Explaining to His disciples what in modern language might be called the dialectic of the Kingdom, Jesus compares it to a mustard seed, almost unnoticeable because of its size, yet later able to grow into a tree that only...
Explaining to His disciples what in modern language might be called the dialectic of the Kingdom, Jesus compares it to a mustard seed, almost unnoticeable because of its size, yet later able to grow into a tree that only a blind person could fail to notice. Such is the history of the Kingdom entering our untransformed world, a world permeated by forces of evil that resist this Kingdom with all their might. It can enter such a world only from within, penetrating it unnoticed with one Man who will lay its foundation.
Of course, both in Gospel times and today, many would like the Kingdom to enter the world at once in its fullness, so that its triumph would immediately become visible to everyone and no one could have any doubt about the meaning of what is happening. But such an entry of the Kingdom into the world would perhaps have been possible only if the world had not once undergone the tragedy of the Fall. Then, by the time of the Messiah's coming, the world might already have been ready for the triumph of the Kingdom. But by definition, a fallen world cannot be ready for this. It must be prepared for transformation, just as every individual human being wounded by sin must be prepared for it. And just as an individual needs time for such preparation, so does the world as a whole. This preparation, it seems, is precisely the meaning of what might be called the history of the Kingdom entering the world.
By using parables, Jesus seeks to convey to His disciples this truth, seemingly simple yet difficult for the mind to grasp. Conveying it was evidently very important, not only because an adequate understanding of the nature of the Kingdom was at stake, but also because its history presupposed a fairly long spiritual and life journey awaiting everyone who sought the Kingdom and everyone who dwelt in it. Figuratively speaking, every follower of Christ had to prepare not for a sprint but for a long-distance race. It was better for everyone to know this in advance.
1
1:3 Whom I serve from my forefathers - That is, whom both I and my ancestors served. With a pure conscience - He always worshipped God according to his conscience, both before and after his conversion One who stands on the verge of life is much refreshed by the remembrance of his predecessors, to whom he is going.
1:4 Being mindful of thy tears - Perhaps frequently shed, as well as at the apostle's last parting with him.
1:5 Which dwelt - A word not applied to a transient guest, but only to a settled inhabitant. First - Probably this was before Timothy was born, yet not beyond St. Paul's memory.
1:6 Wherefore - Because I remember this. I remind thee of stirring up - Literally, blowing up the coals into a flame. The gift of God - All the spiritual gifts, which the grace of God has given thee.
1:7 And let nothing discourage thee, for God hath not given us - That is, the spirit which God hath given us Christians, isnot the spirit of fear - Or cowardice. But of power - Banishing fear. And love and sobriety - These animate us in ourduties to God, our brethren, and ourselves. Power and sobriety are two good extremes. Love is between, the tie and temperament of both; preventing the two bad extremes of fearfulness and rashness. More is said concerning power, Ti1 1:8; concerning love, Ti2 2:14, etc ; concerning sobriety, Ti2 3:1, etc
1:8 Therefore be not thou ashamed - When fear is banished, evil shame also flees away. Of the testimony of our Lord - The gospel, and of testifying the truth of it to all men. Nor of me - The cause of the servants of God doing his work, cannot be separated from the cause of God himself. But be thou partaker of the afflictions - Which I endure for the gospel's sake.According to the power of God - This which overcomes all things is nervously described in the two next verses.