THE APOSTOLIC MISSION, AND EVENTS RELATED THERETO.
JESUS AGAIN IN NAZARETH.[694]
It will be remembered that, in the early days of His public ministry,
Jesus had been rejected by the people of Nazareth, who thrust Him out
from their synagog and tried to kill Him.[695] It appears that
subsequent to the events noted in our last chapter, He returned to the
town of His youth, and again raised His voice in the synagog, thus
mercifully affording the people another opportunity to learn and accept
the truth. The Nazarenes, as they had done before, now again openly
expressed their astonishment at the words He spoke, and at the many
miraculous works He had wrought; nevertheless they rejected Him anew,
for He came not as they expected the Messiah to come; and they refused
to know Him save as "the carpenter, the son of Mary, the brother of
James, and Joses, and of Juda, and Simon;" all of whom were common folk
as were also His sisters. "And they were offended at him."[696] Jesus
reminded them of the proverb then current among the people, "A prophet
is not without honour, but in his own country, and among his own kin,
and in his own house." Their unbelief was so dense as to cause Him to
marvel;[697] and because of their lack of faith He was unable to
accomplish any great work except to heal a few exceptional believers
upon whom He laid His hands. Leaving Nazareth, He entered upon His third
tour of the Galilean towns and villages, preaching and teaching as He
went.[698]
THE TWELVE CHARGED AND SENT.[699]
About this time, also, Jesus inaugurated a notable expansion of the
ministry of the kingdom, by sending forth the Twelve on assigned
missions. Since their ordination the apostles had been with their Lord,
learning from Him by public discourse and private exposition, and
acquiring invaluable experience and training through that privileged and
blessed companionship. The purpose of their ordination was
specified--"that they should be with him, and that he might send them
forth to preach."[700] They had been pupils under the Master's watchful
guidance for many months; and now they were called to enter upon the
duties of their calling as preachers of the gospel and individual
witnesses of the Christ. By way of final preparation they were
specifically and solemnly charged.[701] Some of the instructions given
them on this occasion had particular reference to their first mission,
from which they would in due time return and report; other directions
and admonitions were to be of effect throughout their ministry, even
after the Lord's ascension.
They were directed to confine their ministrations for the time being "to
the lost sheep of the house of Israel," and not to open a propaganda
among the Gentiles,[702] nor even in Samaritan cities. This was a
temporary restriction, imposed in wisdom and prudence; later, as we
shall see, they were directed to preach among all nations, with the
world for their field.[703] The subject of their discourses was to be
that upon which they had heard the Master preach--"the kingdom of heaven
is at hand." They were to exercize the authority of the Holy Priesthood
as conferred upon them by ordination; it was a specified part of their
mission to "heal the sick, cleanse the lepers, raise the dead, cast out
devils," as occasion presented itself; and they were commanded to give
freely, even as they had freely received. Personal comfort and bodily
needs they were not to provide for; the people were to be proved as to
their willingness to receive and assist those who came in the name of
the Lord; and the apostles themselves were to learn to rely upon a
Provider more to be trusted than man; therefore money, extra clothing,
and things of mere convenience were to be left behind. In the several
towns they entered they were to seek entertainment and leave their
blessing upon every worthy family into which they were received. If they
found themselves rejected by a household or by a town as a whole, they
were to shake the dust from their feet on leaving, as a testimony
against the people;[704] and it was decreed that, in the day of
judgment, the place so denounced would fare worse than wicked Sodom and
Gomorrha upon which fire from heaven had descended.
The apostles were told to be prudent, to give no needless offense, but
to be wise as serpents, and harmless as doves; for they were sent forth
as sheep into the midst of wolves. They were not to recklessly entrust
themselves to the power of men; for wicked men would persecute them,
seek to arraign them before councils and courts, and to afflict them in
the synagogs. Moreover they might expect to be brought before governors
and kings, under which extreme conditions, they were to rely upon divine
inspiration as to what they should say, and not depend upon their own
wisdom in preparation and premeditation; "For," said the Master, "it is
not ye that speak, but the Spirit of your Father which speaketh in
you."[705]
They were not to trust even the claims of kinship for protection, for
families would be divided over the truth, brother against brother,
children against parents, and the resulting strife would be deadly.
These servants of Christ were told that they would be hated of all men,
but were assured that their sufferings were to be for His name's sake.
They were to withdraw from the cities that persecuted them, and go to
others; and the Lord would follow them, even before they would be able
to complete the circuit of the cities of Israel. They were admonished to
humility, and were always to remember that they were servants, who ought
not to expect to escape when even their Master was assailed.
Nevertheless they were to be fearless, hesitating not to preach the
gospel in plainness; for the most their persecutors could do was to kill
the body, which fate was as nothing compared to that of suffering
destruction of the soul in hell.
Assurance of the Father's watchful care was impressed upon them by the
simple reminder that though sparrows were sold two for a farthing, and
yet not a sparrow could be sacrificed without the Father's concern,
they, who were of more value than many sparrows, would not be forgotten.
They were solemnly warned that whosoever would freely confess the Christ
before men would be acknowledged by Him in the Father's presence, while
they who denied Him before men would be denied in heaven. And again they
were told that the gospel would bring strife, whereby households would
be disrupted; for the doctrine the Lord had taught would be as a sword
to cut and divide. The duties of their special ministry were to
supersede the love for kindred; they must be willing to leave father,
mother, son, or daughter, whatever the sacrifice; for, said Jesus "He
that taketh not his cross, and followeth after me, is not worthy of me."
The significance of this figure must have been solemnly impressive, and
actually terrifying; for the cross was a symbol of ignominy, extreme
suffering, and death. However, should they lose their lives for His
sake, they would find life eternal; while he who was not willing to die
in the Lord's service should lose his life in a sense at once literal
and awful. They were never to forget in whose name they were sent; and
were comforted with the assurance that whoever received them would be
rewarded as one who had received the Christ and His Father; and that
though the gift were only that of a cup of cold water, the giver should
in no wise lose his reward.
Thus charged and instructed, the twelve special witnesses of the Christ
set out upon their mission, traveling in pairs,[706] while Jesus
continued His personal ministry.
THE TWELVE RETURN.
We are without definite information as to the duration of the apostles'
first mission, and as to the extent of the field they traversed. The
period of their absence was marked by many important developments in the
individual labors of Jesus. It is probable that during this time our
Lord visited Jerusalem, on the occasion mentioned by John as coincident
with the unnamed feast of the Jews.[707] While the apostles were absent,
Jesus was visited by the Baptist's disciples, as we have already
seen[708] and the return of the Twelve occurred near the time of the
infamous execution of John the Baptist in prison.[709]
The missionary labors of the apostles greatly augmented the spread of
the new doctrine of the kingdom, and the name and works of Jesus were
proclaimed throughout the land. The people of Galilee were at that time
in a state of discontent threatening open insurrection against the
government; their unrest had been aggravated by the murder of the
Baptist. Herod Antipas, who had given the fatal order, trembled in his
palace. He heard, with fear due to inward conviction of guilt, of the
marvelous works wrought by Jesus, and in terror averred that Christ
could be none other than John Baptist returned from the tomb. His
fawning courtiers essayed to allay his fears by saying that Jesus was
Elijah, or some other of the prophets whose advent had been predicted;
but the conscience-stricken Herod said: "It is John whom I beheaded: he
is risen from the dead." Herod desired to see Jesus; perhaps through the
fascination of fear, or with the faint hope that sight of the renowned
Prophet of Nazareth might dispel his superstitious dread that the
murdered John had returned to life.
Upon the completion of their missionary tour, the apostles rejoined the
Master and reported to Him both what they had taught and what they had
done by way of authoritative ministration. They had preached the gospel
of repentance in all the cities, towns, and villages to which they had
gone; they had anointed with oil many afflicted ones, and the power of
their priesthood had been attested by consequent healings; even unclean
spirits and devils had been subject unto them.[710] They found Jesus
attended by great multitudes; and they had little opportunity of private
conference with Him; "for there were many coming and going, and they had
no leisure so much as to eat." The apostles must have heard in gladness
the Lord's invitation: "Come ye yourselves apart into a desert place,
and rest awhile." In quest of seclusion, Jesus and the Twelve withdrew
from the throng, and privately entered a boat in which they crossed to a
rural spot adjacent to the city of Bethsaida.[711] Their departure had
not been unobserved, however, and eager crowds hastened along the shore,
and partly around the northerly end of the lake, to join the party at
the landing place. From John's account we are led to infer that, before
the arrival of great numbers, Jesus and His companions had ascended the
hillside near the shore, where, for a short time they had rested. As the
multitude gathered on the lower slopes, our Lord looked upon them as
upon sheep without a shepherd; and, yielding to their desire and to His
own emotions of divine pity, He taught them many things, healed their
afflicted ones, and comforted their hearts with compassionate
tenderness.
FIVE THOUSAND FED IN THE DESERT.[712]
So intent were the people on hearing the Lord's words, and so concerned
in the miraculous relief resulting from His healing ministrations, that
they remained in the wilderness, oblivious to the passing of the hours,
until the evening approached. It was the springtime, near the recurrence
of the annual Passover festival, the season of grass and flowers.[713]
Jesus, realizing that the people were hungry, asked Philip, one of the
Twelve, "Whence shall we buy bread, that these may eat?" The purpose of
the question was to test the apostle's faith; for the Lord had already
determined as to what was to be done. Philip's reply showed surprize at
the question, and conveyed his thought that the suggested undertaking
was impossible. "Two hundred pennyworth of bread is not sufficient for
them, that every one of them may take a little," said he. Andrew added
that there was a lad present who had five barley loaves, and two small
fishes, "But," said he, "what are they among so many?"
Such is John's account; the other writers state that the apostles
reminded Jesus of the lateness of the hour, and urged that He send the
people away to seek for themselves food and lodging in the nearest
towns. It appears most probable that the conversation between Jesus and
Philip occurred earlier in the afternoon;[714] and that as the hours
sped, the Twelve became concerned and advized that the multitude be
dismissed. The Master's reply to the apostles was: "They need not
depart; give ye them to eat." In amazed wonder they replied: "We have
here but five loaves and two fishes;" and Andrew's despairing comment is
implied again--What are they among so many?
Jesus gave command, and the people seated themselves on the grass in
orderly array; they were grouped in fifties and hundreds; and it was
found that the multitude numbered about five thousand men, beside women
and children. Taking the loaves and the fishes, Jesus looked toward
heaven and pronounced a blessing upon the food; then, dividing the
provisions, He gave to the apostles severally, and they in turn
distributed to the multitude. The substance of both fish and bread
increased under the Master's touch; and the multitude feasted there in
the desert, until all were satisfied. To the disciples Jesus said:
"Gather up the fragments that remain, that nothing be lost;" and twelve
baskets were filled with the surplus.
As to the miracle itself, human knowledge is powerless to explain.
Though wrought on so great a scale, it is no more nor less inexplicable
than any other of the Lord's miraculous works. It was a manifestation of
creative power, by which material elements were organized and compounded
to serve a present and pressing need. The broken but unused portion
exceeded in bulk and weight the whole of the original little store. Our
Lord's direction to gather up the fragments was an impressive
object-lesson against waste; and it may have been to afford such lesson
that an excess was supplied. The fare was simple, yet nourishing,
wholesome and satisfying. Barley bread and fish constituted the usual
food of the poorer classes of the region. The conversion of water into
wine at Cana was a qualitative transmutation; the feeding of the
multitude involved a quantitative increase; who can say that one, or
which, of these miracles of provision was the more wonderful?
The multitude, now fed and filled, gave some consideration to the
miracle. In Jesus, by whom so great a work had been wrought, they
recognized One having superhuman powers. "This is of a truth the prophet
that should come into the world," said they--the Prophet whose coming
had been foretold by Moses and who should be like unto himself. Even as
Israel had been miraculously fed during the time of Moses, so now was
bread provided in the desert by this new Prophet. In their enthusiasm
the people proposed to proclaim Him king, and forcibly compel Him to
become their leader. Such was their gross conception of Messianic
supremacy. Jesus directed His disciples to depart by boat, while He
remained to dismiss the now excited multitude. The disciples hesitated
to leave their Master; but He constrained them and they obeyed. His
insistence, that the Twelve depart from both Himself and the multitude,
may have been due to a desire to protect the chosen disciples against
possible infection by the materialistic and unrighteous designs of the
throng to make Him king. By means that are not detailed, He caused the
people to disperse; and, as night came on, He found that for which He
had come in quest, solitude and quiet. Ascending the hill, He chose a
secluded place, and there remained in prayer during the greater part of
the night.
"IT IS I; BE NOT AFRAID."[715]
The return by boat proved to be a memorable journey for the disciples.
They encountered a boisterous head-wind, which of course rendered
impossible the use of sails; and though they toiled heavily at the oars
the vessel became practically unmanageable and wallowed in the midst of
the sea.[716] Though they had labored through the night they had
progressed less than four miles on their course; to turn and run before
the wind would have been to invite disastrous wreck; their sole hope lay
in their holding the vessel to the wind by sheer power of muscle. Jesus,
in His place of solitary retirement, was aware of their sad plight, and
along in the fourth watch,[717] that is, between three and six o'clock
in the morning, He came to their assistance, walking upon the
storm-tossed water as though treading solid ground. When the voyagers
caught sight of Him as He approached the ship in the faint light of the
near-spent night, they were overcome by superstitious fears, and cried
out in terror, thinking that they saw a ghostly apparition. "But
straightway Jesus spake unto them, saying, Be of good cheer; it is I; be
not afraid."
Relieved by these assuring words, Peter, impetuous and impulsive as
usual, cried out: "Lord, if[718] it be thou, bid me come unto thee on
the water." Jesus assenting, Peter descended from the ship and walked
toward his Master; but as the wind smote him and the waves rose about
him, his confidence wavered and he began to sink. Strong swimmer though
he was,[719] he gave way to fright, and cried, "Lord, save me." Jesus
caught him by the hand, saying: "O thou of little faith, wherefore didst
thou doubt?"
From Peter's remarkable experience, we learn that the power by which
Christ was able to walk the waves could be made operative in others,
provided only their faith was enduring. It was on Peter's own request
that he was permitted to attempt the feat. Had Jesus forbidden him, the
man's faith might have suffered a check; his attempt, though attended by
partial failure, was a demonstration of the efficacy of faith in the
Lord, such as no verbal teaching could ever have conveyed. Jesus and
Peter entered the vessel; immediately the wind ceased, and the boat soon
reached the shore. The amazement of the apostles, at this latest
manifestation of the Lord's control over the forces of nature, would
have been more akin to worship and less like terrified consternation had
they remembered the earlier wonders they had witnessed; but they had
forgotten even the miracle of the loaves, and their hearts had
hardened.[720] Marveling at the power of One to whom the wind-lashed sea
was a sustaining floor, the apostles bowed before the Lord in reverent
worship, saying: "Of a truth thou art the Son of God."[721]
Aside from the marvelous circumstances of its literal occurrence, the
miracle is rich in symbolism and suggestion. By what law or principle
the effect of gravitation was superseded, so that a human body could be
supported upon the watery surface, man is unable to affirm. The
phenomenon is a concrete demonstration of the great truth that faith is
a principle of power, whereby natural forces may be conditioned and
controlled.[722] Into every adult human life come experiences like unto
the battling of the storm-tossed voyagers with contrary winds and
threatening seas; ofttimes the night of struggle and danger is far
advanced before succor appears; and then, too frequently the saving aid
is mistaken for a greater terror. As came unto Peter and his terrified
companions in the midst of the turbulent waters, so comes to all who
toil in faith, the voice of the Deliverer--"It is I; be not afraid."
IN THE LAND OF GENNESARET.
The night voyage, in the course of which Jesus had reached the boat with
its frightened occupants while "in the midst of the sea," ended at some
point within the district known as the land of Gennesaret, which, as
generally believed, embraced the rich and fertile region in the vicinity
of Tiberias and Magdala. Of the natural beauties, for which the region
was famed much has been written.[723] Word of our Lord's presence there
spread rapidly, and, from "all that country round about" the people
flocked to Him, bringing their afflicted to receive of His beneficence
by word or touch. In the towns through which He walked, the sick were
laid in the streets that the blessing of His passing might fall upon
them; and many "besought him that they might touch if it were but the
border of his garment; and as many as touched him were made whole."[724]
Bounteously did He impart of His healing virtue to all who came asking
with faith and confidence. Thus, accompanied by the Twelve, He wended
His way northward to Capernaum, making the pathway bright by the
plentitude of His mercies.
IN SEARCH OF LOAVES AND FISHES.[725]
The multitude who, on the yesterday, had partaken of His bounty on the
other side of the lake, and who dispersed for the night after their
ineffectual attempt to force upon Him the dignity of earthly kingship,
were greatly surprized in the morning to discover that He had departed.
They had seen the disciples leave in the only boat there present, while
Jesus had remained on shore; and they knew that the night tempest had
precluded the possibility of other boats reaching the place.
Nevertheless their morning search for Him was futile; and they concluded
that He must have returned by land round the end of the lake. As the day
advanced some boats were sighted, bound for the western coast; these
they hailed, and, securing passage, crossed to Capernaum.
Their difficulty in locating Jesus was at an end, for His presence was
known throughout the town. Coming to Him, probably as He sat in the
synagog, for on this day He taught there, some of the most intrusive of
the crowd asked, brusquely and almost rudely, "Rabbi, when camest thou
hither?" To this impertinent inquiry Jesus deigned no direct reply; in
the miracle of the preceding night the people had no part, and no
account of our Lord's movements was given them. In tone of impressive
rebuke Jesus said unto them: "Verily, verily, I say unto you, Ye seek
me, not because ye saw the miracles, but because ye did eat of the
loaves, and were filled." Their concern was for the bread and fishes.
One who could supply them with victuals as He had done must not be lost
sight of.
The Master's rebuke was followed by admonition and instruction: "Labour
not for the meat which perisheth, but for that meat which endureth unto
everlasting life, which the Son of man shall give unto you: for him hath
God the Father sealed." This contrast between material and spiritual
food they could not entirely fail to understand, and some of them asked
what they should do to serve God as Jesus required. The answer was:
"This is the work of God, that ye believe on him whom he hath sent."
That Jesus was referring to Himself, none could doubt; and straightway
they demanded of Him further evidence of His divine commission; they
would see greater signs. The miracle of the loaves and fishes was nearly
a day old; and its impressiveness as evidence of Messianic attributes
was waning. Moses had fed their fathers with manna in the desert, they
said; and plainly they regarded a continued daily supply as a greater
gift than a single meal of bread and fish, however much the latter may
have been appreciated in the exigency of hunger. Moreover, the manna was
heavenly food;[726] whereas the bread He had given them was of earth,
and only common barley bread at that. He must show them greater signs,
and give them richer provender, before they would accept Him as the One
whom they at first had taken Him to be and whom He now declared Himself
to be.
CHRIST, THE BREAD OF LIFE.[727]
"Then Jesus said unto them, Verily, verily, I say unto you, Moses gave
you not that bread from heaven; but my Father giveth you the true bread
from heaven. For the bread of God is he which cometh down from heaven,
and giveth life unto the world." They were mistaken in assuming that
Moses had given them manna; and after all, the manna had been but
ordinary food in that those who ate of it hungered again; but now the
Father offered them bread from heaven such as would insure them life.
As the Samaritan woman at the well, on hearing the Lord speak of water
that would satisfy once for all, had begged impulsively and with thought
only of physical convenience, "Sir, give me this water, that I thirst
not, neither come hither to draw,"[728] so these people, eager to secure
so satisfying a food as that of which Jesus spake, implored: "Lord,
evermore give us this bread." Perhaps this request was not wholly gross;
there may have been in the hearts of some of them at least a genuine
desire for spiritual nourishment. Jesus met their appeal with an
explanation: "I am the bread of life: he that cometh to me shall never
hunger; and he that believeth on me shall never thirst." He reminded
them that though they had seen Him they believed not His words; and
assured them that those who really accepted Him would do as the Father
directed. Then, without metaphor or symbolism, He affirmed: "I came down
from heaven, not to do mine own will, but the will of him that sent me."
And the Father's will was that all who would accept the Son should have
everlasting life.
There were present in the synagog some of the rulers--Pharisees,
scribes, rabbis--and these, designated collectively as the Jews,
criticized Jesus, and murmured against Him because He had said, "I am
the bread which came down from heaven." They averred that He could do
nothing more than any man could do; He was known to them as the son of
Joseph, and as far as they knew was of ordinary earthly parentage, and
yet He had the temerity to declare that He had come down from heaven.
Chiefly to this class rather than to the promiscuous crowd who had
hastened after Him, Jesus appears to have addressed the remainder of His
discourse. He advized them to cease their murmurings; for it was a
certainty that they could not apprehend His meaning, and therefore would
not believe Him, unless they had been "taught of God" as the prophets
had written;[729] and none could come to Him in the sense of accepting
His saving gospel unless the Father drew them to the Son; and none save
those who were receptive, willing, and prepared, could be so drawn.[730]
Yet belief in the Son of God is an indispensable condition to salvation,
as Jesus indicated in His affirmation: "Verily, verily, I say unto you,
he that believeth on me hath everlasting life."
Then, reverting to the symbolism of the bread, He reiterated: "I am the
bread of life." In further elucidation He explained that while their
fathers did truly eat manna in the wilderness, yet they were dead;
whereas the bread of life of which He spake would insure eternal life
unto all who partook thereof. That bread, He averred, was His flesh.
Against this solemn avowal the Jews complained anew, and disputed among
themselves, some asking derisively: "How can this man give us his flesh
to eat." Emphasizing the doctrine, Jesus continued: "Verily, verily, I
say unto you, Except ye eat the flesh of the Son of man, and drink his
blood, ye have no life in you. Whoso eateth my flesh, and drinketh my
blood, hath eternal life; and I will raise him up at the last day. For
my flesh is meat indeed, and my blood is drink indeed. He that eateth my
flesh, and drinketh my blood, dwelleth in me, and I in him. As the
living Father hath sent me, and I live by the Father: so he that eateth
me, even he shall live by me. This is that bread which came down from
heaven: not as your fathers did eat manna, and are dead: he that eateth
of this bread shall live forever."
There was little excuse for the Jews pretending to understand that our
Lord meant an actual eating and drinking of His material flesh and
blood. The utterances to which they objected were far more readily
understood by them than they are by us on first reading; for the
representation of the law and of truth in general as bread, and the
acceptance thereof as a process of eating and drinking, were figures in
every-day use by the rabbis of that time.[731] Their failure to
comprehend the symbolism of Christ's doctrine was an act of will, not
the natural consequence of innocent ignorance. To eat the flesh and
drink the blood of Christ was and is to believe in and accept Him as the
literal Son of God and Savior of the world, and to obey His
commandments. By these means only may the Spirit of God become an
abiding part of man's individual being, even as the substance of the
food he eats is assimilated with the tissues of his body.
It is not sufficing to accept the precepts of Christ as we may adopt the
doctrines of scientists, philosophers, and savants, however great the
wisdom of these sages may be; for such acceptance is by mental assent or
deliberate exercize of will, and has relation to the doctrine only as
independent of the author. The teachings of Jesus Christ endure because
of their intrinsic worth; and many men respect His aphorisms, proverbs,
parables, and His profoundly philosophical precepts, who yet reject Him
as the Son of God, the Only Begotten in the flesh, the God-Man in whom
were united the attributes of Deity with those of humanity, the chosen
and foreordained Redeemer of mankind, through whom alone may salvation
be attained. But the figure used by Jesus--that of eating His flesh and
drinking His blood as typical of unqualified and absolute acceptance of
Himself as the Savior of men, is of superlative import; for thereby are
affirmed the divinity of His Person, and the fact of His pre-existent
and eternal Godship. The sacrament of the Lord's supper, established by
the Savior on the night of His betrayal, perpetuates the symbolism of
eating His flesh and drinking His blood, by the partaking of bread and
wine in remembrance of Him.[732] Acceptance of Jesus as the Christ
implies obedience to the laws and ordinances of His gospel; for to
profess the One and refuse the other is but to convict ourselves of
inconsistency, insincerity, and hypocrisy.
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.
5. The Earlier and the Later Evening.--Matthew specifies two evenings of
the day on which the five thousand were fed; thus "when it was evening"
the disciples asked Jesus to send away the multitude; and later, after
the miraculous feeding and after the disciples had left by boat, and
after the crowds had departed, "when the evening was come" Jesus was
alone on the mountain (Matt. 14:15, 23; compare Mark 6:35, 47). Trench
_Notes on the Miracles_, (p. 217) says: "St. Matthew and St. Mark with
him, makes two evenings to this day--one which had already commenced
before the preparations for the feeding of the multitude had begun
(verse 15), the other now, when the disciples had entered into the ship
and set forth on their voyage (verse 23). And this was an ordinary way
of speaking among the Jews, the first evening being very much our
afternoon ... the second evening being the twilight, or from six o'clock
to twilight, on which absolute darkness followed." See Smith's _Dict._,
article "Chronology," from which the following excerpt is taken:
"'Between the two evenings' (margin of Exo. 12:6; Numb. 9:3; 28:4) is a
natural division between the late afternoon when the sun is low, and the
evening when his light has not wholly disappeared, the two evenings into
which the natural evening would be cut by the commencement of the civil
day if it began at sunset."
6. Watches of the Night.--During the greater part of Old Testament time,
the people of Israel divided the night into three watches, each of four
hours, such a period being that of individual sentinel duty. Before the
beginning of the Christian era, however, the Jews had adopted the Roman
order of four night-watches, each lasting three hours. These were
designated numerically, e.g. the fourth watch mentioned in the text (see
Matt. 14:25), or as even, midnight, cock-crowing, and morning (see Mark
13:35). The fourth watch was the last of the three-hour periods between
sunset and sunrise, or between 6 p.m. and 6 a.m. and therefore extended
from 3 to 6 o'clock in the morning.
7. The Hem of the Garment.--The faith of those who believed that if they
could but touch the border of the Lord's garment they would be healed,
is in line with that of the woman who was healed of her long-standing
malady by so touching His robe (see Matt. 9:21; Mark 5:27, 28; Luke
8:44). The Jews regarded the border or hem of their outer robes as of
particular importance, because of the requirement made of Israel in
earlier days (Numb. 15:38, 39) that the border be fringed and supplied
with a band of blue, as a reminder to them of their obligations as the
covenant people. The desire to touch the hem of Christ's robe may have
been associated with this thought of sanctity attaching to the hem or
border.
8. Traditions Concerning Manna.--The supplying of manna to the
Israelites incident to the exodus and the long travel in the wilderness,
was rightly regarded as a work of surpassing wonder (Exo. 16:14-36;
Numb. 11:7-9; Deut. 8:3, 16; Josh. 5:12; Psa. 78:24, 25). Many
traditions, some of them perniciously erroneous, gathered about the
incident, and were transmitted with invented additions from generation
to generation. In the time of Christ the rabbinical teaching was that
the manna on which the fathers had fed was literally the food of the
angels, sent down from heaven; and that it was of diverse taste and
flavor to suit all ages, conditions, or desires; to one it tasted like
honey, to another as bread, etc.; but in all Gentile mouths it was
bitter. Moreover it was said that the Messiah would give an unfailing
supply of manna to Israel when He came amongst them. These erroneous
conceptions in part explain the demand of those who had been fed on
barley loaves and fishes, for a sign that would surpass the giving of
manna in the olden days, as evidence of the Messiahship of Jesus.
9. Faith a Gift of God.--"Though within the reach of all who diligently
strive to gain it, faith is nevertheless a divine gift, and can be
obtained only from God (Matt. 16:17; John 6:44, 65; Eph. 2:8; 1 Cor.
12:9; Rom. 12:3; Moroni 10:11). As is fitting for so priceless a pearl,
it is given to those only who show by their sincerity that they are
worthy of it, and who give promise of abiding by its dictates. Although
faith is called the first principle of the Gospel of Christ, though it
be in fact the foundation of all religion, yet even faith is preceded by
sincerity of disposition and humility of soul, whereby the word of God
may make an impression upon the heart (Rom. 10:17). No compulsion is
used in bringing men to a knowledge of God; yet, as fast as we open our
hearts to the influences of righteousness, the faith that leads to life
eternal will be given us of our Father."--_Articles of Faith_, v:16.
10. Spiritual Symbolism of Eating.--"The idea of eating, as a metaphor
for receiving spiritual benefit, was familiar to Christ's hearers, and
was as readily understood as our expressions--'devouring a book,' or
'drinking in' instruction. In Isaiah 3:1, the words 'the whole stay of
bread,' were explained by the rabbis as referring to their own teaching,
and they laid it down as a rule, that wherever, in Ecclesiastes,
allusion was made to food or drink, it meant study of the law, and the
practise of good works. It was a saying among them--'In the time of the
Messiah the Israelites will be fed by Him.' Nothing was more common in
the schools and synagogs than the phrases of eating and drinking, in a
metaphorical sense. 'Messiah is not likely to come to Israel,' said
Hillel, 'for they have already eaten Him'--that is, greedily received
His words--'in the days of Hezekiah.' A current conventionalism in the
synagogs was that the just would 'eat the Shekinah.' It was peculiar to
the Jews to be taught in such metaphorical language. Their rabbis never
spoke in plain words, and it is expressly said that Jesus submitted to
the popular taste, for 'without a parable spake he not unto them' (Mark
4:34)."--Geikie, _Life and Words of Christ_, vol. i, p. 184.
11. The Crucial Nature of the Discourse.--Commenting on the effect of
our Lord's discourse (John 6:26-71), Edersheim (vol. ii, p. 36) says:
"Here then we are at the parting of the two ways; and just because it
was the hour of decision, did Christ so clearly set forth the highest
truths concerning Himself, in opposition to the views which the
multitude entertained about the Messiah. The result was yet another and
a sorer defection. Upon this many of His disciples went back, and walked
no more with Him. Nay, the searching trial reached even unto the hearts
of the Twelve. Would they also go away? It was an anticipation of
Gethsemane--its first experience. But one thing kept them true. It was
the experience of the past. This was the basis of their present faith
and allegiance. They could not go back to their old past; they must
cleave to Him. So Peter spake it in name of them all: Lord, to whom
shall we go? Words of eternal life hast thou! Nay, and more than this,
as the result of what they had learned: And we have believed and know
that thou art the Holy One of God. It is thus, also, that many of us,
whose thoughts may have been sorely tossed, and whose foundations
terribly assailed, may have found our first resting-place in the
assured, unassailable spiritual experience of the past. Whither can we
go for words of eternal life, if not to Christ? If He fails us, then all
hope of the eternal is gone. But He has the words of eternal life--and
we believed when they first came to us; nay, we know that He is the Holy
One of God. And this conveys all that faith needs for further learning.
The rest will He show when He is transfigured in our sight. But of these
Twelve Christ knew one to be a devil--like that angel, fallen from
highest height to lowest depth. The apostasy of Judas had already
commenced in his heart. And the greater the popular expectancy and
disappointment had been, the greater the reaction and the enmity that
followed. The hour of decision was past, and the hand on the dial
pointed to the hour of His death."
FOOTNOTES:
[694] Matt. 13:53-58; Mark 6:1-6.
[695] Luke 4:28-30. See pages 179-181.
[696] Pages 254, 274.
[697] Note 2, page 273.
[698] Note 1, end of chapter.
[699] Matt. 10:5-42; Mark 6:7-13; Luke 9:1-5.
[700] Mark 3:14.
[701] Matt. 10:5-42; Mark 6:7-13; Luke 9:1-6.
[702] Note 2, end of chapter.
[703] Matt. 28:19; Mark 16:15. Page 695 herein.
[704] Note 3, end of chapter.
[705] Matt. 10:18-20; compare Mark 13:9; Luke 12:10-12.
[706] Mark 6:7.
[707] John 5; pages 206, 216.
[708] Matt. 11:2-19; Luke 7:18-34; see page 252.
[709] Page 259.
[710] Mark 6:12, 13; Luke 9:10. Note similar testimony of the Seventy,
who were sent out at a later time, and who returned rejoicing in the
power that had been manifest in their ministry; Luke 10:17.
[711] Note 4, end of chapter.
[712] John 6:5-14; compare Matt. 14:15-21; Mark 6:35-44; Luke 9:12-17.
[713] John 6:4; Matt. 14:19; Mark 6:39.
[714] Note 5, end of chapter.
[715] Matt. 14:22-33; compare Mark 6:45-52; John 6:15-21.
[716] Page 321.
[717] Note 6, end of chapter.
[718] That is to say, "since" or "inasmuch".
[719] Compare Peter's impetuous leap into the sea to reach the
resurrected Lord on the shore, John 21:7.
[720] Mark 6:52.
[721] Note that this is the first occurrence of this title in the
Synoptic Gospels, as applied to Jesus by mortals; compare an earlier
instance of its application by Nathanael, John 1:49.
[722] "Articles of Faith," v:11-13--"Faith a Principle of Power."
[723] Josephus, Wars. iii, 10:7, 8.
[724] Mark 6:53-56; compare Matt. 14:34-36. Note 7, end of chapter.
[725] John 6:22-27.
[726] Note 8, end of chapter.
[727] John 6:32-59.
[728] John 4:13-15; page 174 herein.
[729] Isa. 54:13; Jer. 31:34; Micah 4:2; compare Heb. 8:10; 10:16.
[730] Note 9, end of chapter.
[731] Note 10, end of chapter.
[732] Matt. 26:26-28; Mark 14:22-25; Luke 22:19, 20. Page 596.
[733] John 6:59-71.
[734] Luke 3:16, 17; Matt. 3:11, 12.
[735] Compare this confession (John 6:68, 69) with Peter's later
testimony (Matt. 16:16). Note 11, end of chapter.