Though this is still a work in progress I present it thus far for your perusal.
And saying, Repent ye: for the kingdom of heaven is at hand.
He was preaching this. His being here in history on earth in human form in this time and place represented the Kingdom in flesh in living color. But deeper still He appears to be saying that as King representative of the Father’s Kingdom ( for in end all things are put under the Father’s feet!) that HE IS THE KINGDOM! This sort of runs on levels for the actual “Kingdom” is defined for us as not being physical but rather an estate of being. Righteousness Peace and Joy in the Holy Spirit. The fact that as Jesus went He proclaimed the Kingdom is near and at hand. In a certain synagogue He leads form Isa 62:1-2a which He then says is fulfilled in their hearing and they were less than thrilled. Righteousness is found in Him an HE is the King of Shalom translated Ierene or peace in the Greek. He is the giver of pleasure a joy for at His right hand are pleasures forever more.
Blessed are the poor in spirit: for theirs is the kingdom of heaven.
This whole thing I one day discovered had to do with the indwelling of the Holy Spirit in the realm of Pentecost.
Here we find the Beatitudes which when you consider the infilling and life walking in the Holy Spirit or being literally indwelt of God fully… is the satisfaction and cause of persecution!
Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
Obedience of the LAW written in the heart devoted and sold unto God is key to "advancement" (and I really hate using that term too) in the Kingdom.
In this discourse Jesus seems to give a list of commandments which if obeyed determines place or position from great to least in the “kingdom”
For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
There is a major discourse on the righteousness of the Pharisee…. The righteousness of the Pharisee was in that he performed according to a standard. He wore the uniform did the religious ritual kept himself ritually pure but in the heart he was afraid of what others would say hypocritical in that he levied on others things he did not do himself, law wise. He ruled unjustly often concerned for himself first and the well being of the people second. He was part of the religion that was set up to show worship to God but in the heart he had no feeling toward God of true devotion. For the Pharisee it was another day at the office in the clergy. What God wants instead is the heart devoted to Him alone in sincerity and love with compassion for others and passion for His things. The offerings of the Pharisee were at first top grade but eventually they became garbage. If it wasn’t from the heart then it wasn’t at all.
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
Its not on the basis of works done because He has done the only WORK required. It is on the basis of Grace applied to each soul in the measure of faith given to each person to receive this “gift of God” Yet we are told to obey the will of The Father, so this can sometimes sound contradictory. The answer lies in the heart of the believer for once salvation is achieved a relationship which is why the way of salvation was made in the first place, opens up and now all that is done for God stems from the relational knowledge OF God. For it is also written that on the day in question many will call attention to all they did for the Lord and He will reply that he never KNEW them. Also in that it is capably possible pure religion and undefiled before the father is to feed the hungry clothe the naked and visit the sick and imprisoned and care for the widow and orphan. Not to have a ministry of doing these things mind you but wherever they come along the path of your life you are top respond with open hands and open hearts.
And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
There are the Houses of Israel or the two kingdoms divided
that will in Messiahs day be united. Now
then, added to that are the Goyim who are “grafted in and made partakers of the
same nature of God’s divinity that the Hebrews knew back in their day. Two loaves of Pentecost are
Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
Because John was the last of the Old Testament Prophets and the First of the New Testament Evangelists and was as under the Law and died before the death and resurrection of the Lord, he would be “least” in the kingdom. Because one who is considered least in the Kingdom id greater than John of whom it is also said by Jesus none born of woman was greater as a prophet. That also he came in the spirit and power of Elijah!
And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
The word Violence is the much debated issue here. It has a root word meaning biological
life. Bios, the living
breathing life surging through our flesh causing animation and force, is the root behind the Biazo or forcefulness. Biastes is the
violent ones or forceful ones or living breathing moving ones. Yet Bios life is spiritually discovered as
forceful rushing mighty winds of Pentecost which took the heart by storm but the
prayers made were persistent and in their own way forceful. But the final word is altogether different, Harpadzo the close cousin to Harpedzo or the forceful snatching away. The power of God flowing through the life of the believer the body of
the believer causing change until the final transformation is part of the
He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
This is said to the disciples which tell us that if we comply with the things that make for us being worthy to be disciples these mysteries are open to us as well…. Who then among us may be considered biblically as His Disciple? And a Disciple can also be considered a son in training.
Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
Seed is for growth the soil being our hearts and the types of seed are parts of the theology or doctrine of the written word. The pattern by which we live the life and by which the Life of Christ is lived in us is “sown”: little by little yielding a variety of crops each after its season.
Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
This seed is the smallest and yet Jesus tells us it becomes a tree. A tree big enough of animals to hide under and birds to nest in. It sis a very small thing to sow a word a prayer a gesture but once sown in the heart of soil that will cause growth it is grows and has the potential to reach out into the support of the lives of many.
Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
Leaven is usually referred to as sin and yet this is something that gets into and is distributed throughout the whole loaf or life and it causes the whole life to rise to be effervesced with His glory and power. This which is hidden within in The Holy Spirit.
Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.
Why would anyone sell all theior poseesons to buy a firled with buried treasure? Why not just find the plot price and sell only what yoou ned to purchase the land? At first glance one might look at this this thinking "oh how wonderful" the guy is digging in a field (for what or why it doesnt say) and discovers buried treasure that he will rebury and possibly somehow mark in a way only he knows but doesn give it away to anyone else. The he will go buy the land even if it takes all he has to get the land and the treasure once parlayed will sustain him far better than anything he ever had would. This IS one way of looking at the verse. For the FULLNESS of the Kingdom of Heaven aka Kingdom of God DOES sustain far better than any Earthly wealth but then I wonder, why is he digging in a field not belonging to him in the first place?
There may be serveral reasons
1)He's a thief.
2)He is considering buying the field anyways and of course when he finds the treasure you dont honestly think he is going to mention it in negotiations with the former owner do you?
3)He is a near kinsman who has to redeem the land ...oh but wait that means he doesnt get the land the one for whom it is redeemed gets the land, so that doesnt work.
4)He is working the land for a land owner.
It is the possibility of this being what may be called a day laborer that I am led to explore, for if this is the case suddenly selling everything one owns to get that field makes pefect sense. Day laborers dont have much to begin with you see. I am of course reminded of the Parable of the Sower wherein the seed is the gospel and field is the world. But in that parable the seed begets plants that are the "church". Moreover I am also reminded that The Kingdom is Righteousness, Peace and Joy in the Holy Spirit, which is a treasure indeed. In working out my thoughts on this I am also reminded that boundaries and tresspassing on properties was a serious thing in Jesus day, so if someone went to purchase form the owner there might be a serious problem of tresspass to begin with. This makes all the more concievable that we have a day laborer possibly digging up the rubbles to make a field airable for sowing seed and he digs up something far more valuable.
It is in this sense then that I look at the statement. For in selling everything he has to buy the field the servant now becomes his OWN MASTER. The treatment and life of a day laborer is not a dignified one so to have acquired that field and unearthed and parlayed out that treasure meant his DIGNITY would be restored. There is possibly enough value in the treasure to build a new home and plant a field or vineyard or something else that would guarantee the family's ongoing lifestyle for many years to come. ( The tax man not withstanding)
We when we came to Christ and recieved the TREASURE of the Holy Spirit we were former slaves to sin, but One PURCHASED us with EVERYTHING HE HAD, namely, HIS LIFE. We now have been restored our dignity renewed and the FULLNESS granting us a wealth of a endless life. It has been said that if we HAVE CHRIST throught he Holy Spirit WE HAVE EVERTHING for He who has purchased us OWNS ALL THE FEILDS OF THE WORLD and EVERY TREASURE IN THEM. Having the Holy Spirit and the fullness thereof costs US ....US. Just as it cost Him.....HIM. But the Fullness is well worth the price paid.
Having said this about the enriching of the treasure, I am brought back to another verse. For we have this "treasure" in an earthen vessels, that the surpassing greatness of the power may be of God and not of ourselves.
Gen 2:7 Then the Lord God formed man from the dust of the Earth and breathed the breath of life into his nostrils and he became a living soul (being).
That man is made from the ground and when man sinned; that God cursed the ground as man's "near kinsman" tells us the "field" of "Earth" equating a patch of ground with the function of the near kinsman and Kinsman Redeemer. The treasure then, that so enriches for a lifetime is the Holy Spirit, the "Emmanuel, or God with us" in our beings and once we have Him we begin to count everything else as "loss" for the "gain" of God.
Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.
Previously we entertained the notion of the hired land worker who finds "buried treasure" and sells all to acquire the land for the sake of the "treasure" which would make him a master. That notion may have been speculative but in this example we see one who "knows a good deal" when he sees it.
Though the thought of selling all for ONE PEARL is perhaps quite ludicrous for then you are stuck with a pearl, but perhaps to the right buyer the merchant selling the ONE PEARL would obtain far greater wealth then ever he had before. I ponder the imagery of the SINGLE PEARL and find myself in Proverbs 8 - wisdom.
A few things about wisdom and you be the judge here.
8:11 Wisdom is better then rubies; and all the things that may be desired are not compared to it. What does the enterprising entrepeneur do to get "said Pearl"? Sells EVERYTHING!
8:18 Riches and honor are with me; yes durable riches and righteousness.
8:19 My fruit (product/ productivity) is better than gold yes even fine gold and My revenue than choice silver.
- Gold is the purer gold. merchants dealing in gold will have a "touchstone" one would have 12, 14, 18, 24, 28 carat grades of gold the purer being the greater value. Wisdom is better than even this! So our Pearl is the Holy Spirit in WISDOM. Just as the "treasure" was the Holy Spirit.
Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: which when full, they drew to shore and sat down gathering the good to their vessels and casting the bad away. So shall it be at the end of the world the angels will come forth and sever the wicked from among the just and cast them into the furnace of fire and there will be wailing and gnashing of teeth.
previously we saw the costly but benificent "treasure" whose gain cost everything else to pale beside it. Paul said: I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things and do count them but dung, that I may win Christ. (Phil 3:8) Paul was a Pharisee being groomed by one of the greatest sages of the day Gamaliel Paul walked away from his entire heritage as a Hebrew and education as a Pharisee to become a mere roman citizen and evangelize his known world.
This however is a newe more literal "Kingdom". Verses 49-50 give us a clue for they match to Revelation 14:14-19.
In 14:14 one like the Son of Man reaps the "harvest" and here find Jesus Himself referring to the harvest as we may ask, "what is the harvest"? Mt 9:38 Lk 10:2 record that we are to pray to the Lord of the Harvest to send forth laborers to gather into the "field" This is in line with Matthew's parable of the sower for in it Jesus tells us the seed is the gospel and the field is the world. He also tells is an "enemy" has brought in seed that is LIKE His but BEARS NO FRUIT... (Mt 13:37-43) Matt 13:39 The Harvest is the end of the world (age) the reapers are the angels, tares are burned in fire- for Jesus sends his angels to gather from the "Kingdom" everything that OFFENDS and those who DO INIQUITY! Now we land at the parable of the sheep and the goats wherein the sheep enter in and the goats do not- in as much as things were done to the least of the brethren they were done to Him. (Mt 25:40) A principle does stand out here: We are treated by God as we treat Him and others especially His people. Still and all the gospel is the power of God to save (Rom 1:16) Yet it is the Spirit of God who "seals" us both marks and empowers and applies the gospel's power to effectual salvation and causes the Cross Work of Jesus to "work" on the conversion of the spirit and renewal of the soul unto the transforming or resurrecting of the flesh.
So it is still the work of the Holy Spirit who is "growing" the "seed", beneficent worker He. He waters all and causes growth and both the iniquitous tare and blameless grain recieve of His benefits. This at the "gathering" sheep/grain and goat/tare are judged by their works. Whatever they did to the least of their own having done it to Him...
James tells us this "Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction and keep oneself unspotted from the world. (Jas 1:27) So it is that this is a "spiritual kingdom" imparted righteousness in the Holy Spirit sealing, perfecting, seeking to cause fruit to be born for the King. Jesus said, "Many are called but few are chosen" (Mt 20:16)
This "dragnet" calls out and many recieve it gladly being caught up in it, but in the end few are actually "retained" as His own. For only those who in turn actualy seek to embrace the "kingdom" will be "chosen".
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
In 6:18 Peter was told that his name was changed and upon THIS ROCK the "church" would be built and the "the gates of hell" wouldnt prevail against it. Of course this is where certain sects of Christendom believe themselves to be the true church and a set lineage of apostolic "royalty" is seen to be on a par with written scriptures. But this is not necessarily so. Peter means rock and its a play on the nature of Christ within and the apostalic role Peter would play.
In fact the image of the rock comes into play over and over in scritpure from Moses and the Rock that gave forth water(Ex 17:6, Num 20:8,10,11, Deut 8:15, 32:4) , to the Rock that begat Israel (Deut 32:13,15,18,31, and consider verse 14 in the light of 1Cor 10:4). This Rock is also the cornerstone (Mt 21:42, Mk 12:10, Lk 20:17, Acts 4:11 Eph 2:20, 1Pet 2:6-7)and the one the builders rejected (Isa 28:16).
A foundary stone in those days was rock quarried and shaped into a perfect cube. This would be set into a perfectly aligned space as the stone off of which the entire building would be built. It had to be perfectly cubed because from the angle edge two sides off those angles would be "true" from those angles the other two angles could be calculated and the more perfect the cornerstone the better the building from this top all others would be plained. thus the perfect full foundation would then lead to the proper second angle upwards to a true wall. If there is any flaw in the cornerstone the whole building will be flawed and liable to fall in a storm. Paul plainly refers to Christ as the Foundary Rock by function as Messiah. Indeed upon the crosswork of Jesus is built the entire theology of the church.
The ROCK upon which the gates of hell would never prevail was and is Jesus Himself.
in verse 19 Jesus tells Peter he has been given the keys to the kingdom. He and the others with him are told whatever is bound or loosed on Earth will have been already bound or loosed in heaven. Thus does the Rock bestow upon the man, "keys". Strongs 2807 verb is from (2808 kleio a primary verb to close or shut up)- hence a key fo shutting or locking literally or figuratively- we have by now established that the Kingdom has to do with the Holy Spirit because of Jesus.
So this has to do with apostalic authority to bind (Strongs 1210 deo- a primary verb meaning to bind (literally or figuratively) see also 1163 dei 3rd person singular active present of 1210, implied also as binding upon or necessary or behooved, must needs be... this denotes protocol or maybe even rule of law... see also 1189 deomai middle voice of 1210 to beg, (binding oneself) (to commit to) petition, request or beseech.
So there is a broad application here to this "binding" and it can be in Peter's commital or apostalic commital to God's will or God's cause or set order in the church or to constrain the people to ecclesiatic rule. It may have more to do with interpositional intercesion and mandatorial authority which springs from it....
But the "keys" also allow for loosing. Strongs 3089 luo, a primary verb to loosen, break up, destroy, dissolve, melt, put off. Compared to 4486 rhegnumi which is more violent to break, crack, wreck, shatter, disrupt, lacerate, convulse, give vent.
Both elements are at play here. One is in warfare 1 Cor 10:3-5 & 6 (This famous statement was made of the apostles who were often judged to be of the flesh only. Here again then is the same intercession and physical actions or interventions that came of it.)
Yet in both cases it is the Holy Spirit who sets precidence in the prayer and preaching/ teaching. Another clue is this Jn 20:23 "whoevers sins you remit they are remitted and whoevers sins you retain they are retained." Remit Strongs 863 aphiemi from (575 apo a primary article meaning off or away- separation departure cessation completion reversal.) to send forth- cry forgive, forsake, lay aside, leave, let, omit, put away, remit, suffer yield up. In the Lord's prayer we ask forgiveness of sins or tresspasses or indebtedness as we forgive those in similar position to ourselves. Moreover Jesus tells us in Matt 6:14-15 that if we dont forgive those indebted to us we ourselves shall not be forgiven by God. The word used here for forgiven is Strongs 863 remitance.
Then there is to retain. Strongs 2902 krateo from 2904 (kratos a primary word meaning vigor, dominion, power, might) then to use power or strength to sieze, retain, hold fast, keep, lay hold of, or onto, obtain, take.
These are more in line with judgement wherein the rebellious or dissobedient is punished. This is more in line with apostalic authority to set in order to anounce God's judgement upon those who resist, abuse or frustrate the grace of God where in then they must endure discipline or judgement from God.
But I must stress that both these things spring from intercession and prayer and seem to have much to do with prayer. The forgiving or retaining of sin must be the result of having acted in UNION with the Holy Spirit.
At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
In Jesus day one might have what it took to raise up a quorum of ten men or an minyan and open a "synagogue" and become a rabbi or "much one". This "minyan" of the synagogue might also have a Torah Scroll made for it so as to have the text from which to study the word. Jesus would be no different. The Rabbi in forming his group would "call out" or invite certain ones to join him thus forming the synagogue. Jesus does likewise as He walks the shores of the Galilee. But He would become the "rabbi" of the single most unique synagogue ever.
As in churches today a dispute arose over place and position and prestige. In the priestly caste the high priest seat was now bought and paid for by the house of Hasmoneus. (The price of the heroism of Judas maccabeus) Thus within the ranks there was a lot of vying and jockeying about for position. Moreover humanity is plagued with the greed of love of power. Pride plays into even the tiny talmudic group under Jesus and the disciples or talmudin (students) begin to vye for place. In answer to this He sets before them in the group in the midst of this discussion a child. Not an infant or toddler (napion, teknon) but a young child under the age of acountability or pre-adolecence but a pre-schooler. He then tells them that to be "great" in the Kingdom they must become like this child before them. In fact in the NAS its is stated that unless one "converted and became" as such a child one could not "enter" the Kingdom and unless one who humbled oneself and became as this child was considered greatest in the Kingdom. Moreover Jesus tells us that the greatest among His diciples would be seen to be the "servant of all".
But why this age group of child?
In the greek the word is paidion which denotes a half grown child who is IMMATURE. What do we know of such a child?
They tend to be naive and overly trusting child who believes completely. Such a one is unjaded, unbittered, viewing with awe and wonder the world around him/her seeing only the best in people. Because of their age they have no social correctness or awareness of status or standing in society. They are unconcerned about impressing people and have a wonderful quality of spontenaity and open expression of everything they think that can be refreshing and even embarrasing. They dont seek to harm and easily forgive and reestablish trust quickly. Thus we are to be like this considered "harmess as doves".
As we grow and gain so called wisdom. We become jaded by broken dreams and hurts of people whom we trusted. Often these experiences causes us as adults to "hold back" or draw back where as a child will "open up" and risk being hurt over and over again. Little children are also much more vulnerable than their adult counterparts. A child will go to any length to please and to be loved. The adult however will retain their dignity and not go to such lengths. This can be seen as restrictive to the work of the Holy Spirit. This tends to grieve Him. Since the Kingdom has a lot to do with the Holy Spirit anything that restricts His freedom to live through us grieves Him. Hence this level of open vulnerable trust is the requisite of trust in God and faith in action where God's work is done in and through us.
Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.  And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.  But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.  The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.  Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest  And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.  And he would not: but went and cast him into prison, till he should pay the debt.  So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:  Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?  And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.  So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses
Serious dealings with grace and its abuse!
Actually this goes back to verse one.
What begins as a lesson on the humbleness and trust of a very young child as being required to enter the Kingdom, changes in verse five. Here it talks about whoever recieves one of these "little ones" recieves Jesus Himself. Whoever should cause such a one to "stumble" would be better off if they had never been born or drowned. Verses 8-9 talk about that if certain body parts of a believer causes them to "stumble" then such parts should be amputated. It is better enter the Kingdom maimed than never to arrive at all.
Verses 10-11 warns against despising these little ones because their angels constantly behold God the Father.
Verses 12-14 is a parable about the shepherd who having done a head count of his flock finds one missing will secure the 99 sheep to go after the missing one to all lengths and rejoice greatly when the one is found and reunited with the 99 in the secured place. In like manner does Jesus go after the ones who have strayed whilst keeping the ones who have not in the safety of His hand. For it is Father's will that none of these should perish.
Verses 15-17 turn the conversation decidely to the issue of forgiveness.
A protocol is set forth that is used in the church today and in the court of law. First is private confrontation second is confrontation with witnesses and then confrontation before the "congregation" and if he refuses to listen then treat him as a sinner and publican.
Verse 18-20 deals with binding and loosing and about agreement in prayer that if two or more agree together concerning anything in prayer that the request will be honored and done of the Father because where any two are gathered thusly Jesus is in the midst.
In verse 21-23 Peter starts with the questipon that if a "brother" a fellow jew sins against him and is contrite in repentance how many times must he forgive .... seven times seven? Jesus replies seventy times seven. This then turns into the parable we read above.
In this a king settling accounts with slaves calls on one who owes a enormous amount that is basically known to be unpayable. The slave's plea is not unheard and the king moved to compassion and the debt is FORGIVEN. This liberated slave then finds one of his own who owes a similar debt but instead of showing the same compassion he has this fellow slave thrown into debtor's prison. This gets back to the king who cals the slave forth again. Rebuking him for his hardness of heart the king now reinstates the unpayable debt and throws this slave and hisfamily into debtor's prison.
Verse 35 tells us that as we treat our brethren God treats us.
We to often forget the debt we owe God. The debt of sin. Hence we fail to show grace and mercy to another when they "tresspass or sin" against us. Being frail of heart we often are to slow to get over our feelings of hurt or anger at the outrages of others against us.
Grace forgives without strings attached and stoops down to love again even when devastated. Such grace is seen as being a doormat, and perhaps we are called to be doormats in a sense for we are already called to be "living sacrifices". We are all the "little child" in His Kingdom so we have to be very careful not to cause each other to stumble in regards to relation to God so as to not cause them to fall away. As we forgive God forgives, this is the Kingdom Key.
For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.
But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.
A one liner if ever there was one! Following His discourse on the aptitude of the "child likeness" to enter the Kingdom there arises a life lesson. Mothers hearing Jesus teaching and seeing the child in the midst of the lesson start to bring their young ones to Jesus to be blessed. The disciples begin to rebuke the women and Jesus responds " allow the little ones to come to me for of such is the Kingdom of Heaven" This echos the words He will say ont he last greatest day of Tabernacles to come to come to Him all who labor and are heavy laden to recieve of Him rest and from within them shall come the river of living water that is the Holy Spirit.
Remember that Jesus is the perfect reflection of the Father and all we His children must ourselves come to Him and allow each other to abide in Him as well.
Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.
Jesus comments here on the diificulty of the wealthy to enter the Kingdom of God. "It is easier," He says, "for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God"
For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.
And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.  And he went out about the third hour, and saw others standing idle in the marketplace,  And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.  Again he went out about the sixth and ninth hour, and did likewise.  And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?  They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.  So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first.  And when they came that were hired about the eleventh hour, they received every man a penny.  But when the first came, they supposed that they should have received more; and they likewise received every man a penny.  And when they had received it, they murmured against the goodman of the house,  Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.  But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?  Take that thine is, and go thy way: I will give unto this last, even as unto thee.  Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?  So the last shall be first, and the first last: for many be called, but few chosen.
The kingdom of heaven is like unto a certain king, which made a marriage for his son,
 And sent forth his servants to call them that were bidden to the wedding: and they would not come.  Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.  But they made light of it, and went their ways, one to his farm, another to his merchandise:  And the remnant took his servants, and entreated them spitefully, and slew them.  But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.  Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.  Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.  So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.  And when the king came in to see the guests, he saw there a man which had not on a wedding garment:  And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.  Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.  For many are called, but few are chosen.
This is the marriage feast from one perspective of the father
But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.  And five of them were wise, and five were foolish.  They that were foolish took their lamps, and took no oil with them:  But the wise took oil in their vessels with their lamps.  While the bridegroom tarried, they all slumbered and slept.  And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.  Then all those virgins arose, and trimmed their lamps.  And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.  But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.  And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.  Afterward came also the other virgins, saying, Lord, Lord, open to us.  But he answered and said, Verily I say unto you, I know you not.  Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.  And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.  Then he that had received the five talents went and traded with the same, and made them other five talents.  And likewise he that had received two, he also gained other two.  But he that had received one went and digged in the earth, and hid his lord's money.  After a long time the lord of those servants cometh, and reckoneth with them.  And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.  His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.  He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.  His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.  Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:  And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.  His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:  Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.  Take therefore the talent from him, and give it unto him which hath ten talents.  For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.  And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
Accountability of obedience.