Today's reading touches on another theme, one very important for understanding what life in the Kingdom is. But the meaning of what Jesus says becomes clear only in the context of the situation of that transitional era which began...
Today's reading touches on another theme, one very important for understanding what life in the Kingdom is. But the meaning of what Jesus says becomes clear only in the context of the situation of that transitional era which began with the coming of the Savior and in which we live. It could be called the era of the advancing Kingdom, and it will be completed by Jesus' return. But since we do not know the exact timing of this return, readiness is required always, every day and every hour.
In fact, this is the meaning of the parables Jesus tells (vv. 36-48). When the Gospel speaks about the nearness of the Kingdom, what is meant is not the date of Christ's second coming, but the fact that the Kingdom has already entered the world, that its presence for us today is no longer future but present; and if we notice nothing of the sort, it is only because we do not want to notice. Of course, sometimes for those to whom God entrusts ministries connected with the Kingdom, the apparent remoteness of the time when the process will be completed has a relaxing effect, like the effect produced on the unrestrained servant in the parable by the thought that the master was far away (v. 45).
It is not surprising that those who knew everything and, despite everything, allowed themselves to relax are called to a more serious account than those who knew less (vv. 47-48). What is interesting is something else. In the world there are those who know more and those who know less, but, as one can see, there are none who know nothing. It is no accident that Jesus compares the signs of the advancing Kingdom to the signs by which people in those days recognized a coming change in the weather: they were just as obvious and just as understandable to everyone, so that it was simply impossible not to notice them at all and understand nothing (vv. 54-57).
That is why the coming of the Kingdom divides people, and the division, as one can see, does not run along any national, class, or religious border, but across all borders, separating those who accept the Kingdom from those who reject it, people sometimes living not only in one country and one city, but even in one house (vv. 51-53). And this happens not because God needs divisions, but because the Kingdom is an absolute reality; it is impossible to enter it partly or halfway, and even entering it "almost completely" will not work: one enters the Kingdom either to the end and without looking back, or one does not enter at all. That is why in the Church, according to the word of the Apostle Paul, there can be "neither Greek nor Jew": if the Church remains the Kingdom and does not turn into a religious organization, one among many, then only one division remains relevant for it: between those who accept the Kingdom and those who reject it. All other divisions are conditional and relative; this one is absolute, as absolute as the division between eternal life and eternal death can be.
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5:11 Refuse - Do not choose. For when they are waxed wanton against Christ - To whose more immediate service they had addicted themselves. They want to marry - And not with a single eye to the glory of God; and so withdraw themselves from that entire service of the church to which they were before engaged.
5:12 They have rejected their first faith - Have deserted their trust in God, and have acted contrary to the first conviction, namely, that wholly to devote themselves to his service was the most excellent way. When we first receive power to believe, does not the Spirit of God generally point out what are the most excellent things; and at the same time, give us an holy resolution to walk in the highest degree of Christian severity? And how unwise are we ever to sink into anything below it!
5:14 I counsel therefore the younger women - Widows or virgins, such as are not disposed to live single. To marry, to bear children, to guide the family - Then will they have sufficient employment of their own.And give no occasion of reproach to the adversary - Whether Jew or heathen.
5:15 Some - Widows. Have turned aside after Satan - Who has drawn them from Christ.
5:17 Let the elders that rule well - Who approve themselves faithful stewards of all that is committed to their charge. Be counted worthy of double honour - A more abundant provision, seeing that such will employ it all to the glory of God. As it was the most laborious and disinterested men who were put into these offices, so whatever any one had to bestow, in his life or death, was generally lodged in their hands for the poor.By this means the churchmen became very rich in after ages, but as the design of the donors was something else, there is the highest reason why it should be disposed of according to their pious intent.Especially those - Of them. Who labour - Diligently and painfully.In the word and teaching - In teaching the word.
5:18 Deu 25:4
5:19 Against an elder - Or presbyter. Do not even receive an accusation, unless by two or three witnesses - By the Mosaic law, a private person might be cited (though not condemned) on the testimony of one witness; but St. Paul forbids an elder to be even cited on such evidence, his reputation being of more importance than that of others.
5:20 Those - Elders. That sin - Scandalously, and are duly convicted. Rebuke before all - The church.
5:21 I charge thee before God - Referring to the last judgment, in which we shall stand before God and Christ, with his elect, that is, holy, angels, who are the witnesses of our conversation. The apostle looks through his own labours, and even through time itself, and seems to stand as one already in eternity. That thou observe these things without prejudging - Passing no sentence till the cause is fully heard.Or partiality - For or against any one.