Mark § 35

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, Son of the living God." This was done under the guidance of the economy of righteousness. It shows that the two natures of the one mediator are affirmed: his divinity and his humanity, and attested both by our Lord himself and by human mouths. By this means the God-man declared the weakness of the humanity assumed by him. Those purely human would themselves declare the power of eternal divinity in him.

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 called Paneas, and it is in the province of Phoenicia; imitating Herod his father, who in honor of Augustus Caesar named Caesarea, which was previously called Tower of Straton, and built Libyad beyond the Jordan in the name of his daughter. This place is Caesarea Philippi, where the Jordan arises at the roots of Lebanon, and it has two sources, one named Jor, and the other Dan, which mixed together create the name Jordan.

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 inquires about people's opinion, lest their confession seem founded not on the recognition of truth but on the opinion of the crowd, and lest they be thought to believe not from what they have learned, but to hesitate like Herod from what they have heard. Therefore, to Peter confessing him as Christ, according to Matthew, he says: Because flesh and blood did not reveal it to you (Matthew 16), that is, human teaching did not teach you the truth of faith. Those who hold a different opinion about the Lord are also rightly noted by the name of men. For those who faithfully and devoutly recognize the truth of his power deserve not at all to be called men, but gods. The Lord shows that the apostles were such as these with his second question. For he continues:

(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?

(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.

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.

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.

Then he says to them: But who do you say that I am? Note, prudent reader, from the following text that the apostles are not at all called men, but gods. For when he had said: Who do men say I am, he added: But who do you say that I am? To them who are men giving human opinions, he says: But you, who are gods, who do you think I am?

Peter answered, saying: You are the Christ. Although the other apostles knew, Peter responded before the others. He encompassed everything, expressing both nature and name, in which is the summit of virtues. Do we indeed discuss questions about the generation of God? When Paul indicated knowing nothing except Christ Jesus, and him crucified, and Peter thought nothing more than that Christ should be confessed as the Son of God, do we examine with human frailty when and how he was born, and how great he is? Therefore, the end of my faith is Christ, the end of faith is the Son. I am not permitted to know the sequence of the generation, but I am not permitted to be ignorant of the faith of the generation.

(Hom. in Mat. 54) From the manner, however, itself of the question, He leads them to a higher feeling, and to higher thoughts, concerning Him, that they might not agree with the multitude. But the next words show what the head of the disciples, the mouth of the Apostles, answered; when all were asked, Peter answereth and saith unto him, Thou art the Christ.

(in Matt. Tom. xii. 15) Or else, Mark and Luke, as they wrote that Peter answered, Thou art the Christ, without adding what is put down in Matthew, the Son of the living God, so they omitted to relate the blessing which was conferred on this confession. It goes on, And he charged them that they should tell no man of him.

(Vict. Ant. e Cat. in Marc.) He asks the question with a purpose, for it was right that His disciples should praise Him better than the crowd.

Having thus asked them about the opinions of others, the Lord then asks them their own opinion as well, as if saying: those think of Me erroneously, but who do you consider Me to be? What then does Peter say? He confesses Him as the Christ, foretold by the prophets. But what the Lord said in response to Peter's confession and how He blessed him, Mark omitted, so as not to appear partial to Peter, his teacher. Matthew, on the contrary, told everything without omission.

After however having enquired into the opinion of others, He asks them what was the belief of their own minds on this point; wherefore it continues, And he saith unto them, But whom say ye that I am? He confesses indeed that He is the Christ announced by the Prophets; but the Evangelist Mark passes over what the Lord answered to his confession, and how He blessed him, lest by this way of relating it, he should seem to be favouring his master Peter; Matthew plainly goes through the whole of it.