Feb. 6, 2011
Background Scripture: Mark 8:27—98:11
Devotional Reading: Luke 3:7-18

On my first Holy Land trip in 1974, I noted that the itinerary included Caesarea Philippi. I knew this was where Peter confessed Jesus to be the Messiah, but it didn’t appear to be an important stop.

Today, however, it remains an important memory and I realize why Mark tells us simply: “And Jesus went on with his disciples, to the villages of Caesarea Philippi; and on the way he asked his disciples, ‘Who do men say that I am?’”
In taking his disciples there, Jesus was removing them temporarily from Israel and the jurisdiction of King Herod the Great. Herod’s son, Phillip, was its ruler and the name “Caesarea” honored the Roman Emperor Tiberias.

Situated northeast of Israel on a terrace at the foot of Mt. Hermon and overlooking the Jordan Valley, it had a pagan background. At one time, it was known as Baneas, a center for the worship of Baal, and later as Panias, the birthplace of the Greek god Pan. Close to where Jesus gathered with his disciples was a white marble temple that Philip had dedicated to Tiberias Caesar.

We can only speculate why Jesus took his disciples to this place. But, as one of the most beautiful and luxuriant sites in he Holy Land, it was a natural place for a spiritual retreat. Besides, for this important experience, Jesus probably wanted to be away from the crowds that had followed him.

Two questions

Here, Jesus asked two of the most important questions to which his disciples (including us) would have to respond. First, “Who do men say that I am?” (8:27). Jesus wanted their feedback on how he was perceived by the crowds that sought him.

His disciples’ answers probably did not surprise him: “John the Baptist,” “Elijah” and/or “one of the prophets” (8:28). Remember that John the Baptist had already been beheaded by King Herod, but why did some say that Jesus was Elijah returned from the dead?

We need to be aware of the widespread Apocalyptic (“unveilings”) beliefs prevalent in Jesus’ day. This type of religious thought originated in Persian Zoroastrianism. Because the Jews were captives in exile, many were influenced by these beliefs that were easily assimilated into Jewish religion.

So, Jewish Apocalypticism promised that God would intervene in the historical world and achieve by supernatural means what Israel had not and could not achieve: Establishing the reign of God on earth.

For several centuries a group of these books were written and distributed among the Jews, forecasting that God would send a Messiah to liberate Israel. But the Messianic age would be preceded by a time of terrible tribulation in which the world would be torn into pieces. There would be ‘earthquakes, tumult of peoples, intrigues of nations, wavering of leaders, confusion of princes’ (The Apocrypha: 2 Esdras 9:3).

The Messiah

These writings held that Elijah the Prophet would return to herald the coming of the Messiah, who would utterly obliterate the hostile powers, particularly the Gentiles.

Jerusalem would be purified (some believed a new Jerusalem would descend from heaven), and Israel would become the center of the world. Then, and only then, there would be a new age of peace and goodness that would last forever.

These Apocalyptic beliefs tell us why Jesus was hesitant to be identified as the Messiah. He knew that many Jews held all or some of these expectations, and he did not want to be identified as that kind of Messiah, an anointed military king.

It also helps explain his sharp responses to Simon Peter. When he answers Jesus’ “But who do you say that I am?” with “You are the Christ,” Mark reports, “And he charged them to tell no one about him” (8:29, 30).

Then, while Jesus is saying that “the Son of man must suffer many things, and be rejected ... and be killed, and after three days rise again,” Peter vigorously “rebuked him.” But Jesus’ words are even stronger: “Get behind me, Satan! For you are not on the side of God, but of men.”

 This kind of fatal misunderstanding would eventually put him on a cross.

The views and opinions expressed in this column are those of the author and not necessarily those of Farm World. Readers with questions or comments for Rev. Althouse may write to him in care of this publication.