Marco 8:27-30

Jesús y sus discípulos se fueron a las aldeas de Cesarea de Filipo. En el camino les hizo una pregunta a sus discípulos. ¿Quién, les dijo, dicen los hombres que soy yo? Ellos le dijeron: Algunos dicen, Juan el Bautista; otros dicen, Elías; otros, uno de los profetas.” Él les preguntó: “Ustedes, ¿quién dicen que soy yo?” Pedro le respondió: “Tú eres el Ungido de Dios.” Y él insistió en que a nadie le hablaran de él.

Cesarea de Filipo estaba completamente fuera de Galilea. No estaba en el territorio de Herodes, sino en el territorio de Felipe. Era un pueblo con una historia asombrosa. En los días más antiguos se llamaba Balinas, porque una vez había sido un gran centro de adoración a Baal. Hasta el día de hoy se llama Banias, que es una forma de Panias. Se llama así porque en lo alto de la ladera había una caverna que se decía que era el lugar de nacimiento del dios griego Pan, el dios de la naturaleza.

De una cueva en la ladera brotaba un arroyo que se creía que era el nacimiento del río Jordán. Más arriba en la ladera se alzaba un reluciente templo de mármol blanco que Felipe había construido para la divinidad de César, el emperador romano, el gobernante del mundo, a quien se consideraba un dios.

Es asombroso que fue aquí de todos los lugares donde Pedro vio en un carpintero galileo sin hogar al Hijo de Dios. La antigua religión de Palestina estaba en el aire, y los recuerdos de Baal se agrupaban alrededor. Los dioses de la Grecia clásica se cernían sobre el lugar, y sin duda los hombres escucharon las flautas de Pan y vislumbraron a las ninfas del bosque. El Jordán traería a la memoria episodio tras episodio de la historia de Israel y de la conquista de la tierra.

Y claro bajo el sol del este brillaba y destellaba el mármol del lugar santo que recordaba a todos los hombres que César era un dios. Allí, de todos los lugares, como en el contexto de todas las religiones y de toda la historia, Pedro descubrió que un maestro errante de Nazaret, que se dirigía a una cruz, era el Hijo de Dios. Casi no hay nada en toda la historia del evangelio que muestre la fuerza pura de la personalidad de Jesús como lo hace este incidente.

Viene en medio del evangelio de Marcos y lo hace a propósito. porque llega en el momento culminante del evangelio. En cierto sentido, al menos este momento fue la crisis de la vida de Jesús. Independientemente de lo que pudieran estar pensando sus discípulos, él sabía con certeza que más adelante había una cruz ineludible. Las cosas no podían continuar por mucho más tiempo. La oposición se estaba reuniendo para la huelga. El problema al que se enfrentó Jesús fue este: ¿había tenido algún efecto? ¿Había logrado algo? O, dicho de otro modo, ¿alguien había descubierto quién era en realidad? Si hubiera vivido y enseñado y andado entre los hombres y nadie hubiera vislumbrado a Dios en él, entonces todo su trabajo habría sido en balde. Solo había una forma en que podía dejar un mensaje a los hombres y era escribirlo en el corazón de algún hombre.

Entonces, en este momento, Jesús puso a prueba todas las cosas. Preguntó a sus discípulos qué decían los hombres acerca de él, y escuchó de ellos los rumores e informes populares. Luego vino un silencio sin aliento y él hizo la pregunta que significaba tanto: "¿Quién dices que soy?" Y de repente Peter se dio cuenta de lo que siempre había sabido en el fondo de su corazón. Este era el Mesías, el Cristo, el Ungido, el Hijo de Dios. Y con esa respuesta Jesús supo que no había fallado.

Ahora llegamos a una pregunta que ha sido formulada a medias y respondida a medias más de una vez antes, pero que ahora debe responderse en detalle o la historia completa del evangelio no es completamente inteligible. Tan pronto como Pedro hizo este descubrimiento, Jesús le dijo que no debía contárselo a nadie. ¿Por qué? Porque, ante todo, Jesús tenía que enseñar a Pedro ya los demás lo que realmente significaba el Mesianismo. Para comprender la tarea que Jesús tenía entre manos y comprender el verdadero significado de esta necesidad, tenemos que indagar con cierto detenimiento cuáles eran realmente las ideas mesiánicas del tiempo de Jesús.

Las ideas judías del Mesías

A lo largo de toda su existencia los judíos nunca olvidaron que eran en un sentido muy especial el pueblo elegido de Dios. Por eso, naturalmente buscaron un lugar muy especial en el mundo. En los primeros días esperaban alcanzar esa posición por lo que podríamos llamar medios naturales. Siempre consideraron los días más grandes de su historia como los días de David; y soñaban con el día en que se levantaría otro rey del linaje de David, un rey que los haría grandes en justicia y en poder.

( Isaías 9:7 ; Isaías 11:1 ; Jeremias 22:4 ; Jeremias 23:5 ; Jeremias 30:9 ).

Pero a medida que pasó el tiempo, quedó despiadadamente claro que esta grandeza soñada nunca se lograría por medios naturales. Las diez tribus fueron llevadas a Asiria y se perdieron para siempre. Los babilonios conquistaron Jerusalén y se llevaron cautivos a los judíos. Luego vinieron los persas como sus amos; luego los griegos; luego los romanos. Lejos de conocer nada parecido al dominio, durante siglos los judíos ni siquiera supieron lo que era ser completamente libres e independientes.

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.

"And honour shall be turned into shame,

And strength humiliated into contempt,

And probity destroyed,

And beauty shall become ugliness...

And envy shall rise in those who had not thought

aught of themselves,

And passion shall seize him that is peaceful,

And many shall be stirred up in anger to injure many,

And they shall rouse up armies in order to shed blood,

And in the end they shall perish together with them."

(2Baruch 27:)

There would be, "quakings of places, tumult of peoples, schemings of nations, confusion of leaders, disquietude of princes." (4 Esdras 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."

(4Ezra 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."

"He shall reprove them for their ungodliness,

Rebuke them for their unrighteousness,

Reproach them to their faces with their treacheries--

And when he has rebuked them he shall destroy them."

(4Ezra 12:32-33:)

"And it shall come to pass in those days that none shall be saved,

Either by gold or by silver,

And none shall be able to escape.

And there shall be no iron for war,

Nor shall one clothe oneself with a breastplate.

Bronze shall be of no service,

And tin shall not be esteemed,

And lead shall not be desired.

And all things shall be destroyed from the surface of the earth."

(Enoch5 2:7-9:)

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 end?, 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.)

More often the fate of the Gentiles was utter destruction at which Israel would exult and rejoice.

"And he will appear to punish the Gentiles,

And he will destroy all their idols.

Then, thou, O Israel, shalt be happy.

And thou shalt mount upon the necks and the wings of the eagle

(i.e., Rome, the eagle, is to be destroyed)

And they shall be ended and God will exalt thee.

"And thou shalt look from on high

And see thine enemies in Gehenna,

And thou shalt recognize them and rejoice."

(Assumption of Moses 10:8-10:)

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 (Marco 8:31-33)