"And Jesus went forth, and His disciples, into the villages of Caesarea Philippi: and in the way He asked His disciples, saying unto them, Who do men say that I am? And they told Him, saying, John the Baptist: and others, Elijah; but others, One of the prophets. And He asked them, But Who say ye that I am? Peter answereth and saith unto Him, Thou art the Christ. And He charged them that they should tell no man of Him. And He began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again. And He spake the saying openly. MARK 8:27-32 (R.V.)
WE have now reached an important stage in the Gospel narrative, the comparative withdrawal from evangelistic effort, and the preparation of the disciples for an approaching tragedy. We find them in the wild country to the north of the Lake of Galilee, and even as far withdrawn as to the neighborhood of the sources of the Jordan. Not without a deliberate intention has Jesus led them thither. He wishes them to realize their separation. He will fix upon their consciousness the failure of the world to comprehend Him, and give them the opportunity either to acknowledge Him, or sink back to the lower level of the crowd.
This is what interests St. Mark; and it is worthy of notice that he, the friend of Peter, mentions not the special honor bestowed upon him by Christ, nor the first utterance of the memorable words "My Church."
"Who do men say that I am?" Jesus asked. The answer would tell of acceptance or rejection, the success or failure of His ministry, regarded in itself, and apart from ultimate issues unknown to mortals. From this point of view it had very plainly failed. At the beginning there was a clear hope that this was He that should come, the Son of David, the Holy One of God. But now the pitch of men's expectation was lowered. Some said, John the Baptist, risen from the dead, as Herod feared; others spoke of Elijah, who was to come before the great and notable day of the Lord; in the sadness of His later days some had begun to see a resemblance to Jeremiah, lamenting the ruin of his nation; and others fancied a resemblance to various of the prophets. Beyond this the apostles confessed that men were not known to go. Their enthusiasm had cooled, almost as rapidly as in the triumphal procession, where they who blessed both Him, and "the kingdom that cometh," no sooner felt the chill of contact with the priestly faction, than their confession dwindled into "This is Jesus, the prophet of Nazareth." "But Who say ye that I am?" He added; and it depended on the answer whether or not there would prove to be any solid foundation, any rock, on which to build His Church. Much difference, much error may be tolerated there, but on one subject there must be no hesitation. To make Him only a prophet among others, to honor Him even as the first among the teachers of mankind, is to empty His life of its meaning, His death of its efficacy, and His Church of its authority. And yet the danger was real, as we may see by the fervent blessing (unrecorded in our Gospel) which the right answer won. For it was no longer the bright morning of His career, when all bare Him witness and wondered; the noon was over now, and the evening shadows were heavy and lowering. To confess Him then was to have learned what flesh and blood could not reveal.
But Peter did not hesitate. In answer to the question, "Who say ye? Is your judgment like the world's?" he does not reply, "We believe, we say," but with all the vigor of a mind at rest, "Thou art the Christ;" that is not even a subject of discussion: the fact is so.
Here one pauses to admire the spirit of the disciples, so unjustly treated in popular exposition because they were but human, because there were dangers which could appall them, and because the course of providence was designed to teach them how weak is the loftiest human virtue. Nevertheless, they could part company with all they had been taught to reverence and with the unanimous opinion of their native land, they could watch the slow fading out of public enthusiasm, and continue faithful, because they knew and revered the Divine life, and the glory which was hidden from the wise and prudent.
The confession of Peter is variously stated in the Gospels. St. Matthew wrote for Jews, familiar with the notion of a merely human Christ, and St. Luke for mixed Churches. Therefore the first Gospel gives the explicit avowal not only of Messiahship, but of divinity; and the third Gospel implies this. "Thou art the Christ, the Son of the living God" - "the Christ of God." But St. Mark wrote for Gentiles, whose first and only notion of the Messiah was derived from Christian sources, and steeped in Christian attributes, so that, for their intelligence, all the great avowal was implied in the title itself, Thou art the Christ. Yet it is instructive to see men insisting on the difference, and even exaggerating it, who know that this Gospel opens with an assertion of the Divine sonship of Jesus, and whose theory is that its author worked with the Gospel of St. Matthew before his eyes. How then, or why, do they suppose the confession to have been weakened?
This foundation of His Church being secured, His Divine Messiahship being confessed in the face of an unbelieving world, Jesus lost no time in leading His apostles forward. They were forbidden to tell any man of Him: the vain hope was to be absolutely suppressed of winning the people to confess their king. The effort would only make it harder for themselves to accept that stern truth which they were now to learn, that His matchless royalty was to be won by matchless suffering. Never hitherto had Jesus proclaimed this truth, as He now did, in so many words. It had been, indeed, the secret spring of many of His sayings; and we ought to mark what loving ingenuity was lavished upon the task of gradually preparing them for the dread shock of this announcement. The Bridegroom was to be taken away from them, and then they should fast. The temple of His body should be destroyed, and in three days reared again. The blood of all the slaughtered prophets was to come upon this generation. It should suffice them when persecuted unto death, that the disciple was as His Master. It was still a plainer intimation when He said, that to follow Him was to take up a cross. His flesh was promised to them for meat and His blood for drink. (Chap. 2:20; John 2:19; Luke 11:50; Matt. 10:21, 25, 38; John 6:54.) Such intimations Jesus had already given them, and doubtless many a cold shadow, many a dire misgiving had crept over their sunny hopes. But these it had been possible to explain away, and the effort, the attitude of mental antagonism thus forced upon them, would make the grief more bitter, the gloom more deadly, when Jesus spoke openly the saying, thenceforth so frequently repeated, that He must suffer keenly, be rejected formally by the chiefs of His creed and nation, and be killed. When He recurs to the subject (9:31), He adds the horror of being "delivered into the hands of men." In the tenth chapter we find Him setting His face toward the city outside which a prophet could not perish, with such fixed purpose and awful consecration in His bearing that His followers were amazed and afraid. And then He reveals the complicity of the Gentiles, who shall mock and spit upon and scourge and kill Him.
But in every case, without exception, He announced that on the third day He should arise again. For neither was He Himself sustained by a sullen and stoical submission to the worst, nor did He seek so to instruct His followers. It was for the joy that was set before Him that He endured the cross. And all the faithful who suffer with Him shall also reign together with Him, and are instructed to press toward the mark for the prize of their high calling. For we are saved by hope.
But now, contrast with the utmost courage of the martyrs, who braved the worst, when it emerged at the last suddenly from the veil which mercifully hides our future, and which hope can always gild with starry pictures, this courage that looked steadily forward, disguising nothing, hoping for no escape, living through all the agony so long before it came, seeing His wounds in the breaking of bread, and His blood when wine was poured. Consider how marvelous was the love, which met with no real sympathy, nor even comprehension, as He spoke such dreadful words, and forced Himself to repeat what must have shaken the barb He carried in His heart, that by-and-by His followers might be somewhat helped by remembering that He had told them.
And yet again, consider how immediately the doctrine of His suffering follows upon the confession of His Christhood, and judge whether the crucifixion was merely a painful incident, the sad close of a noble life and a pure ministry, or in itself a necessary and cardinal event, fraught with transcendent issues.
