Mark 8:30

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.

And he charged them,.... His disciples, after he had declared his approbation of Peter's confession of faith, and signified he would build his church on that rock, and the gates of hell should not prevail against it: and promised Peter the keys of the kingdom of heaven; and that whatsoever was bound, or loosed by him on earth, should be bound and loosed in heaven; which are omitted by Mark, but related by Matthew, Matthew 16:17 , after this he gave a strict and severe charge, that they should tell no man of him; that he was the Messiah, and the Son of God; See Gill on Matthew 16:20.

(30) And he charged them. —On the assumption of a connection between the writer of this Gospel and St. Peter (see Introduction ) , the omission of the promise to the latter, recorded so fully by St. Matthew, may fairly be regarded as an evidence of the humility of the Apostle, who shrank from what might seem to savour of self-assertion.

Mark 8:30 . ἐπετίμησεν , He threatened them, spoke in a tone of menace, as if anticipating foolish talk— περὶ αὐτοῦ —about Him, i.e. , about His being the Christ, as in Mt. The prohibition might have a double reference: to the people, to prevent the spread of crude ideas as to the Messiahship of Jesus; to the disciples, that they might keep the new faith to themselves till it took deep root in their own souls. Recall Carlyle’s counsel to young men: if thou hast an idea keep it to thyself, for as soon as thou hast spoken it it is dead to thee ( Stump Orator , in Latter Day Pamphlets ).

Verse 30. - And he charged them ( επετίμησεν ) - a strong word, implying almost rebuke, he strictly charged them - that they should tell no man of him . Why was this? There were many reasons for this reticence. The state of parties in Palestine was most inexpedient for such a disclosure at that time. Those who were favorable to his cause would have wanted at once to take him by force and make him a king. In fact, some of them made no secret of their intentions ( John 6:15 ). Those, on the other hand, who were opposed to him were only watching their opportunity to destroy him. Moreover, his own disciples had yet many things to learn; and besides all this, faith in his Godhead would be easier when his death should have been followed by his glorious resurrection and ascension. Mark 8:30

Be instant (ἐπίστηθι) Better, be ready. Once in Paul, 1 Thessalonians 5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, Luke 2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instare to press upon. Thus Latimer, "I preached at the instant request of a curate." So N.T., Romans 12:12, "Continuing instant in prayer." In season (εὐκαίρως) Only here and Mark 14:11. lxx once, Sir. 18:22. Comp. ἀκαιρεῖσθαι to have leisure or opportunity, Mark 6:31; 1 Corinthians 16:12 : εὐκαιρία opportunity, Matthew 26:16 : εὔκαιρος seasonable, convenient, Mark 6:21; Hebrews 4:16. Out of season (ἀκαίρως) N.T.o. lxx once, Sir. 35:4. Comp. ἀκαιρεῖσθαι to lack opportunity, Philippians 4:10. Timothy is not advised to disregard opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not. Reprove (ἔλεγξον) Rather, convict of their errors. See on 1 Timothy 5:20 and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11, Ephesians 5:13. Comp. ἐλεγμόν conviction, 2 Timothy 3:16. Rebuke (ἐπιτίμησον) In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα that or λέγων saying (Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21.

[Reformed Biblical] They were to be guided infallibly in the organization of the church, (1.) by the teaching of Christ, and (2.) by the teaching of the Holy Spirit. This does not refer to persons, but to things —"whatsoever," not whosoever. It refers to rites and ceremonies in the church. Such of the Jewish customs as they should forbid were to be forbidden; and such as they thought proper to permit were to be allowed. Such rites as they should appoint in the church were to have the force of Divine authority. Accordingly, they forbid circumcision and the eating of things offered to idols, and strangled, and blood, Acts 15:20. They founded the church, and ordained its rites, as of Divine authority. {u} "whatsoever thou" Matthew 18:18 ## THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 20 Verse 20. Then charged, etc. That is, he then commanded them. Mark Mr 8:30 and Luke Luke 9:21 (Greek) that he strictly or severely charged them. He laid emphasis on it, as a matter of much importance. The reason of this seems to be that his time had not fully come; he was not willing to rouse the Jewish malice, and to endanger his life, by having it proclaimed that he was the Messiah. The word Jesus is wanting in many manuscripts, and should probably be omitted. "Then he charged them strictly to tell no man that he was the Christ or Messiah." {v} "Then charged" Mr 8:30 ## THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Vers