Читать книгу New Daily Study Bible: The Gospel of Mark - William Barclay - Страница 33

IN THE MIDST OF THE CROWDS

Mark 3:7–12

So Jesus withdrew to the lakeside with his disciples, and a great multitude from Galilee followed him; and from Judaea and from Jerusalem, and from Idumaea and from the Transjordan country, and from the territory round Tyre and Sidon, there came to him a great crowd of people, for they were hearing about what great things he was doing. He told his disciples to have a boat ready waiting for him because of the crowd, so that they would not crush him; for he healed many, and the result was that all who were suffering from the scourges of disease rushed upon him to touch him. And as often as unclean spirits saw him, they kept flinging themselves down before him and shouting, ‘You are the Son of God.’ Many times he sternly forbade them to make him known.

UNLESS Jesus wished to be involved in a head-on collision with the authorities, he had to leave the synagogues. It was not that he withdrew through fear; it was not the retreat of a man who feared to face the consequences. But his hour had not yet come. There was much that he had still to do and say before the time of final conflict.

So he left the synagogues and went out to the lakeside and the open sky. Even there the crowds flocked to him from far afield. From all over Galilee they came; many made the 100-mile journey from Jerusalem in Judaea to see him and to listen to him. Idumaea was the ancient realm of Edom, away in the deep south, between the southern borders of Palestine and Arabia. From the east side of Jordan they came; and even from foreign territory, for people came from the Phoenician cities of Tyre and Sidon, which lie on the Mediterranean coast, north-west of Galilee.

So large were the crowds that it became dangerous and a boat had to be kept ready, just off the shore, in case he might be overwhelmed with the crushing of the throng. His cures brought him into even greater danger, for the sick people did not even wait for him to touch them; they rushed to touch him.

At this time he was faced with one special problem, the problem of those who were possessed by demons. Let us remember that, whatever our belief about demons may be, these people were convinced they were possessed by an alien and evil power external to themselves. They called Jesus the Son of God. What did they mean by that? They certainly did not use the term in what we might call a philosophical or a theological sense. In the ancient world, son of God was by no means an uncommon title. The kings of Egypt were said to be the sons of Ra, their god. From Augustus onwards, many of the Roman emperors were described on inscriptions as sons of God.

The Old Testament has four ways in which it uses this term. (1) The angels are the sons of God. The story in Genesis 6:2 says that the sons of God saw the daughters of mortals and were fatally attracted to them. Job 1:6 tells of the day when the sons of God came to present themselves before the Lord. It was a regular title for the angels. (2) The nation of Israel is the son of God. God called his son out of Egypt (Hosea 11:1). In Exodus 4:22, God says of the nation, ‘Israel is my firstborn son’. (3) The king of the nation is the son of God. In 2 Samuel 7:14, the promise to the king is, ‘I will be a father to him, and he shall be a son to me. (4) In the later books, which were written between the Testaments, the good man is the son of God. In Ecclesiasticus (Sirach) 4:10, the promise to the man who is kind to the fatherless is:

You will then be like a son of the Most High,

and he will love you more than does your mother.

In all these cases, the term son describes someone who is specially near and close to God. We get a parallel to this which shows something of its meaning in the New Testament. Paul calls Timothy his son (1 Timothy 1:2, 18). Timothy was no blood relation to Paul at all, but there was no one, as Paul says (Philippians 2:19–22), who knew his mind so well. Peter calls Mark his son (1 Peter 5:13), because there was no one who could interpret his mind so well. When we meet this title in the simplicity of the gospel story, we are not to think in terms of philosophy or theology or of the doctrine of the Trinity; we are to think of it as expressing the fact that Jesus’ relationship to God was so close that no other word could describe it. Now those who were demon-possessed felt that in them there was an independent evil spirit; they somehow felt that Jesus was closely related to God; they felt that in the presence of this nearness to God the demons could not live and therefore they were afraid.

We must ask, ‘Why did Jesus so sternly bid them to remain silent?’ The reason was very simple and very compelling. Jesus was the Messiah, God’s anointed king; but his idea of Messiahship was quite different from the popular idea. He saw in Messiahship a way of service, of sacrifice and of love with a cross at the end of it. The popular idea of the Messiah was of a conquering king who, with his mighty armies, would blast the Romans and lead the Jews to world power. Therefore, if a rumour were to go out that the Messiah had arrived, the inevitable consequence would be rebellions and uprisings, especially in Galilee, where the people were always ready to follow a nationalist leader.

Jesus thought of Messiahship in terms of love; the people thought of Messiahship in terms of Jewish nationalism. Therefore, before there could be any proclamation of his Messiahship, Jesus had to educate the people into the true idea of what it meant. At this stage, nothing but harm and trouble and disaster could come from the proclamation that the Messiah had arrived. It would have issued in nothing but useless war and bloodshed. First of all, the true conception of what the Messiah was had to be learned; a premature announcement such as this could have wrecked Jesus’ whole mission.