and Lord of lords forever. Now, for the first time, He comes out and positively reveals to His disciples His coming arrest, condemnation, crucifixion, and resurrection. Peter, robust, stout, and naturally brave as a lion, immediately conceiving the view that His enemies are going to combine against Him, take Him, and kill Him, leaps to the conclusion, That is a game at which two can play. We will fight in His defense till we die, and the thousands and myriads who have been blessed with bodily healing, demoniacal ejectruents, and the multitudes endeared to Him on account of their friends thus wonderfully saved, soul and body, will rally and help us and will make it hot for them. Consequently, both Peter takes Him by the arm, or His vesture, and pulls Him up to Him; looking Him in the face, says, They cant do that; we will be on hand, rally Your multitude of friends, and protect You to the last moment. Satan, in the E.V., is too strong, the word not appearing here as a proper name, when it is applied to the devil, but simply in its original meaning, adversary or opposer, as Peter was innocently antagonizing the Divine economy relative to His death and resurrection, which he did not understand; and Jesus said, Thou art My stumbling-block; i.e., You are throwing yourself in the way of the very work I came to do i.e., to suffer, die, and redeem the world from sin, death, and hell. Thou dost not have in mind the things of God, but the things of men; i.e., You are not thinking on the Divine side of this great transaction, you have not yet received light and entered into it understandingly, but you are considering My Messiahship from a human standpoint.
Fuente: William Godbey’s Commentary on the New Testament
Verse 31
He explained these things that they might not now, upon his tacit acknowledgment of his Messiahship, begin to form expectations of worldly power and grandeur.–After three days; on the third day.
Fuente: Abbott’s Illustrated New Testament
8:31 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. 32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 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.
Christ begins to inform the apostles of the coming doom and gloom. Peter rebukes Him for such talk but Christ knows the verbal rebuke comes from the Devil in that Peter has not grasped thatChrist is the Messiah, but that He is a suffering Messiah, not a political one. Peter, like the rest of the Jews, thought that Messiah was going to take care of all the ills of this life, and they did not grasp that He was here to deal with much graver problems than the world can offer. He was here to deal with the need of man for the perfect sacrifice to shed His blood for all believers of all times.
Christ mentioned that he must suffer rejection of the elders, chief priests and the scribes. The Jewish leadership in other words would totally reject Him and His work on the behalf of Israel.
Here we see his first mention of being raised in three days. There is much discussion as to what three days might mean. Some think it means only a few hours, others see it as three 24-hour days. There is a study on my web site if anyone would like to study this further. I hold to a three 24-hour period position.
He tells the apostles of his coming rejection, death, and resurrection. Now, that would have been heavy stuff for them to hear and evaluate. They saw Him as the political Messiah and He is telling them He will be rejected and that he will die, but then He just mentions that little part of the resurrection. Rejection they would have understood, and death they could have understood but being raised from the dead might have been difficult to digest.
The main discussion is whether Christ was speaking to Peter or looking past him to the Devil in his doubting. Some would hold that he spoke of Peter as being the Devil while others would suggest that Christ spoke to the Devil’s attempt to stop Him via his own apostle.
Peter, in essence, doubted Christ and His message by rejecting it and trying to stop Him from speaking of the subject. This is the one that had just given a strong declaration of who Christ was and now he is trying to quiet His comments about the coming days.
How often do church goers try to quiet their pastor and his telling of the truth? How often have pastors left the truth. One of the “SEEKER SENSITIVE” churches that was in the forefront of the movement for decades has just gone through a four year evaluation to see if they had been successful. Their evaluation said no they had not been effective in the purpose of the church – edification of the saints.
They concluded that they were going to begin teaching a more complete and in depth curriculum to attempt to mature the saints. They had concluded that their congregation was full of mature people that wanted depth to their spiritual lives.
The sad part is it took them four years of effort to come to that conclusion. Their detractors had been saying that for decades and could have told them that if a few moments had they listened.
Go placed the completed Word of God in our hands to bring us to maturity. He has equiped the congregation with people to assist in the edification yet so often churches opt for what is easier and that is quieter, something that will not upset the masses and bring people in.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
8:31 {8} 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.
(8) All that Christ suffered for us he suffered not unwillingly, neither as being unaware, but foreknowing it and willingly.
Fuente: Geneva Bible Notes
V. THE SERVANT’S JOURNEY TO JERUSALEM 8:31-10:52
Having comprehended Jesus’ true identity the disciples next turned south with Jesus and headed from Caesarea Philippi toward Jerusalem. This section of the Gospel traces that journey and stresses Jesus’ preparation of His disciples for His coming death and resurrection.
"It is no coincidence that the narrator frames the journey to Jerusalem with two healing stories about blindness [Mar 8:22-26; Mar 10:46-52], for the journey surely seems dominated by Jesus’ urgent efforts to deal with the disciples’ blindness to the things of God." [Note: Rhoads and Michie, pp. 126-27.]
Mark structured his narrative around three predictions of His passion that Jesus gave the disciples. Each unit begins with a prediction followed by the disciples’ reaction. Then follow lessons that Jesus taught them about discipleship. Until now, Mark reported Jesus speaking in veiled terms (cf. Mar 2:20; Mar 4:33-34). From now on He spoke more clearly to both the disciples and the multitudes.
"This openness is theologically significant within the larger context of Jesus’ messianic self-revelation in the Gospel of Mark. It points beyond Jesus’ hiddenness, which reaches its climax on the cross, to his revealed glory. In the cross and resurrection of Jesus the secret of the Kingdom is thoroughly veiled as well as gloriously revealed. Mark exposes this tension, which is inherent in the gospel, through the reaction of the disciples to Jesus’ sober teaching throughout Chs. Mar 8:31 to Mar 10:52." [Note: Lane, p. 294.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The first major prophecy of Jesus’ passion 8:31-33 (cf. Matthew 16:21-23; Luke 9:22)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Jesus’ clear revelation of His coming suffering, death, and resurrection resulted from Peter’s confession of faith. The disciples were now ready to receive what would have been completely incomprehensible if they still viewed Jesus as only a political Messiah.
Jesus referred to Himself as the Son of Man, a biblical messianic title (Dan 7:13-14; cf. Mar 2:10; Mar 2:28). This was by far the favorite term that Jesus used to describe Himself in the Gospels. It appears 81 times. In its Old Testament usage this title presented Messiah as coming in glory but also suffering and dying. This title was not as popular as "Messiah" so when Jesus used it people unfamiliar with the Old Testament often did not know what He meant. "Son of Man" was an idiom in Jesus’ day that most people would have understood as a circumlocution for "I." [Note: Ibid., p. 297.]
Here Jesus revealed that the Son of Man must (Gr. dei) suffer, because of God’s purpose. Most Jews of Jesus’ day believed that Messiah would establish His kingdom without suffering and dying.
"The necessity arises, first, from the hostility of men; secondly, from the spiritual nature of his work, which made it impossible for him to oppose force to force; and thirdly from the providential purpose of God, who made the death of Jesus the central thing in redemption [Isa_52:13 to Isa_53:12]." [Note: Gould, p. 153.]
The three groups that would reject Jesus made up the Sanhedrin. The elders were its lay members. They were men of wealth and were the leaders of aristocratic families. The chief priests were the ranking priests and were mostly Sadducees. They occupied a hereditary office and supervised the temple and the sacrificial system. The chief priests included Annas, Caiaphas, and the leaders of the 24 divisions of the priesthood. The scribes or teachers of the law were the approved interpreters of the law, and they were mostly Pharisees. They were the theologians and lawyers of Judaism who were experts in Israel’s laws. Together these three groups formed a united front as opponents of Jesus.
Jesus also announced His resurrection "after three days." Mark’s readers would have understood this phrase as synonymous with "on the third day" (cf. Hos 6:1-2; Mat 16:21; Luk 9:22).
"Verse 31 is particularly important because it is the only explanation in Mark’s Gospel of ’the messianic secret.’ Jesus did not want his messiahship to be disclosed because it involved suffering, rejection, and death. Popular expectations of messiahship would have hindered, if not prevented, the accomplishment of his divinely ordained (dei, ’must’) messianic mission." [Note: Wessel, p. 696. For further discussion of the "messianic secret," see Lowery, pp. 74-76.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A. The first passion prediction and its lessons 8:31-9:29
In this section, Mark recorded Jesus’ first clear prediction of His passion (Mar 8:31), the disciples’ reaction to it (Mar 8:32-33), and several lessons on discipleship (Mar 8:34 to Mar 9:29).