Verse by Verse

³⁸ Now John answered Him, saying, “Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us.”

³⁹ But Jesus said, “Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.

⁴⁰ For he who is not against us is on our side.

Also found in Luke 9:49-50.

The apostles had been arguing about the rank they would hold in the kingdom. It is obvious that they were thinking highly of themselves, and when they saw somebody without credentials doing what they themselves did, they told him to stop.

The behavior of the disciples all through this period is unsatisfactory. From the time when Peter contradicted and rebuked Jesus, down to their final desertion, there is weakness at every turn. And this is a curious example of it, that immediately after having failed themselves, they should rebuke another for doing what their Master had once declared could not possibly be an evil work. If Satan cast out Satan his house was divided against itself … [John] first discerned the rebuke to their conduct implied in the words of Jesus [Mark 9:37]. — Chadwick, page 255.

__________

The sincerity of the speaker [the one who was casting out demons], saves him from censure; the Lord merely corrects the error. He does not say “Receive him,” for the man’s motive did not appear; but the attitude of His disciples towards such an one should have at least been neutral … Whatever his intention, the man is for the time practically committed to a course of action which at least cannot be unfriendly. [In other words, if someone uses] Christ’s name in exorcism [it is] incompatible with hostile or unappreciative thought and speech of Him. — Wuest, page 190.

__________

[John’s] words are a response to the teaching just received. He and one or more of the other disciples, probably during their recent journey through northern Galilee, had prohibited a non-disciple from using the Master’s Name for the purpose of exorcising demoniacs. Ought they rather have welcomed him as a brother? The words, “He does not follow with us,” are a frank confession of jealousy for the honor of the Apostalate. In the light of the Lord’s words, the action had begun to wear a different aspect to the mind of John. — Wuest, page 189.

__________

The declaration “He that is not with Me is against Me” (Matthew 12:30) seems to conflict with the words “He that is not against us is on our side” (v.40). But they coalesce when it is recognized that Christ was the Divine Object and He brought things to an issue. The world was against Him; if a man was not, he was for Him, for there was no middle position. — Williams, page 738.

Many of my commentaries use this passage to condemn sectarianism — speaking against those in other denominations. But Jesus didn’t say anything about what the man believed — only what he was doing at the time. I think a modern example would be a church that taught spotty doctrine but provided food for the homeless. You wouldn’t forbid them to serve the community, but you would warn others about their false teaching.

³³ Then He came to Capernaum. And when He was in the house He asked them, “What was it you disputed among yourselves on the road?”

³⁴ But they kept silent, for on the road they had disputed among themselves who would be the greatest.

³⁵ And He sat down, called the twelve, and said to them, “If anyone desires to be first, he shall be last of all and servant of all.”

³⁶ Then He took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them,

³⁷ “Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me.”

Also found in Matthew 18:1-5 and Luke 9:46-48.

the house (v.33) — Peter’s home in Capernaum, where Jesus and the twelve lived when they were in that city.

they kept silent (v.34) = lit. “they kept on being quiet”

Jesus had just told them of His coming death, and they didn’t ask Him about it. Instead, they argued amongst themselves about which would have the greatest rank in the coming kingdom.

if (v.35) — not a conditional “if,” but a fulfilled condition — “since you desire to be first …”

servant (v.35) = one who ministers to another

child (v.36) — The answer to the question as to who is greatest is found in the character of the child, “the most childlike and trustful, the least self-conscious and self-sufficient. He who recognizes and welcomes such, because he sees in them the type of character which Christ Himself approved and exhibited, recognizes and welcomes Christ Himself — is a true and loyal disciple. — Wuest, page 189.

__________

It was a sweet and gentle prudence, which had not corrected them publicly nor while their tempers were still ruffled, nor in the language of severe rebuke, for by the way they had no only reasoned but disputed one with another, who was the greatest.

Language of especial honour had been addressed to Peter. Three had become possessed of a remarkable secret on the Holy Mount, concerning which hints on one side, and surmises on the other, may easily have excited jealousy. The failure of the nine to cast out the devil would also, as they were not humbled, render them irritable and self-asserting.

But they held their peace. No one asserted his right to answer on behalf of all. Peter, who was so willingly their spokesman at other times, did not vindicate his boasted pre-eminence now. The claim which seemed so reasonable while they forgot Jesus, was a thing of blush for in His presence. And they, who feared to ask Him of His own sufferings, knew enough to feel the contrast between their temper, their thoughts, and His. — Chadwick, page 252.

The issue here isn’t whether the apostles will have lofty rank in the kingdom — they will (Matthew 19:28; Luke 22:30). The issue is their attitude about, and motivation for, service.

³⁰ Then they departed from there and passed through Galilee, and He did not want anyone to know it.

³¹ For He taught His disciples and said to them, “The Son of Man is being betrayed into the hands of men, and they will kill Him. And after He is killed, He will rise the third day.”

³² But they did not understand this saying, and were afraid to ask Him.

Also found in Matthew 17:22-23 and Luke 9:43-45.

This (v.30) is the beginning of the final journey to Jerusalem where the Lord was crucified.

betrayed (v.31) = handing someone over to another, “selling down the river.” Tense indicates an action that is imminent and in the process of accomplishment. The Lord already knew what Judas was thinking.

afraid (v.32) — Afraid possibly of again showing their ignorance, or, perhaps, afraid of knowing the worst; for they still hoped for an immediate Kingdom of outward glory. — Williams, page 737.

__________

In fact they comprehended enough to shrink from hearing more. They did not dare to lift the veil which covered a mystery so dreadful; they feared to ask Him. … No wonder that these Galileans recoiled from searching what was the calamity which weighed so heavily upon the mighty spirit of their Master. Do no men stifle the voice of conscience, and refuse to examine themselves whether they are in the faith, in the same abject dread of knowing the facts and looking the inevitable in the face? — Chadwick, page 250.

In other words, if you don’t want the answer, don’t ask the question.

¹⁴ And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them.

¹⁵ Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him.

¹⁶ And He asked the scribes, “What are you discussing with them?”

¹⁷ Then one of the crowd answered and said, “Teacher, I brought You my son, who has a mute spirit.

¹⁸ And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid. So I spoke to Your disciples, that they should cast it out, but they could not.”

¹⁹ He answered him and said, “O faithless generation, how long shall I be with you? How long shall I bear with you? Bring him to Me.”

²⁰ Then they brought him to Him. And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.

²¹ So He asked his father, “How long has this been happening to him?” And he said, “From childhood.

²² And often he has thrown him both into the fire and into the water to destroy him. But if You can do anything, have compassion on us and help us.”

²³ Jesus said to him, “If you can believe, all things are possible to him who believes.”

²⁴ Immediately the father of the child cried out and said with tears, “Lord, I believe; help my unbelief!”

²⁵ When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it, “Deaf and dumb spirit, I command you, come out of him and enter him no more!”

²⁶ Then the spirit cried out, convulsed him greatly, and came out of him. And he became as one dead, so that many said, “He is dead.”

²⁷ But Jesus took him by the hand and lifted him up, and he arose.

²⁸ And when He had come into the house, His disciples asked Him privately, “Why could we not cast it out?”

²⁹ So He said to them, “This kind can come out by nothing but prayer and fasting.”

Also found in Matthew 17:12-21 and Luke 9:37-43.

O, faithless generation … (v.19) — The prevalent evil weighed upon Him. And here the visible power of Satan, the hostility of the scribes, the failure of His own, the suspense and agitation of the crowd, all breathed the spirit of that evil age, alien and harsh to Him as an infected atmosphere. He blames none more than others; it is the “generation,” so faithless and perverse, which forces Him to exclaim: “How long shall I be with you? how long shall I bear with you?” — Chadwick, pages 241-242.

__________

scribes disputing with them (v.14) — This is peculiar to Mark, but the situation is easily conceivable; the disciples have tried to heal the boy and failed (v.18); the scribes, delighted with the failure, taunt them with it, and suggest by way of explanation the waning power of the Master, whose name thy had vainly attempted to conjure with. The baffled nine make the best defense they can, or perhaps listen in silence. Tho this, the crowd was listening. — Wuest, page 180.

greatly amazed (v.15) = lit. amazement so intense, it was well nigh exhausted. They had no more amazement left. They used it all up.

A surprise; which, whether sorrowful or joyful, always gives a certain emotional shock. The Master reappears, when He is  not looked for, when He is needed, and when His name is being taken in vain, perhaps not without a certain sympathy on the part of the volatile crowd not accustomed hitherto to miscarriage of attempts at healing when the name of Jesus was involved. In that case their feeling would be a compound of confusion and gladness—ashamed and yet delighted to see Him, both betrayed in their manner.” — Wuest, page 180.

greeted (v.15) — The Israelites usually greeted each other with the words “Peace unto thee,” accompanied by embracing and kissing.

He asked the scribes (v.15) — The best texts indicate that He asked the crowd.

brought You (v.17) — The man had intended to bring his son to Jesus. He didn’t know the Lord wasn’t with the disciples at this time.

it seizes him (v.17) = lays hold of so as to make one’s own, takes possession of.

becomes rigid (v.18) = wastes away,  pines away, is in a motionless stupor

they could not (v.18) = they didn’t have the power

faithless (v.19) — The word “faithless” has come to mean “treacherous, not keeping faith.” But the Greek word here means “without faith, unbelieving.” The disciples are included in this rebuke. They of all men should have had the necessary faith to cast out the demon. — Wuest, page 182.

how long shall I be with you (v.19) — lit. “How long shall I be in relations with you, how long shall I have to do with you?”

bear with (v.19) = endure

wallowed (v.20) = rolled. The tense of this word and “foaming” indicates ongoing actions

thrown him both into the fire and into the water (v.21) — The father did not believe these were mere accidents.

if You can do anything (v.22) = if You are able, if You have power. The father’s faith had been weakened by the failure of the disciples.

If you can believe (v.23) — The word “believe” is not in the best texts. Our Lords’ answer was “If thou canst.” There is a Greek idiom here which cannot be brought over into the translation. The definite article occurs before the words “If though canst.” It acts like an index finger and a pair of brackets, holding up the the father his own words for his consideration and Jesus’ comments. [To paraphrase] Jesus said, “that if thou canst of thine—as regards that, all things are possible.” In the Greek, there is a play upon the words canst, and possible. It is “If thou canst—all things can be.” Jesus puts over against the “anything” of the father, the “all things” of the Son of God. — Wuest, page 184.

cried out (v.24) — an inarticulate cry, eager and fear-stricken, showing the strength of his feeling at that moment.

with tears (v.24) — not in the best manuscripts

help my unbelief (v.24) = lit. “Be constantly helping my unbelief.” “Unbelief” is “weakness of faith.”

Jesus had apparently drawn apart from the crowd with the father and son, but when the crowd heard their cries, they came running.

rebuked (v.25) — “Rebuke” is epitimao, which refers to a rebuke that is ineffectual, and which does not bring the person to see his sin and confess it. The word elegcho which means “to rebuke a person, which rebuke is followed by that individual’s confession or at least conviction,” is not used here. Observe, if you will, the meticulous accuracy with which the Holy Spirit leads the Bible writers in their choice of synonyms. Demons are incorrigible. They will never repent. — Wuest, page 185.

__________

unclean (v.25) — The word “foul” [unclean] is akathartos. It is make up of the word katharos “clean, pure, free from the adhesion of anything that soils, adulterates, corrupts,” in an ethical sense, “free from corrupt desire, sin, and guilt,” and the Greek letter Alpha prefixed, which makes the word mean the opposite of everything that it mean originally. [Like “moral” and “amoral.] — Wuest, pages 185-186.

command (v.25) = order, a military term used for arranging soldiers in ranks

come out of him and enter him no more (v.25) — Perhaps the demonic possession of this boy was intermittent. The Lord was eliminating a loophole.

became as one dead (v.26) — The convulsions caused by the demon before he left the boy exhausted the boy completely.

Why could we not cast it out? (v.28) — [The disciples] had trusted in the quasi-magical power with which they thought themselves invested; there had been no preparation of heart and spirit. Spirits of such malignity were quick to discern the lack of moral power and would yield to no other. — Wuest, pages 186-187.

__________

The words “and of fasting” do not appear in the best manuscripts … it is clearly a late addition to help explain the failure of the disciples. Their failure was due to their prayerlessness. They lacked power because of that. — Wuest, page 187.

⁹ Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead.

¹⁰ So they kept this word to themselves, questioning what the rising from the dead meant.

¹¹ And they asked Him, saying, “Why do the scribes say that Elijah must come first?”

¹² Then He answered and told them, “Indeed, Elijah is coming first and restores all things. And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt?

¹³ But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him.”

Also found in Matthew 17:9-13 and Luke 9:36.

kept (v.10) = kept carefully and faithfully, kept a strong hold on, mastered

questioning (v.10) = seeking with one another, disputing among themselves with the purpose of finding something out

The apostles still didn’t understand what Jesus meant when He said “the Son of Man should rise [lit. translation] from the dead.”

the asked (v.11) — tense indicates continuous action

Literal translation: And they kept on putting the question to Him, saying, The scribes are constantly saying that it is necessary in the nature of the case for Elijah to come first. — Wuest, page 179.

indeed (v.12) = verily, truly

The Lord made two things clear: first, that ‘Elijah’ had already come in the person of John the Baptist and had been rejected and killed; secondly, the Son of Man would suffer the same fate as His forerunner. “As it is written of him” must refer to the persecutions Elijah suffered (1 Kings 19:1-3). John had found his Ahab and Jezebel in Herod and Herodias. — Guthrie, page 870.

__________

The aim is to awaken thought in the minds of the disciples by putting together things incongruous. All things to be restored in preparation for Messiah; Messiah Himself to suffer and be set at naught: what then can the real function and fate of Elijah the restorer be? Who is Elijah? In Matthew 11:14, our Lord identifies John the Baptist as Elijah. We are not to understand that he was the actual Elijah of the Old Testament, nor that his appearance and ministry to Israel fulfilled the prophecy of the future coming and ministry of Elijah, but that he came in the spirit and power of Elijah to prepare the hearts of Israel for the first Advent of Messiah as Elijah will do for His second Advent.

Elijah was persecuted by Jezebel and John was beheaded at the request of Herodias, and as Elijah will in the future be crucified by Antichrist (Revelation 11:8, “where also our Lord was crucified”). — Wuest, page 179.

² Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them.

³ His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them.

⁴ And Elijah appeared to them with Moses, and they were talking with Jesus.

⁵ Then Peter answered and said to Jesus, “Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”—

⁶ because he did not know what to say, for they were greatly afraid.

⁷ And a cloud came and overshadowed them; and a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!”

⁸ Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.

Also found in Matthew 17:1-8 and Luke 9:28-36.

It was “after six days” according to [Matthew and Mark]. Luke reckons the broken portions of the first day and the last, and makes it “about eight days after these sayings.” A week has passed since the solemn announcement that their Lord was journeying to a cruel death. — Chadwick, page 229.

transfigured (v.2) = gave outward expression of one’s inner character, that outward expression coming from and being truly representative of that inner character.

The usual outward expression of our Lord in His humiliation was that of the Man Christ Jesus, the Man of Sorrows, the One acquainted with grief. He, to the world, was the travel-stained itinerant preacher, the claimant to the Jewish Messiahship. What the world saw was a peasant from Galilee, clad in homespun, the son of the carpenter of Nazareth, But now, that outward expression was changed. Out from within the inmost being of the Son of God, there shone that dazzling glory of the essence of Deity which He possesses co-eternally with God the Father and the Spirit. It shone right through the clay walls of His humanity and through the clothing He wore. It was that same dazzling radiance which the angels saw in His preincarnate state (Philippians 2:6), but given through a physical medium, not a spiritual one as in the case of the angels. And as a result, Mark says, “His raiment become shining, exceeding what as snow, so as no fuller on earth can white them;” and Matthew adds “His face did shine.” Here was no borrowed radiance, even from the skies, which might shine on the Lord Jesus. This effulgence of glory came from within and was an inherent possession of the Lord of Glory. The word “shining” is a participle, indicating that the shining was active. The word is used of a flashing sword and of sunshine on shields. This is what is meant by the transfiguration f the Lord Jesus. This is a picture of what He will be like in the Millennium. — Wuest, pages 174-175.

talking (v.4) — tense indicates that the conversation was a lengthy one

Peter answered (v.5) — The record does not indicate that Peter was addressed during this visit of Moses and Elijah. Here is impetuous, unpredictable Peter, intruding himself into the conversation. The Greek word for “answered” … means “to form a judgment.” The compound verb means “to give off from one’s self a judgment.” … It is not necessary to suppose that a question had been asked Peter here. … Peter had been listening to the conversation and offered his judgment as to what ought to be done. — Wuest, pages 175-176.

Rabbi (v.4) = My great one, my honorable sir

good (v.4) = anything which is handsome, useful, excellent, suitable, commendable, excellent in its nature and characteristics, and therefore well adapted to its ends. Goodness as seen from without, not intrinsic goodness.

tabernacles (v.5) = tents

afraid (v.6) = terribly frightened

Peter didn’t know what to say, but there was no reason for him to say anything. He should have remained silent.

cloud (v.7) = one with a definite form and limited size — not general cloudiness, but an individual cloud. The Shekinah Glory Cloud that led Israel from Egypt and which appeared above the Mercy Seat in the Holy of Holies in the tabernacle

overshadowed them (v.7) — cast them all into shadows

My beloved Son (v.7) — The Greek has it, “This is my Son, the Beloved One,” emphasis being placed equally upon the two facts, that the Messiah is God’s Son, and that He is the Beloved One. — Wuest, page 177

beloved (v.7) = agape love

Hear Him! (v.7) — tense indicated continuous action, “Be constantly hearing Him.”Hearing and obeying.

Suddenly (v.8) — Moses and Elijah disappeared instantly

1 And He said to them, “Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power.”

Also found in Matthew 16:28 and Luke 9:27.

This verse should be included at the end of chapter 8.

There are various interpretation of this verse. This is what I wrote in my study on Matthew 16:28.

This verse is not saying that the kingdom would come while members of the Lord’s audience were still alive. It is saying that some of the disciples would see the Transfiguration (Matthew 17:1-8), when Jesus appeared in His majesty. This was a taste of what it will be like at His second coming when He returns in glory. Peter refers to this event in his second epistle.

2 Peter 1:16-19 —  For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: “This is My beloved Son, in whom I am well pleased.” And we heard this voice which came from heaven when we were with Him on the holy mountain. And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts.

But this is what it says in the November 2011 Berean Searchlight:

In Matthew 16:28, the Lord said that “there be some standing here, which shall not taste of death, till they see the Son of man coming in His kingdom.” We know it is commonly taught that this prophecy was fulfilled six days later when the Lord was transfigured before James, Peter and John (Matthew 17:1-5), who became “eyewitnesses of His majesty” (2 Peter 1:16-18). However, we feel that seeing the Lord’s majesty is not the same as seeing “the Son of man coming in His kingdom.” Indeed, Luke’s version of our Lord’s words have Him saying that “there be some standing here, which shall not taste of death, till they see the kingdom” (Luke 9:27). If a prediction of seeing the king dom can be satisfied with a vision of the kingdom, how do we know that those who are born again will see more than just a vision of the kingdom (John 3:3)?

We feel it is more natural to believe that the Lord was saying that some who were standing there would live to see the actual kingdom of heaven established on earth. Remember, most if not all of the disciples, and certainly all of the apostles, were alive six days later for the transfiguration, and the Lord had said that only “some” would live to see the kingdom.

Later, after speaking of events that will transpire during the Great Tribulation, the Lord asserted that “this generation shall not pass, till all these things be fulfilled” (Matthew 24:34). We know it is commonly taught that the Greek word translated generation here should be translated something similar to race, making this a prediction that the Hebrew race would not die out, but would rather remain in existence unto the Tribulation. Here we have to agree with preterists, who label this interpretation as “a reach” and “a stretch.”

We believe this construal, and all other attempts to explain away our Lord’s plain statements to this effect, originated with well-meaning Bible teachers who did not understand that the present dispensation of grace interrupted the fulfillment of our Lord’s plain prophecies. Had the dispensation of grace not interrupted the prophetic program, that generation would have lived to see the Tribulation, and the subsequent establishment of the kingdom of heaven.

But in another volume of the Searchlight, it interprets the verse the way I did in Matthew. So …

Whichever interpretation is correct, the verse needs to be understood in its dispensational context. The Lord was not referring to the coming of the Church, because makes it clear that that truth was not revealed until he revealed it (Colossians 1:24-27).

³⁴ When He had called the people to Himself, with His disciples also, He said to them, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.

³⁵ For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it.

³⁶ For what will it profit a man if he gains the whole world, and loses his own soul?

³⁷ Or what will a man give in exchange for his soul?

³⁸ For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels.”

Also found in Matthew 16:24-26 and Luke 9:23-25.

come (v.34) — become a disciple, enter fellowship with the Lord. The word is used in John 5:40 of those who will not come and will not have life.

deny (v.34) = forget one’s self, lose sight of one’s self and one’s interest

cross (v.34) — death itself

cross (v.34) — The first mention in Mark of the cross is here, and with its familiar Roman associations the word must have fallen upon apostolic ears far more startlingly than it does upon ours. For the follower it means precisely what it meant for the Lord; not mere inconvenience or discomfort, but death. The mind of the disciple in relation to the world is defined in this way. He will experience an essential antagonism resulting in persecution and he will exhibit non-resistance to that persecution (John 15:19; Galatians 6:14). He will accept the last consequences of obedience and take the last risk. In relation to himself his attitude will be that of self-denial, which means the complete dethronement of self that the life may be Christ-centered. — Guthrie, page 869.

__________

follow (v.34) = take the same road as another — not following behind, but accompanying — taking the same road and fellowshipping along the way

The first two imperatives are aorist, giving a summary command to be obeyed at once. the “coming after” and the “taking up” are to be obeyed at once and are to be a once-for-all act. That is, these acts are to be looked upon as a permanent attitude and practice of life. The whole life is to be characterized by an habitual coming after and taking up of the cross. After having once for all given over the life to the Lord, the believer must henceforth count it ever so given over. he is not his own anymore. He belongs to the Lord. He is the Lord’s property. The word “follow” however, is in the present imperative, which commands the doing of an action and its habitual moment by moment continuance. — Wuest, pages 170-171.

__________

life (v.35) — not referring here to one’s physical existence and its needs but referring to the soul, that part of man which wills, and thinks, and feels, or in other words, to the  will power, the reason, and the emotions, the personality with his actions, hopes, and aspirations. The person who desires to so live that these will find self-gratification, will lose that which alone makes the activity of these things worthwhile and satisfying. God has so created man, that he does not find complete rest and satisfaction until his entire being is swallowed up in the sweet will of God. … Our Lord is not here giving the terms upon which God will give salvation, for self-denial never saved a soul from sin. Only Jesus’ blood can do that. Jesus is here giving His philosophy of life. — Wuest, page 171.

world (v.36) — the world system of evil of which Satan is the head, all unsaved people his servants, together with the pursuits , pleasures, purposes, people, and places where God is not wanted.

loses (v.36) = receives injury, suffers loss

While self-denial doesn’t save, a refusal to submit to God and the pursuit of self-satisfaction will result in eternal death.

Whoever is (v.38) — This is not a statement concerning the future conduct of a person, but about that person’s present attitude about Jesus. … The conduct of the individual now determines Christ’s future conduct with reference to that person. — Wuest, page 172.

when He comes (v.38) — Not the Rapture. This is the second coming at the beginning of the Millennial Kingdom.

The conditions of discipleship are three: First: the attitude of the disciple to himself—let him deny himself. Second: the attitude of the disciple to the world—and take up his cross. Third: the attitude of the disciple to Christ—follow Me. — Williams, page 737.

All of this—the passage itself and all the comments above—must be understood in the proper dispensational context. Jesus was preaching under the Law. The dispensation of Grace had not yet been revealed.

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.

³² He spoke this word openly. Then Peter took Him aside and began to rebuke Him.

³³ But when He had turned around and looked at His disciples, He rebuked Peter, saying, “Get behind Me, Satan! For you are not mindful of the things of God, but the things of men.”

Also found in Matthew 16:21-23 and Luke 9:22.

must (v.31) — “must” is dei “it is necessary in the nature of the case. The word points to the inevitableness and rationale of the Cross. Since God is love and man is a sinner, He will provide a salvation for him. But since He is also just, it is necessary in the nature of the case, for Him to die on the Cross and thus pay the penalty that would satisfy the demands of that justice which required that sin be paid for. — Wuest, page 167.

__________

rejected (v.31) = lit. “to reject one after having put a person to the test for the purpose of approving him, that person not meeting the specifications set down.” The religious leaders of Israel put Jesus to the test for the purpose of approving Him as Messiah, for they were looking for their Messiah. But He did not meet their specifications. He was not the kind of a Messiah the Jews wanted. They wanted a military leader who would liberate them from the yoke of Rome, not a Savior would would free them from their bondage to sin. Peter in his first letter (1 Peter 2:7 — same Greek word, “disallowed”) speaks of the same thing. The article appears before each word, elders, chief priests, and scribes, saddling each … with his separate responsibility. The announcement of His resurrection made no impression upon the disciples, as their future behavior at that event clearly shows. — Wuest, pages 167-168.

spoke (v.32) — tense indicates continuous action. He repeatedly told them.

openly (v.32) = plainly, unmistakably — plain speech as opposed to the hints and veiled allusions He had been giving (for example, Mark 2:20).

took (v.32) — the idea is that Peter took Jesus off to the side and held Him so that they would be facing each other.

Jesus has spoken plainly, so Peter wasn’t confused. He wasn’t looking for more information — he was opposing.

turned around and looked at the disciples (v.33) — Peter had taken the Lord aside and turned Him so they were face to face. But when the Lord heard what Peter had to say, He turned and faced the other disciples before responding. The others must have overheard or been otherwise aware of what Peter had said.

rebuke (v.33) — the same word used in verse 32 for Peter’s statement to the Lord. It refers to a rebuke that doesn’t not bring the person rebuked to see his sin. It wasn’t a rebuke that convicted. Or course not, in the case of Peter’s rebuke of the Lord because the Lord had done nothing wrong. In the case of the Lord’s rebuke of Peter, Peter hadn’t yet realized the wrong he had done.

Get thee behind me Satan (v.33) — It was an agonizing cry, for Jesus recognized a repetition of the temptation of Satan when the latter said to Him, after he had shown Him the great Roman empire, “These things, all of them, I will give to you, if having fallen down, you will worship me” (Matthew 4:9). This is the order of the words in the Greek text. Notice the bargaining power of the Devil. It was a temptation to go around the Cross and receive the rulership of the world empire from the hands of Satan, the price, the worship of him. Here was Satan again, using the foremost of the disciples, to tempt our Lord to go around the Cross. It is the opinion of the present writer that our Lord did not call Peter, Satan, but that, recognizing the source, He spoke directly to the tempter, including Peter in the rebuke. Since Satan is incorrigible, he could not be brought to repentance, and epitimao [the word for an ineffective rebuke] is most fitting here. Or Lord, in His utterance, brands Peter’s words as Satanic. — Wuest, pages 169-170.

mindful (v.33) = to be of one’s party to side with him, to direct one’s mind to a thing, to seek or strive for. Paul used the word in Philippians 2:5, “Let this mind be in  you, which was also in Christ Jesus.”

²⁷ Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, “Who do men say that I am?”

²⁸ So they answered, “John the Baptist; but some say, Elijah; and others, one of the prophets.”

²⁹ He said to them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ.”

³⁰ Then He strictly warned them that they should tell no one about Him.

Also found in Matthew 16:13-20 and Luke 9:18-21.

towns (v.27) — Mark has “a village.” Matthew has mere “region.” Apparently they did not enter the city itself. Jesus seems to have avoided the towns in which the Herodian passion for ambitious architecture was displayed. Besides at this time He desired solitude. … Here Jesus was safe from annoyance by Herod Antipas and the Pharisees and Sadducees. Here He is to prepare His disciples for His coming crucifixion just a little over six months ahead. — Wuest, page 165.

__________

Caesarea Philippi (v.27) — Herod Philip was tetrarch in this territory. Compared to his half brothers Archelaus and Antipas, Philip was a just ruler. He had no reason to be suspicious of Jesus as Antipas was. Jesus probably remained with His disciples in this region where the inhabitants were predominantly Gentile and where little occasion would arise for Jewish opposition or large crowds. — Thomas, page 115.

Caesarea Philippi was the northernmost town that the Lord visited. It was north and a little bit east of the Sea of Galilee.

asked (v.27) = kept on asking

said (v.29) = kept on saying. Mark used a person pronoun for emphasis — “He Himself kept questioning.” “You” is used for contrast — “As for you, in contradistinction to others, who are you saying that I am?”

Peter did not hesitate. In answer to the question, “Who say ye? Is your judgment like the world’s?” He does not reply, “We believe, we say,” but with all the vigour of a mind at rest, “Thou art the Christ;” that is not even a subject of discussion; the fact is so. — Chadwich, page 218.

__________

Again [v.29], Mark uses a pronoun for emphasis. it is, “As for you, you are the Christ.” … It is the judgment of the present writer that the translation here should be “Messiah,” the transliteration of the Hebrew word meaning “the Anointed One.” It has a definite content of meaning with reference to Israel which the word “Christ” does not have to the English reader. In Psalm 2:2, the kings of the earth are said to take counsel against the Lord and His anointed, the word “anointed” here being Messiah” in the original. The word designates that King whom God will provide for Israel, who will occupy the throne of David forever. Thus Peter was confessing the fact that he believed that Jesus of Nazareth was that coming King. — Wuest, page 166

Christ (v.29) = lit. “Anointed One,” the Messiah