Today's reading brings us back to the image of the coming Kingdom, emphasizing the difference between it and our world, which has not yet been transformed. It begins with a mention of events about which...
Today's reading brings us back to the image of the coming Kingdom, emphasizing the difference between it and our world, which has not yet been transformed. It begins with a mention of events we know about only from the Gospel, one connected with some kind of persecution (v. 1), and the other with what today we would call a technological disaster (v. 4).
Clearly, those who told Jesus about the persecution expected His comments. In this case it may have involved some kind of reprisals undertaken by the Roman authorities in response to another uprising, perhaps affecting those who had not been involved in it, as often happened in those days. But Jesus does not try to explain anything when the subject is a world lying in evil. For Him, as we see, evil has neither explanation nor justification. He offers no theological reasoning, no arguments of the kind representatives of various schools of moral theology so often resort to. He says something more terrible, something no theologian would have dared to say aloud: there is no justice in the world; virtue is not rewarded in it, vice is not punished, and a tower can collapse on anyone's head, whether he is righteous or a sinner (vv. 2, 4).
The only way to avoid this fate is conversion, or "repentance" (vv. 3, 5). On Jesus' lips, conversion was certainly inseparable from readiness to accept the Kingdom He had brought into the world. And to accept it not someday, when the one receiving it has "ripened," but here and now, when the Kingdom has overtaken the one who is turning. This is also the meaning of the parable of the fig tree that Jesus told to those who had asked Him the question (vv. 6-9): if someone remains alive in a world full of evil, it is only because God again and again gives him time and the opportunity for conversion.
But the situation is already at the boundary; all deadlines have long passed, and every time a person postpones conversion, he risks not living to the next attempt. There is no salvation in this world; it is only in the Kingdom, and one should not delay, putting off the moment of meeting it. Better now than later, when it may already be too late. That is why Jesus treats so sternly every attempt to push the Kingdom into second place and to postpone the meeting with it "until later." He demonstratively heals on the Sabbath (vv. 10-13), and not only because the synagogue, the assembly of the faithful, is the most fitting place for the Kingdom to be revealed, and the Sabbath, God's day, is the most fitting time. He also acts this way because in this case waiting is a matter of life and death. He says to the synagogue ruler, the "ruler of the synagogue": do you not water your livestock on the Sabbath? You know that otherwise the animal will die, and therefore you do not consider it a violation of the Sabbath if someone unties the animal and leads it to water; how, then, is a human being worse, especially one who belongs to God's people (vv. 15-16)?
Of course, Jesus could not have failed to know the traditional answer to the question He asked: if an animal is not given water, it is in danger of dying of thirst, and therefore watering an animal is not considered a violation of the Sabbath. But the woman Jesus healed would calmly have lived until the end of the Sabbath day, as she had already lived for many years, and from the point of view of a person faithful to religious tradition there was no need to hurry with her healing. But Jesus cannot and does not want to wait when it comes to bringing a person into the Kingdom. Unlike the synagogue ruler, He knows how time is contracting as it moves toward the end. And He hurries--hurries so that the Kingdom may be opened to everyone who seeks it and is ready to accept it.
4
4:7 According to the measure of the gift of Christ - According as Christ is pleased to give to each.
4:8 Wherefore he saith - That is, in reference to which God saith by David, Having ascended on high, he led captivity captive - He triumphed over all his enemies, Satan, sin, and death, which had before enslaved all the world: alluding to the custom of ancient conquerors, who led those they had conquered in chains after them.And, as they also used to give donatives to the people, at their return from victory, so he gave gifts to men - Both the ordinary and extraordinary gifts of the Spirit. Пс 67:18.
4:9 Now this expression, He ascended, what is it, but that he descended - That is, does it not imply, that he descended first?Certainly it does, on the supposition of his being God. Otherwise it would not: since all the saints will ascend to heaven, though none of them descended thence. Into the lower parts of the earth - So the womb is called, Пс 138:15; the grave, Пс 62:9.
4:10 He that descended - That thus amazingly humbled himself.Is the same that ascended - That was so highly exalted. That he might fill all things - The whole church, with his Spirit, presence, and operations.
4:11 And, among other his free gifts, he gave some apostles - His chief ministers and special witnesses, as having seen him after his resurrection, and received their commission immediately from him.And same prophets, and some evangelists - A prophet testifies of things to come; an evangelist of things past: and that chiefly by preaching the gospel before or after any of the apostles. All these were extraordinary officers. The ordinary were. Some pastors - Watching over their several flocks. And some teachers - Whether of the same or a lower order, to assist them, as occasion might require.
4:12 And each of these has three parts, standing in the same order. For the perfecting the saints - The completing them both in number and their various gifts and graces. To the work of the ministry - The serving God and his church in their various ministrations. To the edifying of the body of Christ - The building up this his mystical body in faith, love, holiness.
4:13 Till we all - And every one of us. Come to the unity of the faith, and knowledge of the Son of God - To both an exact agreement in the Christian doctrine, and an experimental knowledge of Christ as the Son of God. To a perfect man - To a state of spiritual manhood both in understanding and strength.To the measure of the stature of the fulness of Christ - To that maturity of age and spiritual stature wherein we shall be filled with Christ, so that he will be all in all.
4:14 Fluctuating to and fro - From within, even when there is no wind. And carried about with every wind - From without; when we are assaulted by others, who are unstable as the wind. By the sleight of men - By their "cogging the dice;" so the original word implies.
4:15 Into him - Into his image and Spirit, and into a full union with him.
4:16 From whom the whole mystical body fitly joined together - All the parts being fitted for and adapted to each other, and most exactly harmonizing with the whole. And compacted - Knit and cemented together with the utmost firmness. Maketh increase by that which every joint supplieth - Or by the mutual help of every joint. According to the effectual working in the measure of every member - According as every member in its measure effectually works for the support and growth of the whole. A beautiful allusion to the human body, composed of different joints and members, knit together by various ligaments, and furnished with vessels of communication from the head to every part.