Mark 3:7 But Jesus withdrew himself with his disciples to the sea:; And Jesus with his disciples withdrew to the sea--ASV; Jesus went away to the lake-side with his disciples--NEB; And Jesus, accompanied by his disciples, withdrew towards the sea--Rieu; and a great multitude from Galilee followed him, and from Judaea,; and a vast throng of people followed him from Galilee, and from Judea--Wms; And /Jesus, with his disciples\ retired unto the sea; and /a great' throng from Galilee\ followed, /also from Judaea, And Jesus withdrew with his disciples unto the sea, and a great multitude from Galilee followed him, and from Judea, TRNTyeagerV78,9,80 - kai ho IAsous meta twn mathAtwn autou anechwrAsen pros tAn thalassan, kai polu plAthos apo tAs Galilaias AkolouthAsen, kai apo tAs Ioudaias. kai (continuative conjunction). ho (nom.sing.masc.of the article in agreement with IAsous). IAsous (nom.sing.masc.of IAsous, subject of anechwrAsen). meta (preposition with the genitive of accompaniment). twn (gen.pl.masc.of the article in agreement with mathAtwn). mathAtwn (gen.pl.masc.of mathAtAs, accompaniment). autou (gen.sing.masc.of autos, Possession). anechwrAsen (3d.per.sing.aor.act.ind.of anachwrew, ingressive). pros (preposition with the accusative of extent). tAn (acc.sing.fem.of the article in agreement with thalassan). thalassan (acc.sing.fem.of thalassa, extent). kai (continuative conjunction). polu (nom.sing.neut.of polus, in agreement with plAthos). plAthos (nom.sing.neut.of plAthos, subject of AkolouthAsen). apo (preposition with the ablative of source). tAs (abl.sing.fem.of the article in agreement with Galilaias). Galilaias (abl.sing.fem.of Galilaias, source). AkolouthAsen (3d.per.sing.aor.act.ind.of akolouthew, ingressive). kai (adjunctive conjunction joining prepositional phrases). apo 9preposition with the ablative of source). tAs (abl.sing.fem.of the article in agreement with Ioudaias). Ioudaias (abl.sing.fem.of Ioudaias, source). Translation: "And Jesus in company with His disciples began to withdraw toward the sea, and a great crowd from Galilee began to follow - also from Judea..." COMMENT: Cf.Mt.4:25; 12:15 kai is continuative, although Mark could have used an adversative de, since Jesus' withdrawal can be thought of as a counter-movement to the action of His enemies of Mk.3:6. He is about to choose from His disciples (mathAtAs) twelve apostles (apostolos). Cf.#421 and note that mathAtAs, primarily means "learner"; hence a mathAtAs could refer to a large number of followers of Jesus who were not included among the twelve. At this time six of the twelve had joined Jesus earlier: Andrew, Simon Peter, Philip and Nathaniel (Jn.1:40-510; James and John, the sons of Zebedee (Mt.4:21,22) and Matthew (Mt.9:9). The other six were included in the polu plAthos which began (ingressive aorist in AkolouthAsen) to follow Him. Cf. Mt.4:23,24 for an explanation of the great crowds. Some of the people were from Judea and others represented other parts of the country (vs.8). Cf.#'s 134 and 141 for evidence that Jesus had also been in Judea attracting attention by His works and words. Note: We shall avoid the errors of dispensationalism in its extreme form, or be rescued from that pit, in the event that we have already fallen thereinto, if we keep in mind the character of Jesus' ministry at each chronological stage of its development. The contention of some that Jesus said nothing about "church truth" in the sense of His death and blood redemption for individuals who must be born again, until He had made and withdrawn a complete offer of Himself to Israel as Messiah, cannot be sustained when we look at the chronology of events. We offer, therefore, at this point, a recapitulation of the events in their proper chronological sequence, beginning with the immersion of Jesus. These events can be traced by returning in this work to the beginning of the exposition of the Gospel of Mark, which begins following #1693. Notable events that are irreconcilable with the "Kingdom truth first - Church truth later" system of interpretation are: discourse with Nicodemus, discourse with the Samaritan woman (which, at the time of our present story, are history), and the significant fact that the Sermon on the Mount, supposedly the introduction of the kingdom presentation, has not yet been preached! We have pointed out many of the events which have occurred thus far in Jesus' ministry which cannot be reconciled with the Darby school, in our expositions, en loc. He has already prophesied His death, burial and resurrection. He has already told a Jewish leader "Ye must be born again" (Jn.3:3). Everything recorded in Mark from the beginning to Mk.3:6 has already happened. The material in Mt.1:1-4:25; 8:2-4, 14-17; 9:1-17; 12:1-14 is already history. So es everything recorded in Lk.1:1-6:11. So everything recorded through John 5:47. Everything else in the gospel accounts is future at this point. About sixteen months have elapsed (plus the few days He spent in Samaria) since Jesus' baptism. It is now the year A.D. 28. R1183 - In this verse the second kai comes near taking the place of the relative pronoun ho, for in the next verse there are five instances of kai co-ordinate with each other, but subordinate to kai in v.7. DM165 - Person and Number. (ii) When two or more subjects are joined together by a conjunction, the verb is regularly plural (Ac.15:35), though it may agree with the nearest subject (I Cor.13:13). When a collective subject is taken in mass, the verb is singualr (Mk.5:24), but if the component parts are viewed individually the verb is plural (here). MARKitGNTwuest66,7 - "Jesus with His disciples." Expositors calls attention to the emphatic position of the words "with His disciples," and says; "They now come to the front. We are to hear something about them to which the notice of the crowd is but the prelude." "To the sea." Robertson quotes Swete as saying; "He and His would be safer by the open beach." "Great Multitude." The word "great," polu, is in an emphatic position, and calls attention to the fact that it was an exceptionally large crowd. The crowd did not gather in an hour. Mark's descriptions are sometimes fragmentary, and the gaps must be filled in by the Spirit-taught reader. It evidently took some time for this vast assemblage to gather together. Vincent, commenting on this verse says: "Mark alone notes no less than eleven occasions on which Jesus retired from His work, in order to escape His enemies or to pray in solitude, for rest, or for private conference with His disciples. See 1:12; 3:7; 6:31,46; 7:24,31; 9:2; 10:1; 14:34." Translation: "And Jesus with His disciples withdrew to the sea, and a vast multitude from Galilee followed, and from Judaea. NTC-MARKhendriksen118,9 - Up to this point Mark has recorded four clashes (some say five) -- whether direct or indirect -- between Jesus and the Pharisees .... The most bitter of these were the first, when the opponents in their hearts accused Jesus of blasphemy, and the fourth, when the began to scheme how they might destroy him. At the close of the first confrontation Jesus went to the seashore. It is not surprising, therefore, that now, too, after the fourth collision, he withdraws to the seashore. Both times it is from inside a building (crowded house, synagogue) that he retires to the shore; the first time, after healing a para- lyzed man; now, after restoring a paralyzed hand. We must bear in mind also that the time for the decisive head-on confrontation with the religious authorities had not as yet arrived. According to the Father's time-clock Calvary is still some distance away. For the present therefore the sea- shore is better suited to the Master's purpose than the syn- agogue. The disciples accompany Jesus to the seashore. From Mark's Gospel we know that Simon, Andrew, James, John, and Matthew had accepted the call to be Christ's disciples .... According to Jn. 1:35-51 Philip and Nathanael had also been added to the group. Were all of these present with Jesus at this time? Any others? Mark's five but not Philip and Nathanael? However that may have been, it is clear that The Twelve as a body had not yet been appointed. Since the Gali- lean Ministry was still continuing, we are not surprised that a large crowd from Galilee followed Jesus. It must be borne in mind that already many sick, demon-possessed, and handicapped persons had been blessed by Christ's healing, rescuing, and restoring power and love. ... This was going to continue (see vs.10-12). TNICotNT-MARKlane126,7,8 - III. LATER PHASES OF THE MINISTRY IN GALILEE. Ch. 3:7-6:13. The clear note of rejection sounded in 3:6 terminates Mark's treatment of the initial phase of the Galilean ministry. The summary statement in 3:7-12 introduces a new division which is climaxed by the sending forth of the Twelve (6:7-13). An advanced stage in Jesus' ministry is indicated by the presence of scribes from Jerusalem in Galilee. The disturbance created by Jesus has by this time reached the ears of the Jerusalem authorities, who have dispatched their representatives to investigate the reports received. A developing situation is also implied by the election of the Twelve and their preparation for mission. Within this second larger unit Mark has placed the parables of the kingdom, which illustrate Jesus' teaching in the context of unbelief (4:1-34), and the reports of miracles which display his power and dignity (4:35-5:43). The motif of rejection is woven into the fabric of this material. It is voiced explicitly in the charge of insanity and collusion with Beelzebul (3:20-30), in the firm request that Jesus leave Trans-jordan (5:17), and in the offense of the townsmen of Nazareth (6:2-6). In closing the division with the commissioning of the Twelve (6:6b-13) Mark rounds off the unit with a report of the fulfilment of the program announced to the Twelve at the time of their election (3:13- 19). This correspondence between the beginning and conclusion of the unit indicates careful forethought by the evangelist in structuring the Gospel. The fact that most of the action occurs in the vicinity of the Sea of Gennesaret gives to this division a geographical unity. The care with which Mark has structured his Gospel is evident in the corresponding manner in which the first two units are introduced. In 1:14-3:6 a summary statement of Jesus' ministry stands at the beginning of a larger division of the Gospel and is followed by the programmatic call to be fishers of men. This pattern is reproduced in 3:7-6:13. The initial summary statement (3:7-12) correspons to 1:14-15, while the election of the Twelve (3:13-19) corresponds to 1:16-20 and is equally programmatic in character. The parallel is not sustained beyond the introductory sections, and the second unit reporting the later Galilean ministry is developed independently. The correspondence between 1:14-20 and 3:7-19, however, suggests that the summary statement which introduces the second unit has no necessary connection with the material which immediately precedes. It is designed to look forward, anticipating actions and motifs which are characteristic of this section. The withdrawal to the sea and the mountain, on Mark's understanding, represents a re- turn to the wilderness where Jesus' mission began. MARKj&d89,90,91 - THE FAME OF JESUS 3:7-12. COMMENT TIME--Midsummer--A.D. 28. PLACE--The beach of the sea of Galilee, not far from Capernaum. PARALLEL ACCOUNTS-- Mt.12:15-21. OUTLINE--1. Jesus withdraws to the Sea, vs.7. 2. A multitude follows, v.8. 3. The little boat requested, v.9. 4. Healing and casting out demons, vs.10-12. ANALYSIS I. JESUS WITHDRAWS TO THE SEA. v.7. 1. His disciples are with Him. 2. He is accompanied by a great multitude. II. A MULTITUDE FOLLOWS. v.8. 1. From Jerusalem and Judea. 2. From Idumaea and beyond Jordan. 3. From round about Tyre and Sidon. III. A LITTLE BOAT REQUESTED. v.9. 1. Asked disciples for the boat. 2. Feared lest He be thronged. IV. HEALING AND CASTING OUT DEMONS. vs.10-12. 1. So many were healed others pressed Him fro just a touch. 2. Unclean spirits cast out and caused to acknowledge His divinity. 3. Jesus wanted no testimony from an evil source--and most especially when it was given before he wanted it known. EXPLANATORY NOTES "His hour was not yet come; so He went with His disciples to the borders of the lake of Galilee, where, if pursued, He could the more easily take ship, and escape to some other part, out of the reach of His persecutors. TCGTC-MARKcranfield123,4 - III. LATER STAGES OF THE GALILEAN MINISTRY (3:7 - 6:13). The accounts of the great crowds following Jesus (3:7-12) and of the appointment of the Twelve (3:13-19), with which this division opens, are followed by three complexes, 3:20-35; 4:1-34; and 4:35-5:43. The division close with the narratives of the rejection at Nazareth (6:1-6a) and the mission of the Twelve (6:6b-13). The first complex consists of three sections, 3:20f., 3:22-30 (on the unity of this section see below) and 3:31- 35, the last of these being most naturally understood as the sequel of the first. Whether the connection between vv. 22- 30 and vv. 20f., 31-35 is historical is not certain. It seems quite probable that it is--though it is also possible that Mark wanted to insert something between vv. 20f. and vv. 31ff. in order to suggest the interval between the setting out of Jesus' family and their arrival, and chose vv.22-30 on account of its topical appropriateness .... As the complex stands, it draws attention to the similarity between the attitude of Jesus' family to him and that of the scribes. The second complex is the collection of parabolic teaching (4:1-34). The third complex consists of four miracle stories, which stand out by reason of the great vividness with which they are told. CROWDS BY THE LAKE (3:7-12). An editorial summary statement by the evangelist. It has no connecting links with what precedes, but looks forward, the references to the crowds and the boat, to the demon-possessed, and to the anxiety of the sick to touch Jesus, anticipating 4:1ff., ; 3:27; 5:1-20; 5:25-34; 6:56. The vividness of vv. 9f. suggests strongly that this summary statement has drawn on the reminiscence of an eye- witness. Mark 3:8 And from Jerusalem, and from Idumaea, and from beyond Jordan;; and Jerusalem, Idumaea and Transjordan--NEB; and they about Tyre and Sidon,; and from about Tyre and Sidon--RSV; and the neighbourhood of...--Mof; a great multitude,; a vast crowd-- Wey; when they had heard what great things he did,; as they heard...he was doing--ABUV; hearing all that he did--RSV; as they kept hearing of the great things that He was doing-- Wms; came unto him.; came to see him--NEB; came to join him--Rieu; and from Jerusalem, and from Idumaea, and beyond the Jordan, and around Tyre and Zidon\ //a great' throng\\ came unto him. and from Jerusalem, and from Idumea and beyond Jordan; and they about Tyre and Sidon -- a great multitude -- having heard how great things he was doing, came unto him. TRNTyeagerV80,1 - kai apo Hierosolumwn kai apo tAs Idoumaias kai peran tou Iordanou kai peri Turon kai Sidwna, plAthos polu, akouontes hosa epoiei Althon pros auton, kai (adjunctive conjunction joining prepositional phrases). apo (preposition with the ablative of source). Hierosolumwn (abl.sing.masc.of Hierosolumwn, source). kai (adjunctive conjunction joining prepositional phrases). apo (preposition with the ablative of source). tAs (abl.sing.fem.of the article in agreement with Idoumaias). Idoumaias (abl.sing.fem.of Idoumaia, source). Idumaea - Mk.3:8. Meaning: "The name of the region between southern Palestine and Arabia Petraea, inhabited by Esau or Edom (Gen.36:1-43) and his posterity." (Thayer). Crowds from this region visited Jesus' ministry - Mk.3:8. kai (adjunctive conjunction joining prepositional phrases). peran (improper preposition with the ablative of source). tou (abl.sing.masc.of the article in agreement with Iordanou). Iordanou (abl.sing.masc.of Iordanou, source). kai (adjunctive conjunction joining prepositional phrases). peri (preposition with the accusative of extent). Turon (acc.sing.masc.of Turos, extent). kai (adjunctive conjunction joining nouns). Sidwna (acc.sing.masc.of Sidwn, extent). plAthos (nom.sing.neut.of plAthos, subject of Althon). polu (nom.sing.neut.of polus, in agreement with plAthos). akouontes (pres.act.part.nom.pl.masc.of akouw, adverbial, temporal and causal). hosa (acc.pl.neut.of hos, direct object of akouontes in a relative clause). poiei (3d.per.sing.pres.act.ind.of poiew, indirect discourse). Althon (3d.per.pl.aor.act.ind.of erchomai, ingressive). pros (preposition with the accusative of extent). auton (acc.sing.masc.of autos, extent). Translation: "...and from Jerusalem, and from Idumea and from the region beyond the Jordan and around Tyre and Sidon - a great crowd, as soon as they heard what He was doing, began to come to Him." COMMENT: These prepositional phrases are joined by kai in the usual way. We may supply apo before peran and peri. The region peran tou Iordanou is the territory on the left (east) bank. peri Turon kai Sidwna can be translated "Tyre and Sidon country." Mark describes it as a great crowd again, this time, please note, with the adjective in the predicate position (vs.8), rather than in the attributive position as in vs.7. akouontes is adverbial and is both temporal and causal. It was both when and because they heard what Jesus was doing that they began their trip to His side. The present tense in akouontes indicates that they started as soon as they heard the news. Note the imperfect in epoiei, because the tense in indirect discourse is the same as in direct. The rumor was "Jesus has been doing...k.t.l." We may be sure that as they made their way to Jesus' side they spread the rumors along the path. This accounts for the increased size of the crowd as they approached Jesus. Note the relative clause hoa epoiei, joined to akouontes. Cf. a similar construction in Mt.2:22 where the participle is followed by hoti and direct discourse. His fame had spread abroad. Everyone was coming to Him. Cf.Mt.4:23-25. M62 - Peri with the accusative here menas "in the region of." Cham114 - The 'Improper Prepositions'. peran, 'on the other side,' with the ablative: here. MARKitGNTwuest67 - "What great things He did." The verb is present in tense, speaking of durative action. The people were continually hearing of the many miracles He was performing. Translation: "And from Jerusalem, and from Idumaea and across the Jordan, and about Tyre and Sidon, a vast multitude hearing constantly of such great things which He is continually doing, came to Him. NTC-MARKhendriksen119 - The reports kept coming in, for Christ's deeds, too, were continuing. So, people came in great numbers and from several different places. The came from Ju- dea--including Jerusalem--in the south. Also, from south of the bordes of Palestine, that is, from Idumea, which by John Hyrcanus had been conquered and whose people had by him been forced "to observe the laws of the Jews" (Josephus, Antiquities). They came also from the region across--that is, east of--the Jordan; hence, from Trans-jordan or Perea, stretching from beyond Machaerus in the south, almost to Pella in the north, a region "for the most part desert and rugged," but interspersed with "tracts of finer soil, pro- ductive of every kind of crop" (Josephus, Jewish War III). ... They even came from Phoenicia, the region around Tyre and Sidon, along the Mediterranean Sea, northwest of Galilee, .... It was mainly because of Christ's continuing miracles that people from everywhere, many of them seeking healing for themselves and/or for relatives, came to him. MARKj&d91 - We should put a full stop after "followed him," and read the two verses thus: "And a great multitude from Galilee followed him. And a great multitude from Judea, and from Jerusalem, and from Idumaea, and from beyond Jordan, and about Tyre and Sidon, hearing what great things He did, came unto Him." The multitude from the neighbouring Galilee, in which He had been preaching and healing, followed Him; the multitude from Judea, and Jerusalem, and from all the regions bordering on the Holy Land, attracted by the fame of His miracles, "came" to Him. Notice how, though He is rejected by the leaders both in Church and State, the people from all parts seem to accept Him. I say "seem," for the Evangelist is careful to inform us that they were attracted, not by His preaching, but by His miracles. Let the reader notice how here, as before, this Evan- gelist loves to dwell upon the widespread popularity of the Lord.. TCGTC-MARKcranfield125 - 'Idoumaias. During the sixth to fifth centuries B.C. the Edomites had occupied the Negeb, being pushed out of their former territory by Arab tribes. The new Edom or Idumaea included Bethsura, according to I Macc. 4:29, about twenty miles S.W. of Jerusalem. Since the time of John Hyrcanus (reigned 134-104 B.C.) Idumaea had been Jewish. Northern Idumaea was part of the Roman province of Judea. Mark 3:9 And he spake to his disciples, that a small ship should wait on him; And he told his disciples to have a boat ready for him--RSV; Therefore He gave directions to His disciples to keep a small boat always ready--Wey; because of the multitude, lest they should throng him.; because of the crowd,...crush him--RSV; to prevent his being crushed by the crowd--Gspd; And he spake unto his disciples, that /a little boat\ might attend him, because of the multitude,--that they might not be pressing upon him. And he said to his disciples that a little boat may wait on him, because of the multitude, that they may not press upon him, TRNTyeagerV81,2 - kai eipen tois mathAtais autou hina ploiarion proskarterA autw dia ton ochlon hina mA thlibwsin auton. kai (inferential conjunction). eipen (3d.per.sing.aor.act.ind.of eipon, constative). tois (dat.pl.masc.of the article in agreement with mathAtais). mathAtais (dat.pl.masc.of mathAtAs, indirect object of eipen). autou (gen.sing.masc.of autos, possession). hina (sub-final conjunction introducing a purpose/result clause). ploiarion (acc.sing.neut.of ploiarion, direct object of proskarterA). boat - Jn.6:22,24. little ship - Jn.21:8. small ship - Mk.3:9 Meaning: diminutive of ploion. Little ship or boat. Always in connection with the ministry of Jesus and His disciples. Mk.4:36 and Jn.6:22b use ploion instead - Jn.6:22a; Mk.3:9; Jn.21:8; 6:24. proskarterA (3d.per.sing.pres.act.subj.of proskarterew, purpose). attend continually upon - Rom.13:6 continue in - Acts 1:14; 2:46; Col.4:2. continue instant in - Rom.12:12. continue steadfastly in - Acts 2:42. continue with - Acts 8:13. give one's self continually to - Acts 6:4. wait on - Mk.3:9. wait on continually - Acts 10:7. Meaning: A combination of pros and karterew, from karteros ("strong, steadfast") and that from the root of kratos - "strength." Hence, to persevere; to continue faithfully to pursue a given course or policy. To persevere in prayer - Acts 1:14; Col.4:2; Rom.12:12; Acts 6:4; in various acts of worship - Acts 2:42,46; 8:13; with reference to public officials collecting taxes - Rom.13:6; with reference to guarding and attending Cornelius in bodyguard capactiy - Acts 10:7; of a small boat anchored near the shore for Jesus' use - Mk.3:9. autw (dat.sing.masc.of autos, personal advantage). dia (preposition with the accusative, cause). ton (acc.sing.masc.of the article in agreement with ochlon). ochlon (acc.sing.masc.of ochlos, cause). hina (final conjunction in a negative purpose clause). mA (negative conjunction with the subjunctive in a negative purpose clause). thlibwsin (3d.per.pl.pres.act.subj.of thlibw, negative purpose). auton (acc.sing.masc.of autos, direct object of thlibwsin). Translation: "Therefore Jesus ordered His disciples to have a small boat waiting for Him because of the crowd, lest they should crush Him." COMMENT: kai is inferential, since Jesus' order to His disciples was the result of the quickly gathering crowd of people who in mob-like disregard for His personal safety might push Him into the water. The purpose clause following eipen is a bit unusual for NT Greek. He spoke to His disciples with a request that...k.t.l. The only place in the NT where proskaterew is applied to an inanimate object. "Keep the boat moored nearby. I may need to board it in order to escape the crowd." There is no evidence that He entered the boat - only that He ordered it to be held in readiness. autw with the dative of personal advantage. Note dia with the accusative in a causal construction. Cf.#118 for other instances. The danger was that they might throng Him, not maliciously, but inadvertantly in their disire to benefit from His power and grace. The world has always imposed its pressures upon Christ and His church. Cf.#667. MT208 - The first hina in this verse introduces the content of the command, "that." Ear122 - Ship. There were no "ships" on the Lake of Galilee. Actually the Greek here is ploiarion, "small boat"--probably a rowboat. MARKitGNTwuest67 - "A small ship would wait on Him." The expression "a small ship" is the translation of ploiarion. In Jn.21:3, we have the disciples entering a ship, a ploion, their large fishing vessel. In 21:8, they row from the ploion in a ploiarion, a little boat, namely, the rowboat or dinghy which was attached to the large fishing boat. The small ship that waited on Jesus, was a rowboat. "Wait on" is from proskarterew, which when used of persons means "to give constant attention to a thing," and of things as here, "to be in constant readiness for one." "Throng Him." The word is thlibw, "to press hard upon." It is so used when speaking of pressing grapes so as to extract the juice. Jesus stayed with the crowds, for they needed Him. But He found it necessary to protect Himself from them, since they might crush Him. Therefore He asked that a little boat be always kept in readiness and in close to the shore so as to be able to take Him off at a moment's notice, should the crowd throng Him and thus crush Him. The boat was to keep moving as He moved down the shore line. The verb is in the present subjunctive, showing continuous action. Some of the disciples procured a rowboat and kept on rowing near the shore, keeping a watchful eye on their Master. Translation: "And He spoke to His disciples to the effect that they should always keep a small boat in readiness for Him because of the crowd, in order that they might not crush Him." MARKj&d91 - The word "wait" does not give the full meaning of the original, which is the same word as that used in the Apos- tolic precept, "continue instant in prayer," of Rom.12:12. It means that the ship should be always at His beck and call, so that, by escaping the pressure of the multitude, He should not be unduly hindered in the exercise of His ministry." MARKmcgarvey279 - The pressure of the people to get near him often caused discomfort to him, confusion among themselves, and indistinct hearing of his speeches. The small ship enabled him to place a narrow strip of water between him and them, thus removing all occasion for their crowding one another, and securing that quietness which is necessary to thoughtful attention. TCGTC-MARKcranfield125 - hina is here used to introduce the substance of a command. Cf. 3:12; 6:8,12; 8:30; 9:18. This usage is common only in later Greek; normal classical Greek would be the infinitive after the verb of command. Mark 3:10 For he had healed many;; For he cured so many people--Gspd; insomuch that they pressed upon him for to touch him, as many as had plagues.; that all who had any ailments pressed up to him to touch him--Gspd; that sick people of all kinds came crowding in upon him to touch him--NEB; For he cured /many\, so that they were besieging him, that they might touch him--/as many as had plagues\; for he did heal many, so that they threw themselves on him, in order to touch him--as many as had plagues; TRNTyeagerV83,4 - pollous gar etherapeusen, hwste epipiptein autw hina autou haphwntai hosoi eichon mastigas. pollous (acc.pl.masc.of polus, direct object of etherapeusen). gar (causal conjunction). etherapeusen (3d.per.sing.aor.act.ind.of therapeuw, culminative). hoste (conjunction introducing a result clause). epipiptein (pres.act.inf.of epipiptw, result). autw (dat.sing.masc.of autos, personal interest). hina (final conjunction introducing a purpose clause). autou (gen.sing.masc.of autos, objective genitive). haphwntai (3d.per.pl.aor.mid.subj.of haptw, purpose). hosoi (nom.pl.masc.of hosos, subject of eichon, in a relative clause). eichon (3d.per.pl.imp.act.ind.of echw, progressive duration). mastigas (acc.pl.fem.of mastix, direct object of eichon). plauge - Mk.3:10; 5;29,34; Lk.7:21. scourging - Acts 22:24; Heb.11:36. Meaning: A whip, scourge - Acts 22:24; Heb.11:36. Metaphorically - a plague of sickness - Mk.3:10; Lk.7:21. Specifically, with reference to the issue of blood - Mk.5:29,34. Translation: "Because He had healed many, with the result that they were crowding about Him in order that those who had been ill might touch Him." COMMENT: gar is causal. It explains the problem of vs.9. Note pollous in emphasis. hwste with the infinitive is "By far the most common way of expressing result..." (Mantey, Manual, 285). Cf. I Cor.13:2; Mk.1:27; 2:12. Note the dative of personal interest in autw, following epi in composition in the infinitive. "...it is not always necessary for any preposition to follow the compound verb. Often the preposition with the verb may be followed by the case that is usual with the preposition without much regard to the verb itself. That is to say, the preposition in composition may be tantamount in result to the simple verb followed by that preposition. This is not always true but it sometimes happens so." (Robertson, Grammar, 562. Examples are: Mk.3:10; Gal.5:4; Lk.15:6; 10:42; Acts 14:22; T.26:62; 16:18; Acts 28:20, etc. Cf.#752 for other examples of hwste with the infinitive in a result clause. The culminative aorist in etherapeusen indicates a present resultant culmination of previous activity. Jesus' record as a healer had become the subject of widespread discussion. His patients, now restored to health, were many. The result was that those not yet healed were pressing upon Him with the hope that they might at least attach themselves to him (middle voice in haphwntai) and thus be healed. The explanation goes on in vs.11. Mt.12:15 adds that He healed them all. Cham140 - epi, 'upon.' There are 99 verb compounds in the NT, a total exceeded only by kata and sun, the most frequent perfectivizing prefixes. (a) The local sense is very clear in many verbs. This is the oldest and simplest meaning: epipiptw (here), 'I fall upon.' ... Ear122 - Pressed Upon. The verb is epipiptw, which literally means "fall upon." The picture is that of the many people that were "pushing forward" (NIV) to touch Jesus for healing. There was danger that He would be pushed into the lake. He had to get into the small boat for safety. MARKitGNTwuest68 - The reason for this provision becomes more apparent in this verse. "Pressed upon Him." The verb is epipiptw, "to fall upon." Those around Jesus were falling against Him to the extent that it was dangerous. They were knocking against Him in their eagerness to be healed. The sight must have been pathetic. They hoped to obtain a cure even though it might be by a rude collision. "Plagues." The word is mastix, "a stroke or a scourge." We use the same expression in the words "a paralytic stroke," or an "influenza scourge." Translation: "For He healed many, so that as a result, they kept on jostling Him in order that they might be touching Him, as many as had a distressing bodily disease." NTC-MARKhendriksen119,20,21 - Jesus had already healed many. Accordingly, the people were so thoroughly convinced of his power and readiness to deliver them from their "scourges" or illnesses ... that, unwilling to wait for Jesus to touch them, they were crowding (literally "falling") upon him, in order to touch him. ... Therefore, for safety's sake, Jesus told the disciples to provide a boat for him. The original uses a diminutive. Mark makes frequent use of diminutives; ... The one here used is generally translated "a small boat." By no means is it true, however, that such diminutives always emphasize smallness in size, though in the present instance the vessel was probably small. But the "small boat" of 3:9 may have been equal in size to the "boat" of 4:1. Whether in the present instance the emphasis is on size or on familiarity with the indicated object would be hard to determine. At any rate, by making use of such a boat moored offshore, if he found it advisable to do so, Jesus could when he deemed it necessary not only protect himself but also in an unhampered manner address lare throngs on the beach. Jesus tells the disciples that such a vessel "should be kept in readiness" for him, so that it could be use if and when needed. Whether at this particular time the Lord actually made use of the boat, as he was going to do in 4:1, is not indicated. The passage about "the little boat" must not be passed by as if it were of no practical significance, as is often done. On the contrary, it is intensely practical. it shows that even Jesus, though divine as well as human, in his state of humiliation made wise use of precautions, measures taken beforehand against possible danger. In doing this, is he not teaching a lesson which everyone would do well to heed? This lesson is not always taken to heart. Think of the student heading for the ministry, but neglecting the study of Scripture in the original; of the would-be enthusiastic "missionary," preaching the gospel in his own native tongue on a busy street corner in a foreign land, to people who do not understand a word of what he is saying; and of the man who is down on medical care for himself and for his family, because (as he puts it) he "trusts wholly in God." Certainly Mt.6:19-34; Phil.2:13; 4:6,7, must not be emphasized at the expense of Gen.41:33-36; Isa.38:21; Mt.4:7; 10:16,23; Mk.3:9; Lk.14:28-32; 16:8,9; Phil.2:12. When God created the human body he equipped it with many precautionary extras! At the particular occasion to which Mk.3:9 refers the small boat may not have been used. The point is: it was there, always ready, ever abailable. That little vessel teaches a big lesson! TNICotNT-MARKlane128,9,30 - Vss. 7-10. The report of Jesus' withdrawal to the sea and the pursuit of the multitude invites comparison with 2:13. Beyond the common elements of retreat to the sea and the pursuing multitude, both state- ments occur at a similar point in the Marcan outline. In 2:1-12 and 3:1-5 a sick man is healed and the objections of opponents are silenced. Yet in the face of what appears to be a triumph over men hostile to his mission Jesus withdraws to the sea. The retreat to the sea is related to the return to the wilderness; in each instance it entails an affirmation of sonship and obedience. That the region of the sea is the sphere of the demonic is suggested by two elements in the Marcan summary. (1) The people from the several regions are attracted to Jesus because they believe he is a miracle worker. It is because they have heard of all that Jesus had done that they follow after him. They press toward him, hoping merely to touch him and be relieved of their sufferings. In their actions they resemble the crowds who followed Apollonius of Tyana or others like him who paraded as "divine-men" in the ancient world. They have no thought of an exodus into the wilderness that sonship may be affirmed, but openly seek physical healing from a man who appears to be endowed with more than natural power. They do not understand Jesus or his mission. In the press of the crowd which fails to understand the character of a return to the wilderness Jesus encounters renewed temptation and the power of Satan to blind men's minds. (2) The second element is explicit. The presence of the demonic makes itself known in the cry of recognition on the part of the evil spirits. This aspect of Jesus' experience by the sea displays the contrast and irony in the situation: the demons know that Jesus is the Son of God (vs.11); the multitude think only in terms of a miracle worker to whom they turn for selfish reasons (vs.8-10). The several regions mentioned in vs.7-8 furnish a comprehensive designation for Israel and its immediate neighbors. Galilee, Judea and Jerusalem represent Israel proper, while Idumea, Transjordan and the region of the coastal cities Tyre and Sidon constitute the southern, eastern and northwestern borders of the land. By twice referring to the "great multitude (vs.7b,8) the evangelist distinguishes between the Galileans who were native to the region and the crowds who had come from a distance. The several districts enumerated are important in the general scheme of the Gospel. In the course of the narrative Jesus is active in all the places specified in 3:7f. with the ex- ception of Idumea. His entrance into Galilee is reported in 1:14. He visits the Transjordan in 5:1, the regions of Tyre and Sidon in 7:24, 31, the territories of Judea and Transjordan in 10:1 and enters Jerusalem in 11:11. The summary statement in 3:7f. suggests that the Lord's astonishing authority awakened an active interest in his person over a wide area and that Jesus responded to this interest by visiting the districts from which the multitude came. Jesus' own outreach within and beyond Palestine proper anticipates and authenticates the Church's mission to the world. Mark is the sole evangelist to report that Jesus asked his disciples to have a small boat ready in order to prevent the unruly crowds from pressing in upon him. In their eagerness to touch him they fell upon him. Nevertheless, he graciously healed a large number of persons afflicted with disease. MARKj&d91 - "Pressed upon him" should rather be rendered "fell upon him," as if there was a rush towards Him of all who had plagues--plagues (literally "scourges") describing the painfulness and distress of disease, as if it were a scourging inflicted on man as a punishment for his sin. "To touch him." It was the Lord's will most frequently to heal men by contact with His body. He makes communication with His body the means by which virtue flows from Himself to those whom He wills to benefit. The reader will understand. MARKmcgarvey279 - Here is an additional reason for procuring the boat. Too eager to await his pleasure, or to wait for one another, the diseased would press upon him, and against each other, in the struggle to touch him and be healed. Much unsanctified noise and strife were prevented by the use of the "little ship." Mark 3:11 And unclean spirits, when they saw him,; And the unclean spirits, whensoever they beheld him--ASV; And the foul spirits, whenever they saw Him--Wey; Evil spirits, as soon as they saw him--Phi; fell down before him, and cried, saying,; would fall at his feet and cry aloud--NEB; threw themselves down at His feet, screaming out--Wey; acknowledged his authority and screamed--Phi; Thou art the Son of God.; You are the Son of God!--NASB; and /the impure spirits, as soon as they beheld him\ were falling down to him, and crying aloud, /while he was speaking\ /Thou\ art the Son of God! and the unclean spirits, when they were seeing him, were falling down before him, and were crying, saying--'Thou art the Son of God;' TRNTyeagerV84,5 - kai ta pneumata ta akatharta, hotan auton ethewroun, prosepipton autw kai ekrazon legontes hoti Su ei ho huios tou theou. kai (continuative conjunction). ta (nom.pl.neut.of the article in agreement with pneumata). pneumata (nom.pl.neut.of pneuma, subject of prosepipton). ta (nom.pl.neut.of the article in agreement with akatharta). akatharta (nom.pl.neut.of akathartos, in agreement with pneumata). hotan (indefinite temporal adverb with the indicative, introducing a temporal clause). auton (acc.sing.masc.of autos, direct object of ethewroun). ethewroun (3d.per.pl.imp.act.ind.of thewrew, inceptive). prosepipton (3d.per.pl.imp.act.ind.of prospiptw, progressive description). autw (loc.sing.masc.of autos, after pros in composition, with a verb of rest). kai (adjunctive conjunction, joining verbs). ekrazon (3d.per.pl.imp.act.ind.of krazw, progressive description). legonta (pres.act.part.nom.pl.neut.of legw, adverbial, modal). hoti (recitative conjunction, introducing direct discourse). Su (nom.sing.masc.of su, predicate nominative). ei (2d.per.sing.pres.ind.of eimi, aoristic). ho (nom.sing.masc.of the article in agreement with huios). huios (nom.sing.masc.of huios, subject of ei). tou (gen.sing.masc.of the article in agreement with theou). theou (gen.sing.masc.of theos, relationship). Translation: "And the unclean spirits, as soon as they saw Him fell down before Him and were crying out, saying, 'You are the Son of God.'" COMMENT: Note that Mark emphasizes the description of the spirits, with the emphatic attributive position (article, noun, article, adjective). hotan with the indicative is somewhat indefinite, due to the use of hotan, but it is also definite, as indicated by the indicative mode. The demons did in fact see Jesus, and when they did (whenever) - that is, when they first caught a glimpse of Him (inceptive imperfect in ethewroun), they fell down and began to cry out (inceptive imperfect in ekrazon). Satan is a loud-mouthed bore because he is insecure and his subordinate hellions emulate him. One glimpse of the incarnate Son of God and they come bowing and crying out. They admit that which it would have been folly to deny. Jesus was and is indeed the Son of God, as is evident from the fat that He rescued the poor people who were being held captive by the demons. I Jn.4:4. Note that Su, the predicate nominative is emphasized ahead of the subject of ei, ho huios tou theou. The Pharisees and the Herodians might plot to destroy Jesus but the demons recognized and confessed Him. R884 - The imperfect verbs in this verse have an iterative sense (thus the meaning is "Whenever the unclean spirits saw him, they used to fall down before him, and cry out... The he would habitually charge them not to make him known"--TGr34). B290 - The first part of this verse should be translated, "If at any time, they saw him, they were wont to fall down before him." That is, while the class of events is actual, the relative clause presents the successive instances distributively as suppositions. DM280 - The Constructions in Temporal Clauses. (1) With the Indicative. Where the temporal limitation is stated as definite, or assumed as real, the indicative is regularly used. ... (b) Introduced by hotan, meaning whenever. Cham166 - Temporal Clauses. Clauses Introduced by a Conjunction. 1. 'When' or 'while.' a. hote (definite, 'when') and hotan (indefinite, 'whenever') are the most frequent temporal conjunctions in the NT. ... (3) hotan with the indicative occurs occasionally: ... (c) With the imperfect: hotan auton ethewroun proepipton autw (here), 'Whenever they saw Him, they fell before Him.' Here, it gives the clause the notion of indefinite repetition. MARKitGNTwuest68,9 - "Unclean spirits." The Greek text has "the spirits, the unclean ones." Both noun and adjective are preceded by the definite article, indicating those particular spirits which took part in this scene. "When they saw Him, fell down before Him." The verb is thewrew. It is used primarily, not of an indifferent spectator, but of one who looks at a thing with interest and for a purpose. It would be used of a general officially reviewing or inspecting an army, while theaomai would be used of a civilian looking at the parade. Thewrew would include within its meaning a critical, understanding investigation, while theaomai would speak of the mere registering of impressions. The demons exhibited interest and purpose in their critical observation of the Lord Jesus. They looked at Him with a practiced eye, long used to the measuring of the good and the true as exhibited in the character of God. They recognized in Him the embodiment of the holiness out from the presence of which they were diriven when the angel Lucifer fell and became Satan, in whose fall they shared because they followed him in his rebellion against the Most High. Some think that the demons are the disembodied beings of a pre-Adamic race which inhabited the perfect earth of Gen.1:1. The verb is in the imperfect tense, the imperfect of repeated action. The demons kept on falling down before Him and crying out. The verb is krazw which means "to cry aloud, to call out aloud." Of course, we are to understand that they did this in the bodies of those in whom they had taken residence, which means that we have the spectacle of demonized persons constantly falling prostrate before the Lord. "Cried, saying, Thou art the Son of God." The verb is again imperfect. They kept on constantly crying. What horrible confusion this was, deep throaty, raucous voices from the Satanic world. The word "Thou" is intensive, as shown by the Greek text. The Greek verb carries its own person with it. When a personal pronoun is used in connection with the verb, it is intensive in use. It is, "As for you, you are the Son of God." This intensive use particularizes the subject of the verb. Our Lord is the unique, peculiar, only Son of God, in a class by Himself, with whom in His unique relationship to God, no one can be compared. The Jews recognized this when they accuse our Lord of saying that God was His own, His unique, private Father, His Father in a sense in which He was not the Father of anybody else (Jn.5:18). This indicates a knowledge by the demons, of the Trinity. This same knowledge Satan himself possesses, for he said, "In view of the fact that you are Son of God by nature, speak to the end that these stones become loaves of bread" (Mt.4:3). Translation: "And the spirits, the unclean ones, as often as they set eyes on Him, kept on falling prostrate before Him, and kept on crying out with a loud voice, saying, As for you, you are the Son of God." NTC-MARKhendriksen121 - For Demon possession see on 1:23a. These spirits are called "unclean" because they are morally and spiritually filthy, evil in themselves, and because they urge those whom they inhabit to commit evil. "They"--here, of course, "those possessed by them, their helpless tools, the demoniacs"--kept falling down at his feet and screaming. It is pointless to argue that when these spirits yelled, "You are the Son of God," they were using the term "Son of God" in the sense of angel (Gen.6:2), or Israel (Hos.11:1), or child of God, believer (Rom.8:17). Cleary, when they yel- led "You are the Son of God," they were referring to Jesus as Son of God in a unique sense, God's Son as no one else ever was or will be. ... Also the idea that this item is not historical but merely expresses Mark's theology must be rejected. MARKj&d91,2 - The uniformity of action on the part of all evil spirits in the presence of the Lord, in that they should fall down and confess Him, is exceedingly remarkable (Mt. 8:29; Mk.1:23,24). These fallen beings seem to be under a law that they should thus acknowledge the Son of God. I can- not think that this is to be explained, as so many attempt to do, on the ground of diabolical cunning. It seems as of they were compelled to fall down, and confess their Maker, even though they had made it the one object of their exis- tence to oppose and thwart Him. Mark 3:12 And he straitly charged them; And he charged them much--ASV; And he strictly ordered them--RSV; But he warned them repeatedly--Phi; that they should not make him known.; not to tell who he was--Gspd; not to reveal His identity--NASB; and sternly' was he rebuking them, lest they should make him /manifest.\ and many times he was charging them that they might not make him manifest. TRNTyeagerV85 - kai polla epetima autois hina mA auton phaneron poiAswsin. kai (adversative conjunction). polla (acc.pl.neut.of polus, direct object of epetima). epetima (3d.per.sing.imp.act.ind.of epitimaw, progressive duration. autois (dat.pl.masc.of autos, indirect object of epetima). hina (final conjunction introducing a negative purpose clause). mA (negative conjunction with the subjunctive in a prohibition). auton (acc.sing.masc.of autos, direct object of poiAswsin). phaneron (acc.sing.masc.of phaneros, predicate adjective). poiAswsin (3d.per.pl.aor.act.subj.of poiew, prohibition). Translation: "And He ordered them repeatedly with many words not to make Him known." COMMENT: polla epetima autois is an interesting way to say that Jesus insisted to them with many admonitions that they should not tell who He was. The hina clause with mA and the subjunctive is the prohibition. ... H446 - Polla is used with the adverbial sense, "he strictly ordered" (cf. 1:45). MARKitGNTwuest69,70 - "He straightly charge them." The word is epitimaw, "to tax with fault, chide, rebuke, reprove, censure severely." It is commonly rendered "rebuke" in the NT. In classical Greek its predominating sense is that of severe, strenuous reproach for unworthy deeds or acts. In this sense, the word carries at bottom, a suggestion of a charge under penalty. Our Lord did not wish to have the testimony of the demons to His deity. He wanted no advertising from that source. Translation: "And He kept on rebuking them and charging them under penalty that they should not make Him known." NTC-MARKhendriksen121,22 - More literally, "But he kept on strictly warning [or: charging] [111] them not to make him known." Just why was it that Jesus refused to allow the demons to reveal his identity? Several answers may be suggested: 1. The person and the work of the Savior are so holy and exalted that it would not be fitting to allow corrupt, filthy demons to proclaim them. 2. The title "the Son of God" implied at least that Jesus was the long expected Messiah. However, most of the people conceived of the Messiah in a nationalistic sense: one who could deliver them from the yoke of the foreign oppressor. So, before publicly revealing himself as the Messiah, or allowing himself to be thus proclaimed, Jesus must first make clear the nature of his Messianic office: that he has to suffer and die for the sins of his people, etc. The time to proclaim this publicly, or to have it thus proclaimed, has not as yet arrived. 3. The scribes were telling the people that Jesus and the demons were allies (3:22). If, then, Jesus permitted himself to be advertised by demons, would he not seem to be confirming the allegation of these scribes? Which of these reasons is the correct one? Or which combination of reasons? Or was there perhaps another reason? We simply do not know. The possible reasons that have been enumerated show at least that Christ's unwillingness to be proclaimed as "the Son of God" by demons need not be considered very surprising. TNICotNT-MARKlane130,1 - Among the crowd were demoniacs, unfortunate men possessed by unclean spirits whose behavior betrayed dimination by a will alien to their own. The demons addressed Jesus as the divine Son of God in a futile attempt to render him harmless. These cries of recognition were designed to control him and strip him of his power, in ac- cordance with the conception that knowledge of the precise name or quality of a person confers mastery over him. In this context "Son of God" is not a messianic title [37], but a recognition of the true status of thier adversary. Jesus did not allow them to continue their useless clamor. With sovereign authority he strictly ordered them not to make him known. In this encounter authority confronted authority, and the unclean spirits were silenced. At least two factors stand behind the rebuke of the demonic cry. (1) Jesus is the Son of god, the Bearer of the HS, and between the HS and the unclean spirits there exists a categorical antithesis that the demons must recognize. The confession which Jesus wished to elicit was not one which a demonic personality could provide. (2) More important, the disclosure of Jesus' divine Sonship by the unclean spirits violated the character of his self-revelation, in which there were elements of restraint and veiledness as well as disclosure. Before Jesus' sovereign word of rebuke the demons were helpless; no formula of adjuration could strip him of his power. Nevertheless, the presence of the demons and thier attempts to disarm Jesus confirm that the withdrawal to the sea provokes a confrontation with Satan. It is like a return to the wilderness where Jesus was tempted by the adversary of God. In the encounter with the demonic, Jesus affirms his Sonship and the decision to submit to the judgment of God. MARKbarclay65,6,7,8 - 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 came. So He left the Synagogues and went out to the lakeside and the open sky. Even there the crowds flocked to Him even from far afield. From all over Galilee they came; many made the hundred-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. Even from the east side of Jordan they came; and even from foreign territory, for peo- ple came from Phoenicia and 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 mob. 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. There was 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 an 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 phil- osophical 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 in- scriptions as sons of God. The OT itself has four ways in which it uses this term. (i) The angels are the sons of God. The old story in Gen.6:2, says that the sons of God saw the daughters of men 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. (ii) The nation of Israel is the son of God. God called His son out of Egypt (Hosea 2:1). In Ex.4:22, God says of the nation, "Israel is my son, my first-born." (iii) The king of the nation is the son of God. In II Sam.7:14, the promise to the king is, "I will be his father, and he shall be my son. (iv) In the later books, which were written between the Testaments, the good man is the son of God. In Sirach 4:10, the promise to the man who is kind to the fatherless is, "So shalt thou be a son of the Most High, And He shall love thee more than thy mother doth." In all these cases the term son describes someone who is specially near and close to God. We get a parallel to this which show something of its meaning in the NT. Paul calls Timothy his son (I Tim.1:2;1:18). Timothy was no blood re- lation to Paul at all, but there was no one, as Paul says (Phil.2:19-22), who knew his mind so well. Peter calls Mark his son (I Pet.5:13), because there was no one who could interpret his mind so well. When we meet this term 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' re- lationship to God was so close that no other word could des- cribe it. Now these demon-possessed men felt that in them there was an independent evil spirit; they somehow felt that in Jesus here was one near and kin 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 re- main silen?" 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 the idea of a conquering king who, with his mighty armies, would blast the Romans and lead the Jews to world power. Therefore, if a rumour went out that the Messiah had arrived the inevitable consequence would have been rebellions and uprisings and revolts, especially in Galilee where the people were ever ready to follow any nationalist leader. Jesus thought of Messiahship in term of love; the people thought of Messiahship in terms of Jewish nationalism. Therefore, before there could be any proclama- tion of His Messiahship, Jesus had to educate the people in- to the true idea of what Messiahship means. At this stage nothing but harm and trouble and disaster could come from the proclamation that the Messiah had arrived. Such a pro- clamation would have issued in nothing but useless war and bloodshed. First of all men had to learn the true conception of what the Messiah was, and a premature announcement such as this could have wrecked Jesus' whole mission. MARKj&d92 - On this Bede remarks, "A sinner is forbidden to preach the Lord, lest any one listening to his preaching should follow him in his error, for the devil is an evil master, who always mingles false things with true, that the semblance of truth may cover the witness of fraud. But not only devils, but persons healed by Christ and even Apostles (Mk.8:9) are ordered to be silent concerning Him before the Passion, lest by the preaching of the majesty of His Divinity, the economy of His Passion should be retarded." (M.F.Sadler).