Mark 8:33 Kommentar

In this chapter, we have, I. Christ's miraculous feeding of four thousand with seven loaves and a few small fishes (Mar 8:1-9). II. His refusing to give the Pharisees a sign from heaven (Mar 8:10-13). III. His cautioning his disciples to take heed of the leaven of Pharisaism and Herodianism (Mar 8:14-21). IV. His giving of sight to a blind man at Bethsaida (Mar 8:22-26). V. Peter's confession of him (Mar 8:27-30). VI. The notice he gave his disciples of his own approaching sufferings (Mar 8:31-33), and the warning he gave them to prepare for sufferings likewise (Mar 8:34-38).

In those days,.... The Ethiopic version reads, on that day; as if it was on the same day that the deaf man was healed; and so it might be; and on the third day from Christ's coming into those parts; and so is very properly expressed, "in those days"; see Mar 7:31, compared with the following verse: the multitude being very great: for the number of men that ate, when the following miracle was wrought, were about four thousand; see Mar 8:9. The Vulgate Latin, Arabic, and Ethiopic versions add, "again"; referring to the former miracle of the five thousand, who were fed with five loaves, and two fishes, Mar 6:44. And having nothing to eat; what they might have brought with them being expended, and they in a desert, where nothing was to be had, nor bought for money: Jesus called his disciples to him, and saith unto them; See Gill on Mat 15:32.

But when he had turned about,.... Upon Peter, and showed quick resentment at what he said: and looked on his disciples; he cast his eye toward, them at the same time, and expressed to them the same displeasure in his countenance, they being of the same mind: he rebuked Peter, saying, get thee behind me, Satan: for thou savourest not the things that be of God; things which were according to the will of God, as the sufferings of Christ were: they were according to the determinate counsel of his will; what he had determined in his purposes and council should be; and what he had declared in the Scriptures of truth, the revelation of his will, would be; and in which, according to them, he should have a great concern himself, Isa 53:6, and whereby all his divine perfections would be glorified, and therefore may well be said to be the things of God; and which ought to be savoured, minded, and attended to, as things of the greatest moment and importance: and which, though the apostle had often read of in the books of the Old Testament; yet either had not a clear understanding of them, as being the will of God; or however, they were greatly out of his view at this time, his mind being possessed with notions of a temporal kingdom, and of worldly honour and grandeur: wherefore it follows, but the things that be of men; as were the notions of Christ's being a temporal prince, that would set up a worldly kingdom, and deliver the Jews from the Roman yoke, and make his subjects happy, with an affluence of all worldly things; and particularly his favourites, as the disciples were: these were schemes of men's devising, and were suited to the corrupt nature, and carnal inclinations of men; and these things at present too much possessed Peter's mind: wherefore the Lord rebuked him in a very severe, though just manner; being touched in his most tender part, and dissuaded from that which his heart was set upon, and he came into the world for; whose keen resentment is seen by using a phrase he never did but to the devil himself, Mat 4:10; See Gill on Mat 16:23.

But how is this, that Peter, gifted with a revelation from the Father, has so soon fallen, and become unstable? Surely, however, it was not wonderful that one who had received no revelation concerning the Passion should be ignorant of this. For that He was the Christ, the Son of the living God, he had learnt by revelation; but the mystery of His cross and resurrection had not yet been revealed to him. He Himself, however, showing that He must come to His Passion, rebuked Peter; wherefore there follows, And when he had turned about and looked on his disciples, he rebuked Peter, &c.

(Vict. Ant. e Cat. in Marc.) But He saith not to the devil, when tempting Him, Get thee behind me, but to Peter He saith, Get thee behind me, that is, follow Me, and resist not the design of My voluntary Passion. There follows, For thou savourest not the things which be of God, but which be of men.

When he had turned and saw his disciples, he rebuked Peter, saying: Go behind me, Satan. Satan is interpreted as adversary or contrary. Because you speak contrary (he said) to my will, you should be called adversary. Many think that it was not Peter who was corrected, but the adversarial spirit that suggested these things to the apostle to say. But to me, an apostolic error, arising from the affection of piety, will never seem to be the incentive of the devil. Go, Satan, is said to the devil: Go behind me. Peter hears: Go behind me, that is, follow my judgment.

For you are not mindful of the things of God, but of the things of men. It is of my will, and of the Father's, whose will I have come to do, that I should die for the salvation of men. Considering only your will, you do not wish the grain of wheat to fall into the ground, that it might bring forth much fruit.

But the Lord, showing that His suffering would be for the salvation of them and of many, and that Satan alone does not want Him to suffer and save people, calls Peter "Satan" for his thoughts befitting Satan, for his not wanting Christ to suffer but contradicting Him; Satan means adversary. "Get behind Me," He says, that is, follow My will, do not contradict and do not be My adversary, but follow Me. Peter, according to the Lord's words, was thinking about "human things," for he was thinking in a fleshly manner, wanting the Lord to remain at ease, not to give Himself over to the Crucifixion, and not to endure affliction for the salvation of the world.

For the Lord, wishing to show that His Passion was to take place on account of the salvation of men, and that Satan alone was unwilling that Christ should suffer, and the race of man be saved, called Peter Satan, because he savoured the things that were of Satan, and, from unwillingness that Christ should suffer, became His adversary; for Satan is interpreted 'the adversary.' He says that Peter savours the things which be of men, in that he in some way savoured carnal affections, for Peter wished that Christ should spare Himself and not be crucified.

Four thousand persons fed with seven loaves and a few small fishes, Mar 8:1-8. Christ refuses to give any farther sign to the impertinent Pharisees, Mar 8:10-12. Warns his disciples against the corrupt doctrine of the Pharisees and of Herod, Mar 8:13-21. He restores sight to a blind man, Mar 8:22-26. Asks his disciples what the public thought of him, Mar 8:27-30. Acknowledges himself to be the Christ, and that he must suffer, Mar 8:31-33. And shows that all his genuine disciples must take up their cross, suffer in his cause, and confess him before men, Mar 8:34-38.

HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mat 17:14-23; Luk 9:37-45). (Mark 9:14-32) And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them--This was "on the next day, when they were come down from the hill" (Luk 9:37). The Transfiguration appears to have taken place at night. In the morning, as He came down from the hill on which it took place--with Peter, and James, and John--on approaching the other nine, He found them surrounded by a great multitude, and the scribes disputing or discussing with them. No doubt these cavillers were twitting the apostles of Jesus with their inability to cure the demoniac boy of whom we are presently to hear, and insinuating doubts even of their Master's ability to do it; while they, zealous for their Master's honor, would no doubt refer to His past miracles in proof of the contrary.