In Mark 8:27 we find Jesus in Caesarea Philippi! While Jesus wasn’t well received by the Jewish nation from the beginning, especially by the Jewish authorities (cp. Mark 6:1-6), it seems he had to be particularly careful for his safety immediately following Herod’s execution of John the Baptist (Mark 6:14-29). About the time of John’s death, Jesus had sent out his disciples to preach the Gospel around the towns and villages of Galilee (Mark 6:6-13), and, when his labors came to the ears of Herod, the governor wished to see him (Luke 9:7-9). Moreover, because Herod’s curiosity is put in the context of John’s execution, his interest in Jesus was probably of a political nature, believing him to be a rival.
Therefore, we find Jesus darting all around the countryside and seeking to keep a low profile. Nevertheless, each time he surfaces, folks make his presence known and the multitudes and /or the Jewish authorities gather around to watch what he does. After John’s death Jesus went east to Bethsaida, and then south to the Decapolis, then northwest to Capernaum, then further north to the coasts of Tyre and Sidon. When his presence couldn’t be hidden there, he traveled by land north of the Sea of Galilee and around to the Decapolis on the southeast side of the lake. Then he sailed west to Dalmanutha where he met with the Jewish authorities, and leaving them he sailed northeast to Bethsaida once more. However, it doesn’t appear as though he intended to stay there, because he immediately left town and traveled north to Caesarea Philippi. This is how Jesus spent his summer immediately following John’s execution. But, why? Why was he traveling so much, and often to areas where it wasn’t certain he’d be seen and recognized? It seems to me that Jesus’ behavior reflected the danger he was in, both from the Jewish authorities (cp. John 7:1) and also from Herod (cp. Luke 9:9).
According to Mark’s narrative, we now find Jesus in Caesarea Philippi, where he began asking his disciples what they heard others say about him: “Who do they say I am?” (Mark 8:27). They responded by telling Jesus some thought him to be John the Baptist, risen from the dead, while others believed him to be Elijah or one of the prophets (Mark 8:28). Such opinions express the superstitious nature of ancient Judaism. Since there is only about six months difference in the ages of Jesus and the Baptist, how could he be John risen from the dead (Mark 6:16; cp. Luke 9:7). John was dead for only a few months, and Jesus was an adult. Who was Jesus when John was living? Such an idea could only have arisen from the Pythagorean school of thought concerning the transmigration of souls, which undoubtedly is a westernization of the Hindu religion. This same idea extends to believing Jesus was, in fact, Elijah finally come to life again (cp. Malachi 4:5). The understanding of others that Jesus was simply one of the prophets reflects the notion that prophecy ceased not long after the Babylonian Captivity, and Jesus represented a renewal of that line of men sent by God. This being so, he didn’t represent anything new, and, instead, Jesus was an extension and renewal of the old. Thus, the idea of him being the Messiah was rejected by all.
This, of course, prompted Jesus’ next question put to his disciples: “But… who do **you** say I am?” All four Gospel narratives tell us that Peter was the one who spoke up: “You are the Messiah, the Son of the Living God!” (Mark 8:29; cp. Matthew 16:16; Luke 9:20; John 6:68-69), ‘son of God’ being a term for the head of state, not a conclusion that Jesus was God.[1]
This conclusion was unlike the understanding of men, which is reflected in “who do men say I am?” (verse-27). Jesus claimed Peter’s confession reflected a personal revelation from God (Matthew 16:17). Therefore, he told the Twelve not to reveal this to anyone else (Mark 8:30). He did this for several reasons. First, Jesus didn’t want anyone assuming he was about to take over the throne of David and make war upon Rome or Herod. His Kingdom wasn’t that kind of kingdom (cp. Luke 17:21). Secondly, he didn’t want doubt to overtake this newfound revelation in their hearts by arguing with unbelievers. Finally, Jesus was more concerned with others coming to this understanding in the same manner that his disciples did, namely, through the revelation of God, deduced from what Jesus did and preached.
From this time forward Jesus began teaching his disciple about his inevitable death at the hand of the Jewish authorities, but he would also arise from the dead (Mark 8:31). Thus, this was also a turning point in Jesus’ teaching, for he spoke openly to his disciples, not in parables. Therefore, there would be no misunderstanding (Mark 8:32). Yet, misunderstanding still reigned among them due to their own preconceived ideas. Peter began rebuking the Lord, parroting the Pharisaical doctrine that the Messiah would never die (cp. John 12:34).
Apparently, there had been some discussion among the disciples concerning Jesus’ teaching about his ultimate death, because, before responding to Peter, Jesus “looked on his disciples” (Mark 8:33), and I believe it is at this point that he uttered the words found in the Gospel of John: “Haven’t I chosen all twelve of you, and one of you is a devil?” (G1228, meaning slanderer; cp. John 6:70). No doubt, it was Judas who clouded up Jesus’ clear teaching about his death (John 6:71; cp. Mark 8:32).
Then, Jesus turned to Peter and told him to get behind me, meaning follow me, don’t presume to run ahead of me. At this point Jesus accused Peter of being a satan (G4567) or an enemy, and openly declared to Peter, the very one whom he earlier had said was listening to the voice of God in him (cp. Matthew 16:17), was now rejecting the God’s voice in favor of that of men (Mark 8:33; cp. verse-15; Matthew 16:12).
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[1] See one of my earlier studies: What Was the Sin of Genesis 6?
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