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Mark 8:27

in Mark 8

Then Jesus and His disciples went on to the villages around Caesarea Philippi. On the way, He questioned His disciples: “Who do people say I am?”

BSB

The same verse in ASV and KJV

ASV

And Jesus went forth, and his disciples, into the villages of Cæsarea Philippi: and on the way he asked his disciples, saying unto them, Who do men say that I am?

KJV

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

This verse in Mark 8

Commentary

14 notes on this verse

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

(ubi sup.) 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.

This site's exposition

Whom do men say that I am

on Mark 8:27-28

Whom do men say that I am, Jesus asks on the way to the towns of Cesarea Philippi, well outside Galilee and Herod's territory, and the answers the disciples report, John the Baptist, Elias, one of the prophets, show a nation that had sensed something prophetic in him without reaching the confession the next question will draw out. The bench notes the setting itself, a region thick with pagan shrines and Caesar's own claimed divinity, as the deliberately chosen ground for the question that turns the book.

The record, by era

The Medieval Church5 voices

A commentator

Theophylact of Ohrid

Catena Aurea by Aquinas · Written before 1107.

proposed

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.

A commentator

Bede

Homilies on the Gospels 1.17 · Written before 735.

proposed

We note that the Lord called himself "Son of man," while Nathanael proclaimed him "Son of God." Similarly is the account in the Gospels where Jesus himself asks the disciples who people say the Son of man is, and Peter answers, "You are the Christ, …

A commentator

Bede

On the Gospel of Mark · Written before 735.

proposed

And Jesus and His disciples went out to the village of Caesarea Philippi. This Philip is the brother of Herod, of whom we spoke before, tetrarch of the regions of Ituraea and Trachonitis, who in honor of Tiberius Caesar named Caesarea Philippi, which is now …

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

(in Marc. 2, 35) Philip was that brother of Herod, of whom we spoke above, who in honour of Tiberius Cæsar called that town, which is now called Paneas, Cæsarea Philippi. It goes on, And by the way he asked his disciples, saying unto them, Whom do men say that I am?

A commentator

Bede

On the Gospel of Mark · Written before 735.

proposed

And he questioned his disciples along the way, saying: Who do men say that I am? They answered him, saying: Some say John the Baptist; others, Elijah; and others, one of the prophets. The Lord rightly, intending to test the faith of the disciples, first …
7 more voices on this verse

The Medieval Church1 voice

A commentator

Theophylact of Ohrid

Commentary on Mark · Written before 1107.

proposed

He asks them about Himself, having led them far from the Jews, so that they would have no one to fear in confessing the truth.

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

Note, Though it is a small thing for us to be judged of men, yet it may sometimes do us good to know what people say of us, not that we may seek our own glory, but that we may hear our faults. Christ asked them, not that he might be informed, but that they might observe it themselves, and inform one another.
And Jesus went out, and his disciples,....

The Nineteenth Century4 voices

The circumstances here recorded are of great importance. They took place during a journey, and arose out of a conversation "by the way." Happy are those journeys, in which time is not wasted on trifles, but redeemed as far as possible for the consideration of serious things. Let us observe the variety of opinions about Christ , which prevailed among the Jews. Some said that He was John the Baptist — some Elijah — and others one of the prophets. In short every kind of opinion appears to have been current, excepting that one which was true.
The circumstances here recorded are of great importance. They took place during a journey, and arose out of a conversation "by the way." Happy are those journeys, in which time is not wasted on trifles, but redeemed as far as possible for the consideration of serious things. Let us observe the variety of opinions about Christ , which prevailed among the Jews. Some said that He was John the Baptist — some Elijah — and others one of the prophets. In short every kind of opinion appears to have been current, excepting that one which was true. We may see the same thing on every side at the present day. Christ and his Gospel are just as little understood in reality, and are the subject of just as many different opinions as they were eighteen hundred years ago. Many know the name of Christ, acknowledge Him as one who came into the world to save sinners, and regularly worship in buildings set apart for His service. Few thoroughly realize that He is very God — the one Mediator — the one High Priest — the only source of life and peace — their own Shepherd and their own Friend. Vague ideas about Christ are still very common. Intelligent experimental acquaintance with Christ is still very rare. May we never rest until we can say of Christ, "My beloved is mine and I am His." (Cant. 2:16.) This is saving knowledge. This is life eternal. Let us observe the good confession of faith which the apostle Peter witnessed . He replied to our Lord's question, "Whom do you say that I am?" "You are the Christ." This was a noble answer, when the circumstances under which it was made are duly considered. It was made when Jesus was poor in condition, without honor, majesty, wealth, or power. It was made when the heads of the Jewish nation, both in church and state, refused to receive Jesus as the Messiah. Yet even then Simon Peter says, "You are the Christ."

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

And Jesus went out, etc. - See on Mat 16:13-20 (note).
See this passage illustrated in the notes at Mat. 16:13-28. Mar 8:32 He spake that saying openly - With boldness or confidence, or without parables or figures, so that there could be no possibility of misunderstanding him. Mar 8:38 Ashamed of me - Ashamed to own attachment to me on account of my lowly appearance and my poverty. And of my words - My doctrines, my instructions. This adulterous and sinful generation - This age given to wickedness, particularly to adultery. In the glory of his Father - In the day of judgment. See the notes at Mat 26:

The words behind it

30 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

Where this verse is studied

About Mark

This page draws on 11 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Bede, Catena Aurea by Aquinas; Bede, Homilies on the Gospels 1.17; Bede, On the Gospel of Mark; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Catena Aurea by Aquinas and Theophylact of Ohrid, Commentary on Mark.