Today's reading continues the theme of the Kingdom, but now in a somewhat different, eschatological aspect. Eschatology is often confused with apocalyptic, yet they are not the same. Eschatology is a rupture in time and history through which one can see...
Today's reading continues the theme of the Kingdom, but now in a somewhat different, eschatological aspect. Eschatology is often confused with apocalyptic, yet they are not the same. Eschatology is a rupture in time and history through which the Kingdom can be seen; apocalyptic is a philosophy of history in which history is viewed as the process of the world's movement towards the Kingdom.
Jesus often speaks of the coming of the Kingdom as a rupture in time, when the former order of things comes to an end. It then becomes clear that, in the face of the new reality revealed at the moment of rupture, former assessments and criteria prove inadequate. This is manifested first of all in a change of priorities: if outward proximity previously played the decisive role, spiritual relationships now do.
When speaking of outward proximity, of course, one must not have only territorial or geographical proximity in mind. National, religious, and every other kind of proximity determined in one way or another by the structure and laws of the untransformed world is also implied here (vv. 25-28). Spiritual proximity, by contrast, becomes decisive (vv. 29-30). This is why the path into the Kingdom proves narrow (vv. 23-24): it begins in a world not yet transformed, living by laws very far from the laws of the Kingdom, but in order to enter the Kingdom, one must begin living by its laws here and now.
This is neither a whim nor a test of loyalty. One can follow the path into the Kingdom only by living according to its laws. For the Kingdom itself, in our world which is not yet fully transformed, depends on those who seek it. It is no accident that Jesus draws His listeners' attention to the fact that at first the Kingdom is completely imperceptible in the world that rejects it and becomes visible only at the end, when the world is transformed (vv. 18-21). Only the person who bears the Kingdom within can find it, and such a person cannot live according to the laws of the world lying in evil. This is why the path leading into the Kingdom proves narrow. But at its end lies the fullness of life awaiting everyone who follows this path to the end.
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2:11 Wherefore remember - Such a remembrance strengthens faith, and increases gratitude. That ye being formerly gentiles in the flesh - Neither circumcised in body nor in spirit. Who were accordinglycalled the uncircumcision - By way of reproach. By that which is called the circumcision - By those who call themselves the circumcised, and think this a proof that they are the people of God; and who indeed have that outward circumcision which is performed by hands in the flesh.
2:12 Were at that time without Christ - Having no faith in, or knowledge of, him. Being aliens from the commonwealth of Israel - Both as to their temporal privileges and spiritual blessings. And strangers to the covenants of promise - The great promise in both the Jewish and Christian covenant was the Messiah. Having no hope - Because they had no promise whereon to ground their hope. And being without God - Wholly ignorant of the true God, and so in effect atheists. Such in truth are, more or less, all men, in all ages, till they know God by the teaching of his own Spirit. In the world - The wide, vain world, wherein ye wandered up and down, unholy and unhappy.
2:13 Far off - From God and his people. Nigh - Intimately united to both.