But now, contrast with the utmost courage of the martyrs, who braved the worst, when it emerged at the last suddenly from the veil which mercifully hides our future, and which hope can always gild with starry pictures, this courage that looked steadily forward, disguising nothing, hoping for no escape, living through all the agony so long before it came, seeing His wounds in the breaking of bread, and His blood when wine was poured. Consider how marvellous was the love, which met with no real sympathy, nor even comprehension, as He spoke such dreadful words, and forced Himself to repeat what must have shaken the barb He carried in His heart, that by-and-by His followers might be somewhat helped by remembering that He had told them.
And yet again, consider how immediately the doctrine of His suffering follows upon the confession of His Christhood, and judge whether the crucifixion was merely a painful incident, the sad close of a noble life and a pure ministry, or in itself a necessary and cardinal event, fraught with transcendent issues.
The Rebuke Of Peter.
“And He spake the saying openly. And Peter took Him, and began to rebuke Him.” ... “And He said unto them, Verily I say unto you, There be some here of them that stand by, which shall in no wise taste of death, till they see the kingdom of God come with power.”—MARK viii. 32-ix. 1 (R.V.).
The doctrine of a suffering Messiah was strange in the time of Jesus. And to the warm-hearted apostle the announcement that his beloved Master should endure a shameful death was keenly painful. Moreover, what had just passed made it specially unwelcome then. Jesus had accepted and applauded a confession which implied all honour. He had promised to build a new Church upon a rock; and claimed, as His to give away, the keys of the kingdom of heaven. Hopes were thus excited which could not brook His stern repression; and the career which the apostle promised himself was very unlike that defence of a lost cause, and a persecuted and martyred leader, which now threatened him. The rebuke of Jesus clearly warns Peter, that he had miscalculated his own prospect as well as that of his Lord, and that he must prepare for the burden of a cross. Above all, it is plain that Peter was intoxicated by the great position just assigned to him, and allowed himself an utterly strange freedom of interference with his Master’s plans. He “took Him and began to rebuke Him,” evidently drawing Him aside for the purpose, since Jesus “turned about” in order to see the disciples whom He had just addressed. Thus our narrative implies that commission of the keys to him which it omits to mention, and we learn how absurd is the infidel contention that each evangelist was ignorant of all that he did not record. Did the appeal against those gloomy forebodings of Jesus, the protest that such evil must not be, the refusal to recognise a prophecy in His fears, awaken any answer in the sinless heart? Sympathy was not there, nor approval, nor any shade of readiness to yield. But innocent human desire for escape, the love of life, horror of His fate, more intense as it vibrated in the apostle’s shaken voice, these He assuredly felt. For He tells us in so many words that Peter was a stumbling-block to Him, although He, walking in the clear day, stumbled not. Jesus, let us repeat it again and again, endured not like a Stoic, deadening the natural impulses of humanity. Whatever outraged His tender and perfect nature was not less dreadful to Him than to us; it was much more so, because His sensibilities were unblunted and exquisitely strung. At every thought of what lay before Him, his soul shuddered like a rudely touched instrument of most delicate structure. And it was necessary that He should throw back the temptation with indignation and even vehemence, with the rebuke of heaven set against the presumptuous rebuke of flesh, “Get thee behind Me ... for thou art mindful not of the things of God, but the things of men.”