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.
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10:19 Having finished the doctrinal part of his epistle, the apostle now proceeds to exhortation deduced from what has been treated of Heb 5:4, which he begins by a brief recapitulation. Having therefore liberty to enter, -
10:20 By a living way - The way of faith, whereby we live indeed.Which he hath consecrated - Prepared, dedicated, and established for us. Through the veil, that is, his flesh - As by rending the veil in the temple, the holy of holies became visible and accessible; so by wounding the body of Christ, the God of heaven was manifested, and the way to heaven opened.
10:22 Let us draw near - To God. With a true heart - In godly sincerity. Having our hearts sprinkled from an evil conscience - So as to condemn us no longer And our bodies washed with pure water - All our conversation spotless and holy, which is far more acceptable to God than all the legal sprinklings and washings.
10:23 The profession of our hope - The hope which we professed at our baptism.
10:25 Not forsaking the assembling ourselves - In public or private worship. As the manner of some is - Either through fear of persecution, or from a vainimagination that they were above external ordinances.But exhorting one another - To faith, love, and good works.And so much the more, as ye see the day approaching - The great day is ever in your eye.