3. NEAR CESAREA Mark 8:27-30 (Matthew 16:13-20; Luke 9:18-21) 27 And Jesus went forth, and his disciples, into the villages of Caesarea Philippi:--Cesarea Philippi is interesting to the modern world chiefly from the fact that the conversation found in this division occurred in its vicinity. It stood at the northeast corner of the upper Jordan valley, and is about twenty-six miles north of the lake of Galilee. The famous spring, which is one of the three sources of the river Jordan, bursts forth from the base of the mountain. and on the way he asked his disciples, saying unto them, Who do men say that I am?--Christ had not a large interest in this question, but it was a convenient introduction to the one which was soon to come. 28 And they told him, saying, John the Baptist and others, Elijah; but others, One of the prophets.--Men believed, from Micah 5:5 and other passages, that they were warranted in concluding that at the time of the Messiah different prophets would again appear. It was evident from these answers that all felt that Jesus was an extraordinary man, even though they denied him his true character. The variety of opinions shows that the people were thinking and discussing the question. It is not improper to seek to ascertain what men think of us. It may help us to correct a fault, or save us from despondency. Christ was not ignorant as to what men thought and said of him, nor did he vaingloriously inquire after the opinion of the multitude concerning himself; but with an intention more firmly to settle and establish his disciples in the belief of his being the true and promised Messiah. Jesus teaching his disciples "on the way" teaches us our duty to take advantage of all occasions and opportunities for good discourse touching spiritual things, when in the house, in the field, and when traveling. 29 And he asked them, But who say ye that I am?--The emphasis is on "ye." All that had gone before simply led up to this question. Peter answereth and saith unto him, Thou art the Christ.--Mark's answer is short but inclusive. Luke (Luke 9:20) adds to it, "the Christ of God"; Matthew (Matthew 16:16) gives it in full, "the Christ, the Son of the living God." The most wonderful combination of words in any language. It disposes of atheism in its final word, of polytheism in its final word with the article, of pantheism in its adjective, of unitarianism in "the Son," of Gnosticism in "the Christ," and of Socinianism in its completeness. It links together the human and divine, and brings to the soul comfort that could come from no other source. This truth is the bedrock of the universe of salvation, the great underlying Petra, upon which was laid the cornerstone, Jesus, as he planted himself upon this truth and died for it, and around whom was laid the foundation of apostles and prophets, from whom rise, course by course, the living stones, petroi, that from the stately temple of the Holy Spirit, the church of Christ. The Christ, the Messiah, or the anointed of God; living God. The term living was applied to the true God, to distinguish him from idols that are dead, or lifeless blocks of stone. He is also the source or life, temporal, spiritual, and eternal. 30 And he charged them that they should tell no man of him.--They were not to tell of the full revelation of himself which he had made in his indorsement of Peter, because they themselves were not yet prepared to be its intelligent proclaimers. They had yet no adequate conception of the kingdom of God. This restriction to tell no man he was the Christ lasted until after his resurrection and ascension (Matthew 17:9; Matthew 28:19-20; Mark 16:15-16; Luke 24:45-47), and the coming of the Holy Spirit on the day of Pentecost (Acts 2:1-36).