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31 min read
by Randall McElwain
By the end of this lesson, the student should:
(1) Understand the meaning of the kingdom of God in the Gospels.
(2) Recognize both present and future aspects of the kingdom of God.
(3) Follow Jesus’ principles for kingdom life from the Sermon on the Mount.
(4) Properly interpret Jesus’ parables on the kingdom.
(5) Submit to Jesus’ conditions for discipleship.
We minister as ambassadors who represent the kingdom of God in our world.
The kingdom of God is a primary theme in the New Testament.[1] The term kingdom appears 54 times in Matthew, 14 times in Mark, 39 times in Luke, and five times in John.[2]
Nearly half of Jesus’ parables teach about the kingdom of God. He preaches about the kingdom. He heals and casts out demons to demonstrate the power of the kingdom. After the ascension, the early church continued to preach the message of the kingdom (Acts 8:12, Acts 28:23).
In this lesson, we will study the kingdom of God in Jesus’ ministry and the impact of the kingdom on ministry today. At the end of this course is a sermon preached in Nigeria about the kingdom of God. This sermon illustrates how the message of the kingdom impacts ministry in our world.
[1] Sources used in this chapter include:
D. Matthew Allen, “The Kingdom in Matthew.” (1999). Available at https://bible.org/article/kingdom-matthew March 22, 2021.
Darrell L. Bock, Luke: Baker Exegetical Commentary on the New Testament. (Grand Rapids: Baker Books, 1994-1996)
J. Dwight Pentecost, The Words and Works of Jesus Christ. (Grand Rapids: Zondervan, 1981)
Martyn Lloyd-Jones, Studies in the Sermon on the Mount. (Grand Rapids: Eerdmans, 1959)
[2] Matthew usually referred to the “kingdom of heaven” where Luke referred to the “kingdom of God.” Matthew’s first audience was Jewish; Jews avoided using the name of God and often used “heaven” as a euphemism for God. It appears that Matthew replaced “kingdom of God” with “kingdom of heaven” in most instances. For this lesson, I will use “kingdom of God,” except when quoting Matthew
There are two questions that introduce a study of the kingdom of God.[1]
What is the Kingdom of God?
► Read Acts 1:1-8.
During the 40 days after the resurrection, Jesus was with his disciples speaking about the kingdom of God. Just before the ascension, the disciples asked, “Lord, will you at this time restore the kingdom to Israel?” The disciples expected:
Jesus responded, “It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”
Jesus’ answer shows that his kingdom was:
Jesus told the disciples that they did not need to know about the timing. Instead, they must be concerned for two things: receiving the Holy Spirit and being his witnesses to the end of the earth.
When is the Kingdom of God Established?[4]
Among theologians, there are three primary views of the kingdom of God.
The kingdom will come.
Some theologians see an end time kingdom established when Jesus rules on earth during the millennium. These writers look at scriptures such as Matthew 24-25 that emphasize the political and territorial aspects of the kingdom.
The kingdom came.
Other theologians teach that Jesus’ kingdom was established while he was on earth. They emphasize scriptures such as Jesus’ statements that “the kingdom of heaven is at hand” and “the kingdom of God has come upon you” (Matthew 4:17 and Luke 11:20). This view of the kingdom focuses on the spiritual nature of the kingdom and God’s rule in the hearts of believers.
The kingdom has already come but is not yet fully consummated.
Many theologians teach that the kingdom includes both present and future aspects. This view teaches that the kingdom of God was started during Jesus’ earthly ministry; it continues to spread through the work of the church; it will be fully extended when Christ returns to rule.[3] At Christ’s return, he will deliver the kingdom to God the Father after destroying every rule and every authority and power (1 Corinthians 15:24). This is the complete establishment of God’s kingdom.
► Which of these views of the kingdom do you hold? What is the practical impact of each view for ministry?
In this lesson, we will see aspects of the kingdom that are already at work and aspects of the kingdom that remain to be fulfilled. A kingdom includes:
[1] For a video lecture on the kingdom of God, you may watch Scot McKnight, “What and Where is the Kingdom of God?” at http://www.seedbed.com/where-is-the-kingdom-of-god/ (Accessed March 22, 2021.)
[2] John Stott, The Message of Acts (Westmont, Illinois: InterVarsity Press, 1990), 41
[3] Commentators use the term “inauguration of the kingdom” to refer to the beginning of the kingdom during Jesus’ earthly ministry. The “consummation of the kingdom” is the final fulfillment of the kingdom promises at the return of Christ.
[4]“The Kingdom has come; the Kingdom is coming; the Kingdom is yet to come.”
- Martyn Lloyd-Jones
► Read Matthew 3:1-12.
The first New Testament reference to the kingdom of God is found in the preaching of John the Baptist. As the last of the Old Covenant prophets, John condemned the hypocrisy of Israel’s religious leaders. As the first New Testament messenger, he prepared the way for a new King. “Repent, for the kingdom of heaven is at hand” (Matthew 3:2). The phrase “at hand” suggests that the kingdom was quickly approaching. It had not yet arrived, but it was very near. John preached to prepare Israel for the coming of the Messiah who would usher in a new kingdom.
Soon after John was arrested, Jesus began his public ministry. He traveled through Galilee proclaiming the gospel of the kingdom (Matthew 4:23). Like John the Baptist, Jesus proclaimed, “Repent, for the kingdom of heaven is at hand” (Matthew 4:17).
► Read Matthew 10:5-42.
Jesus sent the twelve disciples to preach the message of the kingdom to the lost sheep of the house of Israel. Like John the Baptist and Jesus, they preached, “The kingdom of heaven is at hand” (Matthew 10:5-7).
The ministry of the disciples was patterned after the ministry of their Master. Like Jesus, they were to proclaim the kingdom and meet the physical needs of the people. Like Jesus, they healed the sick and cast out demons as signs that the kingdom of God was breaking into Satan’s domain. Jesus sent his representatives to heal the sick, raise the dead, cleanse lepers, and cast out demons (Matthew 10:8).
► Read Matthew 12:22-32.
The promise of a kingdom was not new. The Old Testament prophets had promised a future kingdom. However, Jesus proclaimed that the kingdom was not just a future hope, but an immediate reality. Jesus proclaimed the inauguration of the kingdom of God. The kingdom of God was present wherever Jesus was present.
With his power over demons, Jesus showed the authority of the King who has overcome the kingdom of Satan. After he healed a demon-oppressed man, the Pharisees claimed that Jesus cast out demons through the power of Beelzebul, the prince of demons. Jesus responded that he was conquering Satan’s kingdom through the power of God: “If it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you” (Matthew 12:28). Jesus had invaded Satan’s kingdom.
► Read Matthew 11:1-24.
Jesus’ miracles were signs of the beginning of his kingdom. The Gospel of John uses the term signs for Jesus’ miracles. The miracles were signs of Jesus’ deity and evidences of the new kingdom.
John the Baptist proclaimed that the “kingdom of heaven is at hand.” He expected a political kingdom bringing deliverance to Israel. Instead, John found himself in prison facing death! He sent his disciples to ask, “Are you the one who is to come, or shall we look for another?” (Matthew 11:3) Jesus’ ministry did not match John’s expectations of a political Messiah who would establish an earthly kingdom.
Jesus responded by pointing to his messianic works.
"Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. And blessed is the one who is not offended by me" (Matthew 11:4-6).
Jesus reminded John of the signs predicted of the Messiah that were being fulfilled. Although Jesus praised John’s strength and courage, he announced that the least in the kingdom of heaven is greater than John. Why? Jesus had come to establish a new covenant with all the privileges of the kingdom. The least New Testament believer possessed privileges that the greatest Old Testament saint never saw. New Testament believers saw the fulfillment of the Old Testament promises. The promised kingdom had been started.
The longest single sermon recorded in the Gospels is Jesus’ Sermon on the Mount. The kingdom of God is a unifying theme of this sermon. This is seen in several ways:
Principles for Reading the Sermon on the Mount
We should remember three principles as we read the Sermon on the Mount.
(1) Obeying the commands of the Sermon on the Mount does not “earn” citizenship in the kingdom of heaven.
We must not think, “Live this way and you will become a Christian.” Instead, we must read this sermon as a guide to life as a citizen of the kingdom: “Live this way because you are a Christian.” We are saved by grace alone; then, as members of God’s kingdom, we obey his commands.
(2) The Sermon on the Mount is for disciples, not unbelievers.
This is not the constitution for a secular country. Do not be surprised when your unbelieving neighbors refuse to live by these principles! This is a description of life in the kingdom of God, not life in the kingdoms of man.
(3) The Sermon on the Mount is for every believer.
Many people have tried to avoid the demands of the Sermon by arguing that these principles do not apply to ordinary believers. Some have said, “This law is for a future millennial kingdom.” Some have said, “This is for a few saints. Most Christians cannot follow these commands.” Some have said, “This sermon shows that we can never satisfy God’s commands. When we see that we can never meet God’s demands, we will rely on grace alone.”
However, the early church read the Sermon as a guide for every believer. The letters of James and 1 Peter repeat many of the commands of this sermon. Jesus refused to weaken the standard of God’s holiness. Instead of a lower standard than the Pharisees, Jesus held his followers to a higher standard: “Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (Matthew 5:20).
Life in the Kingdom of God
► Read Matthew 5-7.
If Jesus started the kingdom during his earthly ministry, we now live in the kingdom of God. The Sermon on the Mount describes the character of a citizen of the kingdom of heaven. Here is a brief overview of the themes of the Sermon.
(1) The values of the kingdom of God are contrary to the values of this world.
No earthly ruler says that it is blessed to be poor, to mourn, to surrender our rights, or to be persecuted. The Beatitudes state the exact opposite of the values of the Roman Empire of Jesus’ day, and of our world today. God’s kingdom is different than man’s kingdom.
(2) Citizens of the kingdom of God should impact their world.
The Essenes of Jesus’ day said that righteous people should withdraw from society and establish the kingdom of God in isolation. Jesus said, “No! You must be salt that preserves and seasons your world. You must be light that brings glory to your Father who is in heaven.” While the kingdom of God is primarily spiritual, our world should benefit politically, economically, and socially from the presence of kingdom citizens.[1]
We could list many examples of Christians who were salt and light in a secular society. William Wilberforce led Parliament to abolish the slave trade in the British Empire; the Methodist revival brought social reform to all levels of English society; William Carey fought legal infanticide and sati (widow-burning) in India; Christians have spread literacy, established hospitals and orphanages, and served the poor and needy in many nations.
(3) Citizens of the kingdom of God go beyond the minimum requirements of the Law to show the love of the Father.
Jesus did not come to replace the Law, but to fulfill the Law. “I have not come to abolish them but to fulfill them” (Matthew 5:17). To fulfill something is to bring it to completion or to accomplish it. Jesus came not to abolish the Law but to reveal the spirit behind the Law. In a series of six examples, Jesus shows that the righteousness of kingdom citizens must exceed the righteousness of the scribes and Pharisees.
| The Law | Kingdom Citizens |
|---|---|
| The Law forbids murder. | Kingdom citizens address the root motivation—anger. |
| The Law forbids adultery. | Kingdom citizens do not look with lustful intent at a woman. |
| The Law requires a “certificate of divorce.” | Kingdom citizens seek ways to stay in a marriage, rather than excuses to get out. |
| The Law forbids false oaths. | The “Yes or No” of a kingdom citizen is sufficient. |
| The Law limits retaliation (an “eye for an eye”). | Kingdom citizens act from love, not revenge. |
| The Law requires love for your neighbor. | Kingdom citizens love even their enemies.* They reflect the love and mercy of their heavenly Father (Luke 6:36). |
| * The Old Testament does not command Israel to “hate your enemy.” This was a common misunderstanding of the Old Testament. | |
(4) Citizens of the kingdom care more for pleasing God than pleasing others.
The Pharisees wanted people to see their generosity; kingdom citizens give in secret. Hypocrites wanted others to hear their impressive prayers; kingdom citizens pray simply and earnestly. Pharisees wanted others to respect them for their long fasts; kingdom citizens fast only for the Father’s reward.
(5) Citizens of the kingdom do not trust in their wealth or worry about their needs.
Instead, they trust their heavenly Father’s provision.
(6) Citizens of the kingdom do not judge others.
However, they are careful to discern the bad fruit of false teachers.
(7) Citizens of the kingdom are confident in their prayers.
Citizens of the kingdom are confident in their prayers because they know that their Father who is in heaven gives good things to those who ask him! (Matthew 7:11)
(8) Citizens of the kingdom understand that there are only two paths.
There is a wide gate and a narrow gate. There is a good tree and a bad tree. There is a wise builder and a foolish builder. Kingdom citizens are discerning.
Living by Kingdom Principles
How can we live by the principles of the Sermon on the Mount? The key is Matthew 5:48. Citizens of the kingdom are called to be like our heavenly Father. Jesus’ teaching is that simple and that difficult. Only God’s grace empowers us to live by Jesus’ teaching. In our own power, we can never live up to the demands of the Sermon. It is only the Spirit who makes kingdom life possible.[2]
We must understand this principle when we preach the Sermon on the Mount. If we preach the Sermon as law alone, we will leave people frustrated and discouraged. It is only when we preach the Sermon as the model for kingdom life—provided by God’s grace, purchased by the Son’s sacrifice, and empowered by the Holy Spirit—that the Sermon on the Mount truly becomes gospel, “good news.”
► After reading the Sermon on the Mount and reviewing this summary, discuss:
[1]“The pure in heart not only see God but become the letters through which society sees Him.”
- Leon Hynson
[2]“The Sermon on the Mount is a warning against loving with strings attached, loving for self-gain, or ignoring the call to true righteousness. Indeed, the sermon is a call to exhibit the type of forgiveness, giving, grateful and compassionate love that is like God.”
- Darrell Bock
Jewish teachers knew that we remember stories much longer than we remember propositional statements. Because of this, parables were a popular teaching form for Jewish rabbis. Jesus used parables to communicate deep truths about the kingdom of God.
Early in his ministry, the use of parables allowed Jesus to teach the disciples while avoiding direct conflict with his enemies. Later, Jesus would directly confront the religious leaders in Jerusalem; but in these early years, his focus was teaching the disciples.
Many people heard the parables but did not understand. They hear but never understand; they see but never perceive (Matthew 13:14). Why? Because they had hardened their hearts. Isaiah had prophesied:
"This people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them" (Matthew 13:15, quoting Isaiah 6:9).
Through parables, Jesus was able to teach those whose ears were open.
Matthew 13 presents a series of parables about the secrets of the kingdom (Matthew 13:11). These parables reveal the nature of God’s kingdom to Jesus’ followers, while concealing much of his teaching from the unbelieving leaders.
► Before continuing, stop and read Matthew 13:1-52. As you study each parable, summarize its primary theme in one or two sentences in the table on the next page. For each parable, find one application for ministry today. The first parable has been completed for you as an example.
Example:
Parable: The Sower
Theme: The hearer’s response to the seed determines its fruitfulness.
Lesson for ministry today: As I preach and teach, I must trust God with the results. I am not responsible for the harvest; I am responsible to sow faithfully the seed.
The other parables:
Click here to download a PDF for this activity.
The Parable of the Farmer (Matthew 13:3-9, 18-23; Luke 8:5-18)
The first parable in this series of parables about the kingdom teaches that our response to the seed determines the seed’s fruitfulness. In the kingdom of heaven, some will believe and bear fruit while others will refuse belief or will fall away after an initial response.
This parable could be called the parable of the soils because it is a story about different soils, not different farmers. In each example, the seed was the same and the farmer was the same; the difference was the soil. As we proclaim the message of the kingdom, we must not be shocked when some listeners are less receptive than others. We must not become discouraged. Jesus taught that some listeners will be fruitful soil while others will harden themselves against the Word.
Luke’s conclusion to the parable of the farmer shows that this is a parable about listening to truth. “Take care then how you hear, for to the one who has, more will be given, and from the one who has not, even what he thinks that he has will be taken away” (Luke 8:18). When a person responds positively to truth, they receive more truth. Before giving the other parables in the sermon, Jesus taught his audience how to listen as fruitful soil.
The Parable of the Weeds (Matthew 13:24-30, 36-43)
The Jewish people expected the kingdom of God to bring immediate judgment on the wicked. Jesus prepared his disciples for a period during which both believers and unbelievers will live together in the world. In this story, the field is the world (Matthew 13:38). Only at the end of the age will angels gather the weeds and burn them with fire (Matthew 13:40). The kingdom of God will develop in God’s timing, not man’s timing.
The Parable of the Mustard Seed (Matthew 13:31-32)
No one watching Jesus’ earthly ministry could have predicted the spread of the church around the world. The disciples were uneducated, poor, and fearful. They lacked charisma, social status, or political power. They were like the tiny mustard seed. But just as a tiny mustard seed grew to a large tree or bush, the kingdom of God would reach around the world.
Jesus’ audience would have been shocked to hear Jesus compare the kingdom of God to a mustard seed. Jewish rabbis expected God’s kingdom to come in power and glory. They expected a display of judgment on sinners; they expected a military revolt against Rome; they expected social upheaval as the new Jewish kingdom was established. Instead, Jesus prepared his disciples for an unimpressive beginning to the kingdom.
When we read the New Testament, we may forget the insignificance of Judea in the first century. Judea is the center of the New Testament, but it was far from the center of the first century world. Think of the capital city in your country. This was not the role of Judea in the first century; that role belonged to Rome. Think of a city with a great university and educational system. This was not the role of Judea in the first century; that role belonged to Athens or Alexandria.
In relation to other nations of the world, Judea was not important politically; it was not important economically; it was not important socially. Think of one of the most insignificant regions in your country; that was Judea’s place in the Roman Empire.
The parable of the mustard seed showed the growth of the kingdom of God from a small group of men from a back corner of the Roman Empire into a tree that reached all nations.[1] Jewish rabbis taught that the kingdom of God would be limited to the Jews alone; Jesus taught that the kingdom of God would reach to the ends of the earth.
The Parable of the Yeast (Matthew 13:33)
The parable of the yeast also illustrates the supernatural growth of the kingdom. Jesus used yeast as a symbol of the spread of the kingdom. Three measures of flour would produce bread for 100 people. Despite its insignificant beginning, the kingdom would grow into a mighty power.
The parable of the yeast shows the steady growth of the kingdom. Yeast is not dramatic; it doesn’t explode like dynamite; it quietly works its way through the loaf of bread. Jewish rabbis taught that the kingdom of God would be introduced with worldwide signs; Jesus showed that the kingdom would grow slowly, but steadily, until it reached around the world.
The Parables of the Hidden Treasure and the Pearl of Great Value (Matthew 13:44-46)
These two parables are about the joy of the kingdom. In both, a man found something of such great value that he sold all that he had and bought it. The focus of the parables is not the man’s sacrifice, but his joy in finding something of such value. In his joy he goes and sells all! True disciples rejoice to give all to follow Christ.
These parables show the supreme value of the kingdom. The kingdom of God affects our attitude towards all of life. In another place, Jesus said, “If your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell” (Mark 9:47). Entrance into the kingdom of God is worth any earthly sacrifice.
The Parable of the Net (Matthew 13:47-50)
Fishing boats on the Sea of Galilee would drag a large net, trapping both edible fish and inedible. After returning to shore, the fishermen would separate the good fish from the bad.
Like the parable of the weeds, this parable reminded the disciples that judgment will come at the end of the age. Instead of expecting immediate judgment, they must preach the kingdom knowing that God, in his timing, will judge the evil and the righteous. There will be a final judgment that separates the good from the evil, but we must leave the timing to God.
The Parable of the Master of the House (Matthew 13:51-52)
Jesus began this series of parables by teaching the disciples that they should be fruitful soil. He ended the series by teaching them their responsibility to share with others. Every scribe who has been trained must bring out of his treasure of knowledge something to teach others. We do not learn for our benefit alone. The disciples were trained so they could train other disciples.
The Parable of the 10 Minas[2] (Luke 19:11-27)
► Read Luke 19:11-27.
This parable comes from Luke, but Matthew includes a similar parable given during Jesus’ Olivet Discourse. Jesus gave the parable of the 10 minas when he was near Jerusalem, because the people supposed that the kingdom of God was going to appear immediately (Luke 19:11).
As Jesus approached Jerusalem, the people grew increasingly enthusiastic in their expectation of a political Messiah. Jesus gave this parable to teach his disciples to remain faithful while they waited for the kingdom. They were not to cautiously hide what the Master had given them; instead, they were to use their resources for the progress of the kingdom.
[1] In Daniel 4:12 and Ezekiel 31:6, birds lodging in a tree represented a great kingdom reaching to many nations.
[2] A “mina” was a unit of money. It was equivalent to about three months’ wages for a laborer.
► Read Matthew 24-25.
Much of Jesus’ early teaching focused on the immediate inauguration of the kingdom. As he approached the end of his earthly ministry, Jesus spoke more about the end-time consummation of the kingdom. The Olivet Discourse in Matthew 24 and 25 is Jesus’ most extended teaching about the future fulfillment of the kingdom promises.
In 19 B.C., Herod the Great began a major renovation of the Temple.[1] This Temple, completed in 516 B.C. by Zerubbabel, was smaller and plainer than Solomon’s original Temple. Herod intended to restore the Temple to its earlier beauty. He started a construction project that lasted for more than 80 years. Herod appointed 10,000 skilled workers for the construction and trained 1,000 Levites to work on sections of the Temple that only the priests could enter.
Herod hoped to be remembered as the builder of the greatest temple in the world. By the time of Jesus’ ministry, work had been continuing for 46 years (John 2:20). The entire Temple would not be complete until 63 A.D. and would be destroyed only seven years later following the siege of Jerusalem by the Roman general Titus in 70 A.D.
Herod’s temple was more than double the size of Solomon’s temple, with plenty of space for the thousands of Jewish pilgrims that came to Jerusalem for the feasts. It was one of the great wonders of the Roman Empire.
[1] "Temple Comparison" was created by SGC with a photo by Ricardo Gandelman (CC BY 2.0) and temple plans from EB Vol. IV and Gal m, available from https://www.flickr.com/photos/sgc-library/52345523784, public domain (CC0).
During Jesus’ last week in Jerusalem, the disciples came to point out to him the buildings of the Temple. Since the construction of the Temple was still ongoing, they were probably pointing out a feature that had been changed since their previous visit to the Temple.
Jesus responded with a prophecy about the destruction of the Temple. “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.” The disciples then asked, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” (Matthew 24:2, 3)
The disciples’ question was in two parts; Jesus’ answer was in two parts. Just as Old Testament prophecies included both near and far aspects, Jesus’ prophecy included some events that would happen soon and some that would come at the end of the age.
Jesus showed that the kingdom will include people from all nations, both Jew and Gentile. He showed that the inclusion of the Gentiles in the kingdom was God’s plan “from the foundation of the world” (Matthew 25:34). The kingdom of God was God’s eternal plan for his people.
Two of the parables in the Olivet sermon teach that we must be faithful while we wait for the kingdom. The five foolish bridesmaids waited, but without proper preparation. The servant with one talent waited, but did not faithfully manage it. As kingdom citizens, we are called to faithfulness and perseverance in service to the King.
At the final judgment, the separation of the good and evil promised in Matthew 13 will take place. The primary lesson is not about when and how this judgment will take place. Instead, Jesus’ teaching is about how kingdom citizens must live today in preparation for the final judgment. On that day, the King will say, “Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me” (Matthew 25:40). We must live in constant readiness for the King’s return. We must be found faithful when he returns.
► Read Luke 9:21-27.
Citizenship in the kingdom of God is by grace alone. We do not become citizens of the kingdom by good works. However, this does not mean that there is no cost to a life of discipleship. In Luke 9, Jesus taught his followers about the cost of discipleship.
Dallas Willard wrote, “Grace is not opposed to effort; grace is opposed to earning.”[1] The effort we make as disciples is not opposed to grace. In fact, the only way we have the power to pursue discipleship is because of God’s grace.
Please notice the pattern of Jesus’ teaching: the cross and then glory.
We cannot share in the glory of the kingdom without sharing in the cross. Jesus “humbled himself by becoming obedient to the point of death, even death on a cross. Therefore, God has highly exalted him…” (Philippians 2:8-9).
As God’s children, we follow the same pattern. “And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ will himself restore, confirm, strengthen, and establish you” (1 Peter 5:10). This is the shape of life in the kingdom. Christ suffered the cross before being exalted to glory. His followers must take up the cross before enjoying his eternal glory.
Jesus looked for committed disciples. He did not require his disciples to have brilliant minds; he did require them to have loyal hearts. What does it cost to be a disciple? “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Matthew 16:24).
Is discipleship worth the cost? Jesus gave three reasons to be a disciple. Ironically, these are the very reasons that many people avoid discipleship. Why should we pay the price of discipleship?
► Read Luke 14:25-33.
Jesus later expanded his teaching on discipleship. His instruction breaks into three sections:
If you go to buy a car, the salesman will sometimes try to hide the final cost. He will say, “Look at this beautiful car!” “Feel the power of this car!” Only after you have fallen in love with the car does he tell you the price.
Jesus never offered his followers an easy route to the kingdom. He started with the price tag:
"If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple" (Luke 14:26-27).
In this passage, to hate something is to love it less than something else. Jesus is saying, “You cannot be my disciple unless you love me more than your own father, mother, wife, children, brothers, sisters, even your own life!”
How much does it cost to be a disciple? Everything! Being a disciple of Christ is more than sharing in the joy of the messianic promises; it requires sharing in the cross.
► The Gospel of John gives three additional conditions for discipleship. Read John 8:31, John 13:35, and John 15:8. Based on the conditions for discipleship in Luke and John, are you making disciples in your ministry?
[1] Dallas Willard, The Great Omission: Reclaiming Jesus’s Essential Teachings on Discipleship. (New York: HarperOne, 2006)
Until Christ returns, we will not understand all the details of his teaching about the kingdom. However, the Gospels show many characteristics of the kingdom of God:
► In the appendix is a sermon entitled “The Gospel of the Kingdom.” Read this before continuing with Lesson 7.
Prepare a series of three sermons based on Jesus’ Sermon on the Mount. The theme of your sermons should be “Life in the Kingdom of God.” Show how we are to live today as citizens of the kingdom of God. Be sure you preach the Sermon as good news. Show how God’s grace empowers us to live as citizens in the kingdom of God.
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