From: Mark 8:27-35
Peter's Profession of Faith
[27] And Jesus went on with His disciples, to the villages of Caesarea Philippi; and on the way He asked His disciples, "Who do men say that I am?" [28] And they told Him, "John the Baptist; and others say, Elijah; and others one of the prophets." [29] And He asked them, "But who do you say I am?" Peter answered Him, "You are the Christ." [30] And He charged them to tell no one about Him.
Jesus Foretells His Passion and Resurrection. Christian Renunciation
[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. [32] And He said this plainly. And Peter took Him, and began to rebuke Him. [33] But turning and seeing His disciples, He rebuked Peter, and said, "Get behind Me, Satan! For you are not on the side of God, but of men." [34] And he called to him the multitude with his disciples, and said to them, "If any man would come after me, let him deny himself and take up his cross and follow me. [35] For whoever would save his life will lose it: and whoever loses his life for my sake and the gospel's will save it."
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Commentary:
29. Peter's profession of faith is reported here in a shorter form than in Matthew 16:18-19. Peter seems to go no further than say that Jesus is the Christ, the Messiah. Eusebius of Caesarea, in the fourth century, explains the Evangelist's reserve by the fact that he was the interpreter of St. Peter, who omitted from his preaching anything which might appear to be self-praise. The Holy Spirit, when inspiring St. Mark, wanted the Gospel to reflect the preaching of the prince of the Apostles, leaving it to other evangelists to fill out certain important details to do with the episode of the confession of Peter.
The sketchiness of the narrative still show Peter's role quite clearly: he is the first to come forward affirming the messiahship of Jesus. Our Lord's question, "But who do you say that I am?", shows what Jesus is asking the Apostles for--not an opinion, more or less favorable, but firm faith. It is St. Peter who expresses this faith (cf. note on Matthew 16:13-20).
31-33. This is the first occasion when Jesus tells His disciples about the sufferings and death He must undergo. He does it twice more, later on (cf. Mark 9:31 and 10:32). The Apostles are surprised, because they cannot and do not want to understand why the Master should have to suffer and die, much less that He should be so treated "by the elders and the chief priests and the scribes." But Peter, with his usual spontaneity, immediately begins to protest. And Jesus replies to him using the same words as He addressed the devil when he tempted Him (cf. Matthew 4:10); He wants to affirm, once again, that His mission is spiritual, not earthly, and that therefore it cannot be understood by using mere human criteria: it is governed by God's designs, which were that Jesus should redeem us through His passion and death. So too, for a Christian, suffering, united with Christ, is also a means of salvation.
34. When Jesus said "If any nam would come after me ...", he was well aware that in fulfilling his mission he would be brought to death on a cross; this is why he speaks clearly about his passion (vv:31-32). The Christian life, lived as it should be lived, with all its demands, is also a cross which one has to carry, following Christ.
Jesus' words, which must have seemed extreme to his listeners, indicate the standard he requires his followers to live up to. He does not ask for short-lived enthusiasm or occasional dedication; he asks everyone to renounce himself, to take up his cross and follow him. For the goal he sets men is eternal life. This whole Gospel passage has to do with man's eternal destiny. The present life should be evaluated in the light of this eternal life: life on earth is not definitive, but transitory and relative; it is a means to be used to achieve definitive life in heaven: "All that, which worries you for the moment, is of relative importance. What is of absolute importance is that you be happy, that you be saved" ([St.] J. Escriva, The Way, 297).
"There is a kind of fear around, a fear of the Cross, of our Lord's Cross. What has happened is that people have begun to regard as crosses all the unpleasant things that crop up in life, and they do not know how to take them as God's children should, with supernatural outlook. So much so, that they are even removing the roadside crosses set up by our forefathers. . .In the Passion, the Cross ceased to be a symbol of punishment and became insteada sign of victory. The Cross is the emblem of the Redeemer: in quo est salus,vita et resurrectio nostra: there lies our salvation, our life and our resurrection" ([St.] J. Escriva, The Way of the Cross, II, 5).
35. "Life": in the original text and the New Vulgate the word literally means
"soul." But here, as in many other cases, "soul" and "life" are equivalent. The word "life" is used, clearly, in a double sense: earthly life and eternal life, the life of man here on earth and man's eternal happiness in heaven. Death can put an end to earthly life, but it cannot destroy eternal life (cf. Mt 10:28), the life which can only be given by Him who brings the dead back to life.
Understood in this way, we can grasp the paradoxical meaning of our Lord's phrase: whoever wishes to save his (earthly) life will lose his (eternal) life. But whoever loses his (earthly) life for me and the Gospel, will save his (eternal) life. What, then, does saving one's (earthly) life mean? It means living this life as if there were none other - letting oneself be controlled by the lust of the flesh and the lust of the eyes and the pride of life (cf. 1 Jn 2: 16). And losing one's (earthly) life means mortifying, by continuous ascetical effort, this triple concupisence - that is, taking up one's cross (v. 34}-and consequently seek ing and savouring the things that are God's and not the things of the earth (cf. CoI3:1-2).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
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