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Continuing, we find in Matthew 5:19,20 that some, i.e. certain types of
teachers, shall be called 'least' and some called 'great' in the kingdom of
heaven. While it is a universal truth that 'in no case' shall any enter the
kingdom of heaven whose righteousness does not exceed that of the Scribes and
Pharisees (Matt. 5:20), it does not, however, follow, that even though a
believer is justified by faith, this of itself is either a passport into the
kingdom of heaven, or that it decides whether, should he ever get there, he
will be 'least' or 'greatest'. Those who say, 'Lord, Lord', who have
prophesied in His name, and in that name done many wonderful works, including
the casting -out of devils, can scarcely be classed as rank unbelievers,
nevertheless 'not every one' who could be thus described 'shall enter into
the kingdom of heaven' (Matt. 7:21,22); its terms of admission are evidently
most searching. While many shall come from the east and the west and sit
down with Abraham, Isaac and Jacob, in the kingdom of heaven, many of those
who could be called 'the children of the kingdom' shall be cast out (Matt.
8:11,12). Not every 'believer' will manifest 'so great faith' as did the
centurion (Matt. 8:10).
Whatever the true interpretation of Matthew 11:11 may be, one thing
stands out clearly, it must be one who has reached an exceedingly high
standard, even though he be 'least in the kingdom of heaven', to be
nevertheless 'greater' than John the Baptist. Later in the Gospel of Matthew
we find the disciples coming to the Lord, and asking, 'Who is greatest in the
kingdom of heaven?' (Matt. 18:1), and the answer is twofold:
(1)
Unless they become as little children they would not even Enter
the kingdom of heaven.
(2)
Only those with great humility could ever hope to be among the
Greatest in the kingdom (Matt. 18:2 -4).
Then follow parables concerning the kingdom of heaven.
(1)
The unforgiving servant is evidently one who would forfeit any
place in that kingdom (Matt. 18:23 -35).
This parable looks back to Matthew 6:14,15 where the prayer is
concerning the kingdom.
(2)
Some are eunuchs, made so voluntarily 'for the kingdom of
heaven's sake' (Matt. 19:12) a passage that should be read with
Revelation 14:1 -5.
(3)
It is very unlikely that a rich man will find an entry into the
kingdom of heaven, it being easier for a camel to go through the
eye of a needle. No wonder the disciples were exceedingly amazed
upon hearing this (Matt. 19:23,24). There follows immediately
the reference to the twelve thrones, and the judging of the
twelve tribes of Israel, that answered Peter's question, 'Behold,
we have forsaken all, and followed Thee; what shall we have
therefore?'
(4)
Again the kingdom of heaven is likened to a vineyard and its
workers, who receive their wages at the end of the day (Matt.
20:1 -16).
(5)
On top of this comes the mother of Zebedee's children asking that
the Lord would grant that her two sons should sit, the one on the
right hand, the other on the left, in the kingdom (Matt.
20:20,21). This right is only for whom it has been 'prepared'
(Matt. 20:23; 25:34; Rev. 21:2).
(6)
The kingdom of heaven once again is likened in parable form to a
wedding and we learn that those who were bidden as guests were