A CRUCIAL TEST—MANY TURN AWAY.[733]
The truth respecting Himself, as taught by the Lord in this, His last, discourse in the synagog at Capernaum, proved to be a test of faith through which many fell away. Not alone critical Jews of the official class, whose hostility was openly avowed, but those who had professed some measure of belief in Him were affected. "Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it?" Jesus, cognizant of their disaffection, asked: "Doth this offend you?" and added: "What and if ye shall see the Son of man ascend up where he was before?" His ascension, which was to follow His death and resurrection, is here definitely implied. The spiritual significance of His teachings was put beyond question by the explanation that only through the Spirit could they comprehend; "Therefore," He added, "said I unto you, that no man can come unto me except it were given unto him of my Father."
Many deserted Him, and from that time sought Him no more. The occasion was crucial; the effect was that of sifting and separation. The portentous prediction of the Baptist-prophet had entered upon the stage of fulfilment: "One mightier than I cometh ... Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire."[734] The fan was in operation, and much chaff was blown aside.
It appears that even the Twelve were unable to comprehend the deeper meaning of these latest teachings; they were puzzled, though none actually deserted. Nevertheless, the state of mind of some was such as to evoke from Jesus the question: "Will ye also go away?" Peter, speaking for himself and his brethren, answered with pathos and conviction: "Lord, to whom shall we go? thou hast the words of eternal life."[735] The spirit of the Holy Apostleship was manifest in this confession. Though they were unable to comprehend in fulness the doctrine, they knew Jesus to be the Christ, and were faithful to Him while others turned away into the dark depths of apostasy.
While Peter spoke for the apostolic body as a whole, there was among them one who silently revolted; the treacherous Iscariot, who was in worse plight than an openly avowed apostate, was there. The Lord knew this man's heart, and said: "Have not I chosen you twelve, and one of you is a devil?" The historian adds: "He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve."
NOTES TO CHAPTER 21.
1. Jesus at Nazareth.—As no one of the Gospel-writers records two occasions of our Lord's ministry in Nazareth, and as the separate accounts appearing in the synoptic Gospels closely resemble one another in a few particulars, some commentators hold that our Lord preached to His townsmen in Nazareth and was rejected by them but once. Luke's account (4:14-30) refers to an occasion immediately following the first return of Jesus to Galilee after His baptism and temptations, and directly preceding the preliminary call of the fishermen-disciples, who afterward were numbered among the apostles. Matthew (13:53-58) and Mark (6:1-6) chronicle a visit of Jesus to Nazareth later than the occasion of the first teaching in parables, and the events immediately following the same. We have good reason for accepting Luke's record as that of an early incident, and the accounts given by Matthew and Mark as those of a later visit.
2. Gentiles.—In a general way the Jews designated all other peoples as Gentiles; though the same Hebrew word is rendered in the Old Testament variously, as "Gentiles" (Gen. 10:5; Judg. 4:2, 13, 16; Isa. 11:10; etc.), "nations" (Gen. 10:5, 20, 31, 32; 14:1, 9; etc.), and "heathen" (Neh. 5:8; Psa. 2:1, 8, etc.), the essential element of designation being that of foreigners. In Smith's Dict. of the Bible, we read "It [the name 'Gentiles'] acquired an ethnographic and also an invidious meaning, as other nations were idolatrous, rude, hostile, etc., yet the Jews were able to use it in a purely technical, geographical sense, when it was usually translated 'nations.'" Dr. Edward E. Nourse, writing for the Standard Bible Dictionary, says: "In New Testament times, the Jew divided mankind into three classes, (1) Jews, (2) Greeks (Hellenes, made to include Romans, thus meaning the civilized peoples of the Roman Empire, often rendered 'Gentiles' in Authorized Version), and (3) barbarians (the uncivilized, Acts 28:4; Rom. 1:14; 1 Cor. 14:11)." The injunction laid by Jesus upon the Twelve—"Go not into the way of the Gentiles"—was to restrain them for the time being from attempting to make converts among the Romans and Greeks, and to confine their ministry to the people of Israel.
3. Shaking the Dust from the Feet.—To ceremonially shake the dust from one's feet as a testimony against another was understood by the Jews to symbolize a cessation of fellowship and a renunciation of all responsibility for consequences that might follow. It became an ordinance of accusation and testimony by the Lord's instructions to His apostles as cited in the text. In the current dispensation, the Lord has similarly directed His authorized servants to so testify against those who wilfully and maliciously oppose the truth when authoritatively presented (see Doc. and Cov. 24:15; 60:15; 75:20; 84:92; 99:4). The responsibility of testifying before the Lord by this accusing symbol is so great that the means may be employed only under unusual and extreme conditions, as the Spirit of the Lord may direct.
4. The Two Bethsaidas.—It is held by many Bible students that Bethsaida, in the desert region adjoining which Jesus and the Twelve sought rest and seclusion, was the town of that name in Perea, on the eastern side of the Jordan, and known more specifically as Bethsaida Julias to distinguish it from Bethsaida in Galilee, which latter was close to Capernaum. The Perean village of Bethsaida had been enlarged and raised to the rank of a town by the tetrarch, Philip, and by him had been named Julias in honor of Julia, daughter of the reigning emperor. The Gospel narratives of the voyage by which Jesus and His companions reached the place, and of the return therefrom, are conformable to the assumption that Bethsaida Julias in Perea and not Bethsaida in Galilee, was the town to which the "desert place" referred to was an outlying district.