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Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/mark/8.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/mark/8.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/mark/8.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/mark/8.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/mark/8.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/mark/8.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/mark/8.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/mark/8.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/mark/8.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/mark/8.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/mark/8.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/mark/8.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/mark/8.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/mark/8.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/mark/8.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/mark/8.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/mark/8.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/mark/8.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/mark/7-37.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/mark/8.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/mark/8.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/mark/8.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/mark/8.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/mark/8.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/mark/8.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/mark/8.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/mark/8.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/mark/8.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/mark/8.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/parker/mark/8.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/mark/8.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/mark/8.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/mark/8.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/mark/8.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/mark/8.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/mark/8.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/mark/8.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/mark/8.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/mark/8.htm">Matthew Henry's Concise Commentary</a></div>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.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/mark/8.htm">Barnes' Notes on the Bible</a></div>He spake that saying openly - With boldness or confidence, or without parables or figures, so that there could be no possibility of misunderstanding him.<a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/mark/8.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>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).<p>For the exposition, see on [1461]Mt 16:13-28. <div class="vheading2"><a href="/commentaries/poole/mark/8.htm">Matthew Poole's Commentary</a></div> <span class="bld">See Poole on "<a href="/mark/8-32.htm" title="And he spoke that saying openly. And Peter took him, and began to rebuke him.">Mark 8:32</a>"</span> <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/mark/8.htm">Gill's Exposition of the Entire Bible</a></div>But when he had turned about,.... Upon Peter, and showed quick resentment at what he said: <p>and looked on his disciples; he cast his eye toward, them at the same time, and expressed to them the same displeasure in his countenance, they being of the same mind: <p>he rebuked Peter, saying, get thee behind me, Satan: for thou savourest not the things that be of God; things which were according to the will of God, as the sufferings of Christ were: they were according to the determinate counsel of his will; what he had determined in his purposes and council should be; and what he had declared in the Scriptures of truth, the revelation of his will, would be; and in which, according to them, he should have a great concern himself, <a href="http://biblehub.com/isaiah/53-6.htm">Isaiah 53:6</a>, and whereby all his divine perfections would be glorified, and therefore may well be said to be the things of God; and which ought to be savoured, minded, and attended to, as things of the greatest moment and importance: and which, though the apostle had often read of in the books of the Old Testament; yet either had not a clear understanding of them, as being the will of God; or however, they were greatly out of his view at this time, his mind being possessed with notions of a temporal kingdom, and of worldly honour and grandeur: wherefore it follows, <p>but the things that be of men; as were the notions of Christ's being a temporal prince, that would set up a worldly kingdom, and deliver the Jews from the Roman yoke, and make his subjects happy, with an affluence of all worldly things; and particularly his favourites, as the disciples were: these were schemes of men's devising, and were suited to the corrupt nature, and carnal inclinations of men; and these things at present too much possessed Peter's mind: wherefore the Lord rebuked him in a very severe, though just manner; being touched in his most tender part, and dissuaded from that which his heart was set upon, and he came into the world for; whose keen resentment is seen by using a phrase he never did but to the devil himself, <a href="/matthew/4-10.htm">Matthew 4:10</a>; See Gill on <a href="/matthew/16-23.htm">Matthew 16:23</a>. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/mark/8.htm">Geneva Study Bible</a></div><span class="cverse2">But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou <span class="cverse3">{h}</span> savourest not the things that be of God, but the things that be of men.</span><p>(h) This is not godly, but worldly wisdom.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/egt/mark/8.htm">Expositor's Greek Testament</a></div><a href="/mark/8-33.htm" title="But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get you behind me, Satan: for you mind not the things that be of God, but the things that be of men.">Mark 8:33</a>. <span class="greekheb">ἐπιστραφεὶς</span>: the compound instead of the simple verb in Mt., which Mk. does not use.—<span class="greekheb">ἰδὼν τ</span>. <span class="greekheb">μαθ</span>.: the rebuke is administered for the benefit of all, not merely to put down Peter. This resistance to the cross must be grappled with at once and decisively. What Peter said, all <span class="ital">felt</span>. In Mk.’s report of the rebuke the words <span class="greekheb">σκάνδαλον εἶ ἐμοῦ</span> are omitted. On the saying <span class="ital">vide</span> in Mt.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/mark/8.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">33</span>. <span class="ital">when he had turned about and looked on his disciples</span>] Observe the graphic touches of St Mark. The Apostle who had restrained the Evangelist from preserving the record of that which redounded to his highest honour, suppresses the record neither of his own mistaken zeal, nor of the terrible rebuke it called forth.<span class="p"><br /><br /></span><span class="ital">Get thee behind me</span>] The very words which He had used to the Tempter in the wilderness (<a href="/matthew/4-10.htm" title="Then said Jesus to him, Get you hence, Satan: for it is written, You shall worship the Lord your God, and him only shall you serve.">Matthew 4:10</a>), for in truth the Apostle was adopting the very argument which the great Enemy had adopted there.<span class="p"><br /><br /></span><span class="ital">thou savourest not</span>] Thou art <span class="bld">thinking of</span>, thy <span class="bld">thoughts centre on.</span> This rendering of the Greek word for “<span class="ital">to think</span>” is suggested by the Latin <span class="ital">sapere</span>, which is found in the Vulgate and retained from Wyclif’s Version. It is derived directly from the substantive <span class="ital">savour</span>, Fr. <span class="ital">saveur</span>, Lat. <span class="ital">sapor</span>, from <span class="ital">sapere</span>. Thus Latimer quoting <a href="/1_corinthians/13-11.htm" title="When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.">1 Corinthians 13:11</a> writes, “When I was a child I <span class="ital">savoured</span> as a child.” “In confusion of them that so <span class="ital">saveren</span> earthely thinges.” Chaucer, <span class="ital">Parson’s Tale</span>. “Thy words shew,” our Lord would say to the Apostle, “that in these things thou enterest not into the thoughts and plans of God, but considerest all things only from the ideas of men. This attempt of thine to dissuade Me from My ‘baptism of death’ is a sin against the purposes of God.”<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/mark/8.htm">Bengel's Gnomen</a></div>[33. <span class="greekheb">Τοὺς μαθητὰς αὐτοῦ</span>, <span class="ital">His disciples</span>) who might have been very quickly carried away by Peter’s objection, so as to embrace views merely human.—V. g.]<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/mark/8.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 33.</span> - <span class="cmt_word">But he turning about, and seeing his disciples, rebuked Peter.</span> The words indicate a sudden movement (<span class="greek">ὁ δὲ ἐπιστραφεὶς</span>), accompanied by a keen searching look at his disciples. Then he singles out Peter, and addresses to him, in their presence, the severe rebuke, <span class="cmt_word">Get thee behind me, Satan:</span> <span class="cmt_word">for thou savourest not</span> (<span class="greek">οὐ φρονεῖς</span>) - literally, <span class="accented">thou mindest not</span> -<span class="cmt_word">the things of God, but the</span> <span class="cmt_word">things of men</span>. The form of words is the same as that used by our Lord to Satan himself, when he was tempted by him in the wilderness. It reminded him of that great conflict. The visions of worldly glory again floated before him. The crown without the cross was again held out to him. This explains his language. Peter was indeed rebuked; but the rebuke was aimed through him at the arch adversary who was addressing him through Peter. Here is the striking significance of his "turning about." Peter was for the moment doing the tempter's work, and in "turning about" our Lord was again putting Satan behind him. 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