He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.
Parallel Translations
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He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.
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And he beganne to teache them how that the sonne of man must suffre many thinges and shuld be reproved of the elders and of the hye prestes and scribes and be kylled and after thre dayes aryse agayne.
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Then hee began to teache them that the Sonne of man must suffer many things, and should be reproued of the Elders, and of the hie Priestes, and of the Scribes, and be slaine, and within three dayes rise againe.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (26)
Passages linked to Mark 8:31 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Mark 10:33-34 “Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again.”
- John 2:19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.”
- Luke 24:26 Didn’t the Christ have to suffer these things and to enter into his glory?”
- 1 Samuel 10:19 But you have today rejected your God, who himself saves you out of all your calamities and your distresses; and you have said to him, ‘No! Set a king over us.’ Now therefore present yourselves before Yahweh by your tribes, and by your thousands.”
- Hosea 6:2 After two days he will revive us. On the third day he will raise us up, and we will live before him.
- Matthew 16:21-28 From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. Peter took him aside, and began to rebuke him, saying, “Far be it from you, Lord! This will never be done to you.” But he turned, and said to Peter, “Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things of God, but on the things of men.” Then Jesus said to his disciples, “If anyone desires to come after me, let him deny himself, and take up his cross, and follow me. For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life? For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds. Most certainly I tell you, there are some standing here who will in no way taste of death, until they see the Son of Man coming in his Kingdom.”
- Mark 9:31-32 For he was teaching his disciples, and said to them, “The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again.” But they didn’t understand the saying, and were afraid to ask him.
- Luke 17:25 But first, he must suffer many things and be rejected by this generation.
- Acts 7:35 “This Moses, whom they refused, saying, ‘Who made you a ruler and a judge?’—God has sent him as both a ruler and a deliverer by the hand of the angel who appeared to him in the bush.
- Matthew 21:42 Jesus said to them, “Did you never read in the Scriptures, ‘The stone which the builders rejected was made the head of the corner. This was from the Lord. It is marvelous in our eyes?’
- Mark 12:10 Haven’t you even read this Scripture: ‘The stone which the builders rejected was made the head of the corner.
- Acts 7:51-52 “You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers.
- 1 Samuel 8:7 Yahweh said to Samuel, “Listen to the voice of the people in all that they tell you; for they have not rejected you, but they have rejected me as the king over them.
- Psalms 118:22 The stone which the builders rejected has become the cornerstone.
- Isaiah 53:3 He was despised and rejected by men, a man of suffering and acquainted with disease. He was despised as one from whom men hide their face; and we didn’t respect him.
- Matthew 12:40 For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth.
- Matthew 17:22-23 While they were staying in Galilee, Jesus said to them, “The Son of Man is about to be delivered up into the hands of men, and they will kill him, and the third day he will be raised up.” They were exceedingly sorry.
- Acts 3:13-15 The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied in the presence of Pilate, when he had determined to release him. But you denied the Holy and Righteous One and asked for a murderer to be granted to you, and killed the Prince of life, whom God raised from the dead, to which we are witnesses.
- 1 Corinthians 15:4 that he was buried, that he was raised on the third day according to the Scriptures,
- Jonah 1:17 Yahweh prepared a great fish to swallow up Jonah, and Jonah was in the belly of the fish three days and three nights.
- Matthew 20:17-19 As Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them, “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death, and will hand him over to the Gentiles to mock, to scourge, and to crucify; and the third day he will be raised up.”
- Luke 9:22-27 saying, “The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up.” He said to all, “If anyone desires to come after me, let him deny himself, take up his cross, and follow me. For whoever desires to save his life will lose it, but whoever will lose his life for my sake, will save it. For what does it profit a man if he gains the whole world, and loses or forfeits his own self? For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed, when he comes in his glory, and the glory of the Father, and of the holy angels. But I tell you the truth: There are some of those who stand here who will in no way taste of death until they see God’s Kingdom.”
- Luke 18:31-34 He took the twelve aside, and said to them, “Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. They will scourge and kill him. On the third day, he will rise again.” They understood none of these things. This saying was hidden from them, and they didn’t understand the things that were said.
- Luke 24:6-7 He isn’t here, but is risen. Remember what he told you when he was still in Galilee, saying that the Son of Man must be delivered up into the hands of sinful men and be crucified, and the third day rise again?”
- Luke 24:44 He said to them, “This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.”
- John 12:48 He who rejects me, and doesn’t receive my sayings, has one who judges him. The word that I spoke will judge him in the last day.
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Geneva Bible translators 1599 · Public Domain Christ suffered all that he suffered for us, not…
Christ suffered all that he suffered for us, not unwillingly neither unawares, but foreknowing it, and willingly.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 31 And he began to teach them, that the…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Our Lord is elsewhere said to have taught his…
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 μετα, 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 Grotius’s and Beza’s 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 ἕως τῆς τρίτης ἡμέρας until the third day, because he had said while he was alive, μετὰ τρεῖς ἡμέρας ἀναστῆναι, 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 Beza’s larger notes on this verse.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And he began to teach them,.... For as yet…
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:
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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, Psa 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, Mat 27:63, so the phrase, "after eight days", is used for the eighth day, being come, or that same day a week later; see Luk 9:28 compared with Mat 17:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Matt. xvi, 21; Luke ix, 22.
Matt. xvi, 21; Luke ix, 22.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Mar 8:31-33. And he began to teach them that…
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, Christ’s 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 — Παρρησια, 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 Lord’s hearers. See the notes on Mat 16:21-23.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain After our Redeemer had heard the confession of his…
After our Redeemer had heard the confession of his first apostle, who spoke in the name of all, as the head, he opens out to them the grand mystery of his passion.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain § 74. — PREDICTIONS OF HIS OWN SUFFERING, vv.…
§ 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.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 31. And he began to teach them] The question…
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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (31-33) And he began to teach them.—See Notes on…
(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 openly”—the 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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And he began to teach them, that the Son…
And he began to teach them, that the Son of man must suffer many things, etc. In St. Matthew"s narrative he says, (Mat_16:21) "From that time began Jesus to show unto his disciples," etc. from the time, that is, of this great confession; from the time when he had openly acknowledged to his disciples the truth of his essential Divinity; from that time he began to instruct them as to his passion and his death. There are two great principles of faith, namely,
(1) the Divinity and the humanity of Christ, and
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(2) his cross and passion, whereby he has redeemed the world.
And it was necessary that the disciples should be thus instructed in his amazing dignity as the Son of God, lest, when they saw him put to death, they might doubt as to his Godhead. And after three days rise again. St. Matthew and St. Luke say, "on the third day the day of his death counting for one, and the day of his resurrection for another, with one clear day intervening.
Vers. 31-33. The Christ foretelling his own career.
I HOW UNIQUE AND MARVELLOUS THE PREDICTION! It is a clear, consistent, even symmetrical scheme; as exquisitely balanced and progressively developed as any tragedy of Aeschylus or Euripides. A person who could ideally mark out such a future for himself could not have been mere man. The gospel challenges investigation because of the originality and Divine moral elevation of its conception. And by such statements as this it proves how closely the Old and New Testaments are interwoven, and sympathetically and ideally correspondent.
II IT DEMONSTRATED THAT HIS SUFFERING AND DEATH MUST HAVE BEEN IN THE HIGHEST SENSE VOLUNTARY. He was still at a point where the future was in great degree within his own power. That he clearly knew what lay before him in the event of his continuing steadfast proved that his will was absolutely, divinely free. There were several alternatives within easy reach: these, comprehensively, he put from him in spurning Peter"s interference. It is no fate that is blindly shaping out the destiny of a powerless victim; the necessity is a moral and spiritual one, consequent upon motives and aim deliberately preferred.
III ONLY THE HIGHEST MORAL END COULD JUSTIFY SUCH CONDUCT. To suppose that earthly aims or selfish objects could have determined such a career is a palpable absurdity. Christ is, therefore, through all time, the type of noble self-sacrifice. But it is only spiritual motives and principles that can so inspire. And conscience justifies the sacrifice upon such grounds alone. Whilst we may be incapable of it ourselves, we feel, nevertheless, that it is not madness, but the fulfillment of the great end of our being, and its highest blessedness. If it be but fairly and fully regarded, it furnishes its own justification, and constitutes a judgment bar before which all so-called religious acts and schemes must stand or fall.
IV BY MAKING THIS ANNOUNCEMENT CHRIST:
1. Tested the loyalty of his disciples.
2. Vindicated and revealed his own pure, unalterable spiritual resolution.
3. Furnished them with a support for faith and enthusiastic sympathy. M.
Ver. 31-ch. Mat_16:22) "Mercy on thee, Lord (ilewv soi Kurie): this shall never be unto thee.
Vers. 32, 33. Covert temptation.
This scene has, of course, certain features connected with it which cannot be imitated by ordinary persons, or by mere men. Christ exercised a Divine insight and authority. But there are certain principles illustrated. We see
I HOW IT PRESENTS ITSELF.
1. Under the guise of friendship. The love may be real in the individuals who are the instruments of temptation, but their knowledge is not sufficient, or their moral character not so, high as it should be. Many of the most terrible moral trials of life owe their power to this circumstance.
2. With great assumption of reasonableness. In Peter there was a domineering, "superior" tone. He spoke as one who knew the world, and the impracticableness of his Master"s ideas. But even where this is absent there may be a latent contempt for religious aims, and an unconscious appeal to the utilitarian standards of conduct. With many persons the test of reasonableness in moral action is the immediate advantage of those immediately concerned, or the most directly pleasant course of procedure, or the attainment of some recognized worldly object.
II HOW IT IS TO BE DETECTED.
1. By the aid of the Divine Spirit. There are necessarily many occasions for moral decision in which it would be impossible to assign reasons for the steps taken, because these are not clearly discerned; yet there may be moral certainty. It is the Spirit of God that is to guide us in such cases.
2. By comparing spiritual things with spiritual, e.g. :
(1) In moral questions we should distrust proposals which too readily fall in with our own desire for ease, or a pleasant life, or worldly advantage. It is not usual for great duties so to approve themselves.
(2) Suggestions are to be rejected which stand in the way of personal consecration, or interfere with moral duties and Divine impulses.
III How IT IS TO BE OVERCOME.
1. By distinguishing between the agent or instrument and the inspirer. It was a painful thing for Christ to do, but he did not shrink from denouncing the spirit to which the suggestion was due, and the evil one who had used Peter as his tool. This detection, whether it be declared or not, is a great part of the victory.
2. With promptitude and decision. Christ turned his back upon the tempter. There must be no dallying or temporizing. Upon every moment that follows discovery of evil an eternity hangs.
3. By casting ones self upon the Spirit of God. In prayer: "Deliver us from the evil one." In abiding union and voluntary submission: "Not my will, but thine, be done." "Minding" the things of God, and having the whole attention and affection absorbed by them. M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Mar_8:31; Mar_8:33
Mar_8:31; Mar_8:33
That the Son of Man must suffer many things.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 31–38. He began to teach them, etc. For the…
31–38. He began to teach them, etc. For the first announcement of the suffering of our Lord, the rebuke of Peter, and the lesson concerning the cross, and saving the soul, see notes on Matt. 16:21–28. Compare Luke 9:22–27. Verse 38 is peculiar to Mark in this connection, though given in Matt. 10:32, 33, on which see notes.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain Mat 16:21-23; Mar 8:31-33; Luk 9:22. Matthew: “From that…
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 God’s 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 can’t 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.”
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain J. W. McGarvey's The Fourfold Gospel [LXX. C. Passion…
J. W. McGarvey's The Fourfold Gospel [LXX. C. Passion Foretold].
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.
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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]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain Son of man
Son of man
(See Scofield "Mat 8:20") Also, Mat 16:21-28; Mar 9:31; Luk 9:22-27; Luk 24:6
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The first announcement of the Passion:
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.
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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.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Son of Man
Son of Man
This is an important title for Jesus. (See: Translating Son and Father)
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would be rejected by the elders ... and after three days rise up
This can be stated in active form. AT: "that the elders and the chief priests and the scribes would reject him, and that men would kill him, and that after three days he would rise up" (See: Active or Passive)
He said this clearly
"He said this in a way that was easy to understand"
began to rebuke him
Peter rebuked Jesus for saying the things he said would happen to the Son of Man. This can be made explicit. AT: "began to rebuke him for saying these things" (See: Assumed Knowledge and Implicit Information)
translationWords
Son of Man
elder
chief priests
scribe
raise
Peter
rebuke
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:31-38 Then Jesus began to teach the disciples that…
8:31-38 Then Jesus began to teach the disciples that he would suffer and be killed in Jerusalem and three days later . . . rise from the dead. Jesus now explicitly predicted what he had revealed in veiled form (2:19-20). In response, Peter objected, so Jesus taught him and the other disciples the nature of his mission and what it really means to follow him.
8:31 It was a divine necessity that Jesus must suffer (see also 9:11; 13:7, 10). The immediate cause for Jesus’ suffering was the elders, the leading priests, and the teachers of religious law (see 10:33; 11:18, 27; 14:1, 43, 53), but the ultimate cause was the will of God. • Jesus’ death would not be the end, for three days later he would rise from the dead. • Three days later is a synonym for on the third day (Matt 16:21; Luke 9:22) and after three days and three nights (Matt 12:40).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.