Mark 8:32
And he spake that saying openly. And Peter took him, and began to rebuke him.
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8:27-33 These things are written, that we may believe that Jesus is the Christ, the Son of God. These miracles of our Lord assure us that he was not conquered, but a Conqueror. Now the disciples are convinced that Jesus is the Christ; they may bear to hear of his sufferings, of which Christ here begins to give them notice. He sees that amiss in what we say and do, of which we ourselves are not aware, and knows what manner of spirit we are of, when we ourselves do not. The wisdom of man is folly, when it pretends to limit the Divine counsels. Peter did not rightly understand the nature of Christ's kingdom.He spake that saying openly - With boldness or confidence, or without parables or figures, so that there could be no possibility of misunderstanding him.Mr 8:27-38. Peter's Noble Confession of Christ—Our Lord's First Explicit Announcement of His Approaching Sufferings, Death, and Resurrection—His Rebuke of Peter, and Warning to All the Twelve. ( = Mt 16:13-27; Lu 9:18-26).

For the exposition, see on [1461]Mt 16:13-28.

Ver. 32,33. It is from hence manifest, that notwithstanding the confession of Peter, that he was the Christ, yet they had a very imperfect knowledge of the business of the redemption of man by the blood of Christ, and a very imperfect faith as to the hypostatical union of the Divine and human nature in the one person of the Redeemer; for had Peter known these things he would have seen a necessity of Christ’s dying and resurrection from the dead, in order to the redemption and salvation of man, and would neither have dissuaded our Saviour from it, nor doubted of the truth of what was spoken by him, who was the Truth, and could not lie. Our Saviour’s telling him ou froneiv, thou savourest not, might have been more favourably translated, thou understandest not, or thou mindest not, and must not be understood of a total ignorance, or regardlessness, or not relishing, but of a partial knowledge, the want of a due regard to or saviour of the things of God. Thou preferrest thy carnal affection to me, and indulgest thine own desires, to the hinderance of the honour and glory of God, and the salvation of souls, which I came to purchase by these my sufferings, and so art a Satan; an adversary, to me, who came to fulfil the will of my Father, and must not therefore give the least ear to thee, who, in what thou sayest, dost but seek and take care to please thyself. This leadeth him to the following discourse.

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 Matthew 16:22.

{9} And he spake that saying openly. And Peter took him, and began to rebuke him.

(9) None are more mad than they that are wise without the word of God.

Mark 8:32. παρρησίᾳ: He spoke the word plainly, unmistakably. This remark was rendered almost necessary by the choice of the word διδάσκειν in Mark 8:31. Mt.’s δεικνύειν implies παρρησίᾳ. This word (from πᾶς, ῥῆσις) in ordinary Greek usage means frank, unreserved speech, as opposed to partial or total silence. Here, as in John 11:14; John 16:25; John 16:29, it means plain speech as opposed to hints or veiled allusions, such as Jesus had previously given; as in Mark 2:20 (bridegroom taken away). In this sense St. Paul (2 Corinthians 3:12) claims παρρησία for the Christian ministry in contrast to the mystery connected with the legal dispensation as symbolised by the veil of Moses. The term was adopted into the Rabbinical vocabulary, and used to signify unveiled speech as opposed to metaphorical or parabolic speech (Wünsche, Beiträge, ad loc.).—προσλαβόμενος ὁ Π.: what Peter said is not given, Mk’s aim being simply to show that Jesus had so spoken that misunderstanding of what He said was impossible. That the news should be unwelcome is regarded as a matter of course.

32. openly] i. e. not publicly, but “plainly” (“pleinli,” Wyclif) and “without disguise” Comp. John 11:14, “Then said Jesus unto them plainly, Lazarus is dead.” Before this there had been intimations of the End, but then they had been dark and enigmatical. (a) The Baptist had twice pointed Him out as the Lamb of God destined to take away the sin of the world (John 1:29). (b) At the first Passover of His public ministry He Himself had spoken to the Jews of a Temple to be destroyed and rebuilt in three days (John 2:19), and to Nicodemus of a lifting up of the Son of Man, even as Moses had lifted up the serpent in the wilderness (John 3:12-16); (c) He had intimated moreover to the Apostles that a day would come when the Bridegroom should be taken from them (Matthew 9:15), and (d) in the synagogue at Capernaum He had declared that He was about to give His flesh for the Life of the world (John 6:47-51). Now for the first time He dwelt on His awful Future distinctly, and with complete freedom of speech.

And Peter] The selfsame Peter, who a moment before had witnessed so noble and outspoken a confession to his Lord’s Divinity.

took him] i. e. took Him aside (and so Tyndale and Cranmer render it), by the hand or by the robe, and began earnestly and lovingly to remonstrate with Him. The idea of a suffering Messiah was abhorrent to him and to all the Twelve.

Mark 8:32. Παῤῥησίᾳ, freely [openly]) Heretofore He had only in an indirect manner indicated it, Luke 4:23.—τὸν) τοῦτον.

Verse 32. - And he spake the saying openly (παῥῤησία); literally, without reserve. This sudden announcement excited St. Peter. It was a new and startling communication. Peter took him, and began to rebuke him. The word προσλαβόμενος indicates that he "took hold of him," to lead him apart, as though to have the opportunity of warning him with the greater familiarity and secrecy. So say St. Chrysostom and others. Peter would not have his own confession of Christ thus evacuated, as it were; nor does he think it possible that the Son of God could be slain. So he takes him apart, lest he should seem to reprove him in the presence of the other disciples; and then he says (Matthew 16:22), "Mercy on thee, Lord (ἵλεώς σοι Κύριε): this shall never be unto thee." Mark 8:32He spake the saying openly

Mark only. Not as a secret or mystery, as in his words about being lifted up, or building the temple in three days. Not ambiguously, but explicitly. Wyc., plainly.

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