THE GREAT DISCOVERY

by William Barclay

Mark 8:27-30

Caesarea Philippi was outside Galilee altogether. It was not in the territory of Herod, but in the territory of Philip. It was a town with an amazing history. In the oldest days it was called Balinas, for it had once been a great centre of the worship of Baal. To this day it is called Banias, which is a form of Panias. It is so called because up on the hillside there was a cavern which was said to be the birthplace of the Greek God, Pan, the god of nature. From a cave in the hillside gushed forth a stream which was held to be the source of the River Jordan. Farther up on the hillside rose a gleaming temple of white marble which Philip had built to the godhead of Caesar, the Roman Emperor, the ruler of the world, who was regarded as a god.

It is an amazing thing that it was here of all places that Peter saw in a homeless Galilaean carpenter the Son of God. The ancient religion of Palestine was in the air, and the memories of Baal clustered around. The gods of classical Greece brooded over the place, and no doubt men heard the pipes of Pan and caught a glimpse of the woodland nymphs. The Jordan would bring back to memory episode after episode in the history of Israel and the conquest of the land. And clear in the eastern sun gleamed and glinted the marble of the holy place which reminded all men that Caesar was a god. There, of all places, as it were against the background of all religions and all history, Peter discovered that a wandering teacher from Nazareth, who was heading for a cross, was the Son of God. There is hardly anything in all the gospel story which shows the sheer force of the personality of Jesus as does this incident. It comes in the very middle of Mark's gospel and it does so designedly. for it comes at the gospel's peak moment. In one way at least this moment was the crisis of Jesus' life. Whatever his disciples might be thinking, he knew for certain that ahead lay an inescapable cross. Things could not go on much longer. The opposition was gathering itself to strike. The problem confronting Jesus was this--had he had any effect at all? Had he achieved anything? Or, to put it another way, had anyone discovered who he really was? If he had lived and taught and moved amongst men and no one had glimpsed God in him, then all his work had gone for nothing. There was only one way he could leave a message with men and that was to write it on some man's heart.

So, in this moment, Jesus put all things to the test. He asked his disciples what men were saying about him, and he heard from them the popular rumours and reports. Then came a breathless silence and he put the question which meant so much, "Who do you say that I am?" And suddenly Peter realized what he had always known deep down in his heart. This was the Messiah, the Christ, the Anointed One, the Son of God. And with that answer Jesus knew that he had not failed.

Now we come to a question which has been half-put and half-answered more than once before, but which now must be answered in detail or the whole gospel story is not fully intelligible. No sooner had Peter made this discovery than Jesus told him he must tell no man of it. Why? Because, first and foremost, Jesus had to teach Peter and the others what Messiahship really meant. To understand the task that Jesus had in hand and to understand the real meaning of this necessity, we have to enquire at some length what the Messianic ideas of the time of Jesus really were.

THE JEWISH IDEAS OF THE MESSIAH

Throughout all their existence the Jews never forgot that they were in a very special sense God's chosen people. Because of that, they naturally looked to a very special place in the world. In the early days they looked forward to achieving that position by what we might call natural means. They always regarded the greatest days in their history as the days of David; and they dreamed of a day when there would arise another king of David's line, a king who would make them great in righteousness and in power. (Isa.9:7;Isa. 11:1; Jer.22:4;Jer. 23:5;Jer. 30:9.)

But as time went on it came to be pitilessly clear that this dreamed-of greatness would never be achieved by natural means. The ten tribes were carried off to Assyria and lost forever. The Babylonians conquered Jerusalem and carried the Jews away captive. Then came the Persians as their masters; then the Greeks; then the Romans. So far from knowing anything like dominion, for centuries the Jews never even knew what it was to be completely free and independent.

So another line of thought grew up. It is true that the idea of a great king of David's line never entirely vanished and was always intertwined in some way with their thought; but more and more they began to dream of a day when God would intervene in history and achieve by supernatural means that which natural means could never achieve. They looked for divine power to do what human power was helpless to do.

In between the Testaments were written a whole flood of books which were dreams and forecasts of this new age and the intervention of God. As a class they are called Apocalypses. The word literally means unveilings. These books were meant to be unveilings of the future. It is to them that we must turn to find out what the Jews believed in the time of Jesus about the Messiah and the work of the Messiah and the new age. It is against their dreams that we must set the dream of Jesus.

In these books certain basic ideas occur. We follow here the classification of these ideas given by Schurer, who wrote "A History of the Jewish People in the Time of Jesus Christ."

(i) Before the Messiah came there would be a time of terrible tribulation. There would be a Messianic travail. It would be the birth-pangs of a new age. Every conceivable terror would burst upon the world; every standard of honour and decency would be torn down; the world would become a physical and moral chaos.

There would be, "quakings of places, tumult of peoples, schemings of nations, confusion of leaders, disquietude of princes" (4 Ezra 9:3).

"From heaven shall fall fiery words down to the earth. Lights shall come, bright and great, flashing into the midst of men; and earth, the universal mother, shall shake in these days at the hand of the Eternal. And the fishes of the sea and the beasts of the earth and the countless tribes of flying things and all the souls of men and every sea shall shudder at the presence of the Eternal and there shall be panic. And the towering mountain peaks and the hills of the giants he shall rend, and the murky abyss shall be visible to all. And the high ravines in the lofty mountains shall be full of dead bodies and rocks shall flow with blood and each torrent shall flood the plain.... And God shall judge all with war and sword, and there shall be brimstone from heaven, yea stones and rain and hail incessant and grievous. And death shall be upon the four-footed beasts.... Yea the land itself shall drink of the blood of the perishing and beasts shall eat their fill of flesh" (The Sibylline Oracles 3:363ff).

The Mishnah enumerates as signs that the coming of the Messiah is near,

"That arrogance increases, ambition shoots up, that the vine yields fruit yet wine is dear. The government turns to heresy. There is no instruction. The synagogue is devoted to lewdness. Galilee is destroyed, Gablan laid waste. The inhabitants of a district go from city to city without finding compassion. The wisdom of the learned is hated, the godly despised, truth is absent. Boys insult old men, old men stand in the presence of children. The son depreciates the father, the daughter rebels against the mother, the daughter-in-law against the mother-in-law. A man's enemies are his house-fellows."

The time which preceded the coming of the Messiah was to be a time when the world was torn in pieces and every bond relaxed. The physical and the moral order would collapse.

(ii) Into this chaos there would come Elijah as the forerunner and herald of the Messiah. He was to heal the breaches and bring order into the chaos to prepare the way for the Messiah. In particular he was to mend disputes. In fact the Jewish oral law laid it down that money and property whose ownership was disputed, or anything found whose owner was unknown, must wait "till Elijah comes." When Elijah came the Messiah would not be far behind.

(iii) Then there would enter the Messiah. The word Messiah and the word Christ mean the same thing. Messiah is the Hebrew and Christ is the Greek for the Anointed One. A king was made king by anointing and the Messiah was God's Anointed King. It is important to remember that Christ is not a name; it is a title. Sometimes the Messiah was thought of as a king of David's line, but more often he was thought of as a great, super-human figure crashing into history to remake the world and in the end to vindicate God's people.

(iv) The nations would ally themselves and gather themselves together against the champion of God.

"The kings of the nations shall throw themselves against this land bringing retribution on themselves. They shall seek to ravage the shrine of the mighty God and of the noblest men whensoever they come to the land. In a ring round the city the accursed kings shall place each one his throne with his infidel people by him. And then with a mighty voice God shall speak unto all the undisciplined, empty-minded people and judgment shall come upon them from the mighty God, and all shall perish at the hand of the Eternal" (Sibylline Oracles 3:363-372). "It shall be that when all the nations hear his (the Messiah's) voice, every man shall leave his own land and the warfare they have one against the other, and an innumerable multitude shall be gathered together desiring to fight against him" (4 Ezra 13:33-35).

(v) The result would be the total destruction of these hostile powers. Philo said that the Messiah would "take the field and make war and destroy great and populous nations."

The Messiah will be the most destructive conqueror in history, smashing his enemies into utter extinction.

(vi) There would follow the renovation of Jerusalem. Sometimes this was thought of as the purification of the existing city. More often it was thought of as the coming down of the new Jerusalem from heaven. The old house was to be folded up and carried away, and in the new one, "All the pillars were new and the ornaments larger than those of the first" (Enoch 90: 28-29).

(vii) The Jews who were dispersed all over the world would be gathered into the city of the new Jerusalem. To this day the Jewish daily prayer includes the petition, "Lift up a banner to gather our dispersed and assemble us from the four ends, of the earth." The eleventh of the Psalms of Solomon has a noble picture of that return.

"Blow ye in Zion on the trumpet to summon the saints, Cause ye to be heard in Jerusalem the voice of him that bringeth good tidings; For God hath had pity on Israel in visiting them. Stand on the height, O Jerusalem, and behold thy children, From the East and the West, gathered together by the Lord, From the North they come in the gladness of their God, From the isles afar off God hath gathered them. High mountains hath he abased into a plain for them; The hills fled at their entrance. The woods gave them shelter as they passed by; Every sweet-smelling tree God caused to spring up for them, That Israel might pass by in the visitation of the glory of their God. Put on, O Jerusalem, thy glorious garments; Make ready thy holy robe; For God hath spoken good for Israel forever and ever, Let the Lord do what he hath spoken concerning Israel and Jerusalem; Let the Lord raise up Israel by his glorious name. The mercy of the Lord be upon Israel forever and ever."

It can easily be seen how Jewish this new world was to be. The nationalistic element is dominant all the time.

(viii) Palestine would be the centre of the world and the rest of the world subject to it. All the nations would be subdued.

Sometimes it was thought of as a peaceful subjugation.

"And all the isles and the cities shall say, How doth the Eternal love those men! For all things work in sympathy with them and help them.... Come let us all fall upon the earth and supplicate the eternal King, the mighty, everlasting God. Let us make procession to his Temple, for he is the sole Potentate" (Sibylline Oracles 3:690ff).

It was a grim picture. Israel would rejoice to see her enemies broken and in hell. Even the dead Israelites were to be raised up to share in the new world.

(ix) Finally, there would come the new age of peace and goodness which would last forever.

These are the Messianic ideas which were in the minds of men when Jesus came. They were violent, nationalistic, destructive, vengeful. True, they ended in the perfect reign of God, but they came to it through a bath of blood and a career of conquest. Think of Jesus set against a background like that. No wonder he had to re-educate his disciples in the meaning of Messiahship; and no wonder they crucified him in the end as a heretic. There was no room for a cross, and there was little room for suffering love in a picture like that.

THE TEMPTER SPEAKS IN THE VOICE OF A FRIEND

Mark 8:31-33

It is against the background of what we have just seen of the common conception of the Messiah that we must read this. When Jesus connected Messiahship with suffering and death, he was making statements that were to the disciples both incredible and incomprehensible. All their lives they had thought of the Messiah in terms of irresistible conquest, and they were now being presented with an idea which staggered them. That is why Peter so violently protested. To him the whole thing was impossible.

Why did Jesus so sternly rebuke Peter? Because he was putting into words the very temptations which were assailing Jesus. Jesus did not want to die. He knew that he had powers which he could use for conquest. At this moment he was refighting the battle of temptations in the wilderness. This was the devil tempting him again to fall down and worship him, to take his way instead of God's way.

It is a strange thing, and sometimes a terrible thing, that the tempter sometimes speaks to us in the voice of a well-meaning friend. We may have decided on a course which is the right course but which will inevitably bring trouble, loss, unpopularity, sacrifice. And some well-meaning friend tries with the best intentions in the world, to stop us. I knew a man who decided to take a course which would almost inevitably land him in trouble. A friend came to him and tried to dissuade him. "Remember," said the friend, "that you have a wife and a family. You can't do this." It is quite possible for someone to love us so much that he wants us to avoid trouble and to play it safe.

In Gareth and Lynette Tennyson tells the story of the youngest son of Lot and Bellicent. He has seen the vision and he wishes to become one of Arthur's knights. Bellicent, his mother, does not wish to let him go.

"Hast thou no pity on my loneliness?" she asks. His father, Lot, is old and "lies like a log and all but smouldered out." Both his brothers are already at Arthur's court. "Stay, my best son," she says, "ye are yet more boy than man." If he stays she will arrange the hunt to keep him happy in the chase and find some princess to be his bride. The boy has had the vision, and, one by one the mother, who loves him dearly, produces reasons, excellent reasons, why he should stay at home. Someone who loves him speaks with the tempter's voice, all unaware that she is doing it. But Gareth answers,

"O Mother, How can ye keep me tethered to you--Shame. Man am I grown, a man's work must I do. Follow the deer? Follow the Christ, the King, Live pure, speak true, right wrong, follow the King-- Else, wherefore born?"

So Gareth went when the vision called.

The tempter can make no more terrible attack than in the voice of those who love us and who think they seek only our good. That is what happened to Jesus that day; that is why he answered so sternly. Not even the pleading voice of love must silence for us the imperious voice of God.

THE WAY OF THE DISCIPLE

Mark 8:34-35

This part of Mark's gospel is so near the heart and centre of the Christian faith that we must take it almost sentence by sentence. If each day a man could go out with only one of these sentences locked in his heart and dominating his life, it would be far more than enough to be going on with.

Two things stand out here even at first sight.

(i) There is the almost startling honesty of Jesus. No one could ever say that he was induced to follow Jesus by false pretences. Jesus never tried to bribe men by the offer of an easy way. He did not offer men peace; he offered them glory. To tell a man he must be ready to take up a cross was to tell him he must be ready to be regarded as a criminal and to die.

The honesty of great leaders has always been one of their characteristics. In the days of the Second World War, when Sir Winston Churchill took over the leadership of the country, all that he offered men was "blood, toil, tears and sweat." Garibaldi, the great Italian patriot, appealed for recruits in these terms: "I offer neither pay, nor quarters, nor provisions; I offer hunger, thirst, forced marches, battles and death. Let him who loves his country in his heart, and not with his lips only, follow me." "Soldiers, all our efforts against superior forces have been unavailing. I have nothing to offer you but hunger and thirst, hardship and death; but I call on all who love their country to join with me."

Jesus never sought to lure men to him by the offer of an easy way; he sought to challenge them, to waken the sleeping chivalry in their souls, by the offer of a way than which none could be higher and harder. He came not to make life easy but to make men great.

(ii) There is the fact that Jesus never called on men to do or face anything which he was not prepared to do and face himself. That indeed is the characteristic of the leader whom men will follow.

When Alexander the Great set out in pursuit of Darius, he made one of the wonder marches of history. In eleven days he marched his men thirty-three hundred furlongs. They were very nearly giving up, mainly because of thirst, for there was no water. Plutarch relates the story. "While they were in this distress, it happened that some Macedonians who had fetched water in skins upon their mules from a river they had found out came about noon to the place where Alexander was, and seeing him almost choked with thirst, presently fined an helmet and offered it to him. He asked them to whom they were carrying the water; they told him to their children, adding, that if his life were but saved, it was no matter for them, they should be well enough able to repair that loss, though they all perished. Then he took the helmet into his hands, and looking round about, when he saw all those who were near him stretching their heads out and looking earnestly after the drink, he returned it again with thanks without tasting a drop of it. `For,` he said, `if I alone should drink, the rest would be out of heart.' The soldiers no sooner took notice of his temperance and magnanimity upon this occasion, but they, one and all, cried out to him to lead them forward boldly, and began whipping on their horses. For while they had such a king they said they defied both weariness and thirst, and looked upon themselves to be little less than immortal." It was easy to follow a leader who never demanded from his men what he would not endure himself.

There was a famous Roman general, Quintus Fabius Cunctator. He was discussing with his staff how to take a difficult position. Someone suggested a certain course of action. "It will only cost the lives of a few men," this counsellor said. Fabius looked at him. "Are you," he said, "willing to be one of the few?"

Jesus was not the kind of leader who sat remote and played with the lives of men like expendable pawns. What he demanded that they should face, he, too, was ready to face. Jesus had a right to call on us to take up a cross, for he himself first bore one.

(iii) Jesus said of the man who would be his disciple, "Let him deny himself." We will understand the meaning of this demand best if we take it very simply and literally. "Let him say no to himself." If a man will follow Jesus Christ he must ever say no to himself and yes to Christ. He must say no to his own natural love of ease and comfort. He must say no to every course of action based on self-seeking and self-will. He must say no to the instincts and the desires which prompt him to touch and taste and handle the forbidden things. He must unhesitatingly say yes to the voice and the command of Jesus Christ. He must be able to say with Paul that it is no longer he who lives but Christ who lives in him. He lives no longer to follow his own will, but to follow the will of Christ, and in that service he finds his perfect freedom.

FINDING LIFE BY LOSING LIFE

Mark 8:36

There are certain things which are lost by being kept and saved by being used. Any talent that a man possesses is like that. If he uses it, it will develop into something still greater. If he refuses to use it he will in the end lose it. Supremely so, life is like that.

History is full of examples of men, who by throwing away their lives, gained life eternal. Late in the fourth century, there was in the East a monk called Telemachus. He had determined to leave the world and to live all alone in prayer and meditation and fasting, and so to save his soul. In his lonely life he sought nothing but contact with God. But somehow he felt there was something wrong. One day as he rose from his knees, it suddenly dawned upon him that his life was based, not on a self-less, but on a selfish love of God. It came to him that if he was to serve God he must serve men, that the desert was no place for a Christian to live, that the cities were full of sin and therefore full of need.

He determined to bid farewell to the desert and set out to the greatest city in the world, Rome, at the other side of the world. He begged his way across lands and seas. By this time Rome was officially Christian. He arrived at a time when Stilicho, the Roman general, had gained a mighty victory over the Goths. To Stilicho was granted a Roman triumph. There was this difference from the old days--now it was to the Christian churches the crowds poured and not to the heathen temples. There were the processions and the celebrations and Stilicho rode in triumph through the streets, with the young Emperor Honorius by his side.

But one thing had lingered on into Christian Rome. There was still the arena; there were still the gladiatorial games. Nowadays Christians were no longer thrown to the lions; but still those captured in war had to fight and kill each other to make a Roman holiday for the populace. Still men roared with blood lust as the gladiators fought.

Telemachus found his way to the arena. There were eighty-thousand people there. The chariot races were ending; and there was a tenseness in the crowd as the gladiators prepared to fight. Into the arena they came with their greeting. "Hail, Caesar! We who are about to die salute you!" The fight was on and Telemachus was appalled. Men for whom Christ had died were killing each other to amuse an allegedly Christian populace. He leapt the barrier. He was in between the gladiators, and for a moment they stopped. "Let the games go on," roared the crowd. They pushed the old man aside; he was still in his hermit's robes. Again he came between them. The crowd began to hurl stones at him; they urged the gladiators to kill him and get him out of the way. The commander of the games gave an order; a gladiator's sword rose and flashed; and Telemachus lay dead.

Suddenly the crowd were silent. They were suddenly shocked that a holy man should have been killed in such a way. Suddenly there was a mass realization of what this killing really was. The games ended abruptly that day--and they never began again. Telemachus, by dying, had ended them. As Gibbon said of him, "His death was more useful to mankind than his life." By losing his life he had done more than ever he could have done by husbanding it out in lonely devotion in the desert.

God gave us life to spend and not to keep. If we live carefully, always thinking first of our own profit, ease, comfort, security, if our sole aim is to make life as long and as trouble-free as possible, if we will make no effort except for ourselves, we are losing life all the time. But if we spend life for others, if we forget health and time and wealth and comfort in our desire to do something for Jesus and for the men for whom Jesus died, we are winning life all the time.

What would have happened to the world if doctors and scientists and inventors had not been prepared to risk experiments often on their own bodies? What would have happened to life if everyone had wished for nothing but to remain comfortably at home, and there had been no such person as an explorer or a pioneer? What would happen if every mother refused to take the risk of bearing a child? What would happen if all men spent all they had upon themselves?

The very essence of life is in risking life and spending life, not in saving it and hoarding it. True, it is the way of weariness, of exhaustion, of giving to the uttermost--but it is better any day to burn out than to rust out, for that is the way to happiness and the way to God.

THE SUPREME VALUE IN LIFE

Mark 8:37

It is quite possible for a man in one sense to make a huge success of life and in another sense to be living a life that is not worth living. The real question Jesus asks is, "Where do you put your values in life?" It is possible for a man to put his values on the wrong things and to discover it too late.

(i) A man may sacrifice honour for profit. He may desire material things and not be over-particular how he gets them. The world is full of temptations towards profitable dishonesty. George Macdonald tells in one of his books about a draper who always used his thumb to make the measure just a little short. "He took from his soul," he said, "and put it in his siller-bag." The real question, the question which sooner or later will have to be answered is, "How does life's balance sheet look in the sight of God?" God is the auditor whom, in the end, all men must face.

(ii) A man may sacrifice principle for popularity. It may happen that the easy-going, agreeable, pliable man will save himself a lot of trouble. It may happen that the man inflexibly devoted to principle will find himself disliked. Shakespeare paints the picture of Wolsey, the great Cardinal, who served Henry the Eighth with all the ingenuity and wit he possessed.

The real question, the question every man in the end will have to face, is not, "What did men think of this?" but, "What does God think of it?" It is not the verdict of public opinion but the verdict of God that settles destiny.

(iii) A man may sacrifice the lasting things for the cheap things. It is always easier to have a cheap success. An author may sacrifice that which would be really great for the cheap success of a moment. A musician may produce ephemeral trifles when he might be producing something real and lasting. A man may choose a job which will bring him more money and more comfort, and turn his back on one where he could render more service to his fellow-men. A man may spend his life in little things and let the big things go. A woman may prefer a life of pleasure and of so-called freedom to the service of her home and the upbringing of a family.

But life has a way of revealing the true values and condemning the false as the years pass on. A cheap thing never lasts.

(iv) We may sum it all up by saying that a man may sacrifice eternity for the moment. We would be saved from all kinds of mistakes if we always looked at things in the light of eternity. Many a thing is pleasant for the moment but ruinous in the long run. The test of etemity, the test of seeking to see the thing as God sees it, is the realest test of all.

The man who sees things as God sees them will never spend his life on the things that lose his soul.

Reprinted with permission from The Gospel of Mark, copyright 1975 by William Barclay. St. Andrew Press, Edinburgh, Scotland. {Please be aware that all of William Barclay's commentaries on the 17 books of the New Testament are available on a CD-ROM which is available for $49.95 by itself [or as part of the Bible Library for $79.95 (reduced from a list price of $99.95) with three translations, Nave's Topical Index and a Greek/Hebrew Dictionary. One of the benefits of the Bible Library over the commentaries by themselves is that all references made by Barclay to Scripture passages are hyperlinked to take you directly to them.) Although I am an RC deacon, I find Barclay's commentaries to be a good, down-to-earth beginning for my reflections (our differences in theology notwithstanding!!) and often use it to explain the text to my congregation.You can order either of these valuable resources, and many others at a discount, through the Homiletic Resource Center. The full set of 17 books in print is available for $129.95 (list price is $187), while individual books are also available to complete your set for $8.95 each (list price is $11).}