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archive of past questionaries can be found
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MOST RECENT QUESTIONARIES
matthew 19.23-26; mark 10.23-27; luke 18.24-27 (part 2)-- jesus and the kingdom or rule of god (questionary 26)
friday, february 28, 2025
matthew
23Then said Jesus unto his disciples, “Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. 24And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
25When his disciples heard it, they were exceedingly amazed, saying, “Who then can be saved?”
26But Jesus beheld them, and said unto them, “With men this is impossible; but with God all things are possible.”
mark
23And Jesus looked round about, and saith unto his disciples, “How hardly shall they that have riches enter into the kingdom of God!”
24And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, “Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
26And they were astonished out of measure, saying among themselves, ”Who then can be saved?”
27And Jesus looking upon them saith, “With men it is impossible, but not with God: for with God all things are possible.”
luke
24And when Jesus saw that he was very sorrowful, he said, “How hardly shall they that have riches enter into the kingdom of God! 25For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.”
26And they that heard it said, “Who then can be saved?”
27And he said, ”The things which are impossible with men are possible with God.”
In this series of questionaries entitled, “Jesus and the kingdom of God ,” we examine Jesus’ sayings about the kingdom of God. What did the kingdom of God mean to him? What was the nature of the kingdom of God? What did he hope and intend to happen as a consequence of his focus and teachings on the kingdom of God? What sorts of people inhabited the kingdom of God? We explore these and other questions in this series of questionaries. This questionary is the fifteenth in the series.
Jesus speaks of kingdom of God[1] some forty times in the Gospel of Matthew. Matthew not only introduces the beginning of Jesus’ ministry as one focused on “the kingdom of heaven,” but says that “from that time Jesus began to preach… the kingdom of heaven.” In introducing Jesus’ ministry, Mark characterizes Jesus as “preaching the gospel of the kingdom of God.” We might translate, “preaching the positive proclamation about God’s kingdom.” All this suggests that the kingdom of God remained a central feature of Jesus’ teachings and intentions throughout his ministry.
In previous questionaries, we have attempted to show that 1) the kingdom of God should be thought of as that group or society that adopts God’s rule over it, i.e. accepts and lives by the principles and values by which He, Himself, lives and governs, and by which individuals and societies endure; 2) Jesus hoped and intended to change this world and the principles and values by which it governed and by which it lived. The kingdom of God on earth was in preparation for a kingdom of God in heaven, but he always intended that life on earth be improved and that the kingdom of God become a lived experience in human history; 3) Jesus expected a personal response to his message of the kingdom, that response being repentance/ a change in one’s perspective and world view, and belief in Jesus’ message of the imminent coming of the kingdom of God; 4) the kingdom of God was linked to Jesus’ ministry of physical healing and spiritual exorcism as a demonstration of the kingdom of God and His ability to take control of things previously out of control and rule in a way that benefits all, thus demonstrating the reality and desirability of the kingdom of God; 5) the kingdom of God is based on very different principles than the kingdoms of this world, including the rejection of violence as a means of resistance and the maintenance of power; 6) the poor, those financially and economically destitute and beggarly, are the very kind of people that constitute the kingdom of God in the here and now and for whom it was created in the distant, future, post-mortal time and place; 7) those who desire the kingdom of God and to live by its principles become targets of persecution; 8) the plea that the kingdom of God come and that people be ruled by his principles in the here and now should be a regular and integral part of the disciple’s prayers; 9) the kingdom of God is of the highest value and should be our first priority, even above the acquisition of life’s necessities; 10) those who enter God’s kingdom as those who do His will; 11) disciples are called to preach the kingdom of God in the same manner as did Jesus; 12) the kingdom of God can be and has been overcome by violence—the violence of others, certainly, but perhaps also its own citizens’ ungodly urge to violence; 13) under Satan’s influence, the kingdom is infiltrated by those whose attitudes and actions are inconsistent with and undermine the kingdom. These are allowed to mingle with those whose attitudes and actions are consistent with and help propagate the kingdom until the final judgment;14) the beginnings of the kingdom are small and humble but will ultimately have a huge impact; 15) those who would enter the kingdom must renounce all thoughts and strivings for status and superiority within the kingdom, being as uncaring about status and superiority as are children; 16) the kingdom of God is a place of radical forgiveness and only those prepared to forgive radically can abide in it; and 17) in addition to giving up all thought of status, those who would enter the kingdom must transform their view of wealth, give up wealth and the desire for wealth to provide for those less fortunate.
1. Matthew reports that Jesus’ disciples “were exceedingly amazed” when they heard his statement about the eye of a needle. Mark says that the disciples were first “astonished,” and then “astonished out of measure.” Having reported the disciple’s reaction, all three synoptic gospels report their asking, “Who then can be saved?” as if they felt that if the wealthy couldn’t enter the kingdom, no one could.
? Why, do you think, were the disciples so astonished at Jesus’ assertions?
? What does their astonishment tell you about the disciples’ feelings about wealth, the wealthy, and about the “spirituality” or “righteousness” of the wealthy?
? How do you feel about the disciples’ apparent assumption that wealthy people were a shoe in to enter the kingdom of God?
? To what degree do you find Jesus’ assertions surprising, and find yourself sharing the disciples’ positive attitude toward wealth, the wealthy, and spirituality/ righteousness?
? How does this passage give the lie to “prosperity gospels” in which it is claimed that wealth is a blessing granted to “the righteous” and that the righteous can be identified by their blessings and wealth?
2. In Jesus’ initial proclamation of the kingdom of God as found in Mark, Jesus had required that those hearing his proclamation “transform your views,” or change the way they look at the world, their worldview.
? How does the disciple’s reaction show that they had yet to change their worldview?
? In light of this passage, how must the disciple’s world view change?
3. Jesus warns, “How hardly shall they that have riches enter into the kingdom of God!” When the disciples express their astonishment, Jesus responded with, “How hard is it for them that trust in riches to enter into the kingdom of God!”
? What is the difference between the two statements?
We might explain the difference in different ways.
- We might read the second statement as a clarification or even modification to the first as if Jesus is suggesting that, actually, what he meant to say and what he means is that one can “have” riches and enter into the kingdom as long as they do not “trust in” riches.
- On the other hand, the second statement might be expanding on the first, indicating that “having” riches is pretty much the same thing as “trusting in” riches because the former is impossible without the second creeping in.
? Which of these two explanations for the difference in the two statements seems most likely to you? Why do you answer as you do?
? How likely and common is it for those who “have” riches to not come to “trust in” their riches?
? What does it mean to “trust in” riches, anyway?
[1] Where the other Gospel writers speak of the “kingdom of God,” Matthew speaks of the “kingdom of heaven.” It is generally thought that Matthew speaks of the “kingdom of heaven” rather than the “kingdom of God” out of a disinclination to refer to God directly out of respect for God, much as Jews avoid speaking the name of Yahweh, replacing it with LORD. Therefore Matthew’s “kingdom of heaven” should be understood as being precisely the same as the “the kingdom of God” spoken of elsewhere.
23Then said Jesus unto his disciples, “Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. 24And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
25When his disciples heard it, they were exceedingly amazed, saying, “Who then can be saved?”
26But Jesus beheld them, and said unto them, “With men this is impossible; but with God all things are possible.”
mark
23And Jesus looked round about, and saith unto his disciples, “How hardly shall they that have riches enter into the kingdom of God!”
24And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, “Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
26And they were astonished out of measure, saying among themselves, ”Who then can be saved?”
27And Jesus looking upon them saith, “With men it is impossible, but not with God: for with God all things are possible.”
luke
24And when Jesus saw that he was very sorrowful, he said, “How hardly shall they that have riches enter into the kingdom of God! 25For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.”
26And they that heard it said, “Who then can be saved?”
27And he said, ”The things which are impossible with men are possible with God.”
In this series of questionaries entitled, “Jesus and the kingdom of God ,” we examine Jesus’ sayings about the kingdom of God. What did the kingdom of God mean to him? What was the nature of the kingdom of God? What did he hope and intend to happen as a consequence of his focus and teachings on the kingdom of God? What sorts of people inhabited the kingdom of God? We explore these and other questions in this series of questionaries. This questionary is the fifteenth in the series.
Jesus speaks of kingdom of God[1] some forty times in the Gospel of Matthew. Matthew not only introduces the beginning of Jesus’ ministry as one focused on “the kingdom of heaven,” but says that “from that time Jesus began to preach… the kingdom of heaven.” In introducing Jesus’ ministry, Mark characterizes Jesus as “preaching the gospel of the kingdom of God.” We might translate, “preaching the positive proclamation about God’s kingdom.” All this suggests that the kingdom of God remained a central feature of Jesus’ teachings and intentions throughout his ministry.
In previous questionaries, we have attempted to show that 1) the kingdom of God should be thought of as that group or society that adopts God’s rule over it, i.e. accepts and lives by the principles and values by which He, Himself, lives and governs, and by which individuals and societies endure; 2) Jesus hoped and intended to change this world and the principles and values by which it governed and by which it lived. The kingdom of God on earth was in preparation for a kingdom of God in heaven, but he always intended that life on earth be improved and that the kingdom of God become a lived experience in human history; 3) Jesus expected a personal response to his message of the kingdom, that response being repentance/ a change in one’s perspective and world view, and belief in Jesus’ message of the imminent coming of the kingdom of God; 4) the kingdom of God was linked to Jesus’ ministry of physical healing and spiritual exorcism as a demonstration of the kingdom of God and His ability to take control of things previously out of control and rule in a way that benefits all, thus demonstrating the reality and desirability of the kingdom of God; 5) the kingdom of God is based on very different principles than the kingdoms of this world, including the rejection of violence as a means of resistance and the maintenance of power; 6) the poor, those financially and economically destitute and beggarly, are the very kind of people that constitute the kingdom of God in the here and now and for whom it was created in the distant, future, post-mortal time and place; 7) those who desire the kingdom of God and to live by its principles become targets of persecution; 8) the plea that the kingdom of God come and that people be ruled by his principles in the here and now should be a regular and integral part of the disciple’s prayers; 9) the kingdom of God is of the highest value and should be our first priority, even above the acquisition of life’s necessities; 10) those who enter God’s kingdom as those who do His will; 11) disciples are called to preach the kingdom of God in the same manner as did Jesus; 12) the kingdom of God can be and has been overcome by violence—the violence of others, certainly, but perhaps also its own citizens’ ungodly urge to violence; 13) under Satan’s influence, the kingdom is infiltrated by those whose attitudes and actions are inconsistent with and undermine the kingdom. These are allowed to mingle with those whose attitudes and actions are consistent with and help propagate the kingdom until the final judgment;14) the beginnings of the kingdom are small and humble but will ultimately have a huge impact; 15) those who would enter the kingdom must renounce all thoughts and strivings for status and superiority within the kingdom, being as uncaring about status and superiority as are children; 16) the kingdom of God is a place of radical forgiveness and only those prepared to forgive radically can abide in it; and 17) in addition to giving up all thought of status, those who would enter the kingdom must transform their view of wealth, give up wealth and the desire for wealth to provide for those less fortunate.
1. Matthew reports that Jesus’ disciples “were exceedingly amazed” when they heard his statement about the eye of a needle. Mark says that the disciples were first “astonished,” and then “astonished out of measure.” Having reported the disciple’s reaction, all three synoptic gospels report their asking, “Who then can be saved?” as if they felt that if the wealthy couldn’t enter the kingdom, no one could.
? Why, do you think, were the disciples so astonished at Jesus’ assertions?
? What does their astonishment tell you about the disciples’ feelings about wealth, the wealthy, and about the “spirituality” or “righteousness” of the wealthy?
? How do you feel about the disciples’ apparent assumption that wealthy people were a shoe in to enter the kingdom of God?
? To what degree do you find Jesus’ assertions surprising, and find yourself sharing the disciples’ positive attitude toward wealth, the wealthy, and spirituality/ righteousness?
? How does this passage give the lie to “prosperity gospels” in which it is claimed that wealth is a blessing granted to “the righteous” and that the righteous can be identified by their blessings and wealth?
2. In Jesus’ initial proclamation of the kingdom of God as found in Mark, Jesus had required that those hearing his proclamation “transform your views,” or change the way they look at the world, their worldview.
? How does the disciple’s reaction show that they had yet to change their worldview?
? In light of this passage, how must the disciple’s world view change?
3. Jesus warns, “How hardly shall they that have riches enter into the kingdom of God!” When the disciples express their astonishment, Jesus responded with, “How hard is it for them that trust in riches to enter into the kingdom of God!”
? What is the difference between the two statements?
We might explain the difference in different ways.
- We might read the second statement as a clarification or even modification to the first as if Jesus is suggesting that, actually, what he meant to say and what he means is that one can “have” riches and enter into the kingdom as long as they do not “trust in” riches.
- On the other hand, the second statement might be expanding on the first, indicating that “having” riches is pretty much the same thing as “trusting in” riches because the former is impossible without the second creeping in.
? Which of these two explanations for the difference in the two statements seems most likely to you? Why do you answer as you do?
? How likely and common is it for those who “have” riches to not come to “trust in” their riches?
? What does it mean to “trust in” riches, anyway?
[1] Where the other Gospel writers speak of the “kingdom of God,” Matthew speaks of the “kingdom of heaven.” It is generally thought that Matthew speaks of the “kingdom of heaven” rather than the “kingdom of God” out of a disinclination to refer to God directly out of respect for God, much as Jews avoid speaking the name of Yahweh, replacing it with LORD. Therefore Matthew’s “kingdom of heaven” should be understood as being precisely the same as the “the kingdom of God” spoken of elsewhere.
matthew 19.23-26; mark 10.23-27; luke 18.24-27(part 1)-- jesus and the kingdom or rule of god (questionary 25)
wednesday, february 26, 2025
wednesday, february 26, 2025
matthew
23Then said Jesus unto his disciples, “Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. 24And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
25When his disciples heard it, they were exceedingly amazed, saying, “Who then can be saved?”
26But Jesus beheld them, and said unto them, “With men this is impossible; but with God all things are possible.”
mark
23And Jesus looked round about, and saith unto his disciples, “How hardly shall they that have riches enter into the kingdom of God!”
24And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, “Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
26And they were astonished out of measure, saying among themselves, ”Who then can be saved?”
27And Jesus looking upon them saith, “With men it is impossible, but not with God: for with God all things are possible.”
luke
24And when Jesus saw that he was very sorrowful, he said, “How hardly shall they that have riches enter into the kingdom of God! 25For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.”
26And they that heard it said, “Who then can be saved?”
27And he said, ”The things which are impossible with men are possible with God.”
In this series of questionaries entitled, “Jesus and the kingdom of God ,” we examine Jesus’ sayings about the kingdom of God. What did the kingdom of God mean to him? What was the nature of the kingdom of God? What did he hope and intend to happen as a consequence of his focus and teachings on the kingdom of God? What sorts of people inhabited the kingdom of God? We explore these and other questions in this series of questionaries. This questionary is the fifteenth in the series.
Jesus speaks of kingdom of God[1] some forty times in the Gospel of Matthew. Matthew not only introduces the beginning of Jesus’ ministry as one focused on “the kingdom of heaven,” but says that “from that time Jesus began to preach… the kingdom of heaven.” In introducing Jesus’ ministry, Mark characterizes Jesus as “preaching the gospel of the kingdom of God.” We might translate, “preaching the positive proclamation about God’s kingdom.” All this suggests that the kingdom of God remained a central feature of Jesus’ teachings and intentions throughout his ministry.
In previous questionaries, we have attempted to show that 1) the kingdom of God should be thought of as that group or society that adopts God’s rule over it, i.e. accepts and lives by the principles and values by which He, Himself, lives and governs, and by which individuals and societies endure; 2) Jesus hoped and intended to change this world and the principles and values by which it governed and by which it lived. The kingdom of God on earth was in preparation for a kingdom of God in heaven, but he always intended that life on earth be improved and that the kingdom of God become a lived experience in human history; 3) Jesus expected a personal response to his message of the kingdom, that response being repentance/ a change in one’s perspective and world view, and belief in Jesus’ message of the imminent coming of the kingdom of God; 4) the kingdom of God was linked to Jesus’ ministry of physical healing and spiritual exorcism as a demonstration of the kingdom of God and His ability to take control of things previously out of control and rule in a way that benefits all, thus demonstrating the reality and desirability of the kingdom of God; 5) the kingdom of God is based on very different principles than the kingdoms of this world, including the rejection of violence as a means of resistance and the maintenance of power; 6) the poor, those financially and economically destitute and beggarly, are the very kind of people that constitute the kingdom of God in the here and now and for whom it was created in the distant, future, post-mortal time and place; 7) those who desire the kingdom of God and to live by its principles become targets of persecution; 8) the plea that the kingdom of God come and that people be ruled by his principles in the here and now should be a regular and integral part of the disciple’s prayers; 9) the kingdom of God is of the highest value and should be our first priority, even above the acquisition of life’s necessities; 10) those who enter God’s kingdom as those who do His will; 11) disciples are called to preach the kingdom of God in the same manner as did Jesus; 12) the kingdom of God can be and has been overcome by violence—the violence of others, certainly, but perhaps also its own citizens’ ungodly urge to violence; 13) under Satan’s influence, the kingdom is infiltrated by those whose attitudes and actions are inconsistent with and undermine the kingdom. These are allowed to mingle with those whose attitudes and actions are consistent with and help propagate the kingdom until the final judgment;14) the beginnings of the kingdom are small and humble but will ultimately have a huge impact; 15) those who would enter the kingdom must renounce all thoughts and strivings for status and superiority within the kingdom, being as uncaring about status and superiority as are children; and 16) the kingdom of God is a place of radical forgiveness and only those prepared to forgive radically can abide in it.
1. Here is the context for this saying concerning the kingdom of God.
“And, behold, one came and said unto him, “Good Master, what good thing shall I do, that I may have eternal life?”
And he said unto him, “Why callest thou me good? There is none a good but one, that is, God: but if thou wilt enter into life, keep the commandments.”
He saith unto him, “Which?”
Jesus said, “Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, honor thy father and thy mother: and, thou shalt love thy neighbour as thyself.”
The young man saith unto him, “All these things have I kept from my youth up: what lack I yet?”
Jesus said unto him, ”If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.”
But when the young man heard that saying, he went away sorrowful: for he had great possessions” (Mt. 19.16-22).
? How does this context impact your understanding of Jesus’ saying?
? How does this context impact your understanding of the kingdom and entrance into it?
2. After declaring that the wealthy only enter the kingdom of God with difficulty, Jesus utilizes imagery to describe just how difficult it is: “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” Interpreters have often understood the “eye of a needle” to refer to the small, security conscious gate of a city’s fortified wall. There is, however, no evidence for the existence of such a gate during Jesus’ time. If it existed at all, it was of later invention. Therefore, many have considered the translation, “camel,” to be faulty. The Hebrew and Aramaic root, gml, can mean either “camel” or “rope,” depending on the vocalization of the root.
? How do you feel about Jesus’ statement that it is easier to thread a needle with a rope “than for a rich man to enter into the kingdom of God”?
? How likely is it that a rope can be threaded through a needle’s eye?
? Even if one accepts the traditional reading with the imagery of unloading the camel to enter the city, how many wealthy people shed, not bits and pieces of it, but all their wealth (as Jesus asked the young man to do)?
? How does the young man’s refusal to “sell that thou hast, and give to the poor” relate to Jesus’ saying about the near impossibility of the wealthy entering the kingdom?
? What does the young man and Jesus’ statement about the eye of a needle tell you about what is required of the wealthy to enter the kingdom?
? How do you feel about the kingdom requiring the wealthy to “sell that thou has, and give to the poor”?
[1] Where the other Gospel writers speak of the “kingdom of God,” Matthew speaks of the “kingdom of heaven.” It is generally thought that Matthew speaks of the “kingdom of heaven” rather than the “kingdom of God” out of a disinclination to refer to God directly out of respect for God, much as Jews avoid speaking the name of Yahweh, replacing it with LORD. Therefore Matthew’s “kingdom of heaven” should be understood as being precisely the same as the “the kingdom of God” spoken of elsewhere.
23Then said Jesus unto his disciples, “Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. 24And again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
25When his disciples heard it, they were exceedingly amazed, saying, “Who then can be saved?”
26But Jesus beheld them, and said unto them, “With men this is impossible; but with God all things are possible.”
mark
23And Jesus looked round about, and saith unto his disciples, “How hardly shall they that have riches enter into the kingdom of God!”
24And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, “Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
26And they were astonished out of measure, saying among themselves, ”Who then can be saved?”
27And Jesus looking upon them saith, “With men it is impossible, but not with God: for with God all things are possible.”
luke
24And when Jesus saw that he was very sorrowful, he said, “How hardly shall they that have riches enter into the kingdom of God! 25For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.”
26And they that heard it said, “Who then can be saved?”
27And he said, ”The things which are impossible with men are possible with God.”
In this series of questionaries entitled, “Jesus and the kingdom of God ,” we examine Jesus’ sayings about the kingdom of God. What did the kingdom of God mean to him? What was the nature of the kingdom of God? What did he hope and intend to happen as a consequence of his focus and teachings on the kingdom of God? What sorts of people inhabited the kingdom of God? We explore these and other questions in this series of questionaries. This questionary is the fifteenth in the series.
Jesus speaks of kingdom of God[1] some forty times in the Gospel of Matthew. Matthew not only introduces the beginning of Jesus’ ministry as one focused on “the kingdom of heaven,” but says that “from that time Jesus began to preach… the kingdom of heaven.” In introducing Jesus’ ministry, Mark characterizes Jesus as “preaching the gospel of the kingdom of God.” We might translate, “preaching the positive proclamation about God’s kingdom.” All this suggests that the kingdom of God remained a central feature of Jesus’ teachings and intentions throughout his ministry.
In previous questionaries, we have attempted to show that 1) the kingdom of God should be thought of as that group or society that adopts God’s rule over it, i.e. accepts and lives by the principles and values by which He, Himself, lives and governs, and by which individuals and societies endure; 2) Jesus hoped and intended to change this world and the principles and values by which it governed and by which it lived. The kingdom of God on earth was in preparation for a kingdom of God in heaven, but he always intended that life on earth be improved and that the kingdom of God become a lived experience in human history; 3) Jesus expected a personal response to his message of the kingdom, that response being repentance/ a change in one’s perspective and world view, and belief in Jesus’ message of the imminent coming of the kingdom of God; 4) the kingdom of God was linked to Jesus’ ministry of physical healing and spiritual exorcism as a demonstration of the kingdom of God and His ability to take control of things previously out of control and rule in a way that benefits all, thus demonstrating the reality and desirability of the kingdom of God; 5) the kingdom of God is based on very different principles than the kingdoms of this world, including the rejection of violence as a means of resistance and the maintenance of power; 6) the poor, those financially and economically destitute and beggarly, are the very kind of people that constitute the kingdom of God in the here and now and for whom it was created in the distant, future, post-mortal time and place; 7) those who desire the kingdom of God and to live by its principles become targets of persecution; 8) the plea that the kingdom of God come and that people be ruled by his principles in the here and now should be a regular and integral part of the disciple’s prayers; 9) the kingdom of God is of the highest value and should be our first priority, even above the acquisition of life’s necessities; 10) those who enter God’s kingdom as those who do His will; 11) disciples are called to preach the kingdom of God in the same manner as did Jesus; 12) the kingdom of God can be and has been overcome by violence—the violence of others, certainly, but perhaps also its own citizens’ ungodly urge to violence; 13) under Satan’s influence, the kingdom is infiltrated by those whose attitudes and actions are inconsistent with and undermine the kingdom. These are allowed to mingle with those whose attitudes and actions are consistent with and help propagate the kingdom until the final judgment;14) the beginnings of the kingdom are small and humble but will ultimately have a huge impact; 15) those who would enter the kingdom must renounce all thoughts and strivings for status and superiority within the kingdom, being as uncaring about status and superiority as are children; and 16) the kingdom of God is a place of radical forgiveness and only those prepared to forgive radically can abide in it.
1. Here is the context for this saying concerning the kingdom of God.
“And, behold, one came and said unto him, “Good Master, what good thing shall I do, that I may have eternal life?”
And he said unto him, “Why callest thou me good? There is none a good but one, that is, God: but if thou wilt enter into life, keep the commandments.”
He saith unto him, “Which?”
Jesus said, “Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, honor thy father and thy mother: and, thou shalt love thy neighbour as thyself.”
The young man saith unto him, “All these things have I kept from my youth up: what lack I yet?”
Jesus said unto him, ”If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.”
But when the young man heard that saying, he went away sorrowful: for he had great possessions” (Mt. 19.16-22).
? How does this context impact your understanding of Jesus’ saying?
? How does this context impact your understanding of the kingdom and entrance into it?
2. After declaring that the wealthy only enter the kingdom of God with difficulty, Jesus utilizes imagery to describe just how difficult it is: “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” Interpreters have often understood the “eye of a needle” to refer to the small, security conscious gate of a city’s fortified wall. There is, however, no evidence for the existence of such a gate during Jesus’ time. If it existed at all, it was of later invention. Therefore, many have considered the translation, “camel,” to be faulty. The Hebrew and Aramaic root, gml, can mean either “camel” or “rope,” depending on the vocalization of the root.
? How do you feel about Jesus’ statement that it is easier to thread a needle with a rope “than for a rich man to enter into the kingdom of God”?
? How likely is it that a rope can be threaded through a needle’s eye?
? Even if one accepts the traditional reading with the imagery of unloading the camel to enter the city, how many wealthy people shed, not bits and pieces of it, but all their wealth (as Jesus asked the young man to do)?
? How does the young man’s refusal to “sell that thou hast, and give to the poor” relate to Jesus’ saying about the near impossibility of the wealthy entering the kingdom?
? What does the young man and Jesus’ statement about the eye of a needle tell you about what is required of the wealthy to enter the kingdom?
? How do you feel about the kingdom requiring the wealthy to “sell that thou has, and give to the poor”?
[1] Where the other Gospel writers speak of the “kingdom of God,” Matthew speaks of the “kingdom of heaven.” It is generally thought that Matthew speaks of the “kingdom of heaven” rather than the “kingdom of God” out of a disinclination to refer to God directly out of respect for God, much as Jews avoid speaking the name of Yahweh, replacing it with LORD. Therefore Matthew’s “kingdom of heaven” should be understood as being precisely the same as the “the kingdom of God” spoken of elsewhere.
matthew 18.23-35-- jesus and the kingdom or rule of god (questionary 24)
saturday, february 22, 2025
23“Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26The servant therefore fell down, and worshipped him, saying, ‘Lord, have patience with me, and I will pay thee all.’ 27Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
28But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, ‘Pay me that thou owest.’ 29And his fellowservant fell down at his feet, and besought him, saying, ‘Have patience with me, and I will pay thee all.’ 30And he would not: but went and cast him into prison, till he should pay the debt.
31“So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32Then his lord, after that he had called him, said unto him, ‘O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?’
34“And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.”
In this series of questionaries entitled, “Jesus and the kingdom of God ,” we examine Jesus’ sayings about the kingdom of God. What did the kingdom of God mean to him? What was the nature of the kingdom of God? What did he hope and intend to happen as a consequence of his focus and teachings on the kingdom of God? What sorts of people inhabited the kingdom of God? We explore these and other questions in this series of questionaries. This questionary is the fifteenth in the series.
Jesus speaks of kingdom of God[1] some forty times in the Gospel of Matthew. Matthew not only introduces the beginning of Jesus’ ministry as one focused on “the kingdom of heaven,” but says that “from that time Jesus began to preach… the kingdom of heaven.” In introducing Jesus’ ministry, Mark characterizes Jesus as “preaching the gospel of the kingdom of God.” We might translate, “preaching the positive proclamation about God’s kingdom.” All this suggests that the kingdom of God remained a central feature of Jesus’ teachings and intentions throughout his ministry.
In previous questionaries, we have attempted to show that 1) the kingdom of God should be thought of as that group or society that adopts God’s rule over it, i.e. accepts and lives by the principles and values by which He, Himself, lives and governs, and by which individuals and societies endure; 2) Jesus hoped and intended to change this world and the principles and values by which it governed and by which it lived. The kingdom of God on earth was in preparation for a kingdom of God in heaven, but he always intended that life on earth be improved and that the kingdom of God become a lived experience in human history; 3) Jesus expected a personal response to his message of the kingdom, that response being repentance/ a change in one’s perspective and world view, and belief in Jesus’ message of the imminent coming of the kingdom of God; 4) the kingdom of God was linked to Jesus’ ministry of physical healing and spiritual exorcism as a demonstration of the kingdom of God and His ability to take control of things previously out of control and rule in a way that benefits all, thus demonstrating the reality and desirability of the kingdom of God; 5) the kingdom of God is based on very different principles than the kingdoms of this world, including the rejection of violence as a means of resistance and the maintenance of power; 6) the poor, those financially and economically destitute and beggarly, are the very kind of people that constitute the kingdom of God in the here and now and for whom it was created in the distant, future, post-mortal time and place; 7) those who desire the kingdom of God and to live by its principles become targets of persecution; 8) the plea that the kingdom of God come and that people be ruled by his principles in the here and now should be a regular and integral part of the disciple’s prayers; 9) the kingdom of God is of the highest value and should be our first priority, even above the acquisition of life’s necessities; 10) those who enter God’s kingdom as those who do His will; 11) disciples are called to preach the kingdom of God in the same manner as did Jesus; 12) the kingdom of God can be and has been overcome by violence—the violence of others, certainly, but perhaps also its own citizens’ ungodly urge to violence; 13) under Satan’s influence, the kingdom is infiltrated by those whose attitudes and actions are inconsistent with and undermine the kingdom. These are allowed to mingle with those whose attitudes and actions are consistent with and help propagate the kingdom until the final judgment;14) the beginnings of the kingdom are small and humble but will ultimately have a huge impact; and 15) those who would enter the kingdom must renounce all thoughts and strivings for status and superiority within the kingdom and be as uncaring about status and superiority as are children.
1. Jesus often uses parables to teach. This questionary explores a another parable of the kingdom: The Parable of the Unmerciful Servant, or The Unforgiving Servant. The elements to this parable are:
- A king
- A debtor and his debt
- A debtor to the first debtor
- Debtor’s prison
- Peers of the two debtors
? What is the significance and meaning of each element?
Here is the context for the parable, or the question that drew the parable from Jesus.
“Then came Peter to him, and said, ‘Lord, how oft shall my brother sin against me, and I forgive him? Till seven times?”’
Jesus saith unto him, ‘I say not unto thee, Until seven times: but, until seventy times seven’” (Mt. 18.21-22).
? How, if at all, does this context alter or enhance your understanding of the parable and each of its elements?
2. In discussions and commentary on this parable, focus is often placed on the king and the extravagant mercy he shows the debtor, as he forgives an unimaginably huge and unpayable debt.
? How do you feel about this focus?
? Why was the debtor forgiven?
? Whose “goodness” made the cancelation of the debt possible—the debtor’s or the king’s? Why do you answer as you do?
? What is the significance of the fact that it was God’s “goodness” rather than the debtor’s than made forgiveness possible?
? While Jesus might have been happy to teach how merciful God is, is this, do you think, the principal purpose and meaning of the parable? Why do you answer as you do?
? If God’s merciful nature is seen as a principal purpose and meaning of the parable, how does it relate to the kingdom of God, as introduces it with, “the kingdom of heaven likened unto…”?
? If God’s merciful nature is seen as a principal purpose and meaning of the parable, what does the parable say about the nature of the kingdom of God?
3. In the parable, the forgiven debtor refuses to forgive another who is indebted to him. What’s more, in the parable Jesus portrays the forgiven debtor as having “laid hands on him, and [taking] him by the throat.” Then the forgiven debtor “cast him into prison.”
? How do you feel about the forgiven debtor’s treatment and attitude toward the one indebted to him, especially the violent nature of his attack and the finality of his treatment of his debtor?
4. In the parable, because of the forgiven debtor’s treatment of his debtor, the king “delivered him to the tormentors, till he should pay all that was due unto him” which was his original sentence. Then Jesus offered his only commentary on the parable: “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” In the finale to this parable, then, God is not so merciful to the original debtor after all, refusing to forgive his debt, sentencing him to suffer the original punishment, and suffering the consequences of his new sin: the refusal to forgive.
? How do you feel about the king’s final treatment of the debtor originally forgiven of his debt?
? How does this final treatment of the original debtor comport with and stand in contrast to the earlier portrayal of God as immensely merciful and forgiving?
? When we use this parable to teach God’s boundless and extravagant forgiveness, seemingly without consequence, what do we do with the finale in which God does not forgive the unmerciful debtor but allows the original consequences to follow?
? How do you balance these two somewhat contradictory responses of the king to offense committed by the first debtor—his original offense against the king, himself, and the second offense against a debtor like himself?
? What does this finale suggest about the kingdom of God?
5. Consider Peter’s question—“Lord, how oft shall my brother sin against me, and I forgive him?—that caused Jesus to utter this parable. Consider too, the forgiven debtor’s unwillingness to forgive another’s debt. Consider too, that Jesus identifies the parable as a parable of the kingdom of God.
? What do all these considerations suggest about the principal point Jesus was making in the parable?
? What do you think and feel when we suggest that the principal point of the parable is that those who enter the kingdom of God are those who ask for forgiveness, are forgiven because of God’s goodness, and then imitate God by forgiving those who ask their forgiveness, though those who beg forgiveness may have no goodness of their own?
? What do you think and feel when we put this another way and say that Jesus’ principal teaching in the parable is that the kingdom of God is a place of forgiveness and only the forgiving can inhabit it?
? How is the forgiven debtor’s behavior toward his debtor a betrayal of the kingdom of God and the ideas and values of that kingdom?
? What are we to make of the fact that in the end, the one who refuses to forgive is not, in fact, forgiven, or, at least, is made to suffer torment as a consequence of his error?
? How is the refusal to forgive and the holding on to offense themselves a form of torment?
6. In another related passage found in Luke, Jesus gave the following advice about forgiving others.
“Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, ‘I repent;’ thou shalt forgive him.”
The disciples responded to this exacting advice with, “Increase our faith.’[2]
? Why, do you think, did the disciples respond as they did?
? Does the finale of the Parable of the Unforgiving Debtor, and the punishment suffered by the unforgiving debtor also cause a level of dismay and concern? Why do you answer as you do?
7. In the final analysis, the parable that started out looking like a most comforting lesson on the expansiveness of God’s forgiveness, ended on a rather alarming note about the exacting expectations of God and His response when His expectations go unmet and flouted.
? How do you feel about this response to the parable?
? After considering the entire parable, which do you come away feeling most: comfort due to God’s mercy, or anxiousness over God’s exacting expectations when it comes to our practice of forgiveness to others? Why do you answer as you do?
[1] Where the other Gospel writers speak of the “kingdom of God,” Matthew speaks of the “kingdom of heaven.” It is generally thought that Matthew speaks of the “kingdom of heaven” rather than the “kingdom of God” out of a disinclination to refer to God directly out of respect for God, much as Jews avoid speaking the name of Yahweh, replacing it with LORD. Therefore Matthew’s “kingdom of heaven” should be understood as being precisely the same as the “the kingdom of God” spoken of elsewhere.
[2] Luke 17.3-5
28But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, ‘Pay me that thou owest.’ 29And his fellowservant fell down at his feet, and besought him, saying, ‘Have patience with me, and I will pay thee all.’ 30And he would not: but went and cast him into prison, till he should pay the debt.
31“So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32Then his lord, after that he had called him, said unto him, ‘O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?’
34“And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.”
In this series of questionaries entitled, “Jesus and the kingdom of God ,” we examine Jesus’ sayings about the kingdom of God. What did the kingdom of God mean to him? What was the nature of the kingdom of God? What did he hope and intend to happen as a consequence of his focus and teachings on the kingdom of God? What sorts of people inhabited the kingdom of God? We explore these and other questions in this series of questionaries. This questionary is the fifteenth in the series.
Jesus speaks of kingdom of God[1] some forty times in the Gospel of Matthew. Matthew not only introduces the beginning of Jesus’ ministry as one focused on “the kingdom of heaven,” but says that “from that time Jesus began to preach… the kingdom of heaven.” In introducing Jesus’ ministry, Mark characterizes Jesus as “preaching the gospel of the kingdom of God.” We might translate, “preaching the positive proclamation about God’s kingdom.” All this suggests that the kingdom of God remained a central feature of Jesus’ teachings and intentions throughout his ministry.
In previous questionaries, we have attempted to show that 1) the kingdom of God should be thought of as that group or society that adopts God’s rule over it, i.e. accepts and lives by the principles and values by which He, Himself, lives and governs, and by which individuals and societies endure; 2) Jesus hoped and intended to change this world and the principles and values by which it governed and by which it lived. The kingdom of God on earth was in preparation for a kingdom of God in heaven, but he always intended that life on earth be improved and that the kingdom of God become a lived experience in human history; 3) Jesus expected a personal response to his message of the kingdom, that response being repentance/ a change in one’s perspective and world view, and belief in Jesus’ message of the imminent coming of the kingdom of God; 4) the kingdom of God was linked to Jesus’ ministry of physical healing and spiritual exorcism as a demonstration of the kingdom of God and His ability to take control of things previously out of control and rule in a way that benefits all, thus demonstrating the reality and desirability of the kingdom of God; 5) the kingdom of God is based on very different principles than the kingdoms of this world, including the rejection of violence as a means of resistance and the maintenance of power; 6) the poor, those financially and economically destitute and beggarly, are the very kind of people that constitute the kingdom of God in the here and now and for whom it was created in the distant, future, post-mortal time and place; 7) those who desire the kingdom of God and to live by its principles become targets of persecution; 8) the plea that the kingdom of God come and that people be ruled by his principles in the here and now should be a regular and integral part of the disciple’s prayers; 9) the kingdom of God is of the highest value and should be our first priority, even above the acquisition of life’s necessities; 10) those who enter God’s kingdom as those who do His will; 11) disciples are called to preach the kingdom of God in the same manner as did Jesus; 12) the kingdom of God can be and has been overcome by violence—the violence of others, certainly, but perhaps also its own citizens’ ungodly urge to violence; 13) under Satan’s influence, the kingdom is infiltrated by those whose attitudes and actions are inconsistent with and undermine the kingdom. These are allowed to mingle with those whose attitudes and actions are consistent with and help propagate the kingdom until the final judgment;14) the beginnings of the kingdom are small and humble but will ultimately have a huge impact; and 15) those who would enter the kingdom must renounce all thoughts and strivings for status and superiority within the kingdom and be as uncaring about status and superiority as are children.
1. Jesus often uses parables to teach. This questionary explores a another parable of the kingdom: The Parable of the Unmerciful Servant, or The Unforgiving Servant. The elements to this parable are:
- A king
- A debtor and his debt
- A debtor to the first debtor
- Debtor’s prison
- Peers of the two debtors
? What is the significance and meaning of each element?
Here is the context for the parable, or the question that drew the parable from Jesus.
“Then came Peter to him, and said, ‘Lord, how oft shall my brother sin against me, and I forgive him? Till seven times?”’
Jesus saith unto him, ‘I say not unto thee, Until seven times: but, until seventy times seven’” (Mt. 18.21-22).
? How, if at all, does this context alter or enhance your understanding of the parable and each of its elements?
2. In discussions and commentary on this parable, focus is often placed on the king and the extravagant mercy he shows the debtor, as he forgives an unimaginably huge and unpayable debt.
? How do you feel about this focus?
? Why was the debtor forgiven?
? Whose “goodness” made the cancelation of the debt possible—the debtor’s or the king’s? Why do you answer as you do?
? What is the significance of the fact that it was God’s “goodness” rather than the debtor’s than made forgiveness possible?
? While Jesus might have been happy to teach how merciful God is, is this, do you think, the principal purpose and meaning of the parable? Why do you answer as you do?
? If God’s merciful nature is seen as a principal purpose and meaning of the parable, how does it relate to the kingdom of God, as introduces it with, “the kingdom of heaven likened unto…”?
? If God’s merciful nature is seen as a principal purpose and meaning of the parable, what does the parable say about the nature of the kingdom of God?
3. In the parable, the forgiven debtor refuses to forgive another who is indebted to him. What’s more, in the parable Jesus portrays the forgiven debtor as having “laid hands on him, and [taking] him by the throat.” Then the forgiven debtor “cast him into prison.”
? How do you feel about the forgiven debtor’s treatment and attitude toward the one indebted to him, especially the violent nature of his attack and the finality of his treatment of his debtor?
4. In the parable, because of the forgiven debtor’s treatment of his debtor, the king “delivered him to the tormentors, till he should pay all that was due unto him” which was his original sentence. Then Jesus offered his only commentary on the parable: “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” In the finale to this parable, then, God is not so merciful to the original debtor after all, refusing to forgive his debt, sentencing him to suffer the original punishment, and suffering the consequences of his new sin: the refusal to forgive.
? How do you feel about the king’s final treatment of the debtor originally forgiven of his debt?
? How does this final treatment of the original debtor comport with and stand in contrast to the earlier portrayal of God as immensely merciful and forgiving?
? When we use this parable to teach God’s boundless and extravagant forgiveness, seemingly without consequence, what do we do with the finale in which God does not forgive the unmerciful debtor but allows the original consequences to follow?
? How do you balance these two somewhat contradictory responses of the king to offense committed by the first debtor—his original offense against the king, himself, and the second offense against a debtor like himself?
? What does this finale suggest about the kingdom of God?
5. Consider Peter’s question—“Lord, how oft shall my brother sin against me, and I forgive him?—that caused Jesus to utter this parable. Consider too, the forgiven debtor’s unwillingness to forgive another’s debt. Consider too, that Jesus identifies the parable as a parable of the kingdom of God.
? What do all these considerations suggest about the principal point Jesus was making in the parable?
? What do you think and feel when we suggest that the principal point of the parable is that those who enter the kingdom of God are those who ask for forgiveness, are forgiven because of God’s goodness, and then imitate God by forgiving those who ask their forgiveness, though those who beg forgiveness may have no goodness of their own?
? What do you think and feel when we put this another way and say that Jesus’ principal teaching in the parable is that the kingdom of God is a place of forgiveness and only the forgiving can inhabit it?
? How is the forgiven debtor’s behavior toward his debtor a betrayal of the kingdom of God and the ideas and values of that kingdom?
? What are we to make of the fact that in the end, the one who refuses to forgive is not, in fact, forgiven, or, at least, is made to suffer torment as a consequence of his error?
? How is the refusal to forgive and the holding on to offense themselves a form of torment?
6. In another related passage found in Luke, Jesus gave the following advice about forgiving others.
“Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, ‘I repent;’ thou shalt forgive him.”
The disciples responded to this exacting advice with, “Increase our faith.’[2]
? Why, do you think, did the disciples respond as they did?
? Does the finale of the Parable of the Unforgiving Debtor, and the punishment suffered by the unforgiving debtor also cause a level of dismay and concern? Why do you answer as you do?
7. In the final analysis, the parable that started out looking like a most comforting lesson on the expansiveness of God’s forgiveness, ended on a rather alarming note about the exacting expectations of God and His response when His expectations go unmet and flouted.
? How do you feel about this response to the parable?
? After considering the entire parable, which do you come away feeling most: comfort due to God’s mercy, or anxiousness over God’s exacting expectations when it comes to our practice of forgiveness to others? Why do you answer as you do?
[1] Where the other Gospel writers speak of the “kingdom of God,” Matthew speaks of the “kingdom of heaven.” It is generally thought that Matthew speaks of the “kingdom of heaven” rather than the “kingdom of God” out of a disinclination to refer to God directly out of respect for God, much as Jews avoid speaking the name of Yahweh, replacing it with LORD. Therefore Matthew’s “kingdom of heaven” should be understood as being precisely the same as the “the kingdom of God” spoken of elsewhere.
[2] Luke 17.3-5
matthew 18.1-5, mark 9.33-37, and luke 9.46-48-- jesus and the kingdom or rule of god (questionary 23)
monday, february 17, 2025
matthew 18
1At the same time came the disciples unto Jesus, saying, “Who is the greatest in the kingdom of heaven?”
2And Jesus called a little child unto him, and set him in the midst of them, 3and said, “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me.”
mark 9
33And he came to Capernaum: and being in the house he asked them, “What was it that ye disputed among yourselves by the way?” 34But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35And he sat down, and called the twelve, and saith unto them, “If any man desire to be first, the same shall be last of all, and servant of all.”
36And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37“Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.”
luke 9
46Then there arose a reasoning among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, 48 And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.
In this series of questionaries entitled, “Jesus and the kingdom of God ,” we examine Jesus’ sayings about the kingdom of God. What did the kingdom of God mean to him? What was the nature of the kingdom of God? What did he hope and intend to happen as a consequence of his focus and teachings on the kingdom of God? What sorts of people inhabited the kingdom of God? We explore these and other questions in this series of questionaries. This questionary is the fifteenth in the series.
Jesus speaks of kingdom of God[1] some forty times in the Gospel of Matthew. Matthew not only introduces the beginning of Jesus’ ministry as one focused on “the kingdom of heaven,” but says that “from that time Jesus began to preach… the kingdom of heaven.” In introducing Jesus’ ministry, Mark characterizes Jesus as “preaching the gospel of the kingdom of God.” We might translate, “preaching the positive proclamation about God’s kingdom.” All this suggests that the kingdom of God remained a central feature of Jesus’ teachings and intentions throughout his ministry.
In previous questionaries, we have attempted to show that 1) the kingdom of God should be thought of as that group or society that adopts God’s rule over it, i.e. accepts and lives by the principles and values by which He, Himself, lives and governs, and by which individuals and societies endure; 2) Jesus hoped and intended to change this world and the principles and values by which it governed and by which it lived. The kingdom of God on earth was in preparation for a kingdom of God in heaven, but he always intended that life on earth be improved and that the kingdom of God become a lived experience in human history; 3) Jesus expected a personal response to his message of the kingdom, that response being repentance/ a change in one’s perspective and world view, and belief in Jesus’ message of the imminent coming of the kingdom of God; 4) the kingdom of God was linked to Jesus’ ministry of physical healing and spiritual exorcism as a demonstration of the kingdom of God and His ability to take control of things previously out of control and rule in a way that benefits all, thus demonstrating the reality and desirability of the kingdom of God; 5) the kingdom of God is based on very different principles than the kingdoms of this world, including the rejection of violence as a means of resistance and the maintenance of power; 6) the poor, those financially and economically destitute and beggarly, are the very kind of people that constitute the kingdom of God in the here and now and for whom it was created in the distant, future, post-mortal time and place; 7) those who desire the kingdom of God and to live by its principles become targets of persecution; 8) the plea that the kingdom of God come and that people be ruled by his principles in the here and now should be a regular and integral part of the disciple’s prayers; 9) the kingdom of God is of the highest value and should be our first priority, even above the acquisition of life’s necessities; 10) those who enter God’s kingdom as those who do His will; 11) disciples are called to preach the kingdom of God in the same manner as did Jesus; 12) the kingdom of God can be and has been overcome by violence—the violence of others, certainly, but perhaps also its own citizens’ ungodly urge to violence; 13) under Satan’s influence, the kingdom is infiltrated by those whose attitudes and actions are inconsistent with and undermine the kingdom. These are allowed to mingle with those whose attitudes and actions are consistent with and help propagate the kingdom until the final judgment; and 14) the beginnings of the kingdom are small and humble but will ultimately have a huge impact.
1. As Jesus and his disciples traveled in Galilee, Jesus’ disciples argued about “who should be the greatest (Mark), or, more pointedly, “which of them should be greatest (Luke). Matthew has them actually bringing the argument to Jesus in a revised form, “Who is the greatest in the kingdom of heaven?”
? How do you feel about the disciples’ question?
? How do you feel about the disciples?
? How is the question inappropriate and a demonstration that the disciples misunderstand Jesus, who he is, and the nature of the kingdom of God as he envisions it?
? How does their question reveal the reality that they are not prepared to accept or enter the kingdom of God as Jesus envisions it?
? How and why is the very concern about status, let alone the striving for higher status than others incompatible with the kingdom of God?
2. In response to the disciples’ argument and question, Jesus warns, “If you are not changed and become like a young child, then you can absolutely not enter the kingdom of heaven” (author’s translation). We should note that Greek, país, is a common word for “child.” The word used here, paidíon, is a diminutive of país. Paidíon, then, is “a very young child.”
? What difference does it make that Jesus uses “a very young child” as his example rather than just “a child”?
? How does Jesus’ response to his disciples’ question reveal that they are not prepared to accept or enter the kingdom of God as Jesus envisions it?
? What qualities does a very young child possess that are appropriate to the kingdom of God?
? More specifically, how do very young children think of, relate and respond to social status and superiority?
? Why is a very young child’s relation to concerns about social status and superiority an essential element of entering the kingdom of God?
3. In Mark 1.15, Jesus had taught that in order to enter the kingdom of God hearers of his message about the kingdom must “transform your views and actively believe this positive proclamation” (author’s translation).
? How does Jesus’ admonition to “transform your views [change your world view]” relate to his warning to be “changed” into something more like a small child?
? What do you think and feel when you contemplate Jesus’ assertion that “Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven”?
? What role does status play in the thought, feelings, and behavior of small children?
? How can we duplicate this thought, feeling, and behavior about status in our lives?
[1] Where the other Gospel writers speak of the “kingdom of God,” Matthew speaks of the “kingdom of heaven.” It is generally thought that Matthew speaks of the “kingdom of heaven” rather than the “kingdom of God” out of a disinclination to refer to God directly out of respect for God, much as Jews avoid speaking the name of Yahweh, replacing it with LORD. Therefore Matthew’s “kingdom of heaven” should be understood as being precisely the same as the “the kingdom of God” spoken of elsewhere.
1At the same time came the disciples unto Jesus, saying, “Who is the greatest in the kingdom of heaven?”
2And Jesus called a little child unto him, and set him in the midst of them, 3and said, “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me.”
mark 9
33And he came to Capernaum: and being in the house he asked them, “What was it that ye disputed among yourselves by the way?” 34But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35And he sat down, and called the twelve, and saith unto them, “If any man desire to be first, the same shall be last of all, and servant of all.”
36And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37“Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.”
luke 9
46Then there arose a reasoning among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, 48 And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.
In this series of questionaries entitled, “Jesus and the kingdom of God ,” we examine Jesus’ sayings about the kingdom of God. What did the kingdom of God mean to him? What was the nature of the kingdom of God? What did he hope and intend to happen as a consequence of his focus and teachings on the kingdom of God? What sorts of people inhabited the kingdom of God? We explore these and other questions in this series of questionaries. This questionary is the fifteenth in the series.
Jesus speaks of kingdom of God[1] some forty times in the Gospel of Matthew. Matthew not only introduces the beginning of Jesus’ ministry as one focused on “the kingdom of heaven,” but says that “from that time Jesus began to preach… the kingdom of heaven.” In introducing Jesus’ ministry, Mark characterizes Jesus as “preaching the gospel of the kingdom of God.” We might translate, “preaching the positive proclamation about God’s kingdom.” All this suggests that the kingdom of God remained a central feature of Jesus’ teachings and intentions throughout his ministry.
In previous questionaries, we have attempted to show that 1) the kingdom of God should be thought of as that group or society that adopts God’s rule over it, i.e. accepts and lives by the principles and values by which He, Himself, lives and governs, and by which individuals and societies endure; 2) Jesus hoped and intended to change this world and the principles and values by which it governed and by which it lived. The kingdom of God on earth was in preparation for a kingdom of God in heaven, but he always intended that life on earth be improved and that the kingdom of God become a lived experience in human history; 3) Jesus expected a personal response to his message of the kingdom, that response being repentance/ a change in one’s perspective and world view, and belief in Jesus’ message of the imminent coming of the kingdom of God; 4) the kingdom of God was linked to Jesus’ ministry of physical healing and spiritual exorcism as a demonstration of the kingdom of God and His ability to take control of things previously out of control and rule in a way that benefits all, thus demonstrating the reality and desirability of the kingdom of God; 5) the kingdom of God is based on very different principles than the kingdoms of this world, including the rejection of violence as a means of resistance and the maintenance of power; 6) the poor, those financially and economically destitute and beggarly, are the very kind of people that constitute the kingdom of God in the here and now and for whom it was created in the distant, future, post-mortal time and place; 7) those who desire the kingdom of God and to live by its principles become targets of persecution; 8) the plea that the kingdom of God come and that people be ruled by his principles in the here and now should be a regular and integral part of the disciple’s prayers; 9) the kingdom of God is of the highest value and should be our first priority, even above the acquisition of life’s necessities; 10) those who enter God’s kingdom as those who do His will; 11) disciples are called to preach the kingdom of God in the same manner as did Jesus; 12) the kingdom of God can be and has been overcome by violence—the violence of others, certainly, but perhaps also its own citizens’ ungodly urge to violence; 13) under Satan’s influence, the kingdom is infiltrated by those whose attitudes and actions are inconsistent with and undermine the kingdom. These are allowed to mingle with those whose attitudes and actions are consistent with and help propagate the kingdom until the final judgment; and 14) the beginnings of the kingdom are small and humble but will ultimately have a huge impact.
1. As Jesus and his disciples traveled in Galilee, Jesus’ disciples argued about “who should be the greatest (Mark), or, more pointedly, “which of them should be greatest (Luke). Matthew has them actually bringing the argument to Jesus in a revised form, “Who is the greatest in the kingdom of heaven?”
? How do you feel about the disciples’ question?
? How do you feel about the disciples?
? How is the question inappropriate and a demonstration that the disciples misunderstand Jesus, who he is, and the nature of the kingdom of God as he envisions it?
? How does their question reveal the reality that they are not prepared to accept or enter the kingdom of God as Jesus envisions it?
? How and why is the very concern about status, let alone the striving for higher status than others incompatible with the kingdom of God?
2. In response to the disciples’ argument and question, Jesus warns, “If you are not changed and become like a young child, then you can absolutely not enter the kingdom of heaven” (author’s translation). We should note that Greek, país, is a common word for “child.” The word used here, paidíon, is a diminutive of país. Paidíon, then, is “a very young child.”
? What difference does it make that Jesus uses “a very young child” as his example rather than just “a child”?
? How does Jesus’ response to his disciples’ question reveal that they are not prepared to accept or enter the kingdom of God as Jesus envisions it?
? What qualities does a very young child possess that are appropriate to the kingdom of God?
? More specifically, how do very young children think of, relate and respond to social status and superiority?
? Why is a very young child’s relation to concerns about social status and superiority an essential element of entering the kingdom of God?
3. In Mark 1.15, Jesus had taught that in order to enter the kingdom of God hearers of his message about the kingdom must “transform your views and actively believe this positive proclamation” (author’s translation).
? How does Jesus’ admonition to “transform your views [change your world view]” relate to his warning to be “changed” into something more like a small child?
? What do you think and feel when you contemplate Jesus’ assertion that “Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven”?
? What role does status play in the thought, feelings, and behavior of small children?
? How can we duplicate this thought, feeling, and behavior about status in our lives?
[1] Where the other Gospel writers speak of the “kingdom of God,” Matthew speaks of the “kingdom of heaven.” It is generally thought that Matthew speaks of the “kingdom of heaven” rather than the “kingdom of God” out of a disinclination to refer to God directly out of respect for God, much as Jews avoid speaking the name of Yahweh, replacing it with LORD. Therefore Matthew’s “kingdom of heaven” should be understood as being precisely the same as the “the kingdom of God” spoken of elsewhere.
ARCHIVE OF PAST QUESTIONARIES
OLD TESTAMENT
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| 01_gen-songofsongs_edition_22_11_12.pdf |
psalms 1-50
| 02_psalms1-50_edition_24_02_22.pdf |
psalms 51-100
| 02_psalms51-100_edition_24_03_16.pdf |
psalm 101-150
| 02_psalms101-150_edition_24_03_18.pdf |
isaiah
| 03_isaiah_edition_23_12_28.pdf |
jeremiah-lamentation
| 04_jeremiah-lamentations_edition_23_12_23.pdf |
amos
| 05_amos_24_07_30.pdf |
ezekiel-malachi
| 05_ezekiel-malachi_edition_24_02_27.pdf |
NEW TESTAMENT
matthew
| 01_matthew_edition_24_12_23.pdf |
mark
| 02_mark_edition_24_11_21.pdf |
luke
| 03_luke_edition_24_12_19.pdf |
john
| 04_john_edition_24_11_30.pdf |
acts-revelation
| 05_acts-revelation_edition_24_11_16.pdf |
jesus and the kingdom of god (series)
| nt_jesus_and_the_kingdom_questionary_series.pdf |
BOOK OF MORMON
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| 01_1nephi-mosiah_edition_24_12_24.pdf |
alma
| 02_alma_edition_24_03_07.pdf |
helaman-moroni
| 03_helaman-moroni_edition_23_08_22.pdf |
1 nephi 11-14--the visions of nephi (series)
| bm_series_1nephi11-14_visions_of_nephi.pdf |
DOCTRINE AND COVENANTS & PEARL OF GREAT PRICE
doctrine & covenants/ pgp
| 04_dc_ppg_edition_24_03_29.pdf |
JUST SCRIPTURE
o.t. genesis-ecclesiastes |
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o.t. isaiah-malachi |
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new testament |
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book of mormon |
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dc & pgp |
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ATONEMENT
atonement readings & questionaries by series |
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atonement readings and questionaries by topic |
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