When Jesus came
This phrase marks a significant moment in the ministry of Jesus. The Greek word for "came" (ἦλθεν, ēlthen) implies a purposeful arrival. Jesus' movements were intentional, often leading to pivotal teaching moments. His coming to a specific location often set the stage for revelation and deeper understanding among His disciples.

to the region of Caesarea Philippi
Caesarea Philippi was a city located at the base of Mount Hermon, known for its pagan worship and the temple of Pan. The choice of this location is significant; it was a place of spiritual darkness and idolatry. By bringing His disciples here, Jesus was contrasting the truth of His identity with the false gods worshipped in the area. This setting underscores the revelation of Jesus as the true Messiah amidst a backdrop of competing beliefs.

He questioned His disciples
The act of questioning is a teaching method used by Jesus to provoke thought and reflection. The Greek word for "questioned" (ἐπηρώτα, epērōta) suggests an inquiry that seeks to draw out understanding. Jesus often used questions to lead His disciples to deeper insights and personal convictions about His identity and mission.

Who do people say
This phrase indicates Jesus' interest in the public perception of His identity. The Greek word for "people" (ἄνθρωποι, anthrōpoi) refers to humanity in general. Jesus was aware of the various opinions circulating about Him and used this as a starting point for a more profound discussion with His disciples. It highlights the importance of understanding the world's view as a contrast to divine revelation.

the Son of Man
This title, "Son of Man," is deeply rooted in Jewish eschatology and is used by Jesus to refer to Himself. It originates from Daniel 7:13-14, where the "Son of Man" is a heavenly figure given authority and an everlasting kingdom. By using this title, Jesus identifies Himself with this prophetic vision, emphasizing His divine authority and messianic role. It is a term that bridges His humanity and divinity, inviting His disciples to recognize Him as the fulfillment of Old Testament prophecy.

is?
The question mark signifies the inquiry's purpose: to elicit a response that reveals understanding or misunderstanding. Jesus' question is not merely about public opinion but is designed to lead His disciples to a personal revelation of His true identity. It challenges them to move beyond hearsay and to confront the reality of who Jesus is in the context of their faith and experience.

1. Jesus
The central figure of the New Testament, the Son of God, and the Messiah. In this passage, He is engaging His disciples in a critical conversation about His identity.

2. Disciples
The followers of Jesus who are being questioned about the public perception of Jesus' identity. They are key witnesses to His ministry and teachings.

3. Caesarea Philippi
A region located north of the Sea of Galilee, known for its pagan worship and diverse religious influences. This setting provides a backdrop for the discussion of Jesus' true identity.

4. Son of Man
A title Jesus uses for Himself, which has roots in the Old Testament, particularly in the book of Daniel, signifying both His humanity and His divine authority.Understanding Jesus' Identity
Recognize the importance of knowing who Jesus is, not just historically or theologically, but personally. This understanding is foundational to Christian faith.

Cultural Context and Faith
Consider how cultural and religious contexts can influence perceptions of Jesus. Like the disciples, we must discern truth amidst diverse beliefs.

Personal Confession
Reflect on your own confession of who Jesus is. This is not just a theological statement but a personal declaration of faith.

The Role of Revelation
Acknowledge that understanding Jesus' true identity is a revelation from God, as seen in Peter's confession. Pray for spiritual insight and understanding.

Witnessing to Others
Use this passage as a reminder of the importance of sharing the true identity of Jesus with others, especially in a world with many differing views.(13) Caesarea Philippi.--The order of the journeyings of our Lord and His disciples would seem to have been as follows:--From the coasts of Tyre and Sidon they came, passing through Sidon, to the eastern shore of the Sea of Galilee (Mark 7:31); thence by ship to Magdala and Dalmanutha, on the western shore (Matthew 15:39; Mark 8:10); thence, again crossing the lake (Mark 8:13), to the eastern Bethsaida (Mark 8:22); thence to Caesarea Philippi. There is in all these movements an obvious withdrawal from the populous cities which had been the scene of His earlier labours, and which had practically rejected Him and cast in their lot with His enemies. This last journey took them to a district which He had apparently never before visited, and to which He now came, it would seem, not as a Preacher of the kingdom, but simply for retirement and perhaps for safety. Caesarea Philippi (so called to distinguish it from the town of the same name on the sea-coast) does not appear (unless we identify it with Laish or Dan, and for this there is no sufficient evidence) in the history of the Old Testament. Its position at the foot of Hermon led Robinson (Researches, iii. 404, 519) to identify it with the Baal-gad of Joshua 11:17; Joshua 12:7; Joshua 13:5, or the Baal-hermon of Judges 3:3; but this also hardly extends beyond the region of conjecture. The site of the city was near the chief source of the Jordan, which flowed from a cave which, under the influence of the Greek cultus that came in with the rule of the Syrian kings, was dedicated to Pan, and the old name of the city, Paneas, bore witness to this consecration. Herod the Great built a temple there in honour of Augustus (Jos. Ant. xv. 10, ? 3), and his son Philip the tetrarch (to whose province it belonged) enlarged and embellished the city, and re-named it in honour of the emperor and to perpetuate his own memory. From Agrippa II. it received the name of Neroneas, as a like compliment to the emperor to whom he owed his title; but the old local name survived these passing changes, and still exists in the modern Baias. With the one exception of the journey through Sidon (Mark 7:31), it was the northern limit of our Lord's wanderings; and belonging as it does to the same period of His ministry, His visit to it may be regarded, though not as an extension of His work beyond its self-imposed limits, as indicating something like a sympathy with the out-lying heathen who made up the bulk of its population--a sense of rest, it may be, in turning to them from the ceaseless strife and bitterness which He encountered at Capernaum and Jerusalem. How the days passed which were spent on the journey, what gracious words or acts of mercy marked His track, what communings with His Father were held in the solitude of the mountain heights--are questions which we may dwell upon in reverential silence, but must be content to leave unanswered. The incident which follows is the one event of which we have any record. . . . Verses 13-20. - The climax of recognition of Christ's true nature declared in the great confession of Peter. (Mark 8:27-30; Luke 9:18-21.) Verse 13. - Coasts (μέρη); parts, as Matthew 15:21, etc. Caesarea Philippi. The addition to the name Caesarea is intended to commemorate its restorer and beautifier, the tetrarch Philip, and to distinguish it from the city of the same name on the coast between Joppa and Carmel (Acts 8:40, etc.). Our Lord had landed at Bethsaida, where the Jordan enters the Lake of Gennesaret, turned northwards, and, following the course of the river, had now arrived in the vicinity of one of its chief sources at Caesarea Philippi, the most northerly city of the Holy Land. It was, if not identical with, in close proximity to, the Dan of the Old Testament, whence arose the saying, "From Dan to Beersheba," to denote the whole extent of country from north to south. Later it was called Paneas, and now Banias. Philip altered the name to Caesarea in honour of Tiberius Caesar, his patron. Christ seems not to have visited the city itself, but only the outlying villages in the district. We may conjecture why at this Lime he moved to this remote region. It was probably, partly, a measure of precaution. He had excited the fiercest animosity of the dominant party, and even of the sceptical Sadducees; he was pertinaciously followed by their emissaries, always on the watch to lay hold of his words and actions, and to found upon them dangerous charges; and now, knowing it was time to announce to his followers in plain terms his claim to be Messiah, he would not do this in Judaea, where it might cause commotion, and embroil him with the authorities, but preferred to teach this great truth where he might speak freely without fear of immediate consequences, out of the reach of his persevering opponents. Virtually, also, his public work in Judaea and Galilee had reached its end. He had no chance of a hearing if he had made further attempts at teaching. The calumnies of the rabbis had affected the fickle populace, who would willingly have followed a military pretender, but had no heart to set at nought their national teachers in favour of One whom they were persuaded to regard as a dangerous innovator, not improbably upheld by Satanic agency. He asked his disciples. It was after a time of solitary prayer (Luke 9:18) that he put this question to his followers. Determined now to reveal himself, he desired to make them express the mistaken views which were rife concerning his Person and office, and to lead them to the more important inquiry - what opinion they themselves held touching this momentous mystery (ver. 15). Whom (who) do men say that I the Son of man am? Quem dicunt homines esse filium hominis (Vulgate); Who do men say that the Son of man is? (Revised Version). The versions represent the variation of manuscripts between τίνα με λέγουσιν κ.τ.λ., and τίνα λέγουσιν, omitting με. The pronoun is probably genuine and emphatic. In the other case, "the Son of man" is equivalent to με in ver. 15. I call myself the Son of man: what do the multitudes say of me? Who do they consider the Son of man to be? This was the term he used to show the truth of the Incarnation - "perfect God and perfect man, of a reasonable soul and human flesh subsisting." To Jewish ears it connoted Divinity (see Luke 22:69, 70; John 3:13).

Parallel Commentaries ...


When
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

came
Ἐλθὼν (Elthōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 2064: To come, go.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

region
μέρη (merē)
Noun - Accusative Neuter Plural
Strong's 3313: A part, portion, share. From an obsolete but more primary form of meiromai; a division or share.

of Caesarea
Καισαρείας (Kaisareias)
Noun - Genitive Feminine Singular
Strong's 2542: From Kaisar; Caesaria, the name of two places in Palestine.

Philippi,
Φιλίππου (Philippou)
Noun - Genitive Masculine Singular
Strong's 5376: From philos and hippos; fond of horses; Philippus, the name of four Israelites.

He questioned
ἠρώτα (ērōta)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 2065: Apparently from ereo; to interrogate; by implication, to request.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

disciples:
μαθητὰς (mathētas)
Noun - Accusative Masculine Plural
Strong's 3101: A learner, disciple, pupil. From manthano; a learner, i.e. Pupil.

“Who
Τίνα (Tina)
Interrogative / Indefinite Pronoun - Accusative Masculine Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

{do} people
ἄνθρωποι (anthrōpoi)
Noun - Nominative Masculine Plural
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

say
λέγουσιν (legousin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Son
Υἱὸν (Huion)
Noun - Accusative Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Man
ἀνθρώπου (anthrōpou)
Noun - Genitive Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

is?”
εἶναι (einai)
Verb - Present Infinitive Active
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.


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NT Gospels: Matthew 16:13 Now when Jesus came into the parts (Matt. Mat Mt)