God's Kingdom

“The Kingdom in Jesus’ Own Words”

​

No theme was closer to Jesus’ heart than the Kingdom. From the very beginning of his ministry until his final meal with his disciples, he spoke of it with urgency, hope, and clarity. His words opened a window into Jehovah’s purpose, describing the Kingdom not as a distant idea but as a living reality that was already at work and destined to bring lasting peace to the earth. Sometimes he compared it to seeds quietly growing, at other times to treasure worth giving up everything for, and at still other times to a banquet filled with joy. Whether in parables, prayers, or direct declarations, Jesus’ expressions about the Kingdom form the core of his good news. To hear the Kingdom in Jesus’ own words is to understand what moved him, what he promised his followers, and what continues to inspire faith today.

​

​

Introduction to Jesus’ Kingdom Expressions

​

Below is a complete list of verses where Jesus himself uses the word Kingdom in his expressions. I will begin with Matthew, showing how Jesus perceived the Kingdom, how he remembered it, and how he expressed it.

We must not forget Jesus’ own words: “I still have many things to say to you, but you are not able to bear them now.” (John 16:12) His disciples’ perception was limited, at times even reduced by their expectations and background. That makes it especially valuable for us to analyze Jesus’ expressions carefully, seeking the deeper meaning he conveyed.

We must also remember that the Kingdom is a sacred secret—something carefully concealed from some but revealed to others. To receive this understanding, we must prove worthy. That means praying earnestly, perhaps even fasting, pursuing righteousness, and when we sin, repenting with a sincere heart. Only Jehovah can grant access to the depth of this sacred knowledge. It is through his spirit that the deep things of God are revealed and understood.

​

While each individual’s perception of Jesus’ words may differ, we do well to consider the proverb: “As water reflects one’s face, so the heart of one man reflects another’s.” (Proverbs 27:19) Just as a clear surface of water can reveal what is before it, the expressions of one heart can help us understand what lies in another. With this in mind, it is beneficial to take into consideration how various people have perceived the theme of God’s Kingdom.

​

In what follows, I will bring together a complete list from the different Gospel writers where they mention the Kingdom and then present my own analysis. As you read, you will see how my heart reflects this theme. I do not claim to be the only one who is right, but I share my method of research openly. If you discern and adopt it, you may be blessed with an even deeper understanding of this sacred subject.

​​

​

Matthew:

​

Matthew 4:17 – “Repent, for the Kingdom of the heavens has drawn near.” 

 

When Jesus said, “Repent, for the Kingdom of the heavens has drawn near,” he was not pointing to something distant in time or far removed from daily life. The Kingdom had already drawn close because the King himself was standing among the people. His very presence, his words, and his works were living proof that Jehovah’s rulership had broken into human reality. This was not a theory, not a hope reserved only for the future—it was a present reality that demanded a response. Repentance was the first step, not only a single act of turning away from sin but an ongoing readiness to realign one’s heart with God’s will. 

​

To see the Kingdom as near means to recognize that Jehovah’s rule is already pressing in on our lives, shaping our decisions, and exposing what we truly seek. Some in Jesus’ day resisted this nearness, clinging to their own ways. Others welcomed it and found themselves transformed. The same is true today. The Kingdom is not hidden in the clouds or postponed until a later time—it is present wherever Christ’s authority is acknowledged. The question is not whether the Kingdom has drawn near, but whether we draw near to it in repentance and humility.

​​

​

Matthew 5:3 – “Happy are those conscious of their spiritual need, since the Kingdom of the heavens belongs to them.” 

 

Jesus began his Sermon on the Mount with a striking paradox: happiness does not belong to the proud or the self-sufficient, but to those who feel their own lack. To be “conscious of spiritual need” is to know that we cannot survive without Jehovah’s guidance and mercy. In a world that prizes strength and independence, Jesus revealed that the true heirs of the Kingdom are the ones who recognize their dependence. The Kingdom is theirs, not because they have earned it, but because they humbly open their hearts to receive it.

​

This present reality is deeply comforting. Many in Jesus’ audience were the poor, the weary, and the overlooked—people whom the religious leaders considered unworthy. Yet Jesus declared them “happy” because their awareness of need positioned them closest to Jehovah’s Kingdom. Even now, it is not wealth, education, or reputation that brings one into the Kingdom’s embrace, but a heart that knows its emptiness and turns to God for filling. To such ones, the Kingdom already belongs—it is not merely a promise for the future, but a gift alive in the present, sustaining them until its full reality is revealed.

​​

​

Matthew 5:10 – “Happy are those who have been persecuted for righteousness’ sake, since the Kingdom of the heavens belongs to them.”

​

Here Jesus takes the thought further. Not only do the humble and needy belong to the Kingdom, but so do those who suffer for doing what is right. To the human eye, persecution seems like a curse—pain, rejection, and loss. But Jesus calls such ones “happy.” Why? Because persecution is not evidence of Jehovah’s disfavor, but of alignment with His will. It shows that one has chosen the side of righteousness, even when it brings opposition. Such faithfulness is the very mark of those to whom the Kingdom belongs.

​

This is not merely about a future reward. Even while under trial, persecuted ones already possess the Kingdom in a very real sense. They are upheld by Jehovah’s spirit, strengthened by Christ’s example, and assured of their Father’s approval. Though the world may strip them of freedom, comfort, or reputation, it cannot take away what matters most—the reality of God’s rulership in their lives. Their happiness is not in the persecution itself, but in knowing that the Kingdom is theirs here and now, and will be fully revealed to them in Jehovah’s time.

 

A moving example of this truth can be seen in the documentary “Jehovah’s Witnesses Stand Firm Against Nazi Assault.” It tells the story of ordinary Christians who faced relentless persecution during one of history’s darkest times, yet remained loyal to Jehovah. Their courage shows how Jesus’ words in Matthew 5:10 are not abstract but living reality—the Kingdom already belonged to them, and that certainty gave them strength to endure. Watching their example can deepen our own appreciation for what it means to inherit the Kingdom even now. 

 

If you have already read my chapter on The Temple and are familiar with the thought that we, as individuals, are temples for God’s spirit to dwell in, it becomes easy to connect the dots. The same spirit that makes us living temples also gave strength to our brothers and sisters during severe trials.

​

​

The Greek Text

​

In both Matthew 5:3 and 5:10, the phrase is:

 

αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν (autōn estin hē basileia tōn ouranōn)

 

• αὐτῶν = “theirs”

• ἐστιν = “is” (present tense, from eimi, “to be”)

• ἡ βασιλεία τῶν οὐρανῶν = “the Kingdom of the heavens”

So literally: “of them is the Kingdom of the heavens.”

Meaning of ἐστιν (estin)

• Present tense → it is, not will be.

• Carries the idea of possession, belonging, or being part of.

• It does not suggest future inheritance only, but a present reality.

In Greek grammar, this construction (autōn estin) is a genitive of possession → indicating ownership or rightful belonging.

Why “belongs” is Proper

Translating as “theirs is the Kingdom” could sound flat in English. The NWT renders it dynamically: “the Kingdom of the heavens belongs to them.” This captures both:

1. Present possession — it already “is” theirs.

2. Rightful inheritance — it is guaranteed to them as part of God’s purpose.

So yes, “belongs” is the best sense in English, because it communicates more than proximity—it conveys rightful ownership and security of the Kingdom promise.

Logic supported:
Jesus wasn’t just saying, “One day they might get it.” He was saying, “It is theirs now.” The Kingdom is both present possession (through Jehovah’s spirit and approval) and future inheritance (in its full revelation).

​​

​

Matthew 5:19–20 – "Whoever, therefore, breaks one of these least commandments and teaches others to do so will be called least in relation to the Kingdom of the heavens. But whoever does them and teaches them will be called great in relation to the Kingdom of the heavens."

​

Greatness in the Kingdom is not about position but about loyalty. Even the smallest commandment matters, because it shows whether a person is truly guided by God’s spirit or merely acting out of self-righteousness.

​​

​

Matthew 6:10 – “Let your Kingdom come. Let your will take place, as in heaven, also on earth.”

​

Here Jesus teaches his followers how to pray, and at the very heart of that prayer is the Kingdom. Notice the simplicity: the Kingdom is not about personal gain but about God’s will being done. The prayer itself shows two things clearly: The Kingdom is not yet fully come, since we are still told to pray for it. Yet its reality is already active, because we can align ourselves with it now by letting Jehovah’s will shape our lives.

​

The emphasis “on earth” is vital. In heaven, Jehovah’s will is carried out perfectly. That same harmony must extend to the earthly realm, where sin and rebellion have long prevailed. Praying for the Kingdom is therefore not only a request for God’s intervention but also a declaration of loyalty—we want the earth itself to be brought into line with His righteous rule.

​

To truly put the Kingdom first, Jesus added that we must also seek God’s righteousness. The Kingdom cannot be separated from righteousness, because the rule of God is inseparable from His standards. Seeking the Kingdom without pursuing righteousness would be empty words. But when we actively measure our desires, choices, and priorities by what Jehovah declares right, His Kingdom already begins to shape our lives here and now—on earth—while we wait for its full realization.

​​

​

Matthew 6:33 – “Keep on, then, seeking first the Kingdom and his righteousness...”

​

Jesus shows that the Kingdom is not only something we pray for but something we must actively seek. To pray “Let your Kingdom come” is to long for Jehovah’s rule; but to “seek first the Kingdom and his righteousness” is to live by that rule now. The two cannot be separated. The Kingdom expresses Jehovah’s authority, and righteousness expresses His standards. Seeking one without the other is impossible.

​

To truly put the Kingdom first, we must also pursue righteousness—not our own, but God’s. This means measuring our motives, choices, and goals by what is right in Jehovah’s eyes, not by what seems right in human eyes. The more we chase after His righteousness, the more the Kingdom becomes our present reality, shaping our priorities and defining our happiness.

​

​

Matthew 7:21 – “Not everyone saying to me, ‘Lord, Lord,’ will enter into the Kingdom of the heavens...”

​

Here Jesus draws a sharp line between words and obedience. It is not enough to call him “Lord” or to profess faith with the lips. Entrance into the Kingdom depends on doing the will of the Father. This ties directly back to his model prayer—“Let your will take place, as in heaven, also on earth.” To seek the Kingdom without seeking God’s will in daily action is self-deception.

​

Jesus’ warning reminds us that Kingdom loyalty is tested not by claims, emotions, or appearances, but by obedience. A life shaped by Jehovah’s will—guided by His spirit, aligned with His righteousness—is what grants entrance. The Kingdom is not impressed by outward devotion or public displays of zeal; it is reserved for those who prove their loyalty through doing what the Father requires.

​​

​

Matthew 8:11–12 – "But I tell you that many from east and west will come and recline at the table with Abraham and Isaac and Jacob in the Kingdom of the heavens; whereas the sons of the Kingdom will be thrown into the darkness outside. There is where their weeping and the gnashing of their teeth will be.”

​

Jesus described people from many nations being welcomed to recline at the table with Abraham, Isaac, and Jacob in the Kingdom. Reclining at a table was a sign of closeness and honor—it meant being accepted as family and sharing in joy. The picture shows that the Kingdom is not about heritage but about faith. Those who trust Jehovah, no matter where they come from, will be invited to the feast. But those who assumed they were heirs without true faith will be cast out, losing the fellowship and peace that the Kingdom gives.

​

​

Matthew 10:7 – “As you go, preach, saying: ‘The Kingdom of the heavens has drawn near.’”

​

Since it was not a distant hope, but a present reality, Jesus wanted his disciples to go out and preach it.

​​

​

Matthew 11:11–12 – "Truly I say to you, among those born of women, there has not been raised up anyone greater than John the Baptist, but a lesser person in the Kingdom of the heavens is greater than he is. From the days of John the Baptist until now, the Kingdom of the heavens is the goal toward which men press, and those pressing forward are seizing it."

​

The time was now. From this moment on, the Kingdom was no longer just a promise for the future—it had arrived with Jesus’ presence. John the Baptist was great in preparing the way, but those pressing forward after him were the ones seizing the opportunity. And there has been no collapse in this Kingdom activity. Even when Jesus’ presence later became invisible, the Kingdom continued to advance, and it still belongs to those who act with faith and determination.

​​

​

Matthew 12:28 – “If it is by means of God’s spirit that I expel the demons, the Kingdom of God has really overtaken you.”

​

Here Jesus showed that the Kingdom was already active. The power of God’s spirit working through him proved that Jehovah’s rulership was breaking in, pushing back the influence of demons. The Kingdom was not only near—it had overtaken them. Wherever God’s spirit rules, the Kingdom is present.

​​

​

Matthew 13 (many parables: sower, weeds, mustard seed, leaven, treasure, pearl, dragnet, etc.) – “The Kingdom of the heavens is like...

​

“Look! A sower went out to sow. As he was sowing, some seeds fell alongside the road, and the birds came and ate them up. Others fell on rocky ground where there was not much soil, and they immediately sprang up because the soil was not deep. But when the sun rose, they were scorched, and they withered because they had no root. Others fell among the thorns, and the thorns came up and choked them. Still others fell on the fine soil, and they began to yield fruit, this one 100 times more, that one 60, the other 30. Let the one who has ears listen.”

So the disciples came and said to him: “Why do you speak to them by the use of illustrations?” In reply he said: “To you it is granted to understand the sacred secrets of the Kingdom of the heavens, but to them it is not granted. For whoever has, more will be given him, and he will be made to abound; but whoever does not have, even what he has will be taken from him. That is why I speak to them by the use of illustrations; for looking, they look in vain, and hearing, they hear in vain, nor do they get the sense of it. And the prophecy of Isaiah is being fulfilled in their case. It says: ‘You will indeed hear but by no means get the sense of it, and you will indeed look but by no means see. For the heart of this people has grown unreceptive, and with their ears they have heard without response, and they have shut their eyes, so that they might never see with their eyes and hear with their ears and get the sense of it with their hearts and turn back and I heal them.’

“However, happy are your eyes because they see and your ears because they hear. For truly I say to you, many prophets and righteous men desired to see the things you are observing but did not see them, and to hear the things you are hearing but did not hear them.

“Now listen to the illustration of the man who sowed. Where anyone hears the word of the Kingdom but does not get the sense of it, the wicked one comes and snatches away what has been sown in his heart; this is the one sown alongside the road. As for the one sown on rocky ground, this is the one hearing the word and at once accepting it with joy. Yet, he has no root in himself but continues for a time, and after tribulation or persecution has arisen on account of the word, he is at once stumbled. As for the one sown among the thorns, this is the one hearing the word, but the anxiety of this system of things and the deceptive power of riches choke the word, and it becomes unfruitful. As for the one sown upon the fine soil, this is the one hearing the word and getting the sense of it, who really does bear fruit and produces, this one 100 times more, that one 60, the other 30.”

​​

​

What We Learn from the Sower

The parable of the Sower teaches us that the message of the Kingdom is perfect, like good seed. The difference is not in the seed but in the soil—the condition of the heart that receives it. Some hearts are hard like the road. The word never sinks in, and the wicked one easily snatches it away. Some are shallow like rocky ground. They accept the word quickly, but without depth, their faith withers when trials come. Some are crowded like thorny soil. Worries of life and the pull of riches choke growth until nothing remains. But some are fine soil. They hear, “get the sense of it,” and bear fruit—sometimes in abundance.

​

This parable shows us that the Kingdom depends on more than hearing the word. It requires cultivating the heart—removing hardness, deepening roots, and clearing out thorns—so that God’s spirit can bring growth. True happiness comes when the word of the Kingdom takes hold in us and produces fruit that honors Jehovah.

​​​

​

“The Kingdom of the heavens may be likened to a man who sowed fine seed in his field. While men were sleeping, his enemy came and oversowed weeds in among the wheat and left. When the stalk sprouted and produced fruit, then the weeds also appeared. So the slaves of the master of the house came and said to him, ‘Master, did you not sow fine seed in your field? How, then, does it have weeds?’ He said to them, ‘An enemy, a man, did this.’ The slaves said to him, ‘Do you want us, then, to go out and collect them?’ He said, ‘No, for fear that while collecting the weeds, you uproot the wheat with them. Let both grow together until the harvest, and in the harvest season I will tell the reapers: First collect the weeds and bind them in bundles to burn them; then gather the wheat into my storehouse.’”

​

“The one who sows the fine seed is the Son of man; the field is the world; as for the fine seed, these are the sons of the Kingdom; but the weeds are the sons of the wicked one, and the enemy who sowed them is the Devil. The harvest is a conclusion of a system of things, and the reapers are angels. Therefore, just as the weeds are collected and burned with fire, so it will be in the conclusion of the system of things. The Son of man will send his angels, and they will collect out from his Kingdom all things that cause stumbling and people who practice lawlessness, and they will pitch them into the fiery furnace. There is where their weeping and the gnashing of their teeth will be. At that time the righteous ones will shine as brightly as the sun in the Kingdom of their Father. Let the one who has ears listen.”

​​​

​

What We Learn from the Weeds Among the Wheat

In this parable Jesus explains that both wheat and weeds are allowed to grow together until the harvest. What stands out is that both grow within the field of the Kingdom. Jehovah permits this, not because he tolerates evil, but because he deeply cares for the fine seed. If the weeds were pulled out too soon, some of the wheat could be lost along with them. His patience is truly an expression of protection and mercy.

​

There is also a personal lesson. The development of wheat and weeds can take place within the same individual. Jehovah knows that all of us have the inclination to develop what is good, even if we also struggle with what is bad. He allows time for growth because He believes in our potential. There are countless examples of decisive turnarounds—lives once choked by weeds becoming fruitful fields for the Kingdom. This patience gives each of us the opportunity to uproot what is harmful and nurture the good seed until it bears fruit for Jehovah’s glory.

​​

​

The Mustard Seed

“The Kingdom of the heavens is like a mustard seed that a man took and planted in his field. It is, in fact, the tiniest of all the seeds, but when it has grown, it is the largest of the vegetable plants and becomes a tree, so that the birds of heaven come and find lodging among its branches.”

​

The Kingdom may appear insignificant to the world, but its growth is unstoppable and its reach is vast.

​

There is also a personal side. The word of the Kingdom may start small within us, like a seed barely noticed, but when nurtured it can grow into a strong, sheltering faith. Over time, what once seemed fragile becomes a source of strength—not only for ourselves but also for others who “find lodging” in the comfort, wisdom, and stability of our faith. This shows us that Jehovah values beginnings, no matter how small, because He sees the greatness they can produce when His spirit brings the growth.

​​

​

The Leaven

“The Kingdom of the heavens is like leaven that a woman took and mixed with three large measures of flour until the whole mass was fermented.”

​​

The lesson is that the Kingdom works quietly but powerfully. It doesn’t always appear dramatic on the surface, yet its influence spreads until transformation is complete.

​

On a personal level, the word of the Kingdom is like leaven in our hearts. At first, the change may seem invisible, but over time Jehovah’s spirit works from the inside out, reshaping our thoughts, motives, and actions. Just as leaven cannot be separated once it has worked through the dough, the Kingdom becomes inseparable from who we are when it truly takes root. This shows that Jehovah’s rulership is not only about outward obedience but about deep, lasting change within.

​

​

The Hidden Treasure

“The Kingdom of the heavens is like treasure, hidden in the field, that a man found and hid; and because of his joy, he goes and sells everything he has and buys that field.”

​

The Pearl of High Value

“Again the Kingdom of the heavens is like a traveling merchant seeking fine pearls. Upon finding one pearl of high value, he went away and promptly sold all the things he had and bought it.”

​

What We Learn from the Hidden Treasure and the Pearl of High Value

Jesus likened the Kingdom first to a treasure hidden in a field and then to a merchant who found a pearl of extraordinary worth. In both illustrations, the discovery led to the same response: everything else was sold in order to gain it. The message is unmistakable—the Kingdom is of such surpassing value that no sacrifice is too great.

​

On a personal level, this reminds us that loyalty to the Kingdom requires choices. We may have to let go of possessions, ambitions, or even long-held attachments in order to hold firmly to what Jehovah offers. But in doing so, we do not lose—we gain. The joy of possessing the treasure and the pearl outweighs whatever is surrendered. These parables invite us to examine our own hearts: do we see the Kingdom as priceless, and are we willing to shape all of life’s decisions around it? Those who do will never regret their investment, because the reward is lasting and beyond compare.

​​

​

The Dragnet

“Again the Kingdom of the heavens is like a dragnet let down into the sea and gathering fish of every kind. When it was full, they hauled it up onto the beach, and sitting down, they collected the fine ones into containers, but the unsuitable they threw away. That is how it will be in the conclusion of the system of things: The angels will go out and separate the wicked from among the righteous and will cast them into the fiery furnace. There is where their weeping and the gnashing of their teeth will be.”

 

​What We Learn from the Dragnet

Jesus compared the Kingdom to a dragnet let down into the sea that gathers fish of every kind. When it is full, the fine fish are collected, and the unsuitable ones are thrown away. The point is clear: the Kingdom’s invitation reaches all sorts of people, but in the end, there will be a separation. Not everyone who is gathered will remain; only those found acceptable to Jehovah will be kept.

​

On a personal level, this reminds us that simply being “caught in the net” is not enough. Association with the Kingdom message does not guarantee approval. What matters is what kind of person we become while inside the net. Jehovah examines our hearts, our motives, and our works. The day of separation will come, and the outcome will be permanent. This parable calls us to live now as “fine fish”—the kind Jehovah values—so that when the sorting comes, we will be gathered into life.

​​

​

The Trained Householder

“Therefore, every public instructor who is taught about the Kingdom of the heavens is like a man, the master of a house, who brings out of his treasure store things both new and old.”

​

What We Learn from the Householder

The point is that the Kingdom is rich with truths that are timeless, yet it also unfolds with new insights as Jehovah’s purpose progresses. Both are valuable, and both must be cherished.

​

On a personal level, this reminds us that growth in the Kingdom requires balance. We hold on to the “old”—the faithful foundations, the lessons already learned, the truths that never change. At the same time, we welcome the “new”—fresh understanding, deeper insight, and ways Jehovah helps us see His purpose more clearly. A wise householder uses both, and so do wise Kingdom disciples. This parable teaches us to treasure the full store of spiritual wealth Jehovah provides, using it for our own growth and to help others.

​​

​

Matthew 16:19 – "I will give you the keys of the Kingdom of the heavens, and whatever you may bind on earth will already be bound in the heavens, and whatever you may loosen on earth will already be loosened in the heavens.”

​

Here Jesus promised Peter “the keys of the Kingdom,” symbolizing authority to open the way of entry. These keys were not Peter’s personal power, but privileges entrusted to him by Christ. We see this fulfilled when Peter used the first “key” at Pentecost to open the Kingdom to faithful Jews, another when he welcomed Samaritans, and later when he unlocked the door for Gentiles in Cornelius’ household.

​

The lesson is that the Kingdom is entered only by Jehovah’s arrangement, through Jesus as King. Peter’s role was temporary, but it pointed to a larger truth: Jehovah controls access, and entry is tied to obedience and faith in Christ. On a personal level, it reminds us that the Kingdom is not gained by our own efforts or human authority—it is a gift opened to us by God’s spirit and guidance through His chosen channel.

​​

​

Matthew 16:28 – "Truly I say to you that there are some of those standing here who will not taste death at all until first they see the Son of man coming in his Kingdom.”

​​

Right before this statement, Jesus had revealed to Peter that he would receive the keys of the Kingdom. From that moment forward, he also restricted his disciples from telling others that he was the Christ, because they were not yet prepared to understand the full scope of his role. Jesus then began to prepare them for what lay ahead—his suffering, death, and resurrection. His resurrection, more than anything else, became the undeniable evidence of the power and reality of God’s Kingdom.

​

When Jesus said that some standing there would not taste death until they saw the Son of man coming in his Kingdom, the disciples later connected this with the transfiguration that occurred six to eight days later. Peter, James, and John witnessed a preview of Jesus in Kingdom glory. This helped them perceive the reality of the Kingdom, but the greater goal of the vision was to prepare them for Jesus’ change of nature—from flesh to spirit.

​

Yet, the Kingdom’s reality was not revealed only to those three. After his resurrection, Jesus appeared to many, at one point to more than 500 brothers. Others, such as Stephen, Philip, Peter, James, John, and Paul, saw the resurrected Jesus even after his ascension to heaven. These experiences, recorded in the Bible, show that the longer they lived, the clearer their perception of the Kingdom became. John, the last surviving apostle, received the visions of Revelation, which unveiled more about Jesus in his Kingdom than any other revelation.

​

This makes it clear: the Kingdom was always a reality. It never ceased, not even during the darkest ages of apostasy. But since the end of the Gentile Times and Jesus’ enthronement in 1914, the Kingdom has entered its final phase. We now live in the last days, where the gradual development of the Kingdom matches the illustrations Jesus gave in Matthew 13—growing steadily, separating true from false, and moving toward its full revelation.

​​

​

Matthew 18:1–6 – "In that hour the disciples came near to Jesus and said: “Who really is greatest in the Kingdom of the heavens?” So calling a young child to him, he stood him in their midst and said: “Truly I say to you, unless you turn around and become as young children, you will by no means enter into the Kingdom of the heavens. Therefore, whoever will humble himself like this young child is the one who is the greatest in the Kingdom of the heavens; and whoever receives one such young child on the basis of my name receives me also. But whoever stumbles one of these little ones who have faith in me, it would be better for him to have hung around his neck a millstone that is turned by a donkey and to be sunk in the open sea."

​

This statement of Jesus is huge. The Kingdom does not belong only to the strongest, the most powerful in faith, or the few who have reached spiritual maturity. Most begin with baby steps. Just as the fine seed grows in the right heart even while weeds may be present, and just as a mustard seed or leaven expands quietly but surely, so too the smallest beginnings of faith can grow into maturity. Unless someone stumbles such a one, growth is certain. This is exactly what Jesus warned against—never becoming the cause for a “little one” to fall.

​

The condition is the same for everyone from the very start: turn around and become as young children. Humility, trust, and sincerity open the way into the Kingdom. In fact, Jesus said that such ones would be greatest in the Kingdom of the heavens. Why? Because in the Kingdom there is no competition, no rivalry, and no division between “little flock” and “other sheep”—all will become one flock under one shepherd. Anyone can be great in the Kingdom if they embrace this childlike humility, for that is what makes one truly valuable in Jehovah’s eyes.

​

​

Matthew 18:23 – “That is why the Kingdom of the heavens may be likened to a king who wanted to settle accounts with his slaves. When he started to settle them, a man was brought in who owed him 10,000 talents. But because he did not have the means to pay it back, his master ordered him and his wife and his children and all the things he owned to be sold and payment to be made. So the slave fell down and did obeisance to him, saying, ‘Be patient with me, and I will pay back everything to you.’ Moved with pity at this, the master of that slave let him off and canceled his debt.  But that slave went out and found one of his fellow slaves, who owed him 100 denarii, and grabbed him and began to choke him, saying, ‘Pay back whatever you owe.’ So his fellow slave fell down and began to beg him, saying, ‘Be patient with me, and I will pay you back.’ However, he was not willing, but he went and had him thrown into prison until he could pay back what he owed. When his fellow slaves saw what had happened, they became greatly distressed, and they went and reported to their master all the things that had happened. Then his master summoned him and said to him: ‘Wicked slave, I canceled all that debt for you when you pleaded with me. Should you not also have shown mercy to your fellow slave as I showed mercy to you?’ With that his master, provoked to wrath, handed him over to the jailers until he repaid all that he owed. My heavenly Father will also deal with you in the same way if each of you does not forgive your brother from your heart.”

​

This parable reminds us that Jehovah forgives far more than we ever could. Our greatest debt is to him, and he chooses to release us from it through undeserved kindness. By contrast, the offenses committed against us by others are small in comparison, even though they may feel heavy and personal. It is understandable that forgiveness is hard, but the lesson is clear: if we expect Jehovah to forgive us, then we must reflect his spirit by forgiving others.

​

When we refuse to forgive personal offenses, we are working against Jehovah’s way of dealing. He settles accounts with mercy, but he can also settle them unfavorably—even if we believe we are “right.” His forgiveness is never license for us to withhold mercy from others. Instead, the Kingdom’s standard is that we show the same spirit of compassion that we ourselves depend on every day. 

 

This parable shows that even if we are already part of the Kingdom arrangement, we can still lose our place if we refuse to reflect Jehovah’s spirit. The unforgiving slave was already forgiven, already inside the favor of the king. But his failure to show mercy cost him everything—his debt was reinstated, and he was thrown into prison. 

 

The warning is clear: being forgiven once does not give us a free pass. Remaining in the Kingdom requires us to live by its standards, especially mercy. If Jehovah cancels our impossible debt, but we refuse to cancel a small debt against us, we prove unworthy of his Kingdom. The choice is ours: either we live by forgiveness, or we risk being cast out.

​

​

Matthew 19:14, 23–24 – "Jesus, however, said: “Let the young children alone, and do not try to stop them from coming to me, for the Kingdom of the heavens belongs to such ones. ...Then Jesus said to his disciples: “Truly I say to you that it will be difficult for a rich man to enter the Kingdom of the heavens. Again I say to you, it is easier for a camel to get through a needle’s eye than for a rich man to enter the Kingdom of God.”

​

Here Jesus sets two vivid contrasts. On one side, the Kingdom belongs to those who are childlike—humble, trusting, and eager to learn. On the other side, those weighed down by riches face nearly impossible obstacles. Wealth tends to feed self-reliance and pride, the very opposite of childlike trust.

​

The lesson is that entrance into the Kingdom is not about status, strength, or resources, but about heart. Anyone can belong if they cultivate childlike humility. But even the most privileged can be shut out if their hearts are bound by riches. The Kingdom exposes what we truly depend on—Jehovah’s mercy or our own possessions.

​

​

Matthew 20:1-16 –“For the Kingdom of the heavens is like the master of a house who went out early in the morning to hire workers for his vineyard. After he had agreed with the workers for a denarius a day, he sent them into his vineyard. Going out also about the third hour, he saw others standing unemployed in the marketplace; and to those he said, ‘You too go into the vineyard, and I will give you whatever is fair.’ So off they went. Again he went out about the sixth hour and the ninth hour and did likewise. Finally, about the 11th hour, he went out and found others standing around, and he said to them, ‘Why have you been standing here all day unemployed?’ They replied, ‘Because nobody has hired us.’ He said to them, ‘You too go into the vineyard.’ When evening came, the master of the vineyard said to his man in charge, ‘Call the workers and pay them their wages, starting with the last and ending with the first.’ When the 11th-hour men came, they each received a denarius. So when the first came, they assumed that they would receive more, but they too were paid at the rate of a denarius. On receiving it, they began to complain against the master of the house and said, ‘These last men put in one hour’s work; still you made them equal to us who bore the burden of the day and the burning heat!’ But he said in reply to one of them, ‘Fellow, I do you no wrong. You agreed with me for a denarius, did you not? Take what is yours and go. I want to give to this last one the same as to you. Do I not have the right to do what I want with my own things? Or is your eye envious because I am good?’ In this way, the last ones will be first, and the first ones last.”

​

This parable follows the encounter with the rich young man who could not let go of his possessions to follow Jesus. Shocked, the disciples asked: “Who really can be saved?” Unlike that man, they had left everything behind and naturally asked: “What will there be for us?” (Matthew 19:27) Jesus promised them a glorious reward—to sit on thrones judging the twelve tribes of Israel. Yet he immediately added a warning: “The first will be last, and the last first.”

​

To explain, Jesus told the parable of the vineyard workers. Some were hired early in the day, others much later—even at the eleventh hour. Yet at evening all received the same wage, a single denarius. Those who worked longer complained, but the master reminded them that he had been fair to all and generous to the last. The lesson is plain: the Kingdom is not earned by length of service or effort. It is not wages for work, but a gift freely given according to Jehovah’s generosity.

This connects directly with the disciples’ question. The point is not fairness as humans see it but Jehovah’s goodness. Those who compare themselves with others may feel disappointed, but those who trust the Master’s generosity find contentment and joy. The Kingdom belongs equally to all who respond to the call, whether early or late, whether many years in service or only a few.

​

Most who are called at first are called to work as slaves, because all of us begin as slaves of sin. But in Jehovah’s purpose, good slaves have the option of adoption. When the time comes to receive the reward, it is not simply wages for work—it is the gift of life itself. The means of everlasting life is the true reward, and it means being welcomed into Jehovah’s household as His children. We may begin as slaves in the vineyard, but the end is adoption into the family, sharing not just in the Master’s work but in the Father’s joy.

​

Adoption itself is not directly articulated in this parable, but Jesus gave other illustrations and teachings that reveal this precious truth. We will review those later. For now, the emphasis is clear: whether first or last, long-serving or newly invited, the reward is the same priceless gift—everlasting life in the Kingdom, received not as wages but as the inheritance of beloved children of God.

​

​

Matthew 21:28-31 –“What do you think? A man had two children. Going up to the first, he said, ‘Child, go work today in the vineyard.’  In answer this one said, ‘I will not,’ but afterward, he felt regret and went out.  Approaching the second, he said the same. This one replied, ‘I will, Sir,’ but did not go out.  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 the prostitutes are going ahead of you into the Kingdom of God. For John came to you in a way of righteousness, but you did not believe him. However, the tax collectors and the prostitutes believed him, and even when you saw this, you saw this, you did not feel regret afterward so as to believe him."

​

This parable is aimed directly at the native sons—the Jewish leaders who presumed that the Kingdom was theirs by right of birth and tradition. But Jesus made it clear: sonship itself is not bulletproof. Just as Adam, though created as a son of God, lost his place through disobedience, so too could Israel’s natural sons lose their inheritance if they failed to do the Father’s will.

​

Jesus showed this by contrasting the two sons: one refused but later obeyed, while the other agreed but never acted. The leaders were like the second son—outwardly obedient but inwardly disloyal. Meanwhile, tax collectors and prostitutes, though once disobedient, repented and became like the first son, entering the Kingdom ahead of them.

​

This leads to the sharp warning in verse 43: “The Kingdom of God will be taken from you and be given to a nation producing its fruits.” Privilege without faithfulness does not secure a place in the Kingdom. Jehovah replaces unfruitful heirs with those willing to produce fruit, no matter their background.

​

The lesson is powerful for us today. Being a “son” by birth, tradition, or early privilege is not a guarantee. What counts is obedience, repentance, and producing the fruits that show we truly belong in the Father’s household.

​

​

Matthew 21:33-44 –“Hear another illustration: There was a man, a landowner, who planted a vineyard and put a fence around it and dug a winepress in it and erected a tower; then he leased it to cultivators and traveled abroad. When the fruit season came around, he sent his slaves to the cultivators to collect his fruit. However, the cultivators took his slaves, and they beat one up, another they killed, another they stoned. Again he sent other slaves, more than the first group, but they did the same to these. Lastly he sent his son to them, saying, ‘They will respect my son.’ On seeing the son, the cultivators said among themselves, ‘This is the heir. Come, let us kill him and get his inheritance!’ So they took him and threw him out of the vineyard and killed him.

Therefore, when the owner of the vineyard comes, what will he do to those cultivators?” They said to him: “Because they are evil, he will bring a terrible destruction on them and will lease the vineyard to other cultivators, who will give him the fruits when they become due.”

Jesus said to them: “Did you never read in the Scriptures, ‘The stone that the builders rejected, this has become the chief cornerstone. This has come from Jehovah, and it is marvelous in our eyes’? This is why I say to you, the Kingdom of God will be taken from you and be given to a nation producing its fruits. Also, the person falling on this stone will be shattered. As for anyone on whom it falls, it will crush him.”

​

In this parable, Jesus is not speaking of sonship but of work. The cultivators were hired workers, not heirs. This distinction is vital. Israel, as a nation, was entrusted with Jehovah’s vineyard—His covenant people—but they never truly earned sonship. They served more like slaves under obligation, enjoying great privileges yet still indebted to Jehovah’s mercy. He extended to them tremendous credit, treating them as His own, but the reality is that genuine adoption as sons would only begin later—when the holy spirit was poured out at Pentecost 33 C.E.

​

The record shows that even great men like David and Solomon, though called “sons” in a representational sense, were still part of this slave-like arrangement. The majority of Israel remained workers, not true heirs. And when Jehovah sent prophets to collect the vineyard’s fruit, the leaders abused them. At last, He sent His Son. Instead of honoring him, they killed him—seeking to seize what was never truly theirs.

​

Thus Jesus revealed their standing: unfaithful slaves, not loyal sons. Because of their rebellion, the vineyard was taken away and given to others—a new nation, not bound by heritage but established by spirit adoption. This “nation producing its fruits” began at Pentecost, when the holy spirit anointed faithful ones as true sons of God, heirs with Christ, and workers who not only serve but inherit.

​

The lesson is sharp: working in Jehovah’s vineyard is not enough. Without fruit and without honoring the Son, even great privilege can be lost. Only those adopted through spirit and producing Kingdom fruit will remain in the vineyard as true heirs.

​

​

Matthew 22:2-14 – “The Kingdom of the heavens may be likened to a king who made a marriage feast for his son. He sent his slaves to call those invited to the marriage feast, but they were unwilling to come. Again he sent other slaves, saying, ‘Tell those invited: “Look! I have prepared my dinner; my bulls and fattened animals are slaughtered, and everything is ready. Come to the marriage feast.”’ But unconcerned they went off, one to his own field, another to his business; but the rest, seizing his slaves, treated them insolently and killed them.

The king grew wrathful and sent his armies and killed those murderers and burned their city. Then he said to his slaves, ‘The marriage feast is ready, but those invited were not worthy. Therefore, go to the roads leading out of the city, and invite anyone you find to the marriage feast.’ So those slaves went out to the roads and gathered all they found, both wicked and good; and the room for the wedding ceremonies was filled with those dining.

When the king came in to inspect the guests, he caught sight of a man not wearing a marriage garment. So he said to him, ‘Friend, how did you get in here without a marriage garment?’ He was speechless. Then the king said to his servants, ‘Bind him hand and foot and throw him out into the darkness outside. There is where his weeping and the gnashing of his teeth will be.’

For many are invited, but few are chosen.”

​

This parable builds on the same theme as the vineyard: those first invited to share in Jehovah’s purpose rejected the invitation. They were too busy with their own fields and businesses, and some even abused and killed the messengers. In response, the king judged them as unworthy, destroyed their city, and extended the invitation to others. This pictures how the Kingdom invitation passed from the unfaithful Jewish nation to people of all nations. The marriage feast would not remain empty—Jehovah’s purpose always moves forward.

 

The heart of this parable is the wedding garment. The invitation was wide—slaves gathered “both wicked and good”—but remaining at the feast required proper clothing. The man who came without a garment was thrown into the darkness, showing that no one can stand in the Kingdom by their own worthiness.

​

The garment represents what Jehovah provides through Christ. Revelation 19:7–8 explains that the Bride of the Lamb is given “fine linen, bright and clean,” which stands for “the righteous acts of the holy ones.” These are not self-made works but gifts from God—acts possible only because of His spirit and Christ’s ransom. Just as garments cover the body, righteousness from Jehovah covers us, making us acceptable in His eyes.

​

This connects back to adoption. At first, we are invited as slaves, called to obey and serve. But those who accept the invitation properly clothed become sons and daughters in Jehovah’s household. To be clothed is to be adopted—to put on Christ, to be covered by his righteousness, and to walk in harmony with God’s spirit. Without this, even if we respond to the invitation, we cannot remain in the feast.

​

Thus the parable teaches that many are invited, but few are chosen. The choosing depends not on human effort or background but on whether one accepts Jehovah’s provision—the garment of righteousness through Christ—and produces the fruit that proves it. The Kingdom belongs to those who enter as honored guests, clothed not in their own garments, but in the robe the Father provides.

​​

​

Matthew 23:13 – “Woe to you, scribes and Pharisees, hypocrites! because you shut up the Kingdom of the heavens before men; for you yourselves do not go in, neither do you permit those on their way in to go in."

​

Here Jesus exposes the greatest tragedy of false religion: it blocks people from entering the Kingdom. The scribes and Pharisees, though entrusted with teaching the Law, had twisted it into a system of control and appearance. They did not enter the Kingdom themselves, because they rejected Christ, the very way of entry. Worse still, they discouraged and hindered others who were seeking truth.

​

The Kingdom is open, but human traditions, pride, and hypocrisy can act like a locked gate. Instead of helping people to enter, false guides stand in the way. Jesus’ words are a warning that spiritual leadership carries responsibility. Misusing it can mean shutting others out of the very life Jehovah invites them to.

​

On a personal level, this reminds us that our example matters. We either open the way for others to draw closer to Jehovah and His Kingdom, or we create obstacles. Jesus showed that true greatness lies in humility and service, never in blocking or controlling access. The Kingdom is Jehovah’s to open, and He gives it freely through Christ to those who seek it with sincerity.

​

​

Matthew 24:14 – "And this good news of the Kingdom will be preached in all the inhabited earth for a witness to all the nations, and then the end will come."

​

After exposing the Pharisees for shutting up the Kingdom, Jesus gives the opposite picture: the Kingdom will not remain hidden. Instead, its good news will be preached worldwide. No nation, tribe, or people would be excluded from hearing the invitation. The very message that the religious leaders tried to block would spread to the ends of the earth.

​

This preaching work is not just information-sharing—it is a witness. The good news testifies that Jehovah has installed His King, that Christ rules, and that all are called to take their stand. It also means the time of patience will not last forever. Once the witness is given to all nations, the end will come—closing the door for those who refused to enter but sealing the joy of those who accepted the call.

​

On a personal level, this verse reminds us that we are part of the greatest work ever entrusted to humans. By sharing the good news, we help open the Kingdom’s door instead of shutting it. Every act of preaching is both an invitation and a warning: Jehovah’s Kingdom is here, and each person must decide whether to enter.

​

​

Matthew 25:1-13 – “Then the Kingdom of the heavens may be likened to ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish, and five were discreet. For the foolish took their lamps but took no oil with them, whereas the discreet took oil in their flasks along with their lamps.

While the bridegroom was delaying, they all became drowsy and fell asleep. Right in the middle of the night there was a shout: ‘Here is the bridegroom! Go out to meet him.’ Then all those virgins got up and put their lamps in order. The foolish said to the discreet, ‘Give us some of your oil, because our lamps are about to go out.’ The discreet answered, saying: ‘Perhaps there may not be enough for both us and you. Go instead to those who sell it, and buy some for yourselves.’

While they were going off to buy it, the bridegroom came. The virgins who were ready went in with him to the marriage feast, and the door was shut. Afterward, the rest of the virgins also came, saying, ‘Sir, Sir, open to us!’ In answer he said, ‘I tell you the truth, I do not know you.’

Keep on the watch, therefore, because you know neither the day nor the hour.”

​

Jesus pictures the Kingdom as ten virgins awaiting the bridegroom. All had lamps, all fell asleep when the bridegroom delayed, and all woke up when the shout was heard. The difference was in preparation: the discreet had oil reserves, while the foolish did not. When the bridegroom arrived, only those with oil ready went in to the feast. The others were shut out.

The lesson is clear: entry into the Kingdom is not about merely having a lamp—an outward appearance of readiness—but about maintaining the inner supply of oil. Oil represents the spiritual reserves we cultivate through Jehovah’s spirit, prayer, obedience, and endurance. It cannot be borrowed at the last minute or transferred from one person to another. Each disciple must carry their own supply.

​

This parable warns that delay is part of the test. The bridegroom did not come when expected, and many grew drowsy. But when the call finally came, the prepared were ready, while the unprepared found the door shut. The Kingdom is not open indefinitely; there comes a point when the invitation closes.

​

On a personal level, this parable calls us to constant readiness. We do not know the day or the hour. To keep our oil supply full is to keep our relationship with Jehovah alive, so that when the call comes—sudden, unexpected—we are recognized and welcomed in. Those without oil will hear the most tragic words: “I do not know you.”​​​