“Who is the greatest in the kingdom of heaven?” This question posed by the apostles to Jesus sounds plain and simple. However, upon scrutiny of its context, one can sense conflict and discord behind the seemingly innocent query.
Earlier, some temple authorities asked the apostles whether their master was paying the half-shekel temple tax. While Jesus made it clear that such obligation pertained only to foreigners, he did not argue but simply told Peter to go to the lake to fish. Then he instructed Peter to open the mouth of his first catch and find a shekel which he was to take to the temple to pay the tax for both of them.
The apostles must have resented this open show of favoritism and manifested their dismay through their pointed question, “Who is the greatest in the kingdom of heaven?”
This same incident is also recorded in the gospels of Mark and Luke. In their version, the preceding event that triggered the question is different but the context is the same.
Jesus and his apostles were on their way to Jerusalem where Jesus was to accomplish his mission from the Father. For the second time, Jesus spoke of his impending passion and death in Jerusalem. This revelation however did not sink in the mind and heart of the apostles for they were obsessed with the bright prospect of the imminent kingdom that Jesus would establish. A kingdom which to their understanding was earthly and political.
And so, when Jesus asked them what they were discussing on the road, the apostles were tongue-tied. They were too embarrassed to answer for they were arguing among themselves who was the greatest. They were already positioning themselves in the messianic kingdom they anticipated. Jesus then took the occasion to teach his disciples the kind of kingdom he was to establish.
The kingdom of God is nothing like the earthly kingdom for God’s thoughts are not man’s thoughts nor are his ways man’s ways. In man’s kingdom, greatness measured by power, riches, influence and prestige. In God’s kingdom greatness is founded on humility.
To enter the kingdom of God one needs to change and become like a child. Does this mean that only the innocent and pure can enter the kingdom of God? Unfortunately, many of us have lost our innocence as we matured in age. (Blame it on our fallen nature and the broken world!) Does this bar us then from entering the kingdom?
More than innocence (which, of course, is a sure ticket to the kingdom), being childlike here refers more to the attitude of being humble and trusting. A child knows that he is totally helpless and dependent on his parents for his needs, and so he puts all his trust in them. In the same way, we place our trust in God and surrender ourselves completely to him, knowing that “without him, we can do nothing.” (Jn 15:3)
Jesus’ love for children is a symbol of God’s preferential love for the least, the poor, the disadvantaged, the marginalized and all who are in need. In his first apostolic exhortation Pope Leo XIV quoted the words of Jesus addressed to the least of the Christian communities in Asia Minor who had no influence or resources and was treated instead with violence and contempt. To this community Jesus says, “Dilexi te.” (I have loved you)
Those who learn to be humble like children do not only to enter the kingdom of heaven. They are the greatest in the kingdom. Why? Because knowing they have no power on their own, they rely totally on God. And when they do so, God invests them with his own power.
One more thing we can learn from the child is that God is more visible to the humble. Mother Teresa used to say that after Mary, it was the unborn John the Baptist who was first to recognize Jesus in Mary’s womb. Mother Teresa used this gospel image to convey her conviction that often it is the poor who are the first to recognize God among us.
This same lesson is affirmed by Pope Francis in his encyclical letter, Evangelii Gaudium. In that letter the Holy Father exhorts us priests, who are used to preaching God to the people, to allow ourselves to be evangelized by them. Reason: oftentimes the people know more about God, particularly the poor, who in their suffering are close to the crucified Christ. (cf. EG,198)
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