Marcos 8
Bob Utley · Citado em PreceptAustin
Marcos 8
Utley - They could not deny His authority, power, or popularity, so they tried to trick Him into answering questions which would alienate part of His audience. (Mark 8 Commentary)
Marcos 8
Utley adds "The Herods represented the opposite problem—the worldliness, the status quo at any cost!" (Mark 8 Commentary) Hiebert on Watch out! Beware - The first verb calls for mental alertness, while the second demands that one look attentively at the object called to one’s attention in order to avoid the danger that it presents. The two verbs underscore the intensity of the warning. (Gospel of Mark - An Expositional Commentary) Wuest on -Watch out! Beware - The first verb is horaō “to see, to become acquainted with by experience.” This word gives prominence to the discerning mind. The disciples were to use their heads. They were to put the teachings of the Pharisees and the Herodians to the acid test of experience, not in the actual doing of the things taught, but with the mind’s eye following out the ultimate conclusion of the act of practicing what they taught. The verb is present imperative, commanding the beginning of an action and its habitual continuance. The second verb is blepō “to perceive by the use of the eyes.” It is used in a metaphorical sense, “to see with the mind’s eye, to discern mentally, understand, to turn the thoughts or direct the mind to a thing, to consider, to take heed.” It is also present imperative, “Be constantly keeping a watchful eye open to consider and take heed of.” (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Hiebert on leaven - As producing a process of fermentation, leaven or yeast pictures a pervasive corrupting tendency that works invisibly. Christ’s warning was thus “a pithy one-word parable for unseen pervasive influence.” Mark did not give an interpretation of Christ’s meaning, but Matthew (Mt 16:12+) noted that His reference was to “the teaching” of those warned against. (Gospel of Mark - An Expositional Commentary) MacArthur sums up that "Jesus’ admonition provided a somber warning against the ever-present temptations of legalism, hypocrisy, rationalism, materialism, immorality, and worldliness." (See MacArthur's sermon for more discussion of the specific negative effects) Note on Herodians, - The Herodians held political power, and most scholars believe that they were a political party that supported King Herod Antipas, the Roman Empire’s ruler over much of the land of the Jews from 4 B.C. to A.D. 39. The Herodians favored submitting to the Herods, and therefore to Rome, for political expediency. This support of Herod compromised Jewish independence in the minds of the Pharisees, making it difficult for the Herodians and Pharisees to unite and agree on anything. But one thing did unite them—opposing Jesus. Herod himself wanted Jesus dead (Luke 13:31), and the Pharisees had already hatched plots against Him (John 11:53), so they joined efforts to achieve their common goal. THOUGHT - Jesus wants us to beware of legalism. What forms of legalism do you need to guard against? Beware (take care, take heed) (991)(blepo) basically means to have sight, to see, to look at, then to observe, to discern, to perceive with the eye, and frequently implies special contemplation (e.g., often in the sense of “keep your eyes open,” or “beware”). Blepo indicates greater vividness than horao, (Watch out) a similar verb meaning "to see." W E Vine says blepo expresses "a more intentional, earnest contemplation. TDNT says that like horao "blepo in this context speaks of spiritual perception. Other uses in Mark - Mk. 4:12; Mk. 4:24; Mk. 5:31; Mk. 8:15; Mk. 8:18; Mk. 8:23; Mk. 8:24; Mk. 12:14; Mk. 12:38; Mk. 13:2; Mk. 13:5; Mk. 13:9; Mk. 13:23; Mk. 13:33; Leaven (yeast)(2219)(zume) probably from zeo = to heat, as occurs in fermentation of dough when leaven is mixed in) was literally a small portion of dough that was retained in order to start a new batch of dough (literal uses - Mt 16:12; Lk 13:21; 1 Cor 5:6; Gal 5:9). In ancient times, when bread was about to be baked, a small piece of dough was pulled off and saved. That leaven or yeast would then be allowed to ferment in water, and later kneaded into the next batch of fresh dough to make it rise. Leaven throughout Scripture was used figuratively to describe permeating power or influence, usually the influence of evil and clearly the influence of the evil of the Pharisees and Herod in the present passage. Zume is used figuratively to depict corruption of thought and conduct, which Jesus termed hypocrisy in Lk 12:1. Zume was used figuratively to describe teachings based on unspiritual value systems (Mt 16.12). Finally, zume was a metaphor for sin within a believing community, and was identified as wicked ways (1Cor 5.8). The first use of zume in the Septuagint (Ex. 12:15; 12:19) is associated with the Passover, where the Jews were instructed to eat bread without leaven for seven days. (See What is the significance of unleavened bread?)
Marcos 8
Utley - This is the first in a series of six or seven questions in which Jesus expresses His disappointment that His own disciples do not yet understand! This entire context of Mark reveals how hard it was for “friend and foe” to comprehend Jesus’ radically new message. His disciples, His family, His hometown, the crowds, and the religious leaders all did not have spiritual eyes or ears! (Mark 8 Commentary) A T
Marcos 8
Utley - This is a PERFECT PASSIVE PARTICIPLE implying a settled spiritual condition brought about by an outside agent (cf. Mk 4:13, 40; 6:52; 7:18; 8:17, 21, 33; 9:10, 32). This is exactly what will happen to Judas Iscariot. (Mark 8 Commentary) Heart (2588) (kardia) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will. No outward obedience is of the slightest value unless the heart turns to God. Hardened (4456)(poroo from poros = small piece of stone, kind of marble, used of a callus of fracture; related word porosis) means to make hard as stone and figuratively to describe hearts which have become callous or insensitive to spiritual realities. The effect is to cause the person to have difficulty understanding or comprehending spiritual truth in the Word and spiritual significance of surrounding circumstances (everything that happens to us in our life HAS SPIRITUAL SIGNIFICANCE!). In the NT, poroo is used only in the spiritual sense to describe a closed mind, mental obtuseness, intellectual blindness. In Mark 8:17 poroo is in the perfect tense describing the state of the disciples' hearts and the passive voice indicates the hardening is the effect of an "outside agent." THOUGHT - Their hearts were hardened, too often they had seen the power of God and they now were hardened against what was spectacular. So much had been revealed to them, yet so often they missed the spiritual significance fo the event, and instead relied on their own natural ability with the result that "scar tissue" had begun to "encase" their hearts, thankfully not a state that was irreversible, but still enough so that they missed the deeper points of Jesus' teaching..Are we as His disciples not just like the 12 and too often Jesus and His Spirit is at work right in our life and we have a "veil" over our eyes and fail to see what He is doing. May we frequently pray Paul's great prayer in Ephesians 1:18-19a+ begging that "the eyes of our heart may be enlightened, so that we will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us who believe." In Jesus' Mighty Name. Amen Hard hearts and painful unbeliefs spring up in the waste places where we bury our forgotten mercies. The miracles of our Lord Jesus Christ ought to be considered. -- C H Spurgeon Mark 8:18 "HAVING EYES, DO YOU NOT SEE? AND HAVING EARS, DO YOU NOT HEAR? And do you not remember, Wuest Having eyes, you are not seeing, and having ears, you are not hearing, and you are not remembering. (Wuest) NET Mark 8:18 Though you have eyes, don't you see? And though you have ears, can't you hear? Don't you remember? NLT Mark 8:18 'You have eyes-- can't you see? You have ears-- can't you hear?' Don't you remember anything at all? ESV Mark 8:18 Having eyes do you not see, and having ears do you not hear? And do you not remember? NIV Mark 8:18 Do you have eyes but fail to see, and ears but fail to hear? And don't you remember? GNT Mark 8:18 ὀφθαλμοὺς ἔχοντες οὐ βλέπετε καὶ ὦτα ἔχοντες οὐκ ἀκούετε; καὶ οὐ μνημονεύετε, KJV Mark 8:18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? YLT Mark 8:18 Having eyes, do ye not see? and having ears, do ye not hear? and do ye not remember? ASV Mark 8:18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? CSB Mark 8:18 Do you have eyes, and not see, and do you have ears, and not hear? And do you not remember? NKJ Mark 8:18 "Having eyes, do you not see? And having ears, do you not hear? And do you not remember? NRS Mark 8:18 Do you have eyes, and fail to see? Do you have ears, and fail to hear? And do you not remember? NAB Mark 8:18 Do you have eyes and not see, ears and not hear? And do you not remember, NJB Mark 8:18 Have you eyes and do not see, ears and do not hear? Or do you not remember? see: Mk 4:12 De 29:4 Ps 69:23 Ps 115:5-8 Isa 6:9-10 42:18-20 44:18 Jer 5:21 Mt 13:14-15 Joh 12:40 Ac 28:26-27 Ro 11:8 do: 2Pe 1:12 Mark 8 Resources - Multiple Sermons and Commentaries Related Passages: Ezekiel 12:2 “Son of man, you live in the midst of the rebellious house, who have eyes to see but do not see, ears to hear but do not hear; for they are a rebellious house. Jeremiah 5:21 ‘Now hear this, O foolish and senseless people, Who have eyes but do not see; Who have ears but do not hear. BLIND EYES, DEAF EARS, FEEBLE MEMORIES Utley - This is an OT quote from Ezekiel 12:2 (cf. Jer. 5:21), which theologically parallels Isa. 6:9–10 (cf. Mark 4:12). The OT prophets spoke the word of God, but were misunderstood because of the spiritual condition of their hearers. These OT quotes are in a grammatical form which expects a “yes” answer. (Mark 8 Commentary) This OT quotation is not found in Matthew's parallel account. Edwards comments that "The disciples’ wholesale misunderstanding of Jesus’ reference to “yeast” indicates that Jesus has not left the opposition behind with the Pharisees on the lakeshore. It is with him in the boat, if not in outright opposition at least in the bewildering misunderstanding of his own disciples. Jesus is moved to exasperation. Like the prophet Ezekiel, he is an exile among his own people. “ ‘Son of man, you are living among a rebellious people. They have eyes to see but do not see and ears to hear but do not hear’ ” (Ezek 12:2)." (PNTC-Mark) Having eyes, do you not see? And having ears, do you not hear? - This description is the same given to the second generation of Israel prior to entering the promised land Moses declaring "Yet to this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear." (De 29:4+) Isaiah 6:9-10+ He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ 10“Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed.” Matthew 13:14-15+ “In their case the prophecy of Isaiah is being fulfilled, which says, ‘YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; 15 FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES, OTHERWISE THEY WOULD SEE WITH THEIR EYES, HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM.’ John 12:40 “HE HAS BLINDED THEIR EYES AND HE HARDENED THEIR HEART, SO THAT THEY WOULD NOT SEE WITH THEIR EYES AND PERCEIVE WITH THEIR HEART, AND BE CONVERTED AND I HEAL THEM.” Acts 28:26-27+ saying, ‘GO TO THIS PEOPLE AND SAY, “YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; AND YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; 27 FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, AND WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES; OTHERWISE THEY MIGHT SEE WITH THEIR EYES, AND HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM.”’ Romans 11:8+ just as it is written, “GOD GAVE THEM A SPIRIT OF STUPOR, EYES TO SEE NOT AND EARS TO HEAR NOT, DOWN TO THIS VERY DAY.” Hiebert comments that we have " three further questions probing the extent and cause of the hardness of their heart. Is their heart really so dull and unperceptive that they cannot use their eyes, their ears, and their memory to penetrate into the meaning of His word? Have they become like those “outside” (4:11–12) to whom the mysteries of the kingdom could not be revealed? Has their memory failed them concerning the things they had seen Him do? (Gospel of Mark - An Expositional Commentary) And do you not remember - Remember what? Certainly one answer is the amazing miracles they had seen. In context Jesus goes on to remind them of two feeding miracles they had just recently seen. Utley - "Jesus is chiding them for their lack of spiritual understanding related to the miraculous feedings (cf. Mk 8:17–21). This phrase also has an OT orientation (cf. Deut. 4:9–10; 8:11, 19). God’s people must retain and act on God’s truths." (Mark 8 Commentary) Mark 8:19 when I broke the five loaves for the five thousand, how many baskets full of broken pieces you picked up?" They said to Him, "Twelve." Wuest When the five loaves I broke among the five thousand, how many baskets full of broken pieces did you take up? They say to Him, Twelve. (Wuest) NET Mark 8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?" They replied, "Twelve." NLT Mark 8:19 When I fed the 5,000 with five loaves of bread, how many baskets of leftovers did you pick up afterward?" "Twelve," they said. ESV Mark 8:19 When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you take up?" They said to him, "Twelve." NIV Mark 8:19 When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up?" "Twelve," they replied. GNT Mark 8:19 ὅτε τοὺς πέντε ἄρτους ἔκλασα εἰς τοὺς πεντακισχιλίους, πόσους κοφίνους κλασμάτων πλήρεις ἤρατε; λέγουσιν αὐτῷ, Δώδεκα. KJV Mark 8:19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. YLT Mark 8:19 When the five loaves I did brake to the five thousand, how many hand-baskets full of broken pieces took ye up?' they say to him, 'Twelve.' ASV Mark 8:19 When I brake the five loaves among the five thousand, how many baskets full of broken pieces took ye up? They say unto him, Twelve. CSB Mark 8:19 When I broke the five loaves for the 5,000, how many baskets full of pieces of bread did you collect?" "Twelve," they told Him. NKJ Mark 8:19 "When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?" They said to Him, "Twelve." NRS Mark 8:19 When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you collect?" They said to him, "Twelve." five: Mk 6:38-44 Mt 14:17-21 Lu 9:12-17 Joh 6:5-13 Mark 8 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 16:9+ “Do you not yet understand or remember the five loaves of the five thousand, and how many baskets full you picked up? Keep the context in mind as you read these next two passages. In Mk 8:16 they were worried because they had no bread (which was in itself not reality because they had one loaf - Mk 8:14). So Jesus proceeds to review the previous 2 no bread situations, to put their present "no bread" situation in context. When I broke the five loaves for the five thousand, how many baskets full of broken pieces you picked up?" - Jesus continues teaching by asking questions. Can you imagine the men shirking, especially the one holding the one loaf? This must have been at least a bit embarrassing to these men! They said to Him, "Twelve" - What is sad is that they remembered the facts but the failed to deduce spiritual truth from those facts. Notice that Jesus clearly distinguished two miraculous feedings, here of the 5000 and in the following passage the feeding of the 4000. His words should shut the mouths of any liberal critic who says the two feedings were really only one feeding. Hiebert adds "The memory of the disciples was clear and accurate concerning the historical facts, but they had failed to deduce the appropriate spiritual truth from those facts. They yet failed to grasp the true significance of His Person." (Gospel of Mark - An Expositional Commentary) Mark 8:20 "When I broke the seven for the four thousand, how many large baskets full of broken pieces did you pick up?" And they said^ to Him, "Seven." Wuest When the seven among four thousand, how many baskets of broken pieces did you take up? And they say, Seven. (Wuest) NET Mark 8:20 "When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?" They replied, "Seven." NLT Mark 8:20 "And when I fed the 4,000 with seven loaves, how many large baskets of leftovers did you pick up?" "Seven," they said. ESV Mark 8:20 "And the seven for the four thousand, how many baskets full of broken pieces did you take up?" And they said to him, "Seven." NIV Mark 8:20 "And when I broke the seven loaves for the four thousand, how many basketfuls of pieces did you pick up?" They answered, "Seven." GNT Mark 8:20 Ὅτε τοὺς ἑπτὰ εἰς τοὺς τετρακισχιλίους, πόσων σπυρίδων πληρώματα κλασμάτων ἤρατε; καὶ λέγουσιν [αὐτῷ], Ἑπτά. KJV Mark 8:20 And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. YLT Mark 8:20 'And when the seven to the four thousand, how many hand-baskets full of broken pieces took ye up?' and they said, 'Seven.' ASV Mark 8:20 And when the seven among the four thousand, how many basketfuls of broken pieces took ye up? And they say unto him, Seven. CSB Mark 8:20 "When I broke the seven loaves for the 4,000, how many large baskets full of pieces of bread did you collect?" "Seven," they said. NKJ Mark 8:20 "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?" And they said, "Seven." NRS Mark 8:20 "And the seven for the four thousand, how many baskets full of broken pieces did you collect?" And they said to him, "Seven." Mk 8:1-9 Mt 15:34-38 Mark 8 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 16:10+ “Or the seven loaves of the four thousand, and how many large baskets full you picked up? When I broke the seven for the four thousand, how many large baskets full of broken pieces did you pick up?" - Jesus again teaches by asking questions. And they said to Him, "Seven - Clearly they remember this miraculous abundance of bread. They had one loaf and the Man who had brought forth 12 baskets and 7 baskets sitting in the boat with them! Mark 8:21 And He was saying to them, "Do you not yet understand?" Wuest And He kept on repeating to them, Not yet are you understanding? (Wuest) NET Mark 8:21 Then he said to them, "Do you still not understand?" NLT Mark 8:21 "Don't you understand yet?" he asked them. ESV Mark 8:21 And he said to them, "Do you not yet understand?" NIV Mark 8:21 He said to them, "Do you still not understand?" GNT Mark 8:21 καὶ ἔλεγεν αὐτοῖς, Οὔπω συνίετε; KJV Mark 8:21 And he said unto them, How is it that ye do not understand? YLT Mark 8:21 And he said to them, 'How do ye not understand?' ASV Mark 8:21 And he said unto them, Do ye not yet understand? CSB Mark 8:21 And He said to them, "Don't you understand yet?" NKJ Mark 8:21 So He said to them, "How is it you do not understand?" NRS Mark 8:21 Then he said to them, "Do you not yet understand?" NAB Mark 8:21 He said to them, "Do you still not understand?" NJB Mark 8:21 Then he said to them, 'Do you still not realise?' GWN Mark 8:21 He asked them, "Don't you catch on yet?" BBE Mark 8:21 And he said to them, Is it still not clear to you? How: Mk 8:12,17 6:52 9:19 Ps 94:8 Mt 16:11,12 Joh 14:9 1Co 6:5 15:34 Mark 8 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 16:11+ “How is it that you do not understand that I did not speak to you concerning bread? But beware of the leaven of the Pharisees and Sadducees.” 12 Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. THE SLOW TO UNDERSTAND DISCIPLES A T
Marcos 8
Utley adds that "One of Isaiah’s prophecies about the Messiah was that He would bring sight to the blind (cf. Isa. 29:18–35:5; 42:7, 16, 18, 19). Physical blindness is an OT metaphor for spiritual blindness (cf. Isa. 56:10; 59:10). This same play on physical and spiritual blindness is graphically seen in John 9. This is obviously related to the disciples’ blindness in 8:15, 18." (Mark 8 Commentary) Jesus healed a number of blind men throughout His ministry (Matt. 9:27–31; 11:5; 12:22; 15:30–31; 20:30–34; 21:14; Mark 10:46–52; Luke 4:18; 18:35–42; John 9:1–12; cf. Isa. 42:7)
Marcos 8
Utley comments that "This verse starts with Jesus laying hands on the man’s eyes. Then the action switches to the man (cf. NJB). He must focus and look intently (cf. Matt. 7:5). When he cooperates, his sight immediately is restored." (Mark 8 Commentary) Expositors says: “It has been suggested that the gradual restoration of sight in this case was meant to symbolize the slowness of the Twelve in attaining spiritual insight. They got their eyes opened very gradually like the blind man of Bethsaida.”
Marcos 8
Utley - Jesus did not want to be known as a healer. He used healing to show the mercy of God, build the disciples’ faith, and confirm His teaching ministry. (Mark 8 Commentary)
Marcos 8
Utley - This event is a watershed event in the Gospel of Mark. The miracle stories that affirm the power, authority, and deity of Jesus cease. From this point on the emphasis is the crucifixion. Mark’s Gospel changes from a focus on who He is to His great redemptive act (i.e. what He did). (Mark 8 Commentary) Caesarea Philippi About 1,150 feet above sea level, Caesarea Philippi is located on a triangular plain in the upper Jordan Valley along the southwestern slopes of Mt. Hermon. Behind it rise bluffs and rugged mountain peaks. The area is one of the most lush and beautiful in Palestine, with groves of trees and grassy fields abounding. Water is in abundance, for the city is near the spot where the spring Nahr Baniyas, one of the sources of the Jordan, gushes from a cave in the bluffs. The city is also in a strategic location, guarding the plains in the area. The extent of its ruins indicate that it was a city of considerable size. The modern town, which has dwindled drastically, is known as Banyas. History Caesarea Philippi seems to have been a religious center from its earliest days. The Canaanite god Baal-gad, the god of good fortune, was worshiped here in Old Testament times. Later, in the Greek period, a shrine in the cave was dedicated to the god Pan. In addition, many niches in the cave held statues of the Nymphs. When Herod the Great was king of the Jews, he built a temple out of white marble near the same spot and dedicated it to Emperor Augustus. The city also has an important place in the history of the area. Paneas, as it was called before its name was changed, was the site of a famous battle (198 B.C.) in which Antiochus the Great defeated the Egyptians and thereby took control of Palestine for the Seleucids. In 20 B.C., the Romans under Augustus, who then controlled the area, gave the territory to Herod the Great. After Herod's death, it passed to his son Philip who ruled there from 4 B.C. until his death in A.D. 34. Philip rebuilt the city into a beautiful place and renamed it Caesarea Philippi in honor of Tiberias Caesar and himself. When Herod Agrippa II (grandson of Herod the Great) inherited the city, he renamed it Neronias in honor of the emperor Nero. But, after Nero's death the name was dropped. During the Jewish-Roman War of A.D. 66-70, the Roman general Vespasian rested his army here. After the war, Titus, who succeeded his father as general of the Roman armies, held gladiatorial shows here during which a number of Jewish prisoners were put to death. After subduing the Jews, the Romans changed its name back to Paneas. New Testament Near here Jesus asked His disciples the famous question about His identity. When He asked them who men said He was, they answered that people were identifying Him with Elijah, John the Baptist, or one of the prophets (Mark 8:27-33 ; Matthew 16:13-23 ). Jesus then asked them, “But whom say ye that I am?” (Matthew 16:15 ). Peter, acting as the group's spokesman, replied with his famous statement that Jesus is the Christ. Although in John's gospel Jesus was acknowledged as Christ before this event, in the Synoptic Gospels this is the first time that anyone openly confessed Jesus as the Messiah. Immediately after Peter's confession, Jesus congratulated him for being receptive to God's revelation, changed his name from Cephas to Peter, and then pronounced the founding words of the church. This occasion is also important because for the first time Jesus predicted His coming arrest, death, and resurrection in Jerusalem. That Peter and the other disciples did not fully understand the nature of Jesus' messiahship is evidenced by Peter's rebuke of Jesus. This marked the turning point in Jesus' ministry. After this He confined His ministry mostly to the twelve to reinterpret to them the meaning of His messiahship and to prepare them for the events to come. The transfiguration, which occurred about a week after the confession at Caesarea Philippi, was probably also in the area. Caesarea Philippi, which had been the center for pagan worship, thus became an important site for Christians because of Jesus' association with it. (Holman Bible Dictionary) Related Resources: Wikipedia - Caesarea Philippi Bridgeway Bible Dictionary Caesarea philippi Hastings' Dictionary of the Bible Caesarea Philippi Hastings' Dictionary of the NT Caesarea Philippi Morrish Bible Dictionary Caesarea Philippi Watson's Theological Dictionary Caesarea Philippi 1911 Encyclopedia Britannica Caesarea Philippi Easton's Bible Dictionary Caesarea Fausset Bible Dictionary Caesarea International Standard Bible Encyclopedia Caesarea Kitto Biblical Cyclopedia Caesarea Question - Why did Jesus ask the disciples, “Who do you say that I am?” Answer: Jesus asked a lot of questions. Query was one of His favorite teaching tools. One of the questions Jesus put to the disciples was “Who do you say that I am?” (Luke 9:20). This question drew out a response that is instructive to all of us. The context of Jesus’ question “Who do you say that I am?” is important: “Once when Jesus was praying in private and his disciples were with him, he asked them, ‘Who do the crowds say I am?’ “They replied, ‘Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life.’ “‘But what about you?’ he asked. ‘Who do you say I am?’ Peter answered, ‘God’s Messiah’” (Luke 9:18–20). Parallel accounts are found in Matthew 16 and Mark 8. Matthew relates that Peter did more than just identify Jesus as the Christ; he also proclaimed Jesus’ divine nature: “You are the Messiah, the Son of the living God” (Matthew 16:16). Jesus’ question “Who do you say I am?” was not a sign of ignorance; He knew all things, including what was on the disciples’ minds. The question was also not motivated by some type of self-conceit or vanity; Jesus did not preen, and He had no desire to fish for compliments. Rather, His question was aimed at provoking the disciples to consider their level of faith. The immediate results of His question make it clear why He asked them what He did. Jesus began the conversation by asking a related question: “Who do the crowds say I am?” (Luke 9:18). In response, the disciples related the various things they had heard: the opinions included several personages come back to life, pointing to the fact that the crowds viewed Jesus as someone special. But the crowds’ guesses were all wrong. So Jesus directs the question to the disciples themselves: “Who do you say that I am?” In other words, are you following the crowd? Are you sticking with the conventional wisdom about Me? Or do you have another, more insightful answer? What do you really think? Peter then speaks up. In answer to the question, Peter affirms his belief that Jesus was the long-awaited Messiah and, more than that, the Son of God. By this time, the disciples had seen many miracles, including the raising of a widow’s son in Nain, the calming of a storm, the casting out of many demons from a man in the Gerasenes, and the feeding of 5,000. The disciples knew that Jesus was more than a prophet; He was absolutely unique; He was, in fact, God in the flesh. In response to Peter’s declaration, Jesus expresses the blessedness of his faith: “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven” (Matthew 16:17). God, in His grace, had opened the disciples’ eyes to see Jesus for who He truly was. So Jesus asks the question “Who do you say that I am?” and He receives the correct (divinely inspired) response from Peter. This marks a turning point in Jesus’ teaching ministry with His disciples. Starting then, the Lord gives His disciples additional information, as shocking as it was for them to hear: “From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life” (Matthew 16:21). Jesus had refrained from telling His disciples about His death and resurrection until they had reached an important milestone: namely, that their faith had grown to the extent that they could express their conviction that Jesus was the Son of God. How the disciples handled the additional information of Jesus’ death would depend on who they believed Jesus to be. Knowing that He is the Son of God, they should be able to trust Him—even to the point of accepting His death (and resurrection) without being shaken. Unfortunately, the disciples had a hard time processing what Jesus was now telling them, as evidenced in Peter’s response (Matthew 16:22–23). Even having faith in Jesus as the divine Son of God, the disciples were thrown into confusion at the prediction of Jesus’ death and resurrection (see Mark 9:32). Jesus’ question “Who do you say that I am?” is a good example of one of His teaching methods. Asking a question demands engagement, promotes thinking, and draws out a considered response. Jesus’ question and subsequent teaching also illustrate the progressive nature of God’s revelation and our need for growing in faith. Throughout history, God has revealed His message gradually, starting in Genesis and continuing through the close of the canon. He did not reveal any more than mankind needed or was capable of receiving at any given time. Also, Jesus’ delay in introducing the subject of His death and resurrection suggests that the disciples’ faith needed to mature to the point that they could hear and understand. All of us are called to grow in our faith. There is always more to know of Christ. “Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity” (Hebrews 6:1). (Source: GotQuestions.org) Mark 8:28 They told Him, saying, "John the Baptist; and others say Elijah; but others, one of the prophets." Wuest Who do men say that I am? And they told Him, saying, John the Baptist, and others, Elijah, and others, one of the prophets. (Wuest) NET Mark 8:28 They said, "John the Baptist, others say Elijah, and still others, one of the prophets." NLT Mark 8:28 "Well," they replied, "some say John the Baptist, some say Elijah, and others say you are one of the other prophets." ESV Mark 8:28 And they told him, "John the Baptist; and others say, Elijah; and others, one of the prophets." NIV Mark 8:28 They replied, "Some say John the Baptist; others say Elijah; and still others, one of the prophets." GNT Mark 8:28 οἱ δὲ εἶπαν αὐτῷ λέγοντες [ὅτι] Ἰωάννην τὸν βαπτιστήν, καὶ ἄλλοι, Ἠλίαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν. KJV Mark 8:28 And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. YLT Mark 8:28 And they answered, 'John the Baptist, and others Elijah, but others one of the prophets.' ASV Mark 8:28 And they told him, saying, John the Baptist; and others, Elijah; but others, One of the prophets. CSB Mark 8:28 They answered Him, "John the Baptist; others, Elijah; still others, one of the prophets." NKJ Mark 8:28 So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets." NRS Mark 8:28 And they answered him, "John the Baptist; and others, Elijah; and still others, one of the prophets." NAB Mark 8:28 They said in reply, "John the Baptist, others Elijah, still others one of the prophets." NJB Mark 8:28 And they told him, 'John the Baptist, others Elijah, others again, one of the prophets.' GWN Mark 8:28 They answered him, "Some say you are John the Baptizer, others Elijah, still others one of the prophets." John: Mk 6:14-16 Mt 14:2 16:14 Lu 9:7-9 Elijah: Mk 9:11-13 Mal 4:5, Joh 1:21 Mark 8 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 16:14+ And they said, “Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.” Luke 9:19+ They answered and said, “John the Baptist, and others say Elijah; but others, that one of the prophets of old has risen again.” They told Him, saying, "John the Baptist - The disciples knew that Herod thought that Jesus was John the Baptist raised from the dead (Mark 6:14,16+, Lk 9:19+) And others say Elijah - Some Jews had said Elijah in (Mark 6:15+) because they were aware of the prophecy in Malachi 4:5+ which said "Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD." (Why must Elijah return?) This would imply that Jesus was the forerunner of the Messiah But others, one of the prophets - Some Jews had this opinion in (Mark 6:15+), such as Jeremiah who according to Jewish tradition would return with the Ark of the Covenant (that had disappeared with the Babylonian destruction of Jerusalem during Jeremiah's ministry) when the Messianic Kingdom was established (there is no Scriptural support for this tradition). NET Note - The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. Mark 8:29 And He continued by questioning them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ." Wuest And He himself kept on questioning them, But as for you, who are you saying that I am? Answering, Peter says to Him, As for you, you are the Messiah. (Wuest) NET Mark 8:29 He asked them, "But who do you say that I am?" Peter answered him, "You are the Christ." NLT Mark 8:29 Then he asked them, "But who do you say I am?" Peter replied, "You are the Messiah. " ESV Mark 8:29 And he asked them, "But who do you say that I am?" Peter answered him, "You are the Christ." NIV Mark 8:29 "But what about you?" he asked. "Who do you say I am?" Peter answered, "You are the Christ. " GNT Mark 8:29 καὶ αὐτὸς ἐπηρώτα αὐτούς, Ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς ὁ Πέτρος λέγει αὐτῷ, Σὺ εἶ ὁ Χριστός. KJV Mark 8:29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. YLT Mark 8:29 And he saith to them, 'And ye -- who do ye say me to be?' and Peter answering saith to him, 'Thou art the Christ.' ASV Mark 8:29 And he asked them, But who say ye that I am? Peter answereth and saith unto him, Thou art the Christ. CSB Mark 8:29 "But you," He asked them again, "who do you say that I am?" Peter answered Him, "You are the Messiah!" NKJ Mark 8:29 He said to them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ." NRS Mark 8:29 He asked them, "But who do you say that I am?" Peter answered him, "You are the Messiah." NAB Mark 8:29 And he asked them, "But who do you say that I am?" Peter said to him in reply, "You are the Messiah." NJB Mark 8:29 'But you,' he asked them, 'who do you say I am?' Peter spoke up and said to him, 'You are the Christ.' But: Mk 4:11 Mt 16:15 Lu 9:20 1Pe 2:7 You: Mt 16:16 Joh 1:41-49 4:42 6:69 11:27 Ac 8:37 9:20 1Jn 4:15 5:1 Mark 8 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 16:15+ He said to them, “But who do YOU (EMPHATIC) say that I am?” 16 Simon Peter answered, “You are the Christ, the Son of the living God.” But He warned them and instructed them not to tell this to anyone, Luke 9:20+ (The question of WHO IS JESUS - Lk 7:49, Lk 8:25, Lk 9:9) And He said to them, “But who do YOU (EMPHATIC) say that I am?” And Peter answered and said, “The Christ of God.” Strategic Location of Who Do You Say I Am? JESUS IS THE CHRIST THE MESSIAH The diagram above is from the Gospel of Matthew and marks the strategic place in that Gospel regarding Jesus. If you examine Irving Jensen's diagram on the Gospel of Mark at the top of this page, you will see that the corresponding passages in Mark are also related to Jesus' climatic question "who do you say that I am?" Grassmick - “At the center of his Gospel Mark placed Peter’s confession that Jesus is the Messiah. Up to this point the underlying question had been, ‘Who is He?’ After Peter’s declaration on behalf of the Twelve, Mark’s narrative is oriented toward the Cross and the Resurrection. From now on the underlying double question was, ‘What kind of Messiah is He, and what does it mean to follow Him?’ This crucial passage is the point to which the first half of the book leads and from which the second half proceeds.” (Bible Knowledge Commentary) John
Marcos 8
Utley - This is another example of the Messianic Secret so common in Mark (cf. Mark 1:33–34, 43; 3:12; 4:11; 5:43; 7:24, 36; 8:26, 30). (Mark 8 Commentary) Earlier in Mark we read a similar order by Jesus after He had healed the deaf and mute man = "He gave them orders not to tell anyone; but the more He ordered them, the more widely they continued to proclaim it." (Mark 7:36+) Hiebert explains that for the disciples "to go out and broadcast the fact that He was the Messiah would simply raise false hopes among the people who were expecting an earthly Messiah who would fulfill their political hopes. Furthermore, the disciples themselves were not yet qualified to proclaim the whole truth concerning Him as Messiah. “The disciples now clearly see ‘who’ Jesus is, but they do not yet see afar enough to understand ‘how’ He will fulfill His mission as the Christ.” His messianic mission could not be rightly understood apart from the work of the cross. Only when they understood the relationship between His suffering and His glory would they be qualified to proclaim Him adequately as the Messiah. (Gospel of Mark - An Expositional Commentary) NET Note - Mark 8:27–10:52. The entire section Mk 8:27–10:52 is built around three passion predictions of Jesus (Mk 8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (Mk 8:34–38); (2) humility and serving (Mk 9:33–37); (3) suffering, humble service, and not lording it over people (Mk 10:35–45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292–94. Mark 8:31 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. Wuest And He began to be teaching them that it was necessary in the nature of the case for the Son of man to suffer many things, and, after having been put to the test for the purpose of being approved should He meet the specifications, to be rejected by the elders and the chief priests and the scribes, and to be put to death, and after three days to arise. (Wuest) NET Mark 8:31 Then Jesus began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests, and experts in the law, and be killed, and after three days rise again. NLT Mark 8:31 Then Jesus began to tell them that the Son of Man must suffer many terrible things and be rejected by the elders, the leading priests, and the teachers of religious law. He would be killed, but three days later he would rise from the dead. ESV Mark 8:31 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. NIV Mark 8:31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again. GNT Mark 8:31 Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι· KJV 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. YLT Mark 8:31 and began to teach them, that it behoveth the Son of Man to suffer many things, and to be rejected by the elders, and chief priests, and scribes, and to be killed, and after three days to rise again; ASV Mark 8:31 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. CSB Mark 8:31 Then 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, be killed, and rise after three days. NKJ Mark 8:31 And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again. NRS Mark 8:31 Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. he began: Mk 9:31,32 10:33,34 Mt 16:21 17:22 20:17-19 Lu 9:22 18:31-34 Lu 24:6,7,26,44 rejected: Mk 12:10 1Sa 8:7 10:19 Ps 118:22 Isa 53:3 Mt 21:42 Lu 17:25 Joh 12:48 Ac 3:13-15 7:35,51,52 and after: Ho 6:2 Jon 1:17 Mt 12:40 Joh 2:19 1Co 15:4 Mark 8 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 16:21+ From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. Luke 9:22+ saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day.” A SUFFERING MESSIAH PRECEDES THE CONQUERING KING Constable gives us the setting of Mk 8:31-10:52 explaining that "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. 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. Mk 2:20; 4:33–34). From now on He spoke more clearly to both the disciples and the multitudes....In this section, Mark recorded Jesus’ first clear prediction of His passion (Mk 8:31), the disciples’ reaction to it (Mk 8:32–33), and several lessons on discipleship (Mk 8:34–9:29)." And He began to teach them - Began marks the commencement of this new teaching. Teach is didasko in the present tense indicating the continuation of the instruction - this would be the first of several times He would tell them about the Cross (cf. Mt. 17:9, 12, 22–23; Mk 9:31; 10:33, 45; Jn 12:7).
Marcos 8
Utley - Jesus tried several times to inform the disciples about His prophesied suffering (cf. Mk 8:31; 9:30–31; 10:33–34), but they could not understand (cf. Mk 8:32–33; 9:32–34; 10:35–37). (Mark 8 Commentary) Hiebert - Peter was scandalized by Jesus’ announcement of His coming death. The whole idea was abhorrent, inconsistent with the confession Jesus had just warmly approved. Like his countrymen after the crucifixion, Peter reacted to “the offense of the cross.” Motivated by his affection for Jesus, Peter felt it was essential to pressure Him to eliminate these gloomy forebodings from His mind. (Gospel of Mark - An Expositional Commentary) And Peter took Him aside and began to rebuke Him - This was done in sincerity, but not with understanding for unknowingly he acts as Satan's surrogate! This time Peter clearly understood what Jesus was saying! Took aside is proslambano which means to take hold of and lead aside (middle voice = taking to himself)! To take hold of another so as to have him facing him! Can you imagine this scene - a finite former fisherman having the audacity to take hold of the infinite God-Man and taking Him aside! Rebuke is epitimao the same word translated warned in Mk 8:30 and in the present tense depicts continuous action. Epitimao is also the same one Mark used to describe Jesus silencing demons (cf. Mk 1:25+; Mk 3:12+). Bruce writes "“Peter here appears in a new character; a minute ago speaking under inspiration from heaven, now under inspiration from the opposite quarter” Utley - 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. (Mark 8 Commentary) Matthew's version is even more "in your face" for Peter declared “God forbid it, Lord (AT LEAST HE CALLED HIM "LORD!"! This shall never happen to You (Strongest kind of negation, as if Peter would not let it happen. Peter had perfect assurance.).” (Mt 16:22+) Clearly Peter is still missing the point. He even seems to miss the incredible prophecy of the RESURRECTION from the dead! He does not understand that Isaiah 53+ had prophesied the Messiah would suffer and die for the sins of mankind must suffer (cf. cf. Ge 3:15+ Ps. 16:10; Ps 22:1, 7–8, 16–18; Ps 69:21; Isa. 50:6; Zech. 11:12–13; Zech 12:10). He still did not understand Jesus' purpose as summarized in Mark 10:45 "For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” Warren