At that time some of those present told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. To this He replied, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered this fate? No, I tell you. But unless you repent, you too will all perish. Or those eighteen who were killed when the tower of Siloam collapsed on them: Do you think that they were more sinful than all the others living in Jerusalem? No, I tell you. But unless you repent, you too will all perish.”
My Thoughts
When we hear about horrific tragedies like those described in this passage, we often jump to the conclusion that the victims did something to deserve it. This is exactly the assumption the people were bringing to Jesus.
Was Jesus confirming their suspicions, saying, “They deserved it!” or was He saying, “They didn’t”? I don’t believe He was trying to distinguish between justice and fate. Instead, He was leveling the playing field, addressing the universal reality of sin. In essence, He was making the same point Paul would later articulate in Romans:
“For all have sinned and fall short of the glory of God.” (Romans 3:23)
In truth, we all probably deserve far worse fates. Jesus is addressing a deeper issue here, drawing a sharp line between real spiritual consequences and mere superstition.
Mixing superstition with truth is dangerous. It distorts our understanding of God’s true character and blurs our own identities. Jesus wanted His listeners to grapple with the truth that we are all sinners—and ultimately, to understand the nature of God’s grace and justice.
As disciple-makers, we will inevitably face this same challenge. People come to us with a “theological cocktail”—a blend of world religions, cultural myths, and self-manufactured ideas about God. It is our task to dive into the Word of God to separate truth from fiction, reality from myth. We have to help them cut away the baggage of superstition.
My Story
I was recently explaining a friend’s medical condition to my respiratory therapist. As I was describing the dire details, he kept knocking on the wooden chair beside him. He was “knocking on wood,” practicing a superstitious act to prevent jinxing himself. I couldn’t tell if he was just playing around or genuinely trying to ward off bad luck, but I wanted him to know that I wouldn’t trust my friend’s fate to the “god of luck” or any other substitute for the One True God. I told him that I believe in the Great Physician, and I choose to place my friend’s future in His capable and trustworthy hands. Let’s draw a clear line of distinction between superstition and the One who is the Truth.
Our Action Plan
Now it’s time for application. Here’s some questions and ideas:
What superstitious practices have we borrowed from the world and need to jettison?
Listen carefully to those you are discipling. What superstitions do you need to address?
Do a Bible study on what God thinks about superstitions.
We are all swimming in a world of half truths and flat out lies from the enemy. Our culture will explain circumstance, good and bad, through alternatives to anything but the truth. Let’s be careful to make a clear distinction between Biblical truth and worldly superstition.
Cuando oímos hablar de tragedias horribles, como las descritas en este pasaje, a menudo nos apresuramos a concluir que las víctimas hicieron algo para merecerlas. Esta es exactamente la suposición que la gente planteaba ante Jesús.
¿Estaba Jesús confirmando sus sospechas al decir: «¡Se lo merecían!»?, ¿o estaba diciendo: «No se lo merecían»? No creo que Él estuviera intentando distinguir entre la justicia y el destino. Más bien, estaba nivelando el terreno de juego, abordando la realidad universal del pecado. En esencia, estaba planteando el mismo argumento que Pablo articularía más tarde en Romanos:
«Por cuanto todos pecaron y están destituidos de la gloria de Dios». (Romanos 3:23)
En verdad, es probable que todos nosotros merezcamos destinos mucho peores. Aquí, Jesús aborda una cuestión más profunda, trazando una línea clara entre las verdaderas consecuencias espirituales y la mera superstición.
Mezclar la superstición con la verdad es peligroso. Distorsiona nuestra comprensión del verdadero carácter de Dios y desdibuja nuestras propias identidades. Jesús quería que sus oyentes se confrontaran con la verdad de que todos somos pecadores y, en última instancia, que comprendieran la naturaleza de la gracia y la justicia de Dios.
Como formadores de discípulos, inevitablemente nos enfrentaremos a este mismo desafío. La gente acude a nosotros con un «cóctel teológico»: una mezcla de religiones mundiales, mitos culturales e ideas sobre Dios fabricadas por ellos mismos. Nuestra tarea consiste en sumergirnos en la Palabra de Dios para separar la verdad de la ficción, la realidad del mito. Debemos ayudarles a desprenderse de la carga de la superstición.
Mi Historia
Recientemente le estaba explicando la condición médica de un amigo a mi terapeuta respiratorio. Mientras describía los sombríos detalles, él no dejaba de golpear la silla de madera que tenía a su lado. Estaba «tocando madera», realizando un acto supersticioso para evitar echarse la mala suerte encima. No lograba discernir si simplemente estaba bromeando o si realmente intentaba ahuyentar la mala fortuna; sin embargo, quería que supiera que yo no confiaría el destino de mi amigo al «dios de la suerte» ni a ningún otro sustituto del Único Dios Verdadero. Le dije que creo en el Gran Médico y que elijo depositar el futuro de mi amigo en Sus manos capaces y dignas de confianza. Tracemos una clara línea divisoria entre la superstición y Aquel que es la Verdad.
Nuestro Plan de Acción
Ahora es el momento de la aplicación práctica. Aquí tienen algunas preguntas e ideas:
¿Qué prácticas supersticiosas hemos adoptado del mundo y necesitamos desechar?
Escuchen atentamente a aquellos a quienes están discipulando. ¿Qué supersticiones necesitan abordar?
Realicen un estudio bíblico sobre lo que Dios piensa acerca de las supersticiones.
Todos navegamos en un mundo repleto de verdades a medias y mentiras descaradas provenientes del enemigo. Nuestra cultura tiende a explicar las circunstancias —tanto las buenas como las malas— recurriendo a cualquier alternativa, salvo a la verdad misma. Tengamos el cuidado de establecer una clara distinción entre la verdad bíblica y la superstición mundana.
Si ve un problema importante en la traducción, envíeme una corrección por correo electrónico a charleswood1@gmail.com
“Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. “Five of them were foolish, and five were prudent. “For when the foolish took their lamps, they took no oil with them, but the prudent took oil in flasks along with their lamps. “Now while the bridegroom was delaying, they all got drowsy and began to sleep. “But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’ “Then all those virgins rose and trimmed their lamps. “The foolish said to the prudent, ‘Give us some of your oil, for our lamps are going out.’ “But the prudent answered, ‘No, there will not be enough for us and you too; go instead to the dealers and buy some for yourselves.’ “And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. “Later the other virgins also came, saying, ‘Lord, lord, open up for us.’ “But he answered, ‘Truly I say to you, I do not know you.’ “Be on the alert then, for you do not know the day nor the hour. (Matthew 25:1-13)
Introduction
The basic thrust of this parable and the Parables of the Talents and the Minas is to be ready for Christ’s return. Where the Parables of the Talents and Minas focus on preparedness by multiplying the resources given by the Master, the Parable of the Ten Virgins is more about the use of resources to persevere in preparedness. In this essay we will look at the admonition Jesus gives and the practical ways one can remain vigilant and ready to the end.
Prudent – φρόνιμος (Strong’s G5429 – phronimos) intelligent, wise, prudent, i.e. mindful of one’s interests
Messianic Model – Focus on Jesus’ example
Some of the most visible ways we see Jesus modeling prudence is by the way He used His time and stewarded relationships.
Time Management – Jesus knew when to do things and when not to do things. He routinely mentions His hour has not yet come or has come. (John 2:4, John 12:23, John 13:1, John 17:1) When it was not time to enter into conflict that could potentially end in death, He moved on. (Matthew 12:14-15) And when it was time for the cross, He marched straight into Jerusalem. (Luke 18:31-33) Timing was something Jesus stewarded to perfection. (John 5:19) His three year ministry has lasted for over two millennia.
Stewarding Relationships – Jesus preached to and helped scores of people. His efforts to relate to people were both evident in population and geography. (Mark 6:44, Mark 3:7-8) But in the process of engaging so many people, He also saw the need to develop leaders to sustain the movement after He was gone. He helped many but invested deeply in a few. (Mark 3:14, John 17:4-6)
Key Theological Implications
The return of Christ is a focal point in Christian theology. Jesus talked about it extensively in His parables and in direct explanations with His disciples. (Matthew 24, 25, Luke 12:35-40, John 14:1-3) The primary theme of His exhortations was for His followers to recognize the signs of the times and to be ready for His return.
Although the Apostle Paul was only in Thessalonica for three Sabbaths (Act 17:2-3) before he was run out of town by jealous Jews, he included the return of Christ in his short-term discipleship. (2 Thessalonians 2:5) In both of his letters to the church he would give further instruction on the second coming of the Messiah. This was very early in the young converts’ education.
Although there are many different interpretations and opinions, the church’s emphasis on eschatology continues to this day. The one thing that we can all agree on is that Jesus said He would come back and that we should be ready for His return. His admonitions should both encourage us and draw our attention as kingdom citizens to faithful service and vigilant faith.
Contemporary Spiritual Significance
Many find end times theology confusing or at worst a nonessential doctrine. This is exactly what Jesus warned against. Although there have been many abuses of the doctrine; fear mongering, false predictions, and even those who claimed to be Christ themselves, It should not make us any less vigilant in preparing for His return.
But it would be good to talk about what this preparedness looks like. Readiness for His return does not look like a person with their eyes on the clouds and waiting for the trumpets to sound. At Christ’s ascension even the angels prodded those who watched His departure with these words;
“Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.” (Acts 1:11)
In other words, “Get after it! Go do what He commissioned you to do!”
Jesus Himself makes it quite clear what being ready looks like by the many parables and admonitions He gave to His disciples. One of the clearest is found in the end of Matthew chapter 24;
“Who then is the faithful and sensible slave whom his master put in charge of his household to give them their food at the proper time? Blessed is that slave whom his master finds so doing when he comes.” (Matthew 24:45-46)
These are the faithful expectant stewards of the kingdom, those who are using their resources, gifts, talent, abilities, time, and yes, the whole of their lives to glorify God and advance His kingdom.
The Transformative Power of Being Ready for Christ’s Return
Proper anticipation and orientation of stewardship will cause the individual, the church, and the kingdom to grow. Anticipation creates both a sense of urgency and a focus on the things that really matter, the things that are eternal. Orientation facilitates a healthy intentionality in assessing and employing one’s contributions as a steward of God’s kingdom. Both of these take time to develop through learning, application, and character development. It is not a static proposition but rather a dynamic process that lasts a lifetime in pursuit of God. Growth and transformation are inevitable for the wise and prudent servant.
Conclusion
The Parable of the Virgins is an exhortation by Jesus to do what it takes to cross the finish line prepared for His return. It harkens back to the old adage that “the Christian life is not a sprint, it’s a marathon.” But it is not a leisurely stroll through the park either. We are to be busy at the Master’s work and patiently but fervently anticipating His return.
Disciple-Maker’s Short Story
The Oil in Our Lamps
The maple leaves spun down in lazy spirals, catching the October light as they settled onto the playground equipment. Sarah watched her three-year-old, Milo, navigate the climbing structure with the determined concentration of a mountain climber, his small hands gripping each rung with fierce deliberation.
“I swear he’s going to give me a heart attack before he turns four,” she murmured, not taking her eyes off him.
Beside her on the bench, Emma laughed, bouncing her six-month-old on her knee. “Wait until he discovers he can jump off things. That’s when the real fun begins.”
Jan smiled from her spot on the grass, where she was building a tower of blocks with Emma’s two-year-old twins. At forty-three, she was the oldest in their loose confederation of mothers, the one who’d been through the sleepless nights and toddler years twice over. Her boys were in middle school now, but she’d never forgotten what it felt like to need other women in the trenches with you.
“Remember when we thought pregnancy was the hard part?” This from Keisha, who was trying to convince her eighteen-month-old that wood chips were not, in fact, a food group.
Their Tuesday and Thursday meetings had started accidentally six months ago—Sarah and Jan arriving at the same time, week after week, until conversation became inevitable. Then Emma had joined, newly moved to Tacoma and desperate for adult interaction. Keisha had rounded out their group a month later, and now these mornings felt essential, like vitamins or coffee.
“Speaking of hard parts,” Emma said, her tone shifting to something more careful, “did anyone else’s church do that whole rapture sermon series? My mom sent me three YouTube videos about the end times this week, and I honestly don’t know what to think anymore.”
Sarah groaned. “My feed is full of that stuff. Half the people are stockpiling supplies, and the other half are arguing about pre-trib versus post-trib like it’s a sports rivalry.”
“What does that even mean?” Keisha asked, abandoning her wood chip patrol to join them. “I grew up Baptist, but we never talked about any of that.”
“It’s basically different theories about when Jesus comes back and how it all happens,” Emma explained. “Some people think believers will be taken up before things get bad, others think we’ll go through it. And everyone’s so sure they’re right.” She shifted the baby to her other knee. “My mom’s convinced it’s happening any day now. She keeps telling me to ‘be ready,’ but I don’t actually know what that means. Like, should I be doing something specific? Praying more? Going to more Bible studies?”
Jan had been quiet, letting the younger women articulate their confusion. She’d heard variations of this conversation before—the anxiety that modern end-times preaching could generate, the way it sometimes paralyzed people rather than mobilizing them. She thought of Jesus’ parable of the ten virgins, of oil and lamps and a bridegroom’s arrival.
“Can I tell you what I think?” Jan asked, and something in her voice made them all turn. Not authoritative, exactly, but grounded. Sure.
“Please,” Emma said. “Because right now it just feels like noise.”
Jan stood, brushing grass from her jeans, and moved to where she could see all their children at once—a habit that never died, even when your own kids were taller than you. “A few years ago, I got obsessed with this topic too. Read all the books, watched all the documentaries, tried to decode Revelation like it was a puzzle I could solve.” She smiled ruefully. “Drove my husband crazy. Finally, he asked me: ‘If Jesus came back tomorrow, would you be doing anything differently today?'”
Milo shrieked with delight as he reached the top of the climbing structure, and Sarah gave him a thumbs up before turning back to Jan.
“That question gutted me,” Jan continued. “Because honestly? I was spending all this time trying to figure out when and how, but I’d stopped focusing on who I was becoming. Jesus told this parable about ten women waiting for a bridegroom—five had enough oil for their lamps, five didn’t. The ones who ran out missed everything, not because they didn’t care, but because they hadn’t prepared for a long wait.”
“So we’re supposed to stockpile spiritual oil?” Keisha asked, half-joking.
“Not stockpile. Steward.” Jan picked up one of the blocks, turned it over in her hands. “Jesus wasn’t subtle in his parables. Over and over, he told people: ‘I’m coming back, so be busy with what I gave you to do.’ The oil isn’t about having all the right theological positions. It’s about faithfulness over time. It’s about…” She gestured at the playground, at their children, at the circle they’d formed. “It’s about this, actually.”
Emma frowned. “Hanging out at parks?”
“Building relationships. Investing in people. Using your gifts.” Jan looked at each of them in turn. “Sarah, you’re always the first to notice when someone’s struggling. Last month you showed up at my house with dinner because you somehow knew I’d had a terrible day. Emma, you’ve got this gift for asking questions that make people think deeper—I’ve watched you do it in our conversations. Keisha, you’re hilarious, but you also have this way of speaking truth that doesn’t feel judgmental. You made me rethink my whole approach to discipline just by telling a story about your grandmother.”
“I did?” Keisha looked genuinely surprised.
“You did.” Jan sat back down on the bench, and they instinctively drew closer. “The prudent virgins—the wise ones—they made sure they had what they needed for the long haul. Not because they were paranoid, but because they took the bridegroom seriously. They believed he was coming, so they lived accordingly.”
A breeze scattered more leaves across the playground. One of Emma’s twins toddled over and climbed into Jan’s lap, and she settled him there with practiced ease.
“But what does that actually look like?” Sarah pressed. “Because I’ll be honest, most days I’m just trying to keep everyone alive and fed.”
“Yes,” Jan said simply. “Exactly that. Jesus was really clear about this—the person who’s faithful in small things will be faithful in large things. You think keeping a three-year-old alive isn’t kingdom work?” She nodded at Milo, who was now attempting to hang upside down. “You’re raising a human being who could change the world. You’re showing him what love looks like, what patience looks like, what forgiveness looks like—even on the days when you’re doing it imperfectly.”
“Especially on those days,” Emma murmured.
“Right. And these mornings?” Jan gestured at their circle. “This is discipleship. This is how the early church actually functioned—people doing life together, helping each other follow Jesus in the middle of ordinary things. Paul spent three weeks in Thessalonica, and you know what he made sure to teach them? That Jesus was coming back. Not to scare them, but to give them purpose. To help them understand that everything they did mattered.”
Keisha had gone quiet, her usual energy stilled. “I think I’ve been so worried about doing it right that I forgot to just… do it.”
“That’s the trap,” Jan agreed. “Jesus spent three years modeling what preparedness looks like. He managed his time intentionally—knew when to engage and when to withdraw. He poured into masses of people, but he also invested deeply in twelve specific humans. He stewarded everything—relationships, opportunities, even his own life—with this incredible purposefulness.”
“I like that word. Purposefulness.” Sarah was watching Milo again, but Jan could see her really thinking. “It feels different than just being busy.”
“It is different. You can be busy and still run out of oil.” Jan shifted the twin on her lap so she could see them all better. “The foolish virgins weren’t careless because they didn’t care about the bridegroom. They just didn’t think about sustainability. They didn’t prepare for the marathon.”
“So how do we prepare?” Emma asked. “Practically, I mean.”
Jan considered. “For me, it’s meant being really honest about where I invest my energy. It’s meant saying no to good things sometimes so I can say yes to better things. It’s meant developing habits that keep me connected to God—not legalistic stuff, but real relationship. Reading Scripture not to check a box but to let it change me. Praying not just in crisis but in the ordinary moments.” She paused. “And it’s meant community, like this. People who’ll tell me when I’m drifting, who’ll remind me what matters.”
One of the twins started fussing, and Emma stood to retrieve him. “My mom would say that’s not enough. That I need to be more… I don’t know, on fire or something.”
“Maybe,” Jan said gently. “Or maybe your mom’s working out her own relationship with God, and what she needs looks different from what you need. The point isn’t to become your mom’s version of ready. It’s to become you, fully formed into who Jesus created you to be. That’s the transformation that matters.”
“Fully formed sounds exhausting,” Keisha said, but she was smiling.
“It’s a lifetime process,” Jan admitted. “And here’s the thing—nobody crosses the finish line perfect. The wise virgins weren’t wise because they never struggled or doubted. They were wise because they kept refilling their lamps. They kept doing the next right thing, day after day.”
Sarah’s phone buzzed—probably a reminder about naptime. They’d been here almost two hours already. “So when people ask if I’m ready for Jesus to come back, what I should really hear is: ‘Are you faithfully doing what you’re called to do right now?'”
“Yes,” Jan said. “And the answer doesn’t have to be perfect. It just has to be honest. Some days my answer is ‘I’m trying.’ Some days it’s ‘I forgot to try until just now.’ But I keep showing up. I keep asking God to reshape me. I keep…” She trailed off, watching their children play together, these small humans they were all trying to shepherd toward something good and true. “I keep remembering that Jesus’ return isn’t meant to terrify us. It’s meant to orient us. To remind us that everything we do today echoes into eternity.”
They gathered their things slowly—diaper bags and water bottles, shoes that had been kicked off, half-eaten snacks. The maple leaves continued their gentle descent around them.
“Same time Thursday?” Emma asked, and they all nodded.
As they walked toward the parking lot, Keisha fell into step beside Jan. “Thank you,” she said quietly. “I didn’t realize how much I needed to hear that.”
“We all need reminding,” Jan replied. “That’s why we keep showing up.”
Sarah’s voice carried back to them: “Milo, honey, we don’t eat leaves either.”
Jan laughed, the sound mingling with children’s voices and rustling leaves and the ordinary sacredness of an autumn morning in Tacoma. This, she thought. This was the oil in their lamps—these faithful friendships, these honest conversations, these small humans being loved into being. Not dramatic or flashy, but real. Sustainable. Enough for the journey, however long it took.
And if the Bridegroom came tomorrow, or next year, or decades from now? She would still have spent today well. Still have invested in what mattered. Still have been about the Master’s work, in a park on a Thursday morning, helping young mothers understand that readiness wasn’t about having all the answers.
It was about showing up. Again and again. With whatever oil you had.
And then, because grace was inexhaustible, letting Jesus refill your lamp.
“But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves, nor do you allow those who are entering to go in.” (Matthew 23:13)
Introduction
This essay will explore the huge error the religious leaders of Jesus’ day made when they did not enter God’s kingdom and even worse, tried to prevent others from entering it. We will discover the failure to grasp the meaning of the Scriptures, misguided traditions, and character flaws that led to this indictment of hypocrisy. We will also look at ways we may unwittingly commit the same sin Jesus points out in the religious leaders. We will study the example of Jesus in facilitating entrance into the kingdom and our responsibilities in these modern times.
Key Words and Phrases
Hypocrites – ὑποκριτής (hypokritēs – Strong’s G5273) – one who answers, an interpreter, an actor, stage player, a dissembler, pretender, fraud, fake
“Shut off the kingdom of heaven…” – Essentially the religious leaders through their teaching, life-style, and lack of character led people astray. Although they were very “religious” people, they did not possess or teach the truth about Jesus as Messiah. They led people astray and therefore “blocked” the entrance to the kingdom.
“You do not enter [the kingdom] yourselves…” – This started with John the Baptist when the religious leaders refused to believe he was a true prophet. Their error continued to deteriorate when they failed to embrace the promised Messiah, Jesus.
Messianic Model – Focus on Jesus’ Example
It may seem counterintuitive to say Jesus entered the kingdom of God and thereby giving us an example to follow. But we must remember Jesus was given the kingdom by His Father and it was obtained through His supreme obedience to the Father’s will. (Psalm 2:6-8, Luke 22:29-30, Philippians 2:8-9) Furthermore, He is an example of One who does not prevent people from entering God’s kingdom. In fact, He is the quintessential model for ushering them into the kingdom. (Mark 1:14-15, Luke 9:1-2, Acts 1:3)
Key Theological Implications
The Religious Leader’s Failure
When we look at the role of religious leaders the word “priest” comes to mind. The Hebrew word כֹּהֵן – kōhēn (Strong’s H3548) meaning priest, one who mediates and the Greek word ἱερεύς – hiereus (Strong’s G2409) meaning a priest, one who offers sacrifices and in general is busied with sacred rites, referring to priests of Gentiles or the Jews. Put simply, one who brings man to God and God to man. The religious leaders were supposed to inform the people about God’s kingdom and usher them into it. But as Jesus and the Scriptures point out, they failed miserably in their mission. There are many reasons a spiritual leader may fail to point people in the right direction. The religious leaders of Jesus’ time didn’t understand the Scriptures. (Matthew 22:29, John 5:39) They elevated their traditions above the commands of God. (Matthew 15:3-9, Mark 7:7-9) They were unwilling to practice the basic principles of justice and mercy. (Matthew 9:13, 23:23) And they had huge character flaws.
Flaw
Description
Example Verse
Hypocrisy
Preach but don’t practice
Matthew 23:3
Pride and self-righteousness
Comparing to themselves to others, lacking humility
Luke 18:9-14
Envious and Jealous
Pilate knew they were envious and jealous of Jesus’ influence
Matthew 27:18
Lack of mercy
Ignoring justice, mercy, and faithfulness
Matthew 23:23
Greed and exploitation
Taking advantage of people, devouring widows’ houses
Matthew 23:14
People Pleasers and fear of People
They wouldn’t follow their own convictions for fear of the people
John 12:42-43
Can a Leader Actually “Shut a person out of the kingdom?”
Once again Jesus is using hyperbole to make His point. Hyperbole uses language that is exaggerated to emphasize the severity of people’s actions or attitudes. It is important to note that God is sovereign and no human frailty or stupidity could thwart the sovereign call of God. As we have discussed in previous essays, man has free agency and God is totally sovereign. Although we can’t reconcile these two with human logic, the Bible speaks of both. Religious leaders will be held accountable for their failure to usher or even efforts to block people from entering the kingdom of God. However, it is impossible to deter the elect. Those who really want to submit to Jesus’ rulership and enter, are those whom God has chosen. Jesus is simply calling out the ineptitude of the spiritual leaders. (John 3:5,10:28-29, Romans 8:28-30, Ephesians 1:4-5)
Contemporary Spiritual Significance
Jesus’ warning to the religious leaders in His time is just as applicable to spiritual leaders today. We will be held accountable for both action and inactions that counter the kingdom message. We have already reviewed some of the errors and defects Jesus directly addressed in His day but there is another in the present that is just as dangerous; failure to recognize the priesthood of the believer. (1 Peter 2:9) Leaders who cause a “bottleneck” to the gospel and ministry are placing unnecessary roadblocks in the path of kingdom advancement. As already stated, the leaders can’t actually keep a person from entering the kingdom but they will be held accountable for beliefs and actions that try to, intentionally or unintentionally, thwart its expansion. Unbiblical restrictions like; You’re not qualified to share the gospel, make disciples, administer the Lord’s Supper, baptize someone, or even be the church are all hindrances to the spread of Christianity. Restrictions are not the answer. Training every believer is.
The Transformative Power of Freeing Kingdom Citizens
When disciples are unleashed to understand authority, responsibility, and rewards of functioning as healthy kingdom citizens, growth is inevitable. Individual disciples will grow in their relationship with their King and take on the stewardship they’ve been entrusted with. The church will be more than a gathering to practice religious rites. It will be a kingdom outpost poised to minister to its own but also press into the darkness and win more souls. And the kingdom, like leaven, will spread across the globe. But in order for this to happen we must make disciples of Jesus as He commanded. Jesus said “the harvest is great but the laborers are few.” (Luke 10:2) Not only should we pray for more laborers as Jesus instructed, we should train and deploy more laborers as He did.
Conclusion
Jesus has harsh words for the religious leaders who get in the way of kingdom expansion. His warning carries with it the reality that they themselves will not enter. As disciple-makers of Jesus we dare not make the same mistake. We need to roll up our sleeves and make disciples who can make disciples. Artificial constraints and roadblocks must be knocked down and the kingdom citizens must be set free.
Disciple-Maker’s Short Story
Locker Room for the Kingdom
Collin’s voice rose just enough to carry over the low hum of showers and closing lockers. “Alright, last rep, fellas. Knees down, hearts up.”
Thursday’s walk-through had left a thin sheen of sweat but not the bone-deep ache of Friday night. Shoulder pads hung like empty armor, jerseys draped over hooks, and a faint haze of Icy Hot floated in the warm air. The Bible study circle formed slowly along the far wall, where rubber flooring was scuffed white from cleats and a fluorescent tube flickered. Helmets became stools. Linemen sat on duffel bags.
Collin sat cross-legged, back against a dented blue locker with 72 stenciled in flaking white. His Bible lay open on his thigh, a strip of athletic tape scribbled with “Audience of One” clinging to the back cover.
“Who’s got Matthew 18?” he asked.
Tyrese, their wiry slot receiver, read about becoming like children to enter the kingdom of heaven, about not despising the little ones. His voice was softer than on the field, where he chirped at cornerbacks all game long.
When he stopped, the locker room exhaled. In their circle, a silence settled that felt like the quiet in the huddle right before a trick play.
Mason, the sophomore linebacker, broke it. “I was reading ahead—where Jesus is roasting the Pharisees and says they ‘shut off the kingdom of heaven from people.'” His forehead tightened. “How do you even do that? Block somebody from the kingdom? Jesus sounds like He’s saying you can actually get in people’s way with God.”
He looked straight at Collin, and behind the bravado was something like fear. “What if we’re doing that?”
The question hung heavy. Collin felt his heartbeat kick faster. Every eye in the circle had shifted to him.
“That’s a legit question,” he said. “Before we answer it, let’s back up. In Matthew 18, how does Jesus say you enter the kingdom?”
Tyrese glanced down. “He says unless you’re converted and become like children, you won’t enter.”
“What does that mean to you?” Collin asked. “When you think of a kid, what do you actually see?”
“Honest mess,” Jordan said. “They don’t fake it.”
“Dependence,” said Lucas, a quiet junior safety whose dad had left the year before. “Little kids need you for everything.”
Collin nodded. “So… humble, honest, dependent. Not pretending to be big when you aren’t. Not walking around like you own the field, but like you know Who actually does.”
He felt a gentle conviction paint the edges of his own ego—his love of being captain, the guy the coach trusted, the guy freshmen watched.
“If Jesus says that’s how you enter the kingdom,” he said, “what kind of person would make it harder for someone else to get there?”
“An opposite kid,” Mason said. “Proud. Fake. In control.”
“So, like my uncle,” Tyrese muttered, then winced.
Collin caught that. “Yeah. Jesus calls the religious leaders ‘hypocrites’—like actors. They were supposed to bring people to God, but instead of opening the door, they stood in the doorway and blocked it.”
“But how do you block it?” Austin pressed.
“Think about people you know,” Collin said. “When do you feel more drawn to Jesus because of them, and when do you feel like He’s farther away?”
Tyrese stared at the floor. “When they actually live it. Coach Reed doesn’t shove God down our throats, but when he prays, you can tell it’s real. That makes me want to pray.” He swallowed. “My uncle posts Bible verses every day but talks trash about everybody. Makes me think, ‘If that’s what following Jesus looks like, I’m out.'”
Heads nodded.
“That,” Collin said softly, “is what it looks like to block the kingdom. You can make Jesus look smaller, meaner, more fake than He is. And you can make yourself look like the main point.”
He let that sit.
“Jesus isn’t just talking to ‘those guys back then.’ His warning is for anybody who leads. Captains. Seniors. That’s us.”
“Dude, I’m a backup QB,” Austin said. “My platform is the bench.”
“Freshmen still watch you,” Jordan said. “When you clown on somebody, the whole locker room follows.”
Austin’s grin faded.
“Jesus gave the kingdom to His church—He calls all His people a ‘royal priesthood,'” Collin said. “Every believer carries the job of pointing people to God. So when we act like we’re the only ones qualified, or make following Jesus look like a members-only club, we’re jamming up the doorway.”
Mason frowned. “But we’re just high schoolers.”
“Who led you here?” Collin asked.
“You invited me. You kept asking.”
“Exactly. You’re being discipled and you’re already discipling. You bring your little brother to church workouts. If you bow your head over your pregame meal, he probably will too. If you mock it, he’ll mock it twice as hard.”
A muscle jumped in Mason’s jaw.
“So maybe the better question is: Who’s watching our lives—and what are we showing them about the King?”
Lucas spoke again, words careful. “When you guys came to the house after my dad left and just sat on the porch with me and didn’t say a bunch of religious stuff… that made me think maybe Jesus wasn’t like my dad. Like He wouldn’t bounce when it got ugly. That kinda opened a door.”
Collin’s throat tightened. He and Jordan had just felt a weight in their chests and got in the truck. They’d brought pizza and played Madden until midnight and prayed once, haltingly.
“That’s the opposite of blocking the kingdom,” he managed. “Jesus came close, especially when things were messy, and kept pointing people to His Father.”
He uncapped a marker and turned to the whiteboard, writing over ghostly route trees:
HOW COULD I BLOCK? | HOW COULD I OPEN?
“What are some ways guys like us could accidentally block people from wanting Jesus? And what are some opposite plays we could run?”
The answers came slowly but surely.
“Talking big about God here, but cussing out refs on Friday,” Jordan said.
“Only inviting people to church if they’re already our kind of people,” Tyrese added.
“Acting like you gotta be perfect before you come to God,” Lucas said.
They filled the left side: making fun of non-athletes, acting like only the youth pastor could pray, hoarding attention.
Then the right side.
“Admitting when we’re wrong. Actually apologizing to freshmen,” Mason said.
“Letting younger guys lead something small,” Austin offered.
“Being the same at school as we are here,” Tyrese said.
“Listening more, preaching less,” Lucas added.
Collin stepped back. The board looked like a scouting report on their own souls.
“We’re not doing this in our own strength,” he said. “Jesus gave His life to open the kingdom, then shares His Spirit so we can live like Him. If we’re going to stop blocking and start ushering people in, we’ll have to ask Him to change us—not just our behavior, but our hearts.”
He paused. “And that starts with wanting to become like Him more than we want to be anything else. More than all-district, or popular, or respected.”
The room went still. Football ambitions lived thick in this air—scholarship dreams, highlight reels, rumors of scouts.
Mason broke the quiet. “So if I’m more worried about being ‘that dude’ than looking like Jesus, I’m already blocking the kingdom. ‘Cause I’m telling people my glory is bigger than His.”
Collin’s lips twitched. “You said it, not me.”
“Then I don’t want that,” Mason said. “I wanna hit like me but live like Him. Use the respect to point people up.”
Tyrese leaned back. “My little cousins copy everything I do. If I keep being halfway with Jesus, I’m telling them He’s only worth halftime. I wanna go all-in. Not just so I don’t block them, but ’cause He actually deserves it.”
“If Jesus could obey all the way, even when it cost Him everything,” Lucas said, “why wouldn’t I want to live under a King like that? I want that kind of obedience. So when people look at me, they don’t see the guy whose dad left; they see a different kind of Father.”
Their words washed over Collin like a warm wave and a weight. This was why he’d said yes to leading the study. They weren’t just learning plays; they were being formed into men who could carry a kingdom.
“Last question,” Collin said. “What’s one concrete thing you’re going to do before next Thursday?”
“I’ll apologize to Micah, the freshman corner,” Austin said. “I lit him up in film room. That’s not what Jesus would’ve done.”
“I’ll invite my cousin to the game and to this study,” Tyrese said.
“I’ll ask my little brother what he thinks God is like,” Mason said. “Then try to show him that.”
“I’ll talk to Coach about letting a freshman lead pregame prayer,” Jordan added.
“I’ll read Matthew 18 again with my mom,” Lucas said.
Each answer felt like a hand reaching for a door handle.
“Let’s take a knee.”
They dropped down, helmets beside them like surrendered crowns. In the half-circle of bowed heads, the fluorescent flicker softened.
“Jesus,” Collin began, “You didn’t shut us out. You opened the kingdom with Your own body and blood. We want to become like You. Not just for us, but for the guys watching us.”
He swallowed. “Save us from being actors. From loving our image more than Your name. Break anything in us that blocks people from seeing how good You are. Make us like kids—humble, honest, dependent. Teach this team how to use every bit of influence to open the way for others to come to You.”
Around him, boys whispered “Amen,” some barely audible, some strong.
When they stood, something felt subtly rearranged. There was a new awareness in their eyes—that their tackles, their jokes, their quiet porch visits were all part of a much larger field.
Collin caught Mason’s shoulder. “Next week, you lead the questions.”
Mason blinked. “Me?”
“You’re already thinking like a leader. Time to step into it. Not as a gatekeeper. As a guy holding the door wide open.”
A slow grin spread across Mason’s face. “Knees down, hearts up.”
“Exactly.”
They walked out into the cooling evening, the setting sun painting the practice field gold. In the lingering light, their shadows stretched long—small figures on a big canvas, following a King whose kingdom no one could shut.
“On the next day the large crowd who had come to the feast, when they heard that Jesus was coming to Jerusalem, took the branches of the palm trees and went out to meet Him, and began to shout, ‘Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel.’ Jesus, finding a young donkey, sat on it; as it is written, ‘FEAR NOT, DAUGHTER OF ZION; BEHOLD, YOUR KING IS COMING, SEATED ON A DONKEY’S COLT.'” (John 12:12-15)
Introduction
Jesus’ triumphant entry into Jerusalem was the ultimate celebration—the inauguration of His Kingdom. But it didn’t look anything like the world expected.
In this Kernel, we are going to examine how our King fulfilled ancient prophecies while completely upending the crowd’s expectations. We’ll look at the stark contrast between His approach and the religious leaders’ reactions. Ultimately, we’ll see what Jesus’ quiet confidence in this moment means for us today as we follow Him and invest in discipling others.
Key Words and Phrases
Hosanna! – Closely related to the Hebrew word יָשַׁע (Strong’s H3467 – yāšaʿ from Psalm 118:25), meaning to save, be saved, or be delivered. It’s used simultaneously as a massive shout of praise and a desperate plea for the Messiah: “Please save us!” or “Our Savior!”
Son of David – This title points directly to a fulfilled promise. God told King David He would raise up a descendant to rule forever (2 Samuel 7:12-16). Later, Isaiah affirmed this exact covenant (Isaiah 9:6-7).
This covenant also highlighted the relational dynamics of “a son” in David’s lineage, pointing toward the Father/Son relationship between the Messiah and God the Father. God also promised David that his descendant would build a “house.” While David likely pictured a physical building, Jesus was referring to the ultimate temple: His body (John 2:19-21), and eventually, the church (1 Corinthians 6:19; Colossians 1:18).
Old Testament Prophecies:
“Blessed is the one who comes in the name of the LORD; We have blessed you from the house of the LORD.” (Psalm 118:26)
“Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey.” (Zechariah 9:9)
Messianic Model – Jesus the Humble Serving Ruler
Jesus knew exactly what to do—and when to do it—to fulfill His role as the King of kings. But as He rode into the city, He was modeling something profoundly counter-cultural for us: He was the Humble Servant King.
Jesus rode a donkey’s colt into Jerusalem, a blatant sign of humility. To put this in historical perspective, King David rode a mule, and Solomon rode that same royal mule for his coronation (1 Kings 1:38-40). Even Absalom, David’s rebellious son, rode a mule into battle (2 Samuel 18:9). In that era, the mule was royalty’s beast of choice, signifying majesty and power.
Yet Jesus chose a young, unbroken donkey. It’s the ancient equivalent of arriving at a presidential inauguration in a borrowed, beat-up economy car instead of an armored motorcade.
The people shouted “Hosannas,” laid down their coats, and waved palm branches. But Jesus knew that just five days later, this same crowd’s cheers would likely curdle into demands for His crucifixion. He knew all of this, yet He still came as the suffering servant (Isaiah 53:1-12)—not to conquer with a sword, but to conquer through humble sacrifice.
Paul exhorts us to have this exact same attitude (Philippians 2:5-11). Jesus emptied Himself, obeyed God, and allowed Himself to be murdered by His own creation to absorb God’s wrath and provide propitiation for our sins. Jesus expects us to lead with that same serving heart:
“It is not this way among you, but whoever wishes to become great among you shall be your servant… just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Matthew 20:25-28)
“If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. For I gave you an example that you also should do as I did to you.” (John 13:14-15)
Key Theological Implications
These Kingdom passages underscore the breathtaking humility of Christ. He entered our world as a fragile infant in the most austere conditions. He is the servant who doesn’t raise His voice in the streets, gentle with the bruised reed, giving His life for the downtrodden (Isaiah 42:1-4).
He stepped into our arena of brokenness, sorrow, and pain. He came so lowly that the religious elite completely missed Him, yet He is the Creator of all things. He fit right in with the marginalized, dining with tax collectors and outcasts. He allowed His prized creations to spit in His face, torture Him, and kill Him (Isaiah 53:3-7; Isaiah 61:1-11).
He did all this to be the sacrifice for our sins (Mark 10:45).
The crowds that day were looking for a military king to crush Rome. They missed that Jesus came to deliver them from a much deadlier slave owner: sin itself (John 8:34-36). To free us, He had to become the perfect sacrifice foretold in the Scriptures (1 Corinthians 15:3), dying in our place as the “Lamb of God who takes away the sin of the world” (John 1:29).
Oh, the incredible humility of our God!
Contemporary Spiritual Significance
Let’s be honest: true humility is incredibly rare today.
Often, what we see is feigned humility masking a self-centered culture of virtue signaling. Sometimes it’s disguised as self-deprecation, which might look humble on the surface, but is ultimately still obsessively focused on self.
True humility is being entirely secure in your identity and purpose, and then using those strengths to serve others at a personal cost. Jesus perfectly modeled this secure, costly humility as our King, and He invites us into that exact same rhythm.
The Transformative Power of Humble Leadership
Jesus repeatedly told His followers to be humble, especially as they stepped into roles of teaching and leading others (Matthew 23:12; Luke 14:11).
The rest of Scripture echoes this mandate (Philippians 2:3-4; 1 Peter 5:6; James 4:10). We are called to lead through service, rejecting the world’s power-hungry playbook. It feels completely counterintuitive in a culture—and sadly, sometimes even in the church—where power and control are the standard metrics for “strong leadership.”
But there is profound freedom in leading like Jesus. As we adopt His posture of service, our character deepens, our faith is strengthened, and our actual purpose becomes crystal clear (2 Corinthians 3:18).
Conclusion
As the ultimate leader, Jesus gave us the ultimate example of how to lead. He arrived as a humble servant, despite holding all authority and power to demand His own way. He sacrificed Himself on a cross, offering us the free choice to acknowledge Him not just as Savior, but as King and Lord.
Our best response? Receive His unmerited gift with joy, and then roll up our sleeves to lead others exactly as He led us.
Disciple-Maker’s Short Story
Not What You Expect from a CEO
The amber light filtered through the windshield as Maya stared at her hands, still faintly pink despite three rounds of scrubbing. The scent of industrial disinfectant clung to her clothes, a sharp reminder of the afternoon’s work at Mrs. Chen’s house.
“I can’t stop thinking about it,” she said finally, breaking the comfortable silence that had settled between them since leaving the elderly woman’s apartment. “The way you just… took over. The bathroom, those sheets…” She shook her head, still processing what she’d witnessed.
Rebecca glanced over from the driver’s seat, her own hands bearing the same telltale signs of their labor. At fifty-two, she moved with the quiet confidence Maya had always admired—the same presence that commanded boardrooms at Meridian Industries, where she’d built a reputation as one of the most respected CEOs in the region.
“You’ve seen other leaders in action,” Rebecca said, her voice gentle but probing. “At work, in church ministries. How do they typically handle situations like today?”
Maya let out a rueful laugh. “Usually? They delegate the gross stuff. Point and direct while keeping their manicures intact.”
She remembered Pastor Williams during last month’s community outreach, his pristine polo shirt untouched while volunteers sorted through donation bags reeking of mildew. “Even in women’s ministry, I’ve watched leaders hover around the food table while everyone else scrubs floors.”
The car slowed at a red light, and Rebecca’s fingers drummed thoughtfully against the steering wheel. Through the windshield, the sun hung low on the horizon, painting the sky in watercolor strokes of orange and rose.
“You know what changed everything for me?” Rebecca asked, her gaze distant. “Palm Sunday, about fifteen years ago. I was sitting in church, listening to the passage about Jesus riding that donkey into Jerusalem, and something clicked.”
Maya turned toward her, curious. She’d never heard this story.
“Here was the King of kings,” Rebecca continued, “the one person in all of history who actually deserved a red-carpet entrance, a golden chariot, armies of servants clearing his path. Instead, he chose a young donkey—probably stubborn, definitely unremarkable. The crowds threw down their coats because he didn’t even have proper royal transport.”
The light turned green, and they moved forward through the quiet residential streets.
“I was running a small consulting firm then,” Rebecca said. “Thought leadership meant commanding from the corner office, letting others handle the messy details while I focused on ‘strategy.'” Her voice carried a note of regret. “That sermon hit me like a freight train. If Jesus—the actual King of the universe—chose humility and service, what did that say about my approach?”
Maya watched her mentor’s profile, noting the way Rebecca’s expression had grown thoughtful, almost tender.
“Monday morning, I walked into the office and asked where I could help. Not delegate, not oversee—help. My assistant nearly fainted when I started organizing files with her. But you know what happened? Everything changed. Projects moved faster. People stopped dreading meetings. Revenue increased thirty percent that year.”
They turned onto Maya’s street, where apartment buildings stood shoulder to shoulder. Maya found herself hanging on every word.
“It wasn’t magic,” Rebecca continued. “It was just… Jesus’ model. When you’re willing to do the work you’re asking others to do, when you take the hardest jobs instead of the easiest ones, people notice. They trust you differently. They follow differently.”
The car pulled up to Maya’s building, but neither woman moved to get out. The engine ticked softly as it cooled.
“At Meridian, I still clean conference rooms after board meetings,” Rebecca said with a small smile. “Last month, I spent three hours helping our janitor replace fluorescent bulbs because he’d hurt his back. The board members who saw it didn’t think less of me—they respected the decision to pitch in rather than just send an email to facilities.”
Maya stared at the dashboard, her mind replaying the day’s events through this new lens. Rebecca hadn’t just happened to take the worst cleaning jobs; she’d deliberately sought them out. The overflowing toilet, the sheets stained with bodily fluids, the kitchen caked with months of neglect—she’d tackled each one with the same focused attention she brought to quarterly earnings reports.
“In my family, too,” Rebecca added softly. “When my teenagers were going through their worst phases, I didn’t just lay down rules from parental authority. I got down in the trenches with them. Drove them to late-night activities, sat through horrible amateur theater productions, helped with projects I couldn’t begin to understand. Served them, even when they didn’t deserve it.”
The silence stretched between them, filled with the weight of revelation. Maya felt something shifting in her chest.
“Someday,” she said finally, her voice barely above a whisper, “I want to be a leader like you.”
Rebecca turned fully toward her then, and Maya was surprised to see tears glistening in her mentor’s eyes. But she was also smiling—a broad, radiant expression that seemed to light up the entire car.
“No, sweetheart,” Rebecca said, reaching over to squeeze Maya’s hand. “You want to be a leader like Jesus.”
The words hung in the air between them, simple but profound. Not like Rebecca, impressive as she was. Like Jesus. The King who chose the donkey, who washed feet, who served rather than demanded service.
“But what do you think? A man had two sons, and he came to the first and said, ‘Son, go work today in the vineyard.’ “And he answered, ‘I will not’; but afterward he regretted it and went. “The man came to the second and said the same thing; and he answered, ‘I will, sir’; but he did not go. “Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you. (Matthew 21:28-31 NASB95)
Introduction
In this parable Jesus is shining a light on the characteristics of a kingdom citizen. The true citizen of the kingdom of God is not just verbally compliant. They take action and ultimately do what the King has ordered. This essay will discuss verbal acknowledgements, thought processes and motives, and behavioral responses. We will also see how Jesus actually applied this in His own life with the Father.
Key Words and Phrases
“I will not” and “I will, sir” – Notice the second son even adds the word “sir” (κύριος – Lord – Strong’s G2962) to his response feigning respect.
Regretted – μεταμέλομαι – metamelomai – Strong’s G3338 – Meaning “a care to one afterwards,” repent.
“Which of the two did the will of his father?” – Notice Jesus puts credibility on action, not verbal acknowledgement or intellectual ascent.
Messianic Model – Focus on Jesus’ Example
We know that Jesus always did His Father’s will both with verbal acknowledgement and in action. (John 5:19, 12:49) So how does Jesus illuminate and model the principles of this parable? First, we must acknowledge that Jesus had a choice. In the wilderness being tempted by Satan the temptations were real. He had the choice to renege on his statements and commitments, and choose to do His own will. The choice was His to make. Second, Jesus was cognizant of the cost of obeying the Father. In the Garden of Gethsemane He appealed to the Father to “take this cup away” and yet He yielded to the Father’s will at the price of His own life, by taking on the sins of the world and incurring the wrath of God. Jesus was an example of a son who not only verbally acknowledged his father’s desires and commands but fulfilled them trusting him.
Had He not lived out a relationship with the Father in perfect compliance in mind, spirit, and body, He would have failed to be the perfect sacrifice for sin. He could not have paid the substitutionary payment for man. He would not have satisfied the just punishment we all deserve which is death. (John 1:29, Hebrews 10:12-14, 1 Peter 1:19)
Key Theological Implications
We all know that salvation is by grace and not our works (Ephesians 2:8-9) and we are very careful to stay away from even a hint that it is. But Jesus isn’t afraid to dance on the edge of being misunderstood that salvation is based on what we do. He makes it clear that repentance is a requirement to enter the kingdom of God. Oftentimes people shy away from repentance for fear of presenting a “works based gospel.” It would do us well to 1.) Preach what Jesus preached. 2.) Understand repentance from a Biblical stand point of view. The Seven Stories of Hope (Repentance) are very helpful in this pursuit.
In the parable the first son shows repentance through the “regret” he felt afterwards and does the will of the father. The second son gives verbal acknowledgement to his father but does not do his will. Notice the second son even called him “sir”. This word in the Greek is κύριος which is normally translated “lord.” It is not enough. This brings to mind the statement from Jesus,
“Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.” (Matthew 7:21-23)
Action will always follow the heart. The first son had a change of heart which motivated him to do his father’s bidding. It’s not that the Jews failed to be religious and do “good things.” It was their hearts that had yet to be changed. They were very opposed to Jesus, His way of life and His teachings. Jesus makes it very clear what the “work” is and the change that it will take to do it.
“Therefore they said to Him, “What shall we do, so that we may work the works of God?” Jesus answered and said to them, “This is the work of God, that you believe in Him whom He has sent.” (John 6:28-29)
Now remember, this is not just verbal acknowledgement or intellectual assent. This is fully embracing Jesus for who He is as the Messiah, the King. The change of heart being made, the repentance, is to turn from one’s own ways and submit to Christ the King’s authority. This change of heart not only ushers one into the kingdom but appropriates all the grace necessary to live under the King’s authority and be forgiven when we fall short. Faith receives grace and grace produces action.
I love Dallas Willard’s quote on this;
“Grace is not opposed to effort, it is opposed to earning. Earning is an attitude. Effort is an action. Grace, you know, does not just have to do with forgiveness of sins alone.”
“The true saint burns grace like a 747 jet burns fuel on takeoff. Become the kind of person who routinely does what Jesus did and said. You will consume much more grace by leading a holy life than you will by sinning, because every holy act you do will have to be upheld by the grace of God.”
(The Great Omission, Dallas Willard)
Contemporary Spiritual Significance
Many times the gospel is proclaimed as data to acknowledge as true and a professional prayer of that acknowledgement. And although some have come into the kingdom through this act many are still “dead in their trespasses and sins.” (Ephesians 2:1) One of the reasons people are believing they are saved and are not is because a gospel without repentance is being taught. (Which is a false gospel). The disciple presenting the gospel must preach it as Jesus did.
Jesus came into Galilee, preaching the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mark 1:14-15)
Notice Jesus is not only preaching the good news but how to appropriate it. There is a kingdom at hand and therefore there is a King with authority at hand. In light of the King and kingdom’s presence a person is commanded to turn from their ways to the ways of the King and believe that this is good news! This is the true gospel that Jesus preached and it is the gospel by which people are saved. There is a surrender, a willingness to embrace the authority of the Lord and Savior, Jesus the Christ.
We must evaluate the gospel we are preaching and conform it to the gospel the Author of the Gospel preached.
The Transformative Power of the True Gospel
Many “believers” in the church today are still as entrenched in the old life as they were before they “believed.” That is because they failed to receive the true gospel promises that transform the individual.
Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. (2 Corinthians 5:17)
Although they are not perfected in the flesh, by grace that comes through the gospel they will notice change in their lives. They will no longer desire some of the things they did in their pregenerate state. And the things they are still battling will cause them great grief, a sorrow that leads to further repentance. (2 Corinthians 7:9-10) The saint’s life is like that of Zaccheus, he was a changed man and Jesus declares, “Today salvation has come to this house!” (Luke 19:9)
Conclusion
Jesus preaches a parable to warn the religious leaders that they have a false sense of security in their relationship with God. Although being very religious and in strict adherence to the parts of the Law that made them appear holy, they fell woefully short of God’s plan for salvation. Like the son in the parable that said he would comply with the father’s will, they did not follow through with the action required to obey. They did not embrace Jesus, the King who ushered in the kingdom. Like the religious leaders of the day many “Christians” believe they have salvation because they believe in a creed, perform good works, or attend religious gatherings. They are also living in a false sense of security because they have failed to attend to the one thing that provides salvation. And the thing is not a thing, it’s a Who, Jesus Christ.
“You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life.” (John 5:39-40)
Disciple-Maker’s Short Story
Two Sons and General Tso’s
The amber glow of paper lanterns cast dancing shadows across Marcus’s weathered face as he carefully maneuvered his chopsticks around a piece of General Tso’s chicken. Steam rose from their shared plates, mingling with the soft chatter of other diners at Golden Dragon, their Thursday night sanctuary tucked between a bodega and a dry cleaner on 47th Street.
“You’re quieter than usual tonight,” Marcus observed, setting down his chopsticks and studying his mentee across the red vinyl booth. “Rough week at the firm?”
David pushed his lo mein around his plate, creating small mountains of noodles. “Actually, work’s been fine. It’s… something else.” He looked up, his eyes carrying the weight of genuine confusion. “I’ve been having this ongoing debate with some friends about what it really means to be saved. And honestly, Marcus, I’m more confused now than when I started.”
Marcus leaned back, a knowing smile creeping across his lips. “Ah. The great salvation debate. Let me guess—you’ve got friends on both sides of the fence?”
“Exactly.” David’s fork clinked against his plate as he gestured. “My buddy Jake from college keeps insisting that all you have to do is believe. He quotes John 3:16 like it’s a magic formula—just intellectual agreement that Jesus existed and died for sins. Done deal. But then there’s Sarah from our Bible study group who keeps talking about repentance and surrender, saying faith without works is dead.”
“And you’re caught in the crossfire.”
“Right. Jake makes it sound so simple, so… accessible. Just believe and you’re in. But Sarah’s version feels more demanding, more… I don’t know, authentic somehow? But also terrifying because how do you know if you’ve repented enough?”
Marcus reached for the teapot, refilling both their cups with jasmine tea. The ritual gave him a moment to think. “You know, I’ve been studying Jesus’s parables lately, particularly the ones about the kingdom. There’s one that speaks directly to what you’re wrestling with.”
David leaned forward, his dinner forgotten. “Which one?”
“The parable of the two sons. You familiar with it?”
“Vaguely. Refresh my memory.”
Marcus cupped his hands around his tea, the warmth seeping through the ceramic. “A father asks both his sons to work in the vineyard. The first son says, ‘I will not,’ but later changes his mind and goes to work. The second son says, ‘I will, sir’—very respectful, very religious—but never actually shows up to work.”
“Okay…”
“Jesus asks which son did the father’s will. The obvious answer is the first son, right? But here’s what makes it fascinating—Jesus wasn’t just telling a nice story about work ethic. He was talking to the religious leaders, the Pharisees, people who had all the right words, all the right religious credentials.”
David’s eyes widened slightly. “So the second son represents…”
“The religious elite. They called God ‘Lord,’ they knew all the right terminology, they performed all the religious duties. Perfect verbal acknowledgment. But when it came to actually embracing Jesus as Messiah, as King—when it came to the actual work of the kingdom—they refused.”
A waiter shuffled past their table, balancing a tray of sizzling plates. Marcus waited for the noise to subside before continuing.
“The first son, on the other hand, initially rejected his father’s request. But something happened—the text says he ‘regretted’ it. In Greek, it’s metamelomai—a deep change of heart that led to a change of action.”
David set down his tea cup with deliberate precision. “So you’re saying Jake’s wrong about the intellectual assent thing?”
“I’m saying Jesus himself put credibility on action, not just verbal acknowledgment. But David, here’s where it gets tricky—and where your friend Sarah might be missing something too. The first son’s work in the vineyard wasn’t what saved him. His change of heart was.”
“I’m not following.”
Marcus smiled, leaning forward conspiratorially. “Think about Jesus going through temptations in the wilderness. The temptations were real—he had genuine choices to make. And in the Garden of Gethsemane, He could have said no. But he consistently chose the Father’s will over his own, even when it meant the cross.”
“Right, but Jesus was perfect. That’s different.”
“Is it though? Here’s what I’ve been learning—Jesus didn’t just model perfect obedience, he modeled perfect faith. And that faith expressed itself in surrender to the Father’s authority, even at great personal cost.”
David pushed his plate away, his appetite completely gone. “So where does that leave someone like me? I want to believe, I really do. But if salvation requires this perfect surrender, this complete change of heart…”
“Who said anything about perfect?” Marcus’s voice carried a gentleness that seemed to wrap around David’s anxiety. “The first son didn’t perfectly obey from the beginning. He started with rebellion, remember? But he experienced what the text calls repentance—a fundamental reorientation toward his father’s will.”
“But how do you know if you’ve truly repented? How do you know if your faith is real or just… intellectual?”
Marcus pulled out his phone and scrolled through his notes. “Dallas Willard said something that revolutionized my thinking: ‘Grace is not opposed to effort, it is opposed to earning.’ You see the difference?”
“Not really.”
“Earning is an attitude—thinking your works purchase salvation. Effort is simply the natural expression of a changed heart. Grace doesn’t eliminate action; it empowers it.”
David stared at the table, processing. “So it’s not that I have to earn my salvation through good works…”
“But genuine faith—true belief—naturally produces obedience. Not perfect obedience, but a heart that’s been reoriented toward Christ’s authority. Think about it, David. If someone truly believes Jesus is King, how can they simultaneously refuse to acknowledge his reign over their life?”
“They can’t. That would be… contradictory.”
“Exactly. Your friend Jake’s ‘just believe’ gospel misses the fact that genuine belief includes submission to Jesus as Lord, not just Savior. And your friend Sarah’s emphasis on repentance is biblical, but she might be making a checklist of dos in her head that lead to the performance of religious laws, rather than a change of heart.”
David looked out the restaurant window at the blur of yellow cabs and hurried pedestrians. “So what does real faith look like then?”
Marcus’s eyes lit up. “You know what this reminds me of? Zacchaeus. Remember him? The tax collector who climbed the tree to see Jesus?”
“Yeah, the short guy.”
“Right, but here’s what’s remarkable about his story. When Jesus called him down and invited himself to dinner, something happened in Zacchaeus’s heart. He stood up and declared he would give half his possessions to the poor and repay anyone he’d cheated four times over.”
David frowned. “Okay, so he did good works…”
“But David, listen carefully—he hadn’t actually done any of those things yet. These were promises, declarations of intent. But Jesus looked at this transformed heart, at this evidence of genuine repentance, and said, ‘Today salvation has come to this house.'” Marcus leaned forward intently. “Today. Not after Zacchaeus followed through on his promises, but right then, when his heart had been changed.”
“So you’re saying…”
“I’m saying that the very fact that you’re wrestling with this, that you’re not satisfied with easy answers, that you want authentic faith—that’s your Zacchaeus moment. The work of God is already happening in your heart.”
David nodded slowly. “I think I need to have some conversations with Jake and Sarah.”
“Just remember,” Marcus said, signaling for the check, “the gospel Jesus preached wasn’t just ‘believe in me.’ It was ‘repent and believe.’ The kingdom has come, and there’s a King. The good news is that this King is also a Savior who provides everything necessary to live under his loving authority.”
As they gathered their coats and prepared to step back into the controlled chaos of Manhattan, David paused. “Marcus?”
“Yeah?”
“Thanks. For helping me see that it’s not an either-or thing. It’s both-and.”
Marcus smiled as he held the door open. “That’s the beauty of the kingdom, David. It’s both gift and calling, both grace and transformation. Both sons matter in the story—but only one did the father’s will.”
They stepped into the cool October air, the city lights reflecting off the wet pavement like scattered jewels. David felt something settling in his chest, a peace that came from understanding that the gospel was both simpler and more profound than he’d imagined. The work of the kingdom wasn’t about perfect performance—it was about a changed heart expressing itself in loving obedience to the King who had first loved him.
As they parted ways at the subway entrance, David carried with him not just the lingering taste of General Tso’s sauce, but a deeper hunger—to become the kind of person who, like Jesus, consistently chose the Father’s will out of love, not obligation. The parable wasn’t just about two sons; it was about the kind of son he wanted to become.
To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over [a period of] forty days and speaking of the things concerning the kingdom of God. …So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:3, 6)
Introduction
We often find ourselves living in the tension between simply acknowledging Jesus as King and deeply understanding—and applying—the realities of the Kingdom He modeled. In Acts 1:3, we find Jesus leading a remarkable forty-day intensive. He proved His resurrection and spoke directly about “the things concerning the kingdom of God.” This period served as a profound capstone to the previous three years, during which He relentlessly preached and demonstrated the Kingdom throughout His earthly ministry.
Yet, even after this post-resurrection masterclass, the first instinct of His closest followers was to pivot back to their own political comfort zones. They asked, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6). Their earthbound questions collided with a Risen King whose vision was infinitely broader than a national border.
Like those early followers, many of us struggle with that exact same gap: the space between acknowledging the Kingdom and actually understanding how it operates. We find it hard to trade our cultural scripts for Kingdom reality. To follow Jesus effectively—and to authentically guide those you are discipling into His way of life—we must move beyond seeking our own personal agendas and begin to grasp the radical, co-regent identity for which we were designed.
Key Words and Phrases
The kingdom of God –
βασιλεία (Strong’s G932 – basileia) royal power, kingship, dominion, rule, of the royal power of Jesus as the triumphant Messiah, of the royal power and dignity conferred on Christians in the Messiah’s kingdom, a kingdom, the territory subject to the rule of a king, used in the N.T. to refer to the reign of the Messiah.
Θεός (Strong’s G2316 – theos) a god or goddess, a general name of deities or divinities, the Godhead, trinity, spoken of the only and true God, refers to the things of God, His counsels, interests, things due to Him, whatever can in any respect be likened unto God, or resemble Him in any way, God’s representative or viceregent, of magistrates and judges.
Jesus went about Galilee preaching the kingdom of God.
Restoring the kingdom to Israel –
Ἀποκαθίστημι (Strong’s G600 – apokathistēmi) to restore to its former state, to be in its former state.
The Jewish people held prophetic expectations that the Messiah would restore the kingdom of Israel through military conquest. While they were correct that this restoration would eventually occur, it was first necessary for the suffering Servant King described inIsaiah 53:1 to come. This misunderstanding prompted the disciples to ask their question.
Messianic Model – Focus on Jesus’ Example
When we look at this interaction in Acts 1, we see a profound model in how Jesus approached, understood, and taught the Kingdom of God:
He learned about the Kingdom as a man. In His incarnation, Jesus emptied Himself (Philippians 2:7). During His earthly ministry, He did not rely on a “divine cheat code” to bypass human development. He had to learn about the Kingdom of God the exact same way we do—through deep submission to the Scriptures and the guidance of the Holy Spirit.
The Kingdom was His absolute foundation. Because He had internalized the heart of the Father, Jesus lived and taught Kingdom values consistently and without error. This wasn’t a side-topic; it was the core of His three-year ministry, culminating in an intensive forty-day seminar strictly on this subject after His resurrection.
He was relentlessly patient. In Acts 1:6, we see that His closest followers still didn’t get it. After all that time with the Master Teacher, their default was still earthbound. Yet, Jesus doesn’t express frustration or rage-quit on them. He patiently redirects their focus from political timelines to the empowerment of the Holy Spirit for global witness (Acts 1:7-8).
Key Theological Implications
The disciples’ question reveals a deep truth: understanding the kingdom of God isn’t an optional elective; it’s essential to understanding our true identity and purpose. Jesus taught that the Kingdom must be our absolute highest priority. He told us to “seek first His kingdom and His righteousness” and compared it to a hidden treasure worth selling everything to obtain. It was the very reason He was sent, and it is what defines us as a “royal priesthood.” (Matthew 6:33; Matthew 13:44; Luke 4:43; 1 Peter 2:9)
But knowing the Kingdom is not just an intellectual pursuit or a theological puzzle to solve. It requires spiritual re-orientation. Jesus said that “unless one is born again he cannot see the kingdom of God.” Comprehension begins with a new birth, and it takes revelation from heaven, combined with modeling, assessment, relearning, and actually living it out. We don’t have to guess how to do this, because Jesus gave us the ultimate example. He did nothing of His own initiative, setting the standard so we could “walk in the same manner as He walked.” (John 3:3; Matthew 13:11; Matthew 16:17; John 13:13-15; John 5:19; 1 John 2:6)
When we truly understand the Kingdom, we understand the King. We see the Father through Him and realize we’ve been radically transferred into the kingdom of His beloved Son. Because the earth and everything in it belongs to Him and He holds all authority in heaven and on earth, His ownership completely shapes how we steward our lives. The King’s authority defines the scope of the kingdom we represent. (John 14:9; Colossians 1:13; Psalm 24:1; Matthew 28:18)
This brings us to a massive, mind-blowing reality: co-regency. To make any coherent sense of the Kingdom, we must understand our calling as co-regents. This isn’t a new idea; it’s the original design established in the dominion mandate in Eden. Jesus has made us a “kingdom and priests to our God; and they will reign upon the earth.” This co-regency isn’t just present-tense—it is eschatological. It is the ultimate trajectory of our eternal lives. We are promised that if we endure, we will also reign with Him, sit with Him on His throne, and “reign forever and ever.” Our highest calling isn’t just surviving until we go to heaven; the final word of Scripture on human vocation is partnering with the King to reign over His creation. (Genesis 1:26-28; Revelation 5:10; 2 Timothy 2:12; Revelation 3:21; Revelation 22:5)
Contemporary Spiritual Significance
We live in an age—especially in a modern U.S. context—where the very idea of a “king” or a “kingdom” is frowned upon, if not completely odious. Authority in general is highly suspect because we have witnessed so many abuses of power, even by clergy. But it is not only unfair, it is profoundly unwise to project those human abuses onto God. Jesus is God, and God is love, which was perfectly displayed throughout His earthly life. (1 John 4:8-10; John 14:9; Acts 10:38)
While God is incredibly loving, He is also our Master and Creator, and He should be approached with profound reverence and awe. Furthermore, He is completely just and will eternally punish those who remain rebellious. It is foolish to trifle with, ignore, or challenge His absolute authority. (Genesis 1:1; Hebrews 12:28-29; Hebrews 10:31; 2 Thessalonians 1:7-9)
When we align ourselves with our Kingdom identity and purpose, we are ultimately aligning ourselves directly with the King. And when we align ourselves with Him, we begin to live out the exact design He created us for.
Think about it like a piece of high-performance machinery. When a machine is used for what it was specifically engineered to do, it runs powerfully and efficiently. But if you try to use it for something it wasn’t designed for—like trying to use a smartphone to hammer in a nail—the results are completely inadequate, incredibly frustrating, and ultimately destructive.
This is exactly why it is so crucial to read and submit to the “Owner’s Manual” (the Bible). Our Creator knows the proper functions of His creation and how we can best be used to experience true fulfillment and happiness. It is precisely because He knows our design that Jesus can extend the invitation: “Take My yoke upon you and learn from Me… for My yoke is easy and My burden is light.” (Matthew 11:29-30)
When we stop fighting against our design and align ourselves with the King, the exhausting hustle stops. We begin to genuinely experience His peace, joy, and love, along with an unshakeable hope for the future. And as we experience this transformation, we get to model that same peace and hope to those we are discipling.
Conclusion
Ultimately, bridging the gap between simply acknowledging Jesus as King and truly understanding His Kingdom is the journey of a lifetime. As we see in Acts 1, it requires intentionally moving past our earthbound expectations to embrace a much grander reality. We are not just subjects waiting for an afterlife; we are invited into an active, co-regent partnership with the Creator right now. By choosing to “seek first His kingdom” (Matthew 6:33) and submitting to our original design, we shed the exhaustion of cultural striving and step into true identity and purpose. This radical shift doesn’t happen by accident. It demands that we immerse ourselves in the King’s teachings, rely on the Holy Spirit, and patiently walk out these truths. As we do, we won’t just experience the transformative power of His reign firsthand—we will become a living model of the Kingdom, brilliantly reflecting His hope and authority to those we are discipling.
Disciple-Maker’s Short Story
A True Story and the Reason for this Book
The house is silent, save for the rhythmic hiss of the gas fireplace to my left. At 7:30 am, the world is still holding its breath, and I am holding mine. I am tucked into the corner nook of my couch—my designated “station”—wearing nothing more formal than pajama bottoms and a well-loved t-shirt celebrating the Texas Rangers’ past World Series victory.
To my right, the built-in bookshelves glow under soft LED lighting, illuminating the faces of our sons, their wives, and our grandchildren. They are our heart’s legacy, framed in wood and glass, watching over me as I begin my morning ritual. My bare toes burrow into the intricate patterns of the Persian rug, the wool soft against my skin. There is a sense of groundedness here. Like Moses before the burning bush, I feel the weight of the moment. My feet are bare because this corner of the living room has become holy ground.
Resting on the seat of my rollator is a homemade platter, serving as a makeshift table for my mug of hot tea. In my lap lies one of my most prized possessions: a Bible so worn the leather feels like silk. It is a map of my life, crisscrossed with underlines, tear stains, and margins crowded with notes from decades of seeking.
The Hundredth Reading
I turned the page to the beginning of Acts. I’ve traveled these roads with Luke and Paul many times—at least a hundred, if I’m being honest. I expected the familiar comfort of a story well-known, but as I smoothed down the pages of Acts 1, something shifted.
I stared at the text, struck by a sudden, jarring realization. The men in these verses had spent three years in the shadow of the Master. They had heard the parables, seen the healings, and walked through the trauma of the crucifixion. They had even spent forty days with the resurrected Christ, receiving “intense teaching” on the Kingdom of God. Yet, in Acts 1:6, their first question was about a political restoration of Israel.
After all that time, they still understood so little about the Kingdom.
The Question in the Room
The steam from my tea rose in the morning light, but my focus was locked on the page. A quiet, persistent voice began to echo in the stillness of the room. It wasn’t an accusation; it was an invitation that felt like a piercing light.
“And how much DO YOU understand about My Kingdom?”
I realized then that I had often treated the Kingdom as a theological concept to be studied rather than a reality to be inhabited. I had gleaned the “information” of the book of Acts and the Gospels, but I had barely scratched the surface of the “reign” of the King. That morning, the tea grew cold as a new fire started. I decided that my usual devotional routine or even my study time in the afternoons wasn’t enough. I committed to spending the bulk of my time in the afternoon—an hour to an hour and a half—rediscovering what it actually means to live under the rule of God.
A Journey Shared
I knew I couldn’t do this alone. The Kingdom is not a solitary island; it’s a city, a body, a family. I reached out to a few close friends, inviting them to journey into the depths with me. I told them I wanted to move past the surface-level Sunday school answers and really grapple with the “marvelous Kingdom” Jesus spoke of.
I thought it might be a six-month deep dive. I was wrong.
Six months dissolved into a year of intense discovery. One year bled into two. The more we looked, the more we realized how vast the landscape truly is. We found that the Kingdom isn’t just about where we go when we die; it’s about the staggering reality of Christ’s authority here and now—in our families, our suffering, our joys, and even in the quiet corners of our living rooms.
Today, as I sit in my nook with my feet on the rug, I’m no longer looking for a finish line. I’ve surrendered to the fact that I will spend the rest of my life as a student. I am a lifelong traveler, seeking to understand our wonderful King and the breadth of His reach. The “deficit” I felt that morning was actually a gift—it was the hunger that led me to the feast.
“But seek first His kingdom and His righteousness, and all these things will be added to you.” — Matthew 6:33
How to Use This Book: The Format and Our Approach
If you are going to lead others in the ways of Jesus, you must have a roadmap for your own heart first. As you progress through this book, you will notice that every chapter follows the exact rhythm you just experienced. This isn’t by accident. It is designed to move you systematically from head knowledge to holistic living.
Introduction: We always start by establishing the primary tension in the text—the gap between what we know and what we actually live.
Key Words and Phrases: We live in a culture that loves to project its own definitions onto ancient texts. By briefly digging into the original Greek and Hebrew words, we bypass our cultural assumptions and anchor our understanding to what was actually being said.
Messianic Model: We always look to Jesus. He is not just our Savior; He is the ultimate example of Kingdom living. We cannot guide those we are discipling if we are not first tracing His footsteps.
Theological & Contemporary Significance: Here, we bridge the ancient text to our modern context, pulling out the massive implications for our daily lives.
Transformative Power & Conclusion: We wrap up the teaching by exploring how yielding to this specific Kingdom truth changes us from the inside out.
Disciple-Maker’s Short Story: After this first true chapter, every chapter will end with a fictionalized vignette. While the names and exact scenarios may be fictional, every single one of these stories is heavily drawn from over forty-five years of real-life experience walking with people. They are designed to show you what these truths look like in the beautiful messiness of real life and relationships with those you are discipling.
The Approach: Unhurried Meditation We live in an age of rapid-fire information, endless scrolling, and instant gratification. This book is an invitation to do the exact opposite.
The insights in these chapters weren’t born from simply skimming verses; they were forged during those hour-and-a-half afternoon blocks of dedicated quiet. To truly grasp the Kingdom, I encourage you to slow down. Don’t just read these chapters—marinate in them. Wrestle with the text. Pray over the implications. Let the Holy Spirit do the heavy lifting in your heart before you attempt to pass these truths on to anyone else. You will find that this framework of studying, meditating, and practically applying the text is a highly reproducible model you can use directly with those you are guiding.
The Power of Community Finally, you cannot learn Kingdom realities in isolation. Just as I invited my close friends to journey into the depths with me, I encourage you to read this alongside others. I cannot overstate how incredibly helpful it was to bounce these ideas off my friends. Their ongoing encouragement was the fuel that kept me going when the study felt overwhelming, and their thoughtful challenges sharpened my perspectives along the way. Just as “iron sharpens iron,” their input was an essential part of this process.
Do the same. Bring these chapters into your living room, your coffee shop meetings, and your intentional relationships. Ask the hard questions together. The Kingdom is a family, and we learn its ways best when we are walking side by side.
Be dressed for service and keep your lamps burning. Then you will be like servants waiting for their master to return from the wedding banquet, so that when he comes and knocks, they can open the door for him at once. Blessed are those servants whom the master finds on watch when he returns. Truly I tell you, he will dress himself to serve and will have them recline at the table, and he himself will come and wait on them. Even if he comes in the second or third watch of the night and finds them alert, those servants will be blessed. But understand this: If the homeowner had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, because the Son of Man will come at an hour you do not expect.”
My Thoughts
Some people like surprises and some don’t. I guess it all depends on what kind of condition the surprise comes in. If it’s a birthday party, ok I can deal with that even though it’s not my favorite. But if it were a tax audit and my wife is on a “girlfriend getaway,” I’m sunk. Some surprises can be down right disastrous. That’s one of the surprises Jesus is talking about but with much greater implications. This is a surprise with eternal consequences.
But there’s another surprise that if we are not careful we’ll completely miss. The Master will serve His servants. What!? Did I read that right!? Yes, we did. Jesus will serve a sumptuous dinner to those servants whom He catches ready when He returns. Now that should blow our minds.
But isn’t that just like Jesus? The One who serves. The One who washes feet. The One who humbled Himself and took on our penalty. It’s absolutely unthinkable that God would serve His servants and yet it is the way of the kingdom of God.
“For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Mark 10:45)
So how does this apply to us as disciples and disciple makers? If the goal is to become and help others become like Jesus, then we ought to surprise people with our upside down (or should I say rightside up) kingdom values of serving others. It should be so significantly different from the worldly form of leadership, that it is shocking. Shocking like… the Creator of the Universe seating us in a place of honor and saying, “How may I serve you?”
My Story
He was in the latrine mopping the floor when two privates walked in. They froze and gawked at him like he was from outer space. Why? Because he was their First Sergeant, almost the highest rank among the enlisted in the army. Privates mop floors, not First Sergeants.
He was stirring a mixture of burning poop and diesel in a half steel drum in the middle of the Kuwaiti desert. A couple of privates walked up and stood paralyzed in shock as they watched their Captain clean the contents of the crude outhouse. Why? Because Privates burn poop, not Captains.
Some of the leaders in their ministry sat with their jaws on the floor when they announced they were moving an old friend next door. Not any old friend. A friend they were moving from one city to their city to nurse him until he died of colon cancer. Why were their fellow leaders surprised? Because they were leading a booming ministry and taking care of Bill would take away vital time from “the ministry.” But SURPRISE! Bill WAS their ministry. They served him until he passed in the arms of Jesus in Whom he put his faith, just a week before he died.
If we want to be like Jesus, our service should surprise people.
Our Action Plan
Now it’s time for application. Here’s some ideas and questions;
Who among your acquaintances would be shocked if you served them?
What menial tasks would people consider to be “beneath” you?
When will you serve others in these “menial tasks?”
Service is a key kingdom value. It was the way Jesus led and exhorted others to lead. Let’s surprise the world around us with our servanthood.
Organic Writing – No Artificial Intelligence or Sweeteners Added
A algunas personas les gustan las sorpresas, y a otras no. Supongo que todo depende de la naturaleza de la sorpresa. Si se trata de una fiesta de cumpleaños, bueno, puedo lidiar con eso, aunque no sea mi cosa favorita. Pero si fuera una auditoría fiscal y mi esposa estuviera de «escapada con sus amigas», estaría perdido. Algunas sorpresas pueden ser francamente desastrosas. Esa es una de las sorpresas de las que habla Jesús, pero con implicaciones mucho mayores. Se trata de una sorpresa con consecuencias eternas.
Pero hay otra sorpresa que, si no tenemos cuidado, pasaremos completamente por alto. El Maestro servirá a sus siervos. ¿¡Qué!? ¿¡Leí bien!? Sí, así es. Jesús servirá una cena suntuosa a aquellos siervos a quienes encuentre preparados cuando Él regrese. Eso debería dejarnos atónitos.
¿Pero no es eso precisamente lo que cabe esperar de Jesús? Aquel que sirve. Aquel que lava los pies. Aquel que se humilló a sí mismo y asumió nuestra pena. Resulta absolutamente impensable que Dios sirva a sus siervos; y, sin embargo, ese es el camino del reino de Dios.
«Porque ni siquiera el Hijo del Hombre vino para que le sirvan, sino para servir y para dar su vida en rescate por muchos». (Marcos 10:45)
Entonces, ¿cómo se aplica esto a nosotros como discípulos y formadores de discípulos? Si el objetivo es llegar a ser como Jesús —y ayudar a otros a serlo también—, entonces deberíamos sorprender a la gente con nuestros valores del reino, que parecen «invertidos» (¿o debería decir «puestos en su lugar correcto»?), basados en el servicio a los demás. Debería ser algo tan radicalmente distinto de la forma de liderazgo mundana que resulte impactante. Impactante como… el Creador del Universo sentándonos en un lugar de honor y diciéndonos: «¿En qué puedo servirles?».
Mi Historia
Él estaba en la letrina fregando el suelo cuando entraron dos soldados rasos. Se quedaron paralizados y lo miraron boquiabiertos, como si fuera de otro planeta. ¿Por qué? Porque él era su Primer Sargento, casi el rango más alto entre la tropa del ejército. Los soldados rasos friegan suelos; los Primeros Sargentos, no.
Él estaba removiendo una mezcla de excrementos ardiendo y diésel dentro de un medio barril de acero, en medio del desierto kuwaití. Un par de soldados rasos se acercaron y se quedaron petrificados por la conmoción al ver a su Capitán limpiar el contenido de aquella rudimentaria letrina. ¿Por qué? Porque los soldados rasos queman los excrementos; los Capitanes, no.
Algunos de los líderes de su ministerio se quedaron con la mandíbula desencajada cuando anunciaron que iban a instalar a un viejo amigo en la casa de al lado. No un amigo cualquiera. Un amigo al que trasladaban desde otra ciudad hasta la suya para cuidarlo hasta que falleciera a causa de un cáncer de colon. ¿Por qué se sorprendieron sus compañeros líderes? Porque dirigían un ministerio en pleno auge, y cuidar de Bill les restaría un tiempo vital que debían dedicar a «el ministerio». Pero, ¡SORPRESA! Bill ERA su ministerio. Lo atendieron con devoción hasta que él partió a los brazos de Jesús, en quien había depositado su fe apenas una semana antes de morir.
Si queremos ser como Jesús, nuestro servicio debería sorprender a la gente.
Nuestro Plan de Acción
Ahora es el momento de ponerlo en práctica. Aquí tienes algunas ideas y preguntas:
¿Quién, entre tus conocidos, se quedaría atónito si decidieras servirle?
¿Qué tareas humildes consideraría la gente que están «por debajo» de tu dignidad?
¿Cuándo servirás a los demás realizando estas «tareas humildes»?
El servicio es un valor fundamental del Reino. Fue la manera en que Jesús lideró, y la forma en que exhortó a otros a liderar. Sorprendamos al mundo que nos rodea con nuestra actitud de servicio.
Escritura orgánica: sin inteligencia artificial ni edulcorantes añadidos.
Si ve un problema importante en la traducción, envíeme una corrección por correo electrónico a charleswood1@gmail.com
I sat across the table from Sam, a passionate younger co-laborer, listening intently as he described his ministry. As the conversation unfolded, a knot of concern began to tighten in my stomach. The direction we were heading felt off.
Finally, I paused and asked, “Sam, how exactly do you define discipleship?”
He didn’t miss a beat. “Well, it’s what we do with all our guys,” he answered confidently. “You know, we meet one-on-one at a coffee shop and talk about life and ministry.”
My heart sank a little. I knew right then we were in trouble. Sam was confusing the practice with the principle. In his mind, the method—coffee shop meetups—had become the main thing. The tail was wagging the dog. I realized we needed to pump the brakes and steer the conversation back toward a biblical definition of discipleship, stripping away the methods to rediscover the actual principles.
When we try to navigate faith, community, and life as disciple makers, we often run into this exact kind of friction. Most of the time, this friction isn’t actually a disagreement about what is true, but a confusion between two vital concepts: Principle and Practice—or, in design terms, Function and Form.
Understanding the difference between the two is the key to maintaining a deeply rooted faith that is also vibrant, adaptable, and culturally engaged. It also helps us maintain Biblical fellowship with those who don’t do ministry exactly like we do.
1. The Principle (The Function / The “Why”)
A principle is the foundational truth, the universal value, or the ultimate goal. It is the function—what something is supposed to accomplish at its core.
Principles are timeless, unchanging, and transcend culture. They are the bedrock of biblical truth. No matter what century or country you live in, the principles remain identical.
Examples of Principles:
Worship God in spirit and truth.
Love your neighbor as yourself.
Be guided by the Word of God.
Live a life of generous hospitality.
Think of the principle as the water. It is the life-giving substance that we actually need to survive and thrive.
2. The Practice (The Form / The “How”)
A practice is the specific application of a principle. It is the form—the tangible shape that the principle takes in a specific time, place, and culture.
Practices are flexible, highly contextual, and subject to change. They are the methods we use to express the unchanging truths of our faith.
Examples of Practices:
Principle: Worship God.Practice: Singing hymns with an organ, or singing contemporary songs with an acoustic guitar.
Principle: Love your neighbor.Practice: Taking a meal to a sick friend, or helping someone change a flat tire.
Principle: Be guided by the Word of God.Practice: Reading a physical Bible every morning with coffee, or listening to an audio Bible during your daily commute.
If the principle is the water, the practice is the cup. A cup is incredibly useful—it helps you drink the water. But the cup is not the water itself. You can drink water out of a glass, a ceramic mug, or a plastic bottle. The form changes; the function remains exactly the same.
The Danger: Confusing the Two
To be clear: practices, methods, tools, and traditions are not bad in and of themselves. In fact, they are absolutely necessary! Every principle needs a method in order to actually be practiced in the real world. You simply can’t drink the water without a cup. The trouble only starts when we put the cart before the horse—when the method becomes more important than the principle it was meant to serve.
When we blur the lines between form and function, we usually fall into one of two traps:
Trap 1: Elevating Practice to Principle (Legalism)
This happens when we take a specific cultural practice and treat it as a universal principle. We start believing that our specific “cup” is the only valid way to hold the “water.” This leads to rigidity, judgment, and the classic “we’ve always done it this way” mentality.
Example: Jesus confronted the religious leaders about this constantly. They had taken the beautiful principle of the Sabbath and buried it under hundreds of rigid practices. Jesus reminded them of the true function in Mark 2:27: “The Sabbath was made for man, and not man for the Sabbath.”
Trap 2: Discarding the Principle because of the Practice (Drifting)
This is especially common today. When a traditional practice (form) no longer resonates or feels authentic, people sometimes throw the baby (the underlying principle) out the window with the bathwater.
Example: Someone might get burned out by the specific corporate structure like a megachurch, house church, denomination, etc… (a practice) and decide to abandon gathering with other believers altogether (a principle).
A Stern Warning: When Tradition Invalidates Truth
Jesus had incredibly strong, sobering words for leaders who fell into the trap of elevating their practices above God’s principles. In Matthew 15:1-9, He gives us a stern warning about what happens when we cling so tightly to a practice (“the tradition of the elders”) that it causes us to break God’s clear commands:
Then some Pharisees and scribes came to Jesus from Jerusalem and said, “Why do Your disciples break the tradition of the elders? For they do not wash their hands when they eat bread.” And He answered and said to them, “Why do you yourselves transgress the commandment of God for the sake of your tradition? For God said, ‘HONOR YOUR FATHER AND MOTHER,’ and, ‘HE WHO SPEAKS EVIL OF FATHER OR MOTHER IS TO BE PUT TO DEATH.’ But you say, ‘Whoever says to his father or mother, “Whatever I have that would help you has been given to God,” he is not to honor his father or his mother.’ And by this you invalidated the word of God for the sake of your tradition. You hypocrites, rightly did Isaiah prophesy of you:
‘THIS PEOPLE HONORS ME WITH THEIR LIPS,
BUT THEIR HEART IS FAR AWAY FROM ME.
‘BUT IN VAIN DO THEY WORSHIP ME,
TEACHING AS DOCTRINES THE PRECEPTS OF MEN.'”
Here, the religious leaders had created a practice—dedicating their money or resources to God—which they then used as a loophole to ignore the foundational principle of honoring and caring for their parents. Jesus calls them hypocrites.
This is a terrifying warning for us as disciple makers: if we enforce our preferred traditions, structures, or methods at the expense of God’s actual principles (love, mercy, honor, justice), our worship becomes “vain.” We must constantly examine our hearts to ensure we are teaching the precepts of God, not merely the traditions of men.
Beyond just invalidating truth, another grave danger of elevating practice over principle is breaking fellowship over ancillary issues and lesser doctrines. In Romans 14:1, the early church was fiercely divided over specific practices: what kind of food was acceptable to eat and which days should be considered holy. The Apostle Paul warns them not to pass judgment on each other over these disputable matters—the forms. He points them back to the core principle in Romans 14:17: “for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.”
When we demand that those we are discipling conform to our specific secondary practices, we risk fracturing the body of Christ over the “cup” rather than unifying around the “water.” We must relentlessly guard against breaking fellowship over lesser doctrines, choosing instead to “pursue the things which make for peace and the building up of one another” (Romans 14:19).
A Scriptural Case Study: Washing Feet
In John 13:14, Jesus washes His followers’ feet and says, “If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet.”
The Form (Practice) in the 1st Century: People wore sandals and walked on dusty, manure-covered roads. Washing feet was a necessary, practical, and highly degrading task usually reserved for the lowest servant. Jesus doing it was a radical cultural statement.
The Function (Principle): Humble, self-sacrificial service to others, regardless of your status.
The Form (Practice) Today: If you invite friends over for dinner today and insist on washing their feet, it would likely be awkward, weird, and unhelpful. Their feet are already clean. To fulfill the principle today, the practice must change. It might look like helping a friend move out of a third-floor apartment in the Texas heat, or stepping in to babysit for a stressed single parent.
Beware of the “Best Practice”
In our modern ministry culture, the equivalent of clinging to “the tradition of the elders” is often packaged under a much more corporate, appealing phrase: The Best Practice.
Best practices are a double-edged sword. On one hand, learning from what has worked well for others can save us time and give us a great starting point. But on the other hand, blindly copy-pasting a “best practice” into your unique context can actually make matters worse. What works beautifully in a college town might completely flop in an inner-city neighborhood or a rural community.
Often, leaders and authors will try to sell their specific method as a universal “best practice” simply because… well… they are married to it. It worked for them, they wrote a book or launched a podcast about it, and now they truly believe it’s the only valid “cup” for the water. We have to be discerning. We must remember that just because a method is highly effective for someone else doesn’t mean it is the Holy Spirit’s blueprint for the specific people you are discipling.
Navigating Conflicting Principles
Sometimes the hardest friction isn’t between a principle and a practice, but between two competing principles. What happens when two foundational truths seem to be at odds in a specific, messy real-world situation? This requires deep spiritual wisdom and reliance on the Holy Spirit.
My wife, Deb, and I experienced this firsthand while in Denver for a conference. Since we had never explored the city, I promised to take her on a proper downtown date. But then, a good friend attending the same conference asked me to accompany him on a tough, nerve-wracking fundraising appointment down in Colorado Springs.
Suddenly, I was caught between two competing principles: Love and honor my wife, or Serve and support my friend.
You would think the answer was a no-brainer—especially since the absolute last thing I wanted to do was fundraise! But when I paused to listen to the Holy Spirit, the answer surprised me: I chose to help my friend.
Why? Deb and I had just finished a week-long vacation together. Our relational tank was full. When I explained the situation to her, she entirely agreed that doing the harder, more uncomfortable thing to support my buddy was the right call in that specific moment. Had I not stopped to think through the context, relied on the Holy Spirit’s guidance, and leaned on my incredibly understanding wife, I would have defaulted to the easiest option and let the wrong principle win out.
We see this same tension, on a much larger scale, in Scripture. A perfect example of this is the woman caught in adultery in John 8. The religious leaders brought her to Jesus and presented a sharp conflict:
Principle 1: God’s Righteous Law and Justice. The Law of Moses clearly stated the consequence for this sin (John 8:4-5).
Principle 2: God’s Grace and Mercy. The heart of God desires redemption and restoration.
Jesus navigates this brilliantly. He doesn’t discard justice or ignore the sin, but He elevates mercy. By saying, “He who is without sin among you, let him be the first to throw a stone at her” (John 8:7), He forces the accusers to look at their own need for grace. Then, He extends that mercy to the woman: “I do not condemn you, either. Go. From now on sin no more.” (John 8:11).
When guiding those you are discipling, they will inevitably face complex situations where principles seem to collide—like deciding between speaking hard truth or showing patient grace to a difficult friend or family member. We must teach them not just what the principles are, but how to search the Word of God and seek the Holy Spirit’s wisdom to weigh them, remembering that God’s ultimate wisdom will guide them through their most complex circumstances.
Application: Mentoring and Life
When you are pouring into those you are discipling, it is crucial to teach them the difference. If you only teach them practices (read your Bible at 6:00 AM, listen to this specific worship music, pray using this exact method), you are simply giving them a fragile checklist. When their life circumstances change—when they get a demanding new job or have their first child—their practices will break, and their faith might crumble.
However, if you teach them principles (the necessity of daily abiding in Christ, the function of learning from Him, obeying Him, and becoming like Him), you give them the tools to build new practices. They learn how to design a new “cup” that fits their current season of life, ensuring they never stop drinking the water.
One of the things we often do at the end of a Bible study or teaching is to have a discussion about the principles and practices that correspond to the topic. You’d be amazed at how difficult it is for those you are discipling (and maybe some older believers, too) to accurately distinguish between the two. Try asking these questions:
What are some ways we can practice what we have discussed today? (The cup we would use to drink today’s living water?)
What is the core “why” behind this specific “how”? (If this method is just the “cup,” what is the actual “living water”—the unchanging, biblical command from Jesus—that we are trying to drink?)
Summary: Form follows function. Practices must always serve the principles. Hold tightly to the principles, but hold loosely to the practices.
“The kingdom of heaven may be compared to a king who gave a wedding feast for his son. And he sent out his slaves to call those who had been invited to the wedding feast, and they were unwilling to come… For many are called, but few are chosen.”
In Matthew 22:1-14 and Luke 14:12-24, Jesus extends a wonderful invitation and a powerful warning regarding His kingdom. In Matthew, the parable depicts a king inviting his subjects to a wedding feast for his son. In Luke, a wealthy man invites guests to a sumptuous dinner. In both parables, the initial invitees make excuses for why they cannot attend such a prestigious event. Consequently, the king and the rich man instruct their servants to invite others, eventually bringing in the marginalized and less fortunate of society.
Both parables underscore the profound apathy many people have toward God’s invitation to join Him in His kingdom, challenging us to consider how we—and those we lead—respond to the King’s call.
Key Words and Phrases
Invite – καλέω (Strong’s G2564 – kaleō): To call, to invite. The root word carries more weight than a casual invitation; it is often translated as a “command” or “order.”
Called – κλητός (Strong’s G2822 – klētos): Invited, called. In the context of Matthew 22:14, “For many are called,” it refers to those who have received the universal invitation to the King’s banquet, highlighting the broad offer of the Gospel to humanity.
Chosen – ἐκλεκτός (Strong’s G1588 – eklektos): Picked out, chosen by God. “…but few are chosen.” This punchline for the parable in Matthew means that while the whole of humanity is “invited” (called), only those who are foreordained for entrance into the kingdom will be properly prepared to enjoy the King’s Wedding Feast.
Messianic Model – Focus on Jesus’ Example
Although Jesus is speaking parabolically, His invitation (or command) is an authentic call to join Him and His Father in this grand celebration of celebrations. In Revelation, John describes a wedding feast at the end of time. While Matthew’s parable uses a wedding to illustrate a spiritual reality, the event John describes is the literal fulfillment of that promise. It is clear that those who responded to Christ’s invitation constitute the Bride of Christ—the Church entering into His consummated kingdom.
“Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready. It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints. Then he said to me, ‘Write, “Blessed are those who are invited to the marriage supper of the Lamb.”‘ And he said to me, ‘These are true words of God.'” (Revelation 19:7-9)
Jesus represents the Son of the King in Matthew and the Wealthy Master in Luke. In both parables, an invitation is given to what would seem to be the obvious guests, yet they have excuses for why they will not attend. The most obvious guests to be invited by the Messiah into His kingdom would have been the religious leaders of the day and the Children of Israel—the ones who should have recognized Him. But most would not accept the invitation: “He came to His own, and those who were His own did not receive Him.” (John 1:11)
Instead, it was the least likely of society who received Him. Jesus bluntly told the religious elite, “Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you” (Matthew 21:31).
In His sermon to His own hometown, He pointed to this refusal to recognize His Kingly invitation by alluding to Gentiles who were healed by Elijah and Elisha:
“And He said, ‘Truly I say to you, no prophet is welcome in his hometown. But I say to you in truth, there were many widows in Israel in the days of Elijah… and yet Elijah was sent to none of them, but only to Zarephath, in the land of Sidon, to a woman who was a widow. And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian.'” (Luke 4:24-27)
On the other hand, a lowly thief being crucified next to Jesus receives the invitation simply by asking, “Jesus, remember me when You come in Your kingdom!” (Luke 23:42).
Key Theological Implications
These two parables touch on several theological elements, but ironically, the two that are most clear are the doctrines of freewill and election.
Election: The last phrase in Matthew draws our attention to the doctrine of election: “For many are called, but few are chosen” (Matthew 22:14). Although everyone is invited and some will accept, only those who are “chosen” by God will enter His kingdom. Predestination and election are also a requisite for entrance into the kingdom (John 6:44, Romans 8:29-30, Ephesians 1:4-5, 2 Thessalonians 2:13).
Matthew’s parable vividly illustrates this when the king discovers a man who is not dressed properly for the occasion. The man accepted the invitation (freewill) and showed up to the feast, but he was not wearing “wedding clothes.” He is not clothed with “righteousness.” He is not “chosen” or elected (Isaiah 61:10, Job 29:14, Psalm 132:9, 2 Corinthians 5:21). Jesus delivers the sobering punchline as the man is summarily put out into outer darkness.
These two doctrines seem to oppose one another, yet they are not only evident in Matthew’s parable but throughout the entire Bible. Through the ages, good, wise, and godly men have chosen which side to take when it comes to election and freewill. And yet, as one simply takes the Scriptures at face value, the tension between the two still remains.
I call this a “Divine Tension.” It is an unexplainable violation of human logic, and yet it is clearly seen in the Bible. There are several choices one can make in their conclusion:
Declare the Bible defies human logic and therefore is not truth.
Choose one doctrine over another and ignore the other side.
Use incredible mental gymnastics to explain away one side or the other.
Accept both as a “Divine Tension” that defies human logic and yet is perfectly in the realm of possibility because nothing is impossible for God. “For My thoughts are not your thoughts, Nor are your ways My ways,” declares the Lord.” (Isaiah 55:8-9).
I have chosen the latter.
Contemporary Spiritual Significance
Although the theological wrestling with the doctrines of freewill and election is arduous, the point of the parables is not. An invitation has been given to us by God to enter His kingdom. Through the lens of other passages, we clearly see how to accept the invitation:
“The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mark 1:15)
“But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name.” (John 1:12)
“Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.” (John 5:24)
For this generation overwhelmed by the need to have everything figured out and categorized, this is incredibly freeing. At the end of the day, we are responsible for our actions and we leave God’s choices in His hands, resting heavily on the grace and mercy provided by His Son on the cross.
The Transformative Power of Embracing the Divine Tension
Many people become paralyzed when they are confronted with these two doctrines. As they read their Bibles and see apparent paradoxes in Scripture, fear and doubt can begin to settle in. But when we leave freewill and election in the hands of the Divine, there is a liberating faith that grounds the believer.
It allows us to take responsibility for our part while leaving the rest to a loving and benevolent God. It actually takes more faith to leave the doctrines intact, and that posture pleases the Lord as we humbly trust His Word.
Conclusion
Most people who listen to or read these two kingdom parables may not initially wrestle with the tensions between doctrines like freewill and election. They will either fully embrace the invitation Jesus is extending to them or harden their hearts and reject it. But as they grow in their faith and understanding, they will inevitably be confronted with the apparent paradox.
As disciple-makers, we must be prepared to answer the tough questions that will arise. As serious students of the Bible, you and those you are discipling will be challenged with explaining difficult concepts. These parables—especially the one in Matthew—are a fantastic starting point to identify, explain, and ultimately embrace the beautiful, divine tension of our King.
Disciple-Maker’s Short Story
The Divine Tension – Sovereignty and Freewill
The little brass bell on the door jingled as Calvin and Owen pushed open the door. The cool air immediately struck their flushed cheeks that were red from walking the streets of the adopted towns of Detroit. The smell of waffle cones, vanilla, and a whisper of fresh brewed coffee filled their nostrils with the aroma of comfort. Wes, their short-term mission coach looked up, smiled and moved to the glass case showing off a parade of flavors. He motioned toward the ice cream with a gesture that said, “I’m buying”. They both slid their backpacks into the cracked leather bond booth and joined Wes at the freezer display. “You guys look like you’ve had a day.” Wes said with a smirk of joy on his face as the two were busy surveying the vast choices before them. The college students had been walking hours in the urban neighborhoods of immigrated muslims, approaching front porches, casual conversations on street corners, along cracked sidewalks lined with tired maples.
Licking the drips of generous helpings of iced sweetness on their cones they both slid into the booth across from Wes. After some chit chat about the humidity and the architecture of the weathered town, Wes started their debrief;
“So, remember the traffic light analogy we used for assessing gospel conversations?”
Both students nodded and Calvin said, “Yeah, Red stands for not interested, yellow for not ready to commit but interested in further discussion, and green for they repented and made a profession of belief in Jesus.”
Owen chimed in, “We certainly didn’t get any of those today! Green lights that is.”
Calvin continued, “We got a lot of red lights though! It was like they saw us coming and were ready with a solid ‘Not Interested!’ We must have run into a couple of dozen like that.”
Wes pressed in, “Any yellow lights?”
Owen holding his forehead with his thumb and index finger massaging away a brain freeze answered, “Well some listened politely and then gave us the ‘Inshallah.'”
Wes raised his eyebrows in a knowing fashion and asked, “Do you know what that means?”
“Yeah, of course.” If God wills. Calvin replied leaning in, elbows sliding forward on the table, and getting quieter as he continued. “Why are Muslims so fatalistic?”
“What do you mean by fatalistic?” questioned Wes.
Calvin thought for a second, “Well you know, they think God is a puppet master and we have no choices.”
Owen interrupted, “But aren’t some Christians fatalistic?”
Wes smiled, “Now that’s a good question, how so?”
Owen’s mouth was half cocked trying to talk through a large bite of waffle cone, “Everything is predetermined. God’s sovereign and we’re just going through the motions.”
Wes nodded thoughtfully, then reached for his worn leather Bible tucked beside him in the booth. The pages fell open easily to a familiar passage, clearly marked with years of study. “Let me read you something from Matthew 22. Jesus is telling a parable about a wedding feast.”
He began reading verses 1-14, his voice steady as he shared the story of the king who invited guests to his son’s wedding, how they refused to come, and how the servants were sent to gather anyone they could find from the streets. When he finished with the sobering words about the man without wedding clothes being cast out, Calvin shifted uncomfortably.
“See?” Owen said, pointing at the Bible. “That guy who got thrown out – he didn’t have a choice! The servants just grabbed him off the street. How was he supposed to know about wedding clothes?”
Calvin frowned, “Yeah, and it says ‘many are called, but few are chosen.’ That sounds pretty fatalistic to me.”
Wes closed the Bible gently and leaned back. “You know, you both just identified what theologians have wrestled with for centuries. It’s what I call the ‘Divine Tension.'”
“Divine Tension?” Calvin asked, his ice cream momentarily forgotten.
“Think about it this way,” Wes said, gesturing with his hands as if he were holding two invisible objects. “In one hand, we have God’s absolute sovereignty – His complete control and foreknowledge. In the other hand, we have human responsibility – our genuine ability to choose and be held accountable for those choices.”
Owen shook his head. “But those can’t both be true. Either God controls everything, or we have real choices.”
“That’s exactly what I used to think,” Wes smiled. “But what if the tension itself is the point? What if God is so magnificently beyond our understanding that He can be completely sovereign while we remain genuinely responsible?”
Calvin leaned forward. “I don’t get it. How does that work?”
Wes paused, watching a family with young children order sundaes at the counter. “Look at that little girl,” he said, nodding toward a four-year-old tugging on her father’s shirt. “She’s genuinely choosing chocolate sauce over caramel. Her choice is real – she’s not being forced. But her father already knew what she’d pick because he knows her heart. He even brought her here, knowing she’d choose chocolate, because he loves her and wants to give her joy.”
“So God knows what we’ll choose because He knows our hearts?” Owen asked.
“It’s deeper than that,” Wes continued. “The father didn’t just know – he arranged the whole scenario because of his love. Similarly, God doesn’t just observe our choices from a distance. He works through circumstances, through His Spirit, through His Word, and through people like you two today on those streets, to draw people to Himself. Yet when someone responds, their faith is genuine. When someone rejects the gospel, their rejection is real.”
Calvin stared at his melting cone. “But what about that guy in the parable without wedding clothes?”
“Great question. The wedding garment represents the righteousness of Christ – it’s what makes us acceptable before a holy God. Everyone who enters God’s kingdom must be clothed in Christ’s righteousness, not their own good works or religious efforts. The man wasn’t thrown out for being poor – he was thrown out because he tried to come before the King in his own filthy rags instead of being clothed with the perfect righteousness that God provides through faith in Jesus.”
Owen was quiet for a moment. “So when our Muslim friends say ‘Inshallah’…”
“They might be expressing humble submission to God’s will,” Wes said. “But they might also be avoiding responsibility for their response to the gospel. The key is discerning which one it is.”
“But how do we know the difference?” Calvin asked.
Wes smiled. “That’s where the art of disciple-making comes in. Sometimes ‘Inshallah’ means ‘I need time to think and pray about this.’ Sometimes it means ‘I’m not interested but don’t want to offend you.’ And sometimes it means ‘I want to believe, but I’m afraid of what it will cost me.'”
The ice cream shop had grown quieter as the afternoon wore on. Wes continued, “The Divine Tension means we preach with urgency because people’s choices matter eternally. But we also preach with confidence because God’s purposes will not be thwarted. We’re not responsible for changing hearts – only for faithfully planting and watering seeds.”
Calvin nodded slowly. “So we don’t have to manipulate people into decisions?”
“Exactly. And we don’t have to despair when they say no. God is working in ways we can’t see. Our job is to be faithful witnesses and trust the results to Him.”
Owen finished his cone and wiped his hands on a napkin. “So the Divine Tension isn’t a problem to solve?”
“It’s a mystery to embrace,” Wes said. “It keeps us humble – we can’t take credit for conversions or blame for rejections. It keeps us dependent on God while taking our role seriously. It prevents both pride and despair.”
As they prepared to leave, Calvin looked back at his mentor. “So tomorrow, when we’re back out there…”
“You’ll preach the gospel with both boldness and humility,” Wes said, gathering his things. “You’ll invite people to make real choices while trusting that God is sovereign over the outcomes. And when someone says ‘Inshallah,’ you’ll listen carefully to discern what they really mean.”
The brass bell jingled again as they stepped back into the Detroit evening, the Divine Tension no longer a theological problem to solve, but a profound truth to live by.
— “For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” – Isaiah 55:8-9
Then the mother of the sons of Zebedee came to Jesus with her sons, bowing down and making a request of Him. And He said to her, “What do you wish?” She said to Him, “Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left.” But Jesus answered, “You do not know what you are asking. Are you able to drink the cup that I am about to drink?” They said to Him, “We are able.” He said to them, “My cup you shall drink; but to sit on My right and on My left, this is not Mine to give, but it is for those for whom it has been prepared by My Father.”
And hearing this, the ten became indignant with the two brothers. But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
In this passage, Jesus’ followers are caught seeking positions of status and influence. James and John, through their mother, attempt a political power play to secure the ultimate seats of greatness in the Kingdom. We live in a culture obsessed with platforms, influence, and climbing the ladder, so their ambition feels incredibly familiar. Yet, Jesus recognizes this maneuvering and addresses it—not with crushing condemnation, but by revealing the actual, upside-down formula for achieving true honor.
In God’s Kingdom, the path upward is always downward. Jesus shatters the worldly paradigms of power and introduces a revolutionary framework where greatness is measured not by how many people serve you, but by how sacrificially you serve others. In this study, we will discover the surefire, albeit countercultural, formula for being honored in the Kingdom of God.
Key Words and Phrases
Lord it over — κατακυριεύω (katakyrieuō) | Strong’s G2634: To exercise absolute dominion, to bring under one’s power, or to subject. It describes worldly leadership principles governed by position, power, or purchased influence—opposite to Kingdom leadership.
Servant — διάκονος (diakonos) | Strong’s G1249: One who executes the commands of another; an attendant, a waiter, or one who voluntarily serves others out of love.
Slave — δοῦλος (doulos) | Strong’s G1401: One who gives himself up entirely to another’s will; bound to serve. In the Kingdom context, it is a bondservant who completely surrenders their own rights to serve God and others.
First — πρῶτος (prōtos) | Strong’s G4413: First in time, place, rank, or influence.
Seats on Right and Left: The places of ultimate honor attending to a higher authority. Typically, the right carries the most honor, but both signify ultimate inner-circle access and prestige.
The Messianic Model: Jesus the Servant
Matthew 20:28 makes it crystal clear that Jesus’ mission and leadership were entirely predicated on serving people. Although He served humanity in countless ways—casting out demons, healing the sick, feeding the hungry, and teaching the truth—His ultimate act of service was giving His very life as a ransom on the cross.
Ironically, the prophet Isaiah outlined this exact path to honor for the Messiah centuries before James and John made their selfish request. Isaiah begins by declaring the ultimate greatness that would be ascribed to the Messiah:
“Behold, My servant will prosper, He will be high and lifted up and greatly exalted.” — Isaiah 52:13
But then, the prophet describes the grueling path that the Son of God would take to reach that exaltation. It was a path of humiliation, pain, and ultimate sacrifice as the “Suffering Servant”:
“He was despised and forsaken of men, a man of sorrows and acquainted with grief… Surely our griefs He Himself bore, and our sorrows He carried… But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed… He was oppressed and He was afflicted, yet He did not open His mouth; He was led as a lamb to the slaughter… Therefore I will allot Him a portion with the great, and He will divide the booty with the strong; because He poured out His life unto death…” — Isaiah 53:3-5, 7, 12
Key Theological Implications
Stewardship and service go hand-in-hand in the Kingdom of God. It stands to reason that if the God of the universe stooped down to serve us, we are called to lay down our lives to serve one another.
Theologically, it is not actually a moral deficit to want to be great in the Kingdom. Jesus didn’t rebuke the brothers for wanting to be great; He corrected their method. You just have to take the right path. Jesus repeatedly hammered this inverted Kingdom logic throughout His entire ministry, insisting that the way up is down:
It is deeply concerning how many modern Christian leaders have simply “borrowed” the world’s leadership and organizational principles, baptizing them in Christian language. At first glance, corporate structures and CEO-style leadership may give the appearance of efficiency and wisdom. But when the second and third-order effects are evaluated, the profound folly of unbiblical tactics is exposed.
In these worldly models, directive leadership quickly devolves into domineering leadership. Ministry positions become places of privilege and posturing. Leaders lower their expectations of the people under the guise of “protecting the flock,” but in reality, they are often just protecting their own brands, egos, and organizations. This is the natural tendency of worldly power: it fleeces the flock to feed the shepherd. God harshly rebuked this exact behavior in Israel’s leaders:
“Woe, shepherds of Israel who have been feeding themselves! Should not the shepherds feed the flock? You eat the fat and clothe yourselves with the wool, you slaughter the fat sheep without feeding the flock… but with force and with severity you have dominated them.” — Ezekiel 34:2-4
Jesus not only offers a better form of leadership; He prescribes and models it. He led as a suffering servant who always had the people’s best interests at heart—and He proved it by bleeding for them on the cross.
The Transformative Power of “I Want To” Leadership
Worldly leaders often lead people who have to do what they say out of obligation, fear, or a paycheck. The way of servant leadership is entirely different: you only lead those who want to be led.
Although it requires immense patience, the “I want to” style of leadership produces authentic, lasting transformation. When Jesus invited His followers, they had a choice. He didn’t force, coerce, manipulate, or guilt-trip people into doing what He commanded. He simply led by radical example and clear decree. The people made the decision to obey or walk away. This kind of leadership creates deep internal change that is sustained long after the leader leaves the room.
Servant leaders operate voluntarily. Paul highlights this “I want to” principle when instructing Timothy about appointing elders: “If any man aspires to the office of overseer…” (1 Timothy 3:1). Peter echoes this exact sentiment, pleading with leaders to shepherd God’s flock “not under compulsion, but voluntarily” (1 Peter 5:2).
Conclusion
The way to greatness in the Kingdom of God is the exact opposite of the world’s playbook. It is not inherently wrong to desire to be great, but we must abandon our culture’s methods of achieving it. Jesus prescribed and modeled a radically different paradigm: the way up is down. For those you are discipling, this reality must be modeled clearly. The path to true honor and lasting greatness for any follower of Jesus is to pick up a towel, lay down your life, and become a servant like Him.
Disciple-Maker’s Short Story
Service in Action
The grandfather clock in Kevin and Pam’s living room chimed nine-thirty as Constantine finished his presentation, closing his worn leather Bible with a soft thud. Twenty-five young leaders sat scattered across mismatched couches, floor cushions, and borrowed dining room chairs, their notebooks filled with scribbled insights about servant leadership. The fire crackled in the stone hearth, casting dancing shadows across faces still processing the weight of what they’d just heard.
“Any questions about what Constantine shared?” Kevin asked from his perch on the ottoman, coffee mug balanced on his knee.
Sarah shifted forward. “Actually, I have a comment more than a question.” She looked around the room, then back at Kevin and Pam, who sat curled together on the loveseat. “Constantine, that was beautiful teaching about leading like Jesus, but…”
“But what, Sarah?” Constantine encouraged, his Nigerian accent lending warmth to the words.
“But I’m sitting here realizing we’ve been watching it in action all weekend.” Sarah’s voice grew stronger. “Kevin, Pam—you’ve been serving us nonstop since we walked through your door Friday night.”
Marcus, barely twenty-two and leading his first small group, nodded vigorously. “That’s exactly what I was thinking! Remember when I spilled coffee on your carpet yesterday morning? You didn’t even flinch. You just grabbed a towel and said, ‘Don’t worry about it—people are more important than things.'”
Pam laughed softly. “Yes, we’ve seen much worse than coffee, trust me.”
“That’s the point,” interrupted Elena, her usually quiet voice cutting through the room’s gentle hum. Everyone turned toward the young woman who typically observed more than she spoke. “The point is your first instinct wasn’t to protect your stuff—it was to protect Marcus from feeling bad.”
“Elena’s right,” said David, a seasoned ministry leader in his forties who’d been unusually contemplative all evening. “Kevin, I’ve watched you this weekend. You organized this whole retreat, opened your home, coordinated speakers, arranged meals—and yet you’ve spent more time serving coffee and asking if people need anything than you have talking about yourself or your own ministry.”
Kevin set down his mug, looking genuinely uncomfortable with the attention. “Guys, that’s just—”
“No, let me finish,” David pressed gently. “At dinner tonight, when that couple with the screaming baby came to pick up the babysitter next door, what did you do? You went over and offered to help carry groceries. You didn’t even know them.”
“They looked overwhelmed,” Kevin said simply.
“Exactly!” Sarah leaned forward, her eyes bright. “That’s what Constantine was talking about—looking for opportunities to serve, not waiting to be asked.”
Amy, who’d been silent since the presentation ended, finally spoke up. “Pam, can I ask you something?” When Pam nodded, Amy continued, “Yesterday when I mentioned I was nervous about leading that workshop on conflict resolution, you didn’t just encourage me. You spent two hours helping me prepare, sharing your own materials, role-playing difficult scenarios. Why?”
Pam tucked her legs under her, considering. “Because I remember what it felt like to be in your shoes. And because watching you succeed brings me more joy than doing it myself ever could.”
“There it is again,” Marcus said, turning to Constantine. “Everything you taught us about Jesus not coming to be served but to serve—they’re living it.”
Constantine smiled, stroking his graying beard. “I noticed this too. Kevin, Pam, you delegated every session this weekend except the welcome. You interjected nuggets of wisdom here and there as we moved through the weekend but you didn’t control the whole thing or feel like you had to be the focus of attention. You could have been the star speakers, yes? But instead, you gave others the platform.”
“Because they have valuable things to share,” Kevin replied. “Constantine’s knowledge of Scripture makes my understanding look elementary. Sarah’s experience with urban ministry challenges my suburban perspective. Why would I hoard the mic when I can learn alongside everyone else?”
“But that’s the beautiful irony,” said Elena, growing more animated. “By stepping back, by serving instead of performing, you’ve actually led us more effectively than any conference I’ve ever attended.”
Rachel, who ran a nonprofit downtown, nodded thoughtfully. “It’s like that verse about losing your life to find it. You’ve given up the typical leadership spotlight, and somehow that makes us trust you more, not less.”
“Where did you learn this?” asked Amy. “Because I’ve been in ministry for eight years, and I still default to wanting recognition, wanting credit.”
Kevin and Pam exchanged a look, and Pam smiled. “We were discipled. Just like what we’ve done for you.”
“Tell us,” pressed David.
Kevin shifted forward, his eyes distant with memory. “When we were first married, we joined a small church where this elderly couple, Frank and Betty, basically adopted us. They invited us over for Sunday dinners, asked about our dreams, our struggles.They discipled us. Frank was a congressman, but you’d never know it from how he acted. He’d arrive early to set up chairs, stay late to clean bathrooms.”
“One Sunday, the pastor got food poisoning right before service,” Pam continued. “Frank didn’t panic about the sermon. He explained the situation, led the congregation in prayer, and then shared what he had gotten out of his Bible reading that morning. It wasn’t flashy or to draw attention to himself. It just seemed — natural. He just served us. That stuck with me.”
“Betty was the same way,” Kevin added. “She’d notice if someone looked sad and have a casserole on their doorstep by evening. Never made a big deal about it. She just said, ‘This is what Jesus would do if He lived on Maple Street.'”
Sarah wiped at her eyes. “What happened to them?”
“Frank passed five years ago, Betty two years after that,” Pam said softly. “But before Betty died, she told us something I’ll never forget. She said, ‘The kingdom of God isn’t a pyramid where you climb to the top. It’s a circle where you kneel to wash feet. The view is better down there anyway.'”
The room fell silent except for the fire’s gentle crackling. Finally, Constantine spoke. “This is why I wanted to teach about Jesus as servant leader. Not just theology, but to see it lived out. Kevin, Pam, you are showing us it is possible.”
Marcus cleared his throat. “I have to confess something. When I first heard about this retreat, I was hoping to network, maybe impress some older leaders, get my name out there. But watching you two…” He paused, struggling with the words. “I want to be like Jesus. Not just say it—actually be like Him.”
“Same here,” whispered Amy. “I’ve been so focused on building my ministry that I forgot ministry is supposed to be about building others up.”
Elena nodded slowly. “I came here thinking I needed better leadership techniques. But what I really need is a better understanding of who Jesus is.”
David leaned back in his chair, a wry smile crossing his face. “You know what’s funny? I’ve been doing ministry for twenty years, and I just realized I’ve been leading like the Gentiles Constantine talked about—lording it over people instead of serving them.”
“The good news,” Kevin said gently, “is that Jesus is patient with leaders who are still learning to lead like Him. Frank used to tell me, ‘God doesn’t call the equipped; He equips the called.'”
“And the equipping never stops,” added Pam. “Every day, we have to choose again whether we’ll serve or be served.”
ToBeLikeJesus 