When speaking of the Kingdom, Jesus never tires of reminding His listeners that they still have to enter it and that this will not happen by itself. For the sake of the Kingdom one must leave everything behind and be ready to take up the cross. These words of the Saviour were perfectly clear: His listeners still remembered how...
When speaking of the Kingdom, Jesus never tires of reminding His listeners that they still have to enter it and that this will not happen by itself. For the sake of the Kingdom one must leave everything behind and be ready to take up the cross. These words of the Saviour were perfectly clear: His listeners still remembered how, a little over a century before the events of the Gospel, during the reign of Alexander Jannaeus in the then independent Judea, those who took part in an uprising against the government and demanded that the authorities strictly observe the norms of the Torah in the country were crucified. The rebels wanted one thing: the Kingdom, the kind they knew about, of course. And for its sake they gave up everything. Their ideas about it bore little resemblance to what Jesus speaks of, but He holds up their determination as an example to His listeners. They truly did leave everything behind.
Not like the characters in Jesus' parable who refuse to come to the feast, for reasons that might seem perfectly reasonable, but still refuse and lose what matters most. Their places are taken by those who have nothing in this world and no reason to decline. Is it a matter of priorities? Yes, of course, priorities too, but not priorities alone. It is no accident that Jesus speaks of a feast, of the first and the last, and of the places that many strive to occupy even at the risk of being driven from them.
The Kingdom is not a place, a structure or a hierarchy. The Kingdom is a state in which one can abide, but which one absolutely cannot, so to speak, fix in place, however much one may wish to do so. The desire to occupy better or worse places comes from this. For in the Kingdom there are, in fact, no good or bad places. There is only one criterion: is a person in his or her own place, in the very place God intended, or in one chosen personally because it seemed more suitable?
This also gives rise to the question: should one go to the feast or to the field just purchased? The wedding feast is a symbol of the Kingdom. If a person does not know which to choose, it means that he does not know what the Kingdom is. If he did know, it would never occur to him to compare the importance of the life he lives with anything he owns. Life is fullness, whereas a purchased field, possessions and even family are merely derivatives of that fullness. What matters here is not to confuse the part with the whole or the principal with the secondary. Only one thing can help us do this: the experience of the true life of the Kingdom, that very life which is salvation.
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12:5 So we - All believers. Are one body - Closely connected together in Christ, and consequently ought to be helpful to each other.
12:6 Having then gifts differing according to the grace which is given us - Gifts are various: grace is one. Whether it be prophecy - This, considered as an extraordinary gift, is that whereby heavenly mysteries are declared to men, or things to come foretold. But it seems here to mean the ordinary gift of expounding scripture. Let us prophesy according to the analogy of faith - St. Peter expresses it, "as the oracles of God;" according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching original sin, justification by faith, and present, inward salvation. There is a wonderful analogy between all these; and a close and intimate connexion between the chief heads of that faith "which was once delivered to the saints." Every article therefore concerning which there is any question should be determined by this rule; every doubtful scripture interpreted according to the grand truths which run through the whole.
12:7 Ministering - As deacons. He that teacheth - Catechumens; for whom particular instructers were appointed.He that exhorteth - Whose peculiar business it was to urge Christians to duty, and to comfort them in trials.
12:8 He that presideth - That hath the care of a flock.He that showeth mercy - In any instance. With cheerfulness - Rejoicing that he hath such an opportunity.
12:9 Having spoken of faith and its fruit, Rom 12:3, etc , he comes now to love. The ninth, tenth, and eleventh verses refer to chapter the seventh; the twelfth verse to chapter the eighth; the thirteenth verse, of communicating to the saints, whether Jews or gentiles, to chapter the ninth, etc Part of the sixteenth verse is repeated from Rom 11:25.Abhor that which is evil; cleave to that which is good - Both inwardly and outwardly, whatever ill - will or danger may follow.
12:10 In honour preferring one another - Which you will do, if you habitually consider what is good in others, and what is evil in yourselves.
12:11 Whatsoever ye do, do it with your might. In every business diligently and fervently serving the Lord - Doing all to God, not to man.
12:12 Rejoicing in hope - Of perfect holiness and everlasting happiness. Hitherto of faith and love; now of hope also, see the fifth and eighth chapters; afterwards of duties toward others; saints, Rom 12:13 persecutors, Rom 12:14, friends, strangers, enemies, Rom 12:15, etc
12:13 Communicate to the necessities of the saints - Relieve all Christians that are in want. It is remarkable, that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead.Pursue hospitality - Not only embracing those that offer, but seeking opportunities to exercise it.
12:14 Curse not - No, not in your heart.
12:15 Rejoice - The direct opposite to weeping is laughter; but this does not so well suit a Christian.
12:16 Mind not high things - Desire not riches, honour, or the company of the great.