Mark 8:28

After taking His disciples afar from the Jews, He then asks them concerning Himself, that they might speak the truth without fear of the Jews. Wherefore it is said, "And Jesus entered, and His disciples, into the towns of Caesarea Philippi."

Philip was that brother of Herod, of whom we spoke above, who in honour of Tiberius Caesar called that town, which is now called Paneas, Caesarea Philippi. It goes on, "And by the way He asked His disciples, saying unto them, Whom do men say that I am?"

He asks the question with a purpose, for it was right that His disciples should praise Him better than the crowd.

Wherefore He first asks what is the opinion of men, in order to try the faith of the disciples, lest their confession should appear to be founded on the common opinion. It goes on, "And they answered, saying, "Some say John the Baptist, some Elias, and others, One of the prophets."

For many thought that John had risen from the dead, as even Herod believed, and that he had performed miracles after his resurrection. After however having enquired into the opinion of others, He asks them what was the belief of their own minds on this point. Wherefore it continues, "And He saith unto them, But whom say ye that I am?"

From the manner, however, itself of the question, He leads them to a higher feeling, and to higher thoughts, concerning Him, that they might not agree with the multitude. But the next words shew what the head of the disciples, the mouth of the Apostles, answered; when all were asked, "Peter answereth and saith unto Him, Thou art the Christ."

He confesses indeed that He is the Christ announced by the Prophets; but the Evangelist Mark passes over what the Lord answered to his confession, and how He blessed him, lest by this way of relating it, he should seem to be favouring his master Peter; Matthew plainly goes through the whole of it.

Or else, Mark and Luke, as they wrote that Peter answered, "Thou art the Christ," without adding what is put down in Matthew, "the Son of the living God," so they omitted to relate the blessing which was conferred on this confession. It goes on, "And He charged them that they should tell no man of Him."

For He wished in the meantime to hide His glory, lest many should be offended because of Him, and so earn a worse punishment.

Or else, that He might wait to fix the pure faith in their minds, till the Crucifixion, which was an offence to them, was over, for after it was once perfected, about the time of His ascension, He said unto the Apostles, "Go ye and teach all nations."

But after the Lord had accepted the confession of the disciples, who called Him the true God, He then reveals to them the mystery of the Cross. Wherefore it goes on, "And He began to teach them that the Son of man must suffer many things, and be rejected of the elders and of the chief priests, and the scribes, and be killed, and after three days rise again; and He spake that saying openly," that is, concerning His future passion. But His disciples did not understand the order of the truth, neither could they comprehend His resurrection, but thought it better that He should not suffer.

The reason, however, why the Lord told them this, was to shew, that after His cross and resurrection, Christ must be preached by His witnesses. Again, Peter alone, from the fervour of his disposition, had the boldness to dispute about these things. Wherefore it goes on, "And Peter took Him up, and began to rebuke Him."

This, however, he speaks with the feelings of a man who loves and desires; as if he said, This cannot be, neither can mind ears receive that the Son of God is to be slain.

But how is this, that Peter, gifted with a revelation from the Father, has so soon fallen, and become unstable? Surely, however, it was not wonderful that one who had received no revelation concerning the Passion should be ignorant of this. For that He was the Christ, the Son of the living God, he had learnt by revelation; but the mystery of His cross and resurrection had not yet been revealed to him. He Himself, however, shewing that He must come to His Passion, rebuked Peter. Wherefore there follows, "And when He had turned about and looked on His disciples, He rebuked Peter, &c."

For the Lord, wishing to shew that His Passion was to take place on account of the salvation of men, and that Satan alone was unwilling that Christ should suffer, and the race of man be saved, called Peter Satan, because he savoured the things that were of Satan, and, from unwillingness that Christ should suffer, became His adversary; for Satan is interpreted "the adversary."

But He saith not to the devil, when tempting Him, "Get thee behind me," but to Peter He saith, "Get thee behind me," that is, follow Me, and resist not the design of My voluntary Passion. There follows, "For thou savourest not the things which be of God, but which be of men."

He says that Peter savours the things which be of men, in that he in some way savoured carnal affections, for Peter wished that Christ should spare Himself and not be crucified.

108. Matthew continues thus: “And Jesus came into the coasts of Cæsarea Philippi; and He asked His disciples, saying, Whom do men say that I, the Son of man, am? And they said, Some say that Thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets;” and so on, down to the words, “And whatsoever thou shalt loose on earth shall be loosed in heaven.” Mark relates this nearly in the same order. But he has brought in before it a narrative which is given by him alone, namely, that regarding the giving of sight to that blind man who said to the Lord, “I see men as trees walking.” Luke, again, also records this incident, inserting it after his account of the miracle of the five loaves; and, as we have already shown above, the order of recollection which is followed in his case is not antagonistic to the order adopted by these others. …