Mark 8:27 - Printer Friendly

ESV: And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, "Who do people say that I am?"

NIV: Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, "Who do people say I am?"

NASB: Jesus went out, along with His disciples, to the villages of Caesarea Philippi; and on the way He questioned His disciples, saying to them, 'Who do people say that I am?'

CSB: Jesus went out with his disciples to the villages of Caesarea Philippi. And on the road he asked his disciples, "Who do people say that I am?"

NLT: Jesus and his disciples left Galilee and went up to the villages near Caesarea Philippi. As they were walking along, he asked them, 'Who do people say I am?'

KJV: And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am

NKJV: Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, “Who do men say that I am?”

After an apparently short stop on the western shore of the Sea of Galilee, Jesus and the disciples travel twenty-seven miles north, back into the tetrarchy of Herod Antipas' half-brother Philip. Caesarea Philippi—literally "Philip's homage to Caesar"—was a city on the base of Mt. Hermon near the headwaters of the Jordan River. Originally called Paneas, it had been the center for the worship of the Greek god Pan. When Philip the Tetrarch took control, he built it up, made it the administrative capital of his region Iturea, and renamed it in honor or Caesar. Unlike Decapolis, it is within the borders of the land God promised to Israel. It stands in contrast to Caesarea Maritima which sat on the Mediterranean coast. Caesarea Maritima is where Cornelius lived (Acts 10) and where Paul was a prisoner of Felix and Festus (Acts 23:23ff).

The text doesn't say that Jesus and the disciples entered into the city itself. Matthew 16:13 says "the district of Caesarea Philippi" and Mark says "the villages of Caesarea Philippi. " The Greek root word for "village" is kome which refers to the area where the laborers slept; we would say a "bedroom community."

Apparently, the conversation occurs when the disciples interrupt Jesus' attempt to pray alone (Luke 9:18). The use of the term "disciples" instead of "the Twelve" suggest that more than the original twelve disciples are present.

"On the way" may just mean that they were walking or in between destinations, but considering the context, the phrase has a more significant implication. Jesus and the disciples are "on the way"—indirect though it may be—to Jerusalem, both chronologically and theologically. As they grow nearer to the crucifixion, Jesus takes the time to teach them what they need to know.

Mark 8:27–30 begins the second half of Mark's Gospel, focusing on Jesus as ''the Christ.'' The encounters beginning here must have been a whirlwind of emotions for the disciples. Peter declares Jesus is the Christ and immediately after denies what the Christ is there to do (Mark 8:31–33). Jesus teaches a crowd that they must give up their lives for their belief in Him (Mark 8:34—9:1), and six days later, Peter, James, and John witness Jesus' true glory (Mark 9:2–8). Within a week, the disciples experience the highs and lows of following the Christ. Peter's confession is also in Matthew 16:13–20 and Luke 9:18–20.

This chapter describes another miraculous feeding of thousands by Jesus. He also counters the hard-hearted and selfish hypocrisy of the Pharisees in seeking even more miraculous signs. Speaking to the disciples, Jesus rebukes their short memories and reminds them about God's intent to provide for His followers. After healing a blind man, Jesus accepts Peter's proclamation that Jesus is the Messiah. Almost immediately, though, Jesus rebukes Peter for resisting the idea that the Messiah must suffer and die.

Mark 8 continues Jesus' attempts to teach the disciples God's plan for the Messiah. Jesus has not come for the religious Pharisees but for the meek who willingly respond to Him. He has not yet come as the glorious and victorious champion of Israel, but to die for the whole world. And His followers must also be willing to sacrifice their lives. The chapter marks a turning point in Jesus' ministry as His miracles grow fewer and His teaching increases. Interestingly, Jesus also faces a repeat of the temptations He experienced in the wilderness (Matthew 4:1–11).

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.