Expositor's Bible Commentary Commentary Mark 8:30

"And he charged them that they should tell no man of him." — Mark 8:30 (ASV)

Jesus now directed the question at the disciples in an emphatic manner: “Who do you, my most intimate and trusted friends—in contrast to the other people who neither know me nor understand me—think I am?” Peter, true to form, had a ready answer: “You are the Christ.” He was the spokesman for the Twelve, and in his confession one of the themes of this gospel (cf. 1:1) is stated.

The Greek word Christos (“Christ”; GK 5986) translates the Hebrew mashiach (“Messiah”; 5431) and means the “Anointed One” of God. In the OT the word is used of anyone who was anointed with the holy oil, as, for example, the priests and kings of Israel (cf. Exodus 29:7, 21; 1 Samuel 2:10, 10:1, 6; 16:13; 2 Samuel 1:14, 16). The word carries with it the idea of being chosen by God, consecrated to his service, and endued with his power to accomplish the task assigned. Toward the close of the OT period, the word “anointed one” assumed a special meaning, denoting the ideal king anointed and empowered by God to deliver his people and establish his righteous kingdom (Daniel 9:25–26).

Jewish literature between the Testaments spoke of the coming rule as restoring David’s kingdom to its former prosperity and greatness. The ideas that clustered around the title “Messiah” tended to be political and national in nature, which is why Jesus seldom used the term. Of its seven occurrences in Mark, only three of them are in sayings of Jesus (9:41; 12:35; 13:21); and in none of these does he use the title of himself (see also comment on Mt 1:1).

Because Jesus was reluctant to speak of himself as the Messiah does not mean that he did not believe himself to be the Messiah. In this passage (8:29) and in 14:60–62, he accepted it as used of him by others (cf. Jn 4:25-26). As Messiah, Jesus saw himself as the fulfillment of all those prophets, priests, and kings who were anointed in the OT; he was bringing into existence a new Israel.

Peter’s confession revealed real insight into the nature of Christ’s person and mission, but his concept of Jesus’ messiahship was far from being perfect. He and the other disciples still had much to learn of Messiah’s suffering, rejection, and death, as the immediately following incident reveals. He therefore told them to be quiet at this time about his role as Messiah. They still needed instruction about it before being given permission to proclaim it without restraint.

V. The Journey to Jerusalem (8:31–10:52) A new section in Mark’s gospel begins with 8:31. Its structure centers around three predictions Jesus makes of his passion (8:31; 9:31; 10:33–34). What had previously been veiled is now stated openly: the Son of Man must go up to Jerusalem, suffer and die, and on the third day be raised from the dead. This is the secret of Jesus’ messiahship, and it is now revealed. Mark also stresses what this will mean for Jesus’ followers. Throughout the section (cf. 8:34–38; 9:35; 10:29–30, 38–39) there are sayings about what true discipleship is, with the stress on suffering.

Another purpose of this middle section of Mark’s gospel is to provide for Jesus’ move from Galilee (where almost his entire ministry took place) to Jerusalem for the climactic events of his ministry. This section with its emphasis on the suffering of the Messiah and of those who follow him must have had special meaning for the persecuted Christians in Rome. Mark is reminding them that to follow Jesus is to follow the path of suffering and even death.