When Jesus left the region of Galilee and headed for Gentile region, His location was the region of Tyre and also Sidon. While tright here He healed a Syrophonecian woman’s daughter and also a deaf mute. He fed 4 thousand males plus an uncalled number of woguys and also children. When Jesus relocated to the Decapolis area He healed a blind guy and also taught the world. After He left the region of Galilee, Jesus taught and took care of people but not Himself. He had actually left Galilee in order to get some rest – a vacation – yet that goal was elusive. Like so many type of individuals in minisattempt, Jesus was worn down and also in desperate need of a break from His normal task. Yes being with the crowds was great, but they always wanted somepoint – concerns answered or asking to be healed. Others were complainers. They were constantly seeking somepoint. We have to not be surprised that Jesus was tired.

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Background

Our examine (Matthew 16:13-23; Mark 8:27-33; Luke 9:18-22) begins with Jesus and His disciples moving toward the city of Caeslocation Philippi. The gospel of Mark states that they had passed with the miscellaneous villeras in the area as they moved towards the city. That is, also though Jesus was tired, He did not overlook the world in the region.

Jesus went out, along with His disciples, to the villperiods of Caeslocation Philippi . . . Mark 8:27a (NASB)

Most most likely they quit at each village so that Jesus could preach and heal assorted human being, yet none of the gospels state that for a fact. The city of Caeslocation Philippi was located at the base of Mount Hermon, which would certainly have been scurrently capped in the winter seachild given that the peaks of the mountain tower to an altitude of 9,230 feet (2,814 m). The city is located about 25 miles (40.23 km) north of Capernaum. The base of the hill is about 1,150 feet (351 m) above sea level. As we will certainly find in the following series of research studies, Jesus will certainly spend some inexplicable time training His disciples on the hill. But in this examine we are told that Jesus and the disciples are engaged in a conversation as they relocate toward the city. We perform not recognize if they arrive at the city while they talking or at the end of their conversation.

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Conclusion

Why was this event recorded in the gospels? Was it tape-recorded so that we had a nice story to share with others or for pastors to preach? No, the occasion was recorded so that we could understand that Jesus was and is God. Not just was Jesus revealing that truth to others (John 5:18; 8:58; 10:33-36), yet also the disciples taken that truth. That is the main message.

The secondary message is that Jesus was severe around dying for us. When rebuked, Jesus made it clear that He did not desire to be tempted to avoid the cross. He planned to die for our sins, and also nothing was going to soptimal Him. Not also Satan was not going to speak Him!

The third leskid from this passage is that Peter kbrand-new Jesus was God in human flesh, yet yet he still sinned. Peter was one who believed in Jesus, yet he still sinned. He was still a tool Satan can use. This implies we are involved in a spiritual fight. We are in significant warfare and also we are the potential victims. We have to put on the Armor of God and also fight the good fight.

Fight the good fight of faith; take organize of the eternal life to which you were dubbed, and also you made the great confession in the presence of many type of witnesses. 1 Timothy 6:12 (NASB)

I have actually dealt with the good fight, I have actually finished the course, I have actually retained the confidence . . . 2 Timothy 4:7 (NASB)

The following study will discover the meaning of Matthew 16:17-18.

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References:

1. Mark E. Moore. The Chronological Life of Christ. College Press. 1996. P. 280. ((Josephus. Wars of the Jews. 1.599)2. The Temptation of Jesus3. Liddell and also Scott. Greek-English Lexsymbol. Clarendon Press -Oxford Press. 1996., p. 1398.4. Louw and Nida. Greek-English Lexsymbol of the New Testimony. United Scriptures Societies. N.Y., 1989. vol. 1 p. 291.5. John Nolland also. The New Internationwide Greek Testimony Commentary. Eerdmans Publishing. 2005. p. 669.6. John Chrysostom. The Nicene and Post-Nicene Fathers First Series, Vol. 10, Homily 54 2, Hendrickson Publishers. 1995. p. 701.7. John MacArthur. Matthew 16-23. The MacArthur New Testimony Commentary. Moody Press. 1988. p. 32.8. William D. Mounce. Basics of Biblical Greek Grammar, Zondervan. 2009. p. 121.