มาระโก 8:32 วิจารณ์

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.

And he spake that saying openly,.... Concerning his sufferings, death, and resurrection from the dead. He not only spoke it before them all, but in plain words, without a figure; so that it might be, and was clearly understood by them; and he spake it as the word will also bear, not only very freely, but likewise boldly, with an undaunted courage, with intrepidity of mind; being not in the least discouraged, nor showing any concern or fear about what was to befall him: and Peter took him, and began to rebuke him. Peter might more especially be concerned at this free and open account Christ gave of his sufferings and death, because he had just now acquainted him, that he should have the keys of the kingdom of heaven; by which he might understand some high post in the temporal kingdom of the Messiah he expected; and immediately to hear of his sufferings and death, damped his spirits, and destroyed his hopes, and threw him into such difficulties he was not able to remove; and therefore he takes Christ aside, and very warmly expostulates with him about what he had said, and chides him for it, and entreats him that he would not think, or talk of such like things: the words of Peter are recorded by Matthew; see Gill on Mat 16:22.

(Vict. Ant. e Cat. in Marc. v. Chrys. ubi sup.) The reason, however, why the Lord told them this, was to show, that after His cross and resurrection, Christ must be preached by His witnesses. Again, Peter alone, from the fervour of his disposition, had the boldness to dispute about these things. Wherefore it goes on, And Peter took him up, and began to rebuke hime.

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.

And Peter, taking him aside, began to rebuke him. Matthew explains more clearly how he rebuked him, saying: "And Peter took him aside and began to rebuke him, saying: 'God forbid, Lord, this shall never happen to you' (Matt. XVI). We have often said that Peter was of excessive fervor and had the greatest love for the Lord Savior. Therefore, after his confession in which he said, 'You are the Christ, the Son of the living God,' and the reward from the Savior where he heard according to Matthew: 'Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven' (Matt. XVI), he suddenly hears from the Lord that he must go to Jerusalem, and there suffer many things from the elders, scribes, and chief priests, and be killed, and on the third day rise again: he does not want to see his confession destroyed, nor does he think it possible that the Son of God could be killed; and he took him into his affection, or led him aside separately, so that he would not seem to argue with the teacher in the presence of the other disciples. And he began to rebuke him with the affection of love, and wishing to say: "God forbid, Lord," or (as it is better translated in Greek), "Be merciful to yourself, Lord, this shall not happen to you;" that is, it cannot happen, nor can my ears receive that the Son of God is to be killed.

(ubi sup. Chrys. ubi sup.) This, however, he speaks with the feelings of a man who loves and desires; as if he said, This cannot be, neither can mine ears receive that the Son of God is to be slain.

Therefore Peter begins to object, saying that it is pointless to give Himself over to death when He could simply not suffer.

But His disciples did not understand the order of the truth, neither could they comprehend His resurrection, but thought it better that He should not suffer.

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.

And he spake that saying - Concerning the certainty and necessity of his sufferings - openly: with great plainness, παρῥησια, confidence, or emphasis, so that the disciples now began fully to understand him. This is an additional observation of St. Mark. For Peter's reproof, see on Mat 16:22 (note), etc.

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.