Mark 8:33 · Bible study
Mark 8:33 Commentary: Why Jesus Called Peter 'Satan'
Greek · 6 what the commentators say
Meaning in one sentence
Explore Jesus' shocking rebuke of Peter in Mark 8:33, what it reveals about human expectations versus God's redemptive plan.
Research Summary
- Meaning: Jesus rebukes Peter's attempt to dissuade Him from the cross, calling him 'Satan' because his mindset opposes God's redemptive plan.
- Key words: φρονέω (phroneō), 'to set one's mind on' (present active indicative); σατανᾶς (Satanas), 'adversary'.
- Main debate: Whether Jesus calls Peter 'Satan' because he is possessed/influenced by the devil or because he is acting as a tempter (the latter is the majority view).
- Theological theme: The necessity of the cross: God's plan of salvation cannot be achieved by human power or glory, only through suffering and death.
- Best use: Teaching on discipleship, the cost of following Christ, and the danger of good intentions that contradict Scripture.
Translation Comparison
BSB Berean Standard Bible 2020
But Jesus, turning and looking at His disciples, rebuked Peter and said, “Get behind Me, Satan! For you do not have in mind the things of God, but the things of men.”
WEB World English Bible 2000
But he, turning around and seeing his disciples, rebuked Peter, and said, “Get behind me, Satan! For you have in mind not the things of God, but the things of men.”
KJV King James Version 1769
But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.
ASV American Standard Version 1901
But he turning about, and seeing his disciples, rebuked Peter, and saith, Get thee behind me, Satan; for thou mindest not the things of God, but the things of men.
YLT Young's Literal Translation 1898
and he, having turned, and having looked on his disciples, rebuked Peter, saying, `Get behind me, Adversary, because thou dost not mind the things of God, but the things of men.'
Darby Darby Bible 1890
But he, turning round and seeing his disciples, rebuked Peter, saying, Get away behind me, Satan, for thy mind is not on the things that are of God, but on the things that are of men.
Douay-Rheims Douay-Rheims Bible 1899
Who turning about and seeing his disciples, threatened Peter, saying: Go behind me, Satan, because thou savourest not the things that are of God but that are of men.
Translations in other languages (10 available)
Y él, volviéndose y mirando á sus discípulos, riñó á Pedro, diciendo: Apártate de mí, Satanás; porque no sabes las cosas que son de Dios, sino las que son de los hombres.
Mas Jesus virou-se e, olhando para os seus discípulos, repreendeu Pedro, dizendo: Sai de diante de mim, satanás! Pois tu não compreendes as coisas de Deus, mas sim as humanas.
Mais Jésus, se retournant et regardant ses disciples, réprimanda Pierre, et dit: Arrière de moi, Satan! Car tu ne conçois pas les choses de Dieu, tu n’ as que des pensées humaines.
Er aber wandte sich um und sah seine Jünger an und bedrohte Petrus und sprach: Gehe hinter mich, du Satan! denn du meinst nicht, was göttlich, sondern was menschlich ist.
Maar Hij, Zich omkerende, en Zijn discipelen aanziende, bestrafte Petrus, zeggende: Ga heen, achter Mijn, satanas, want gij verzint niet de dingen, die Gods zijn, maar die der mensen zijn.
Ma egli, rivoltosi e guardati i suoi discepoli, rimproverò Pietro dicendo: Vattene via da me, Satana! Tu non hai il senso delle cose di Dio, ma delle cose degli uomini.
Ale on obróciwszy się, a wejrzawszy na ucznie swoje, zgromił Piotra, mówiąc: Idź ode mnie, szatanie; albowiem nie pojmujesz tego, co jest Bożego, ale co jest ludzkiego.
Он же, обратившись и взглянув на учеников Своих, воспретил Петру, сказав: отойди от Меня, сатана, потому что ты думаешь не о том, что Божие, но что человеческое.
耶穌轉過來， 看著 門徒，就責備 彼得 說：「撒但，退我 後邊 去吧！因為 你不 體貼 神的意思，只 體貼人的意思。」
But he, turning about, and seeing his disciples, said sharply to Peter, Get out of my way, Satan: for your mind is not on the things of God, but on the things of men.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 8:33
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jesus' response in Mark 8:33 is not a rejection of Peter as a person but a stern confrontation with the temptation Peter represents. The Cambridge Bible for Schools and Colleges notes that Jesus uses the very words He had spoken to the Tempter in the wilderness (Matthew 4:10); Peter's attempt to dissuade Him from the cross is 'a sin against the purposes of God.' Gill's Exposition emphasizes that Jesus 'showed quick resentment' because Peter's thinking was focused on human expectations of a worldly kingdom rather than God's revealed plan of suffering and glory. The key verb φρονέω (phroneō), 'you have in mind' or 'you set your mind on', captures the conflict: Peter's mind is set on human things, not the things of God. Wesley adds the detail that Jesus looked at His disciples while rebuking Peter, ensuring they all heard the correction. The consensus is clear: Peter's good intentions became a satanic temptation precisely because they offered an alternative to the cross.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Peter as instrument of Satan: Jesus uses the exact phrase He addressed to the devil in Matthew 4:10, strongly suggesting Peter is temporarily operating as a vehicle for satanic temptation (supported by Cambridge Bible).
- Satan as label for the temptation: Jesus is rebuking the thought, not the person; the word 'Satan' functions as a metaphor for the adversarial perspective Peter is expressing (supported by Gill).
- Rebuke as rhetorical hyperbole: Some see the severe language as a rhetorical exaggeration to emphasize the seriousness of opposing God's plan, not a literal identification of Peter with the devil (more common in modern pastoral application).
What is clear: Jesus will not be deterred from the cross, and any human attempt to offer a path to redemption without suffering is a direct opposition to God's redemptive purposes.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Jesus' use of 'Satan' for Peter | All traditions agree Jesus is not rejecting Peter's person or salvation, but confronting a temptation. | Some emphasize that Peter is being used as an instrument of Satan; others see the term as labeling the temptation itself rather than the person. |
| The meaning of 'Get behind me' | All agree it is a command for Peter to stop standing in the way of God's plan. | Some interpret it as 'get back in your place as a follower' (a call back to discipleship), others as purely a rebuke to get out of the way. |
| Peter's subsequent discipleship | The rebuke is corrective, not final; Peter continues as a leader in Acts. | Catholic tradition emphasizes Peter's role as the rock despite his failure; Reformed tradition highlights the grace that restores him. Both agree it was a teachable moment that deepened his understanding. |
| The nature of the temptation | Peter's offer of a crossless Messiah is a satanic temptation. | Some see this as a unique historical moment (the temptation of Jesus to avoid the cross); others apply it broadly to any attempt in Christian life to avoid suffering or the cost of discipleship. |
Historical & Cultural Context
This scene takes place immediately after Peter's confession that Jesus is the Christ (Mark 8:29) and Jesus' first explicit prediction of His suffering, rejection, and resurrection (8:31-32). The passage is the hinge of Mark's Gospel. Peter's understanding of 'Messiah' was shaped by Jewish expectation of a conquering political liberator. When Jesus spoke of suffering and death, Peter's worldview shattered. He 'took him and began to rebuke him' (v.32), the disciple rebukes the Master, an act of audacious affection but profound misunderstanding.
Jesus' response is layered. He 'turned around and seeing his disciples', the Greek aorist participles (epistrapheis, idōn) indicate a deliberate pivot that includes the other disciples in the rebuke. Wesley comments that Jesus looked on them 'that they might the more observe what he said to Peter.' The command 'Get behind me, Satan' (ὕπαγε ὀπίσω μου, σατανᾶ) directly echoes Matthew 4:10, where Jesus says the same to the tempter after the wilderness temptations. This connects Peter's well-meaning but misguided protest to the original satanic temptation to avoid the path of suffering. The word σατανᾶς means 'adversary', not just a personal insult but a theological diagnosis: Peter is opposing God's redemptive plan.
The contrast in the final clause, 'the things of God' vs. 'the things of men' (τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων), is absolute. The Greek construction with the genitive article points to whole categories: the sphere of divine purposes versus human reasoning. Peter's mindset (φρονέω) is oriented to the latter. This moment sets up Jesus' teaching on cross-bearing that follows (vv.34-38), expanding the rebuke into a call for all disciples to deny themselves and follow the suffering Messiah.
Textual Notes
The consulted sources note no significant textual variants for Mark 8:33. The verse is stable across manuscripts.
Reception History
Early church fathers such as Origen and Chrysostom saw this rebuke as a warning against any interpretation of Christ's mission that omitted suffering. In the medieval period, the verse was used to teach humility and obedience to God's will even when it is painful. The Reformation emphasized the priority of God's Word over human reason; Luther frequently cited this passage to argue that the cross is central to Christian identity. In modern evangelicalism, it is often applied to mission and social action: good deeds that replace the gospel become a satanic distraction because they bypass the cross.
Preaching This Verse
Three-point outline
- The Setting of the Rebuke: Peter's confession of Jesus as the Christ is immediately followed by his misunderstanding of the cross (vv.27-32). The highest insight and the deepest blindness sit side by side.
- The Substance of the Rebuke: Jesus names the temptation as satanic, echoing the wilderness. The issue is not Peter's love but his mindset, he is thinking human thoughts, not God's thoughts.
- The Call Beyond the Rebuke: Jesus pivots to teach the cost of discipleship (vv.34-38). The rebuke is not the last word; it clears the way for a harder, better invitation.
Five-point outline
- Jesus turns and looks, the rebuke is for all disciples, not just Peter (Wesley).
- 'Get behind me, Satan', the same charge as in the wilderness, linking Peter's protest to the original temptation to avoid suffering.
- 'You have in mind' (φρονέω), the root of the conflict is the orientation of thought, not just a single mistake.
- Not God's things but human things, the two spheres are incompatible when the cross is at stake.
- The cross is non-negotiable, Jesus will not be deterred, and neither should His followers be when God's purpose is clear.
Illustration hooks
- A friend who tries to keep you from a difficult but necessary act of obedience, like confronting a family member or taking a costly moral stand. Their love is real, but their counsel can become a temptation to avoid God's path.
- A parent who discourages a child from a dangerous mission field out of genuine concern, yet the child is called there. Good intentions can clash with God's purposes.
- A leader who prioritizes reputation over truth, well-meaning but opposing God's plan. The rebuke shows that even our best instincts can be a blind spot.
Questions your congregation is asking
- Did Jesus stop loving Peter after this rebuke? (He kept Peter in close fellowship and restored him after the resurrection, the rebuke is for correction, not rejection.)
- Is it possible for Christians to be used by Satan without being possessed? (Yes, good intentions can serve the adversary when they contradict God's revealed will, as Peter did here.)
- How do I know if my thoughts are 'the things of God' or 'the things of men'? (Check whether your thinking aligns with Scripture's emphasis on the cross, self-denial, and God's glory even when it costs something.)
Leading a Discussion
This passage confronts us with a hard question: can our love for Jesus actually become an obstacle to His mission? Peter's attempt to protect Jesus from suffering was rebuked in the strongest terms. As you discuss, consider where your own desires might conflict with God's purposes.
Discussion questions
- Read Mark 8:31-33. Why does Peter rebuke Jesus after hearing about His suffering? What does this tell us about Peter's expectations of the Messiah?
- Jesus calls Peter 'Satan.' In what sense does Peter become an adversary? How does the connection to Matthew 4:10 deepen your understanding?
- The Greek verb φρονέω (phroneō) means 'to set one's mind on.' What does it look like to set your mind on 'the things of God'? Give an everyday example of setting your mind on 'the things of men.'
- Why does Jesus look at His disciples while rebuking Peter? What does this public correction accomplish for the whole group?
- How does Jesus' rebuke set up His teaching in verses 34-38 about taking up the cross? What is the connection between the rebuke and the call to discipleship?
- When have you had good intentions that ended up opposing what God was doing? How did you recognize the difference?
- How can we help each other think more like God thinks (Romans 12:2) without becoming judgmental or controlling?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 3:4 | The serpent said to the woman, “You won’t really die, |
| Genesis 3:6 | When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took some of its fruit, and ate. Then she gave some to her husband with her, and he ate it, too. |
| Leviticus 19:17 | “‘You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him. |
| II Samuel 19:22 | David said, “What have I to do with you, you sons of Zeruiah, that you should be adversaries to me today? Shall any man be put to death today in Israel? For don’t I know that I am king over Israel today?” |
| Job 2:10 | But he said to her, “You speak as one of the foolish women would speak. What? Shall we receive good at the hand of God, and shall we not receive evil?” In all this Job didn’t sin with his lips. |
| Psalms 141:5 | Let the righteous strike me, it is kindness; let him reprove me, it is like oil on the head; don’t let my head refuse it; Yet my prayer is always against evil deeds. |
| Proverbs 9:8 | Don’t reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you. |
| Proverbs 9:9 | Instruct a wise person, and he will be still wiser. Teach a righteous person, and he will increase in learning. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
5 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that Peter's mistake was not just a momentary lapse but directly echoed Satan's temptation in the wilderness, using the very words Jesus had spoken to the Tempter. The archaic word "savourest" captures how Peter was thinking only from human ideas, not from God's purposes, making his attempt to dissuade Jesus a sin against the divine plan.
Geneva Bible Notes Reformed 1599
The Geneva note explains that Jesus calls Peter "Satan" not because Peter is evil, but because his thinking is purely human rather than divine. Peter's objection to suffering shows a mind fixed on earthly concerns, which directly opposes God's redemptive plan. Even well-meaning human reasoning can become a spiritual obstacle.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Peter's mind was so filled with worldly hopes of a temporal kingdom and earthly honor that he could not grasp God's will for Christ's suffering. Peter had read the Scriptures but his heart was set on human schemes of power, which is why Jesus rebuked him so sharply.
Lange's Commentary Reformed 1857
Lange observes that Mark omits Peter's blessing and special prerogative after his confession, since Peter, as Mark's informant, kept back details that honored himself. He also notes that Mark alone has Jesus calling the people to hear the law of suffering, uses the phrase "adulter
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes Jesus looked at all the disciples, not just Peter, so they would pay closer attention to the words spoken to Peter. The gaze was intentional, drawing every disciple into the lesson that followed.