The Kingdom of God in Matthew

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Detroit Baptist Theological Seminary

THE STONE THAT THE BUILDERS REJECTED

THE KINGDOM OF GOD IN MATTHEWS GOSPEL

by

Mark K. Perry

The Kingdom of God: 342, 4:00 P.M.

Dr. Rolland D. McCune

July 23, 2008


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Unless otherwise noted, all Scripture quotations are from The Holy Bible, English Standard Version1

(Wheaton, IL: Crossway, 2001).

D. Edmond Hiebert,An Introduction to the New Testament: The Gospels and Acts (Chicago: Moody Press,2

1975), p. 44.

1

THE STONE THAT THE BUILDERS REJECTEDTHE KINGDOM OF GOD IN MATTHEWS GOSPEL

Introduction

Possibly one of the most interesting comparisons of the four gospels is how they begin.

While Mark records John the Baptist bursting onto the scene, preparing the way for the coming

Messiah (Mark 1:4, 78), Luke begins his orderly account of Jesus life and ministry with the1

announcement of John the Baptists birth to Zechariah (Luke 1:5). John starts at the very

beginning: eternity past when only the Triune God existed (John 1:1). Matthew begins his gospel

with a genealogical record of Jesus lineage, starting with Abraham (Matt 1:2). These differences

in introduction demonstrate the different purposes of each writer as he penned his gospel.

From beginning to end, Matthews work is a royal gospel, focusing on the kingdom of

God and its messianic Ruler, the Son of David. From the magis search for the one born king2

of the Jews (Matt 2:2) to Pilates charge, This is Jesus, the King of the Jews (Matt 27:37),

Matthew portrays Jesus as the Messiah, the Davidic King, come to the nation of Israel offering

the kingdom the prophets foretold. In fact, a familiar refrain in Matthews gospel is This was to

fulfill what the Lord has spoken by the prophet (Matt 1:22; 2:5, 15, 17, et al.). No other gospel

emphasizes to this degree Jesus royal credentials, his ministry to the nation of Israel, and his

precise fulfillment of Old Testament prophecy.


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2

This paper will not discuss or interact with the issue of Markan priority or source d ocuments. For a concise3

summary of the issue, see Ed G lasscock,Matthew (Chicago: Moody Press, 1997), pp. 1721.

D. A. Carson, Matthew in volume 8 ofEBC(Grand Rapids: Zondervan, 1981 ), p. 17; Hiebert,NT4

Introduction, pp. 4850.

Glasscock,Matthew, p. 23.5

Hiebert,NT Introduction , pp. 5960.6

Statement of Purpose

These emphases suggest that the kingdom of God is an overarching motif in Matthews

gospel, affecting what and why he wrote. This paper will trace the kingdom of God through

Matthews gospel, seeking to connect that theme with Matthews purpose in writing his gospel.

The Gospel of Matthew

Matthews gospel, which appears first in our New Testament, is unique for many reasons.

It is the longest gospel and the most Jewish. It shares a great deal of similarity with the other

synoptics, yet its emphasis is unique.3

The Writer

Although the book itself does not mention the authors name, church tradition dating

from the earliest days holds that Matthew, the disciple of Jesus, wrote this gospel. As a tax4

collector (and probably a dishonest one), Matthew gratefully acknowledged Gods grace in

calling him to be a disciple (Matt 9:9). In fact, the nameMatthew means gift of God, and he5

uses that name for himself while the other gospels use his pre-conversion name, Levi (Matt 9:9;

cf. Mark 2:14; Luke 5:2728). Matthews background as a tax collector shines through in his6

description of Jesus answer about paying tribute to Caesar (Matt 22:1522), his account of Peter


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Ibid.7

Kurt and Barbara Aland, eds.,Novum Testamentum Graece (Stuttgart: Deutsche B ibelstiftung, 1994), pp.8

888889).

Hiebert,Introduction to the New Testament, p. 62.9

Eusebius, Ecclesiastical History, 6:25:4.10

and Jesus paying the temple tax (Matt 17:2427), and the specific amounts he records in Jesus

parable of the unforgiving debtor (Matt 18:2325).7

The Recipients

The testimony of church history as well as the internal evidence of the book indicate that

Matthew wrote this gospel to Jewish Christians living in the land of Palestine, probably around

A.D. 6164. The Jewish connection is clearly indicated by the number of direct Old Testament

quotations (54), with even more allusions to Old Testament ideas and wording. However, the8

recipients were not just Jews, but specifically Jewish Christians. While Matthews gospel does9

have an evangelistic thrust, presenting the person and work of Jesus Christ, Origen (quoted by

Eusebius) claimed that the gospel of Matthew was prepared for the converts from Judaism.10

This understanding fits the kingdom theme of Matthews gospel.

The Purpose/Occasion of the Gospel

Matthews gospel answers a question raised by Jewish Christians: If Jesus came as the

Messiah prophesied by the Old Testament, why are we not now in the kingdom? Thus Matthew

undertakes the explanation and answer of where the kingdom of God is now. This overriding

theme and purpose guides Matthews selection of materialJohn said that if everything Jesus

said or did was recorded, there would never be room for all of it (John 21:25).


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J. Dwight Pentecost, Thy Kingdom Come (Grand Rapids: Kregel, 1995), p. 265.11

Scott Williquette, Is There a P resent Form of the K ingdom? (unpub lished paper, Detroit Baptist12

Theological Seminary, 1991), pp. 3334.

During the time of the gospels writing, the church was in its second generation, thirty

years removed from the events of the life of Christ. Many Jews, Christians and unbelievers,

would not be personally familiar with the events of Jesus life and death. Matthew wanted his

readers to see that Jesus is indeed the Messiah, the King of the Jews. The obvious objection of a

Jewish believer to that claim would be, Where then is the kingdom the Old Testament

promised? Pentecost summarizes:

Matthew wrote not to prove to the Jews that Jesus actually was the Messiahas his Gospel is

so frequently interpreted. Rather, he wrote to explain whyafter the true Messiah came and

was introduced to Israel by the appointed forerunner and authenticated Himself and His offer

of the kingdom by the miracles that He performedthe kingdom He came to establish was

not instituted in fulfillment of the covenants and promises. In his Gospel Matthew traced thenations response to Christs offer of Himself and His kingdom and he showed that the

kingdom failed to be established, not because it was not a legitimate offer by a legitimate

Messiah, but because the nation knowingly rejected Jesus as Messiah and spurned His offer

of the covenanted kingdom.11

This is in fact the very question Jesus own disciples asked him on the cusp of his

ascension: Lord, will you at this time restore the kingdom to Israel? (Acts 1:6). Jesus response

to this question is telling: It is not for you to know times or seasons that the Father has fixed by

his own authority. But you will receive power when the Holy Spirit has come upon you, and you

will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth

(Acts 1:78). Williquette summarizes the significance of this exchange nicely:

First, the kingdom in question had once existed. Second, the kingdom in question was not

then in existence. Third, the question concerned the time, not the nature of the kingdom.

Fourth the time of the kingdom in question was eschatological. Fifth, the nature of the

kingdom was not merely abstract. Sixth, the disciples [sic] question was perfectly

appropriate. This seems apparent from the fact that Jesus did not reprimand or correct them.

Seventh, Jesus never indicates that His view of the kingdom is anything but eschatological.12


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Joseph A. Fitzmeyer,Anti-Semitism and the Cry of All the P eople, TS 26 (Dec 1965): 670.13

It is reasonable to assume that second generation Christians thirty years later might have

that same question: if Jesus was the Messiah the Old Testament promised, where is the restored

kingdom the Old Testament prophesied the Messiah would bring? Matthew gives the answer in

three parts: first, Jesus was the Messiah, the King of the Jews, foretold by the Old Testament

writers. Second, Jesus came to the nation of Israel offering the kingdom, but third, Israel rejected

the King and refused his kingdom. This explains the current absence of the kingdom: Gods13

kingdom program is in abeyance until the King returns a second time in judgment.

Matthew clearly delineates Jesus messianic credentials (Matt 12) and chronicles Jesus

open proclamation and explanation of his kingdom program (Matt 310). He details the Jewish

leaders rejection of the King and his kingdom (Matt 1116) and Jesus private explanation of his

return to Heaven, from where he will one day return with his kingdom in power and glory to

judge the nations (Matt 2425). Therefore, Matthews purpose in writing his gospel is oriented

toward an understanding of the kingdom of God. He demonstrates to Jewish Christians first that

Jesus was the Messiah, the Davidic Ruler promised by the Old Testament prophets. Second, he

shows why the true King came yet did not establish the kingdom.

The Kings Credentials (Matthew 1:12:23)

The first two chapters establish the credentials of Jesus of Nazareth. In the first verse,

Matthew makes a bold statement about Jesus: he is the Christ, the son of David, and the son of

Abraham. Working deductively, Matthews first two chapters put forth the supporting arguments

for this claim.


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Carson propo ses the possibility that Matthew is setting the reader up for the final verses of his gospel14

where Jesus sends his disciples out to make disciples of all the nations (see Carson, Matthew, p. 62).

Richard Vinson,King of the Jews: Kingship and A nti-Kingship Rhetoric in M atthews Birth, Baptism,15

and T ransfiguration N arratives,RevExp 104 (Spring 200 7): 252; Carson, Matthew, p. 66.

Herman C. W aetjen,The Gen ealogy as the Key to the Gospel according to Matthew,JBL 95 (1976):16

217.


Waetjen,Genealogy as Key to Matthew, p. 217.18

A Royal Lineage (Matthew 1)

Matthews gospel opens with the book of the genealogy (bivblo~ genevsew~) of Jesus

of Nazareth, proving that his lineage is in order to be the Christ (the Messiah), the Son of David.

The title Son of David does not refer merely to the fact that Jesus was Davids descendent, but

that he was the messianic Ruler promised by the Davidic Covenant (2 Sam 7:1216). As a

descendent of David, he is also a son of Abraham, Abrahams seed through whom God

promised to bless all the nations of the world (Gen 12:12).14

Beginning then with Abraham, Matthew traces Jesus genealogy through David,

described not insignificantly as the king, Solomon, and the kings of Israel up to the captivity.15

The line continues through Zerubbabel, and down to Joseph, described as the husband of Mary,

of whom Jesus was born (Matt 1:16). The passive verbejgennhvqn stands in contrast to the

active verb (ejgevnnhsen) which occurs throughout the genealogy. Instead of stating that Joseph

was the father of Jesus in keeping with the pattern of the passage, Matthew says that Jesus was

born out of Mary (ejx h|~). The reason for this variation is twofold: first, as Matthew goes on16

to explain (Matt 1:1825), Joseph was the adoptive father, but not the biological father of Jesus.17

However, as his adoptive father, Joseph passed on this right to rule as Davids son. Second, the18

line of Jeconiah was cursed by God (Jer 22:2430), but since Jesus was technically Marys son

and not Josephs, he was not under this curse. Therefore, this genealogy establishes the legal


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For an extended discussion of how the virgin birth fulfills Isaiahs prophecy, see R. Bruce Co mpton,The19

Immanuel Prophecy in Isaiah 7:1416 and Its Use in Matthew 1:23: Harmonizing Historical Context and Single

Meaning, DBSJ12 (200 7): 315. For an opposing viewpoint, see S. V. McCasland, Matthew Twists the

Scriptures, in The Right Doctrine from the Wrong Texts, G. K. Beale, ed. (Grand Rapids: Baker, 1994), p. 146.

Vinson, King of the Jews, p. 258.20

right of Jesus to accede to the throne of David. He is the rightful King of the Jews, the Son of

David.

Jesus birth was divine in every way: it was announced by an angelic messenger to

Joseph, who explained that Marys pregnancy was truly from God, and not the breach of morality

it might have seemed. The angel addresses Joseph as a son of David and gives him instruction

to name the baby Jesus (a Greek transliteration of the Hebrew [vu/hy Joshua). This virgin birth

continues the connection to the Old Testament Matthew has been establishing: all this took

place to fulfill what the Lord had spoken by the prophet (Matt 1:22). Matthews point is clear:19

the coming of Jesus was in exact accordance with Old Testament prophecy.

A Royal Birth (Matthew 2)

Having given the royal pedigree of Jesus and his supernatural conception, Matthew

passes over his birth in Bethlehem with one phrase and focuses instead on Herod, the king20

appointed by Rome (Matt 2:1). Herod receives wise men (mavgoi) from the east who have

come to pay homage to the newborn king of the Jews (Matt 2:2). This chapter continues two

themes Matthew introduced in the first chapter: the emphasis on Jesus kingly character and the

close ties Jesus birth had with Old Testament prophecy.

This chapter also focuses on geography. Without mentioning how Mary and Joseph came

to Bethlehem, Matthew answers an objection raised later against Jesus messianic claims: how

could a Galilean be the Messiah (John 7:4142)? France notes, Chapter 1 has been geared to


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R. T. France,The Formula-Quotations of Matthew 2 and the Prob lem of Communication, in The Right21

Doctrine from the Wrong Texts, G. K. Beale, ed. (Grand Rapids: Baker, 1994), p. 120.

Glasscock notes that Matthews focus on the mavgoiwas not that they were kings, but Gentiles,22

demonstrating the universal impact of Jesus birth (Matthew, p. 51).

France, Quotations of Matthew 2, p. 128.23

Carson, Matthew, p. 95.24

To say that this is a difficult passage would be an understatement. It seems clear the point that Matthew is25

making: the Messiah, although born in Bethlehem, would call Nazareth home. See Maarten J. J. M enken,The

Sources of the Old Testament Quotation in Matthew 2:23, JBL 120 (2001): 451468.

showing Jesus as the Messiah of Israel, the son of David, by means of his name and genealogy.

Chapter 2 is now providing a geographical argument for the same point, and at the same time

extending it further to show that his mission is wider than even the ideal extent of Israel. 21

Matthew uses four fulfillment quotations in this chapter to record the geographical movement of

Jesus. First, Jesus was born in Bethlehem, the Davidic city, and the prophesied birthplace of the

Messiah (Matt 2:56; cf. Micah 5:2). It was to Bethlehem that Herod sent the distinguished

foreign visitors with their lavish gifts for the young Jesus. Second, after being warned by an22

angel in a dream, Joseph fled with Jesus and Mary into hiding in Egypt, staying there until the

death of Herod. In this sense, God called his Son back from Egypt, just as he had brought his

people Israel out of Egypt (Matt 2:15; cf. Hos 11:1). Third, Herods slaughter of the children in

Bethlehem was likened to the mourning in Ramah as the Israelites were taken away into captivity

(Matt 2:1718; cf. Jer 31:15). France suggests that an understanding of the context of Jeremiah

31 throws fresh light on this quotation, since it proclaims the joy of the restoration from

captivity. This is analogous to the joy felt with the coming of Gods Messiah to restore the23

kingdom. Finally, the fourth quotation explains why Jesus was known as a Nazarene (Matt24

2:23).25


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It should be noted that although Matthew prefers the term kingdom of heaven, this is synonymous with26

the term kingdom of God (Matt 19:2324; cf. Mark 10:232 5). Any conclusions about the kingdom of Go d based

on a supp osed difference between the two terms is grasping at semantical straws. See the discussion in Carson,

Matthew, p. 100.

Mark Saucy,The Kingdom-of-God Sayings in Matthew,BSac 151 (AprJun 1994): 177.27

R. Bruce Comp ton, Gospels, unpublished class notes, Detroit Baptist Theological Seminary, 2007, p.28

54; Glasscock,Matthew, p. 71.

The Kingdom Proclaimed and Explained Openly (Matthew 3:111:1)

In the first half of his gospel, Matthew presents the Son of David, Jesus of Nazareth,

publically announcing the kingdom of God and explaining his claim to be the Davidic King. In

fact, Jesus message is summarized in Matthew 4:17, Repent, for the kingdom of heaven is at

hand.26

John the Baptist Prepares the Way (Matthew 3)

In the third chapter, Matthew introduces Jesus older cousin, John the Baptist, who

appears in the wilderness around Judea preaching the arrival of the kingdom of God. Again,

Matthews constant appeal to what was spoken by the prophet is heard (Matt 3:3; cf. Isa 40:3).

John the Baptist came as the forerunner of the Messiah and his kingdom. Matthews description27

of Johns attire and appearance would immediately remind a Jewish reader of the Old Testament

prophet Elijah (Matt 3:4; cf. 2 Kgs 1:8). Matthews attention to the Elijah connection is28

significant because of Malachis prophecy that Elijahs coming would precede the Day of the

Lord (Mal 4:56).

Johns message was one of repentance: turning to God from sin demonstrated by a

renewed obedience to the Law (Matt 3:8), the prerequisite for the restoration of the prophetic

kingdom (Mal 4:6). Those who submitted to Johns baptism were demonstrating obedience to his

command to repent in preparation for the coming Messiah. Jesus, however, since he was sinless,


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10

Compton, Gospels, p. 57; Glasscock, Matthew, p. 78; Vinson, King of the Jews, p. 262.29

Compton and Carson both p oint out the parallel between the children of Israels failure upon being tested30

for fortyyears in the wilderness and the Son of Gods victory in his testing for forty days in the wilderness

(Compton, Gospels, p. 59; Carson, Matthew, p. 112).

Glasscock,Matthew, pp. 8889.31

Carson, Matthew, pp. 116117.32

did not need to repent. Rather, his baptism demonstrated once again who he was and the purpose

for which he had been sent. The presence of the Holy Spirit coming to rest on him was a clear

messianic reference to Isaiah 11:2, The Spirit of the LORD shall rest upon him. As the voice

from heaven stated, he was the Son of God, a term indicating both his deity and strongly alluding

to his role as the Davidic ruler: You are my Son (Ps 2:7). Thus, Jesus baptism is yet another29

kingdom display.

The King Defeats the Devil (Matthew 4)

Under the direction of the Holy Spirit, Matthew records Jesus going into the wilderness to

be tested for forty days. These three testings also have kingdom overtones. The first temptation30

came as a challenge to his God-given mission as Son: would he use his power to satisfy his own

needs? Jesus responded that his very life was to do the Fathers will (Matt 4:45). The second

temptation challenged Jesus regarding the proclamation of his kingdom: would he use his power

to dazzle the people? Jesus responded that God was not to be put to the test. The final

temptation challenged Jesus in the timing of his kingdom: would he be willing to forego

suffering and rejection to enjoy his kingdom reign immediately? Again, Jesus responded that31

God alone was worthy of worship and obedience.

Having completed his testing, Jesus began his kingdom ministry. The geographical

location of his ministry fulfilled Old Testament prophecy (Matt 4:1416; cf. Isa 9:12). His32

message called for the spiritual conditions that the kingdom required: repentance, just as John


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Saucy, Kingdom-of-God Sayings, p. 179.33

Ibid., pp. 179181.34

Alva J. McClain, The Greatness of the Kingdom (Winona Lake, IN: BMH Books, 2001), p. 273.35


Compton, Gospels, p. 63.37

had called for. That Jesus was offering the genuine kingdom of God prophesied by the Old33

Testament is supported by three proofs: his teaching ministry (Matt 4:23; cf. Isa 2:3), his

miraculous healing ministry (Matt 4:2324; cf. Isa 35:56), and his ministry to all of

geographical Israel. The kingdom of God was at hand: In truth, the long-awaited Kingdom of34

Old Testament prophecy had come so near to the men of that generation that they had actually

seen the face of the King and also had witnessed the supernatural works, which were the

predicted harbingers of His Kingdom.35

The Requirements for the Kingdom (Matthew 57)

The prominence of the Sermon on the Mount discourse in Matthews gospel cannot be

overemphasized. Furthermore, in this crown jewel of the book, it is the kingdom of God that is

front and center. In fact, the sermon begins with Blessed are the poor in spirit, for theirs is the

kingdom of heaven (Matt 5:3). It should be noted that Jesus instruction was primarily for his

disciples, although there were others in the audience (Matt 5:2). It deals with prerequisites for36

entering the kingdom as well as standards for kingdom living. In Comptons words, the Sermon

on the Mount

gives the ethical standard not only for those who are anticipating entrance into the kingdom,

but for kingdom life as well (Matt 5:1920). Because it assumes the kingdom is imminent

and because it is addressed to Jews who are under the Law, the sermon has direct application

for Jesus audience and for those who will be living in the tribulation period. At the same

time, because the sermon gives the standards for kingdom life, it must be directly applicable

for those living in the kingdom as well.37


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Those who heard Jesus discourse were amazed at how he taught and applied the Law

with authority (Matt 7:2829), dealing with internals and not merely externals. Indeed, he taught

the Law as one who did not come to abolish the Law or the Prophets but to fulfill them (Matt

5:17). The King came fulfilling all righteousness (Matt 3:15) and satisfying every one of the

Laws demands. While the Mosaic Law demonstrated mans inability and sinfulness, it pointed

out the Son of Mans perfection and holiness.

The Kingdom Miracles (Matthew 89)

In the next few chapters of his gospel, Matthew continues to marshal support that Jesus

was the messianic Ruler, the Son of David. As mentioned earlier, the prophets spoke of

supernatural miracles of healing that would accompany the coming of the kingdom of God:

Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the

lame man leap like a deer, and the tongue of the mute sing for joy (Isa 35:56a). Matthew

catalogs several of Jesus miracles in chapters eight and nine to demonstrate that Jesus

messianic claim was in complete order with the Old Testament prophecy (Matt 8:1718; cf. Isa

53:4). Each miracle recorded by Matthew seems to have some special significance. Jesus

demonstrated his royal claims by healing a leper (Matt 8:14), significant because leprosy was

both a physical disease and a moral defilement under the Mosaic Law (cf. Lev 14). He

recognized the faith of a Gentile solider and healed his servant (Matt 8:513). He calmed the Sea

of Galilee, a supernatural and undisputable act (Matt 8:2327). He cast demons out of two men,

demonstrating his superiority to evil spirits (Matt 8:2834). He reversed the effects of disease by

healing a paralytic (Matt 9:18) and raised a girl from the dead (Matt 9:1826). He healed two

blind men who demonstrated their faith in his messianic credentials (Matt 9:2731), two men


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Compton, Gospels, p. 80.39



who were able to see more than those who had sight. He healed a demon-oppressed mute39

man (Matt 9:3234).

Running below the surface of Matthews kingdom miracle theme is a surprising

undercurrent: Israelites who knew the Old Testament and were ostensibly looking for the

kingdom of God saw these undeniable demonstrations of kingdom power but refused to believe.

After Jesus cast the demons out of the maniacs, the Gadarenes (like the demons) begged him to

leave them alone, apparently more put out by the loss of their pigs (Matt 8:34). The scribes40

silently and arrogantly questioned Jesus credentials and accused him of blasphemy (Matt 9:3).

The Pharisees complained about Jesus ministry to social outcasts (Matt 9:11) and his refusal to

follow rabbinic traditions of fasting (Matt 9:14). Finally, although Never was anything like this

seen in Israel (Matt 9:33), the religious leaders began to attribute his supernatural authority to

demon possession (Matt 9:34). The kingdom of God was at hand, but Israel was rejecting her

king.

The Kingdom Missionary Program (Matthew 10)

On the heels of Jesus command to pray for laborers to be sent into the harvest field (Matt

9:38), Jesus commissioned his twelve closest disciples to go out and continue his ministry of

preaching (Matt 10:1). This should not be confused with the disciples initial calling to follow

Jesus; this was a new responsibility. Jesus instructions were clear: the disciples were to41

minister only among the Jews, the lost sheep of the house of Israel (Matt 10:56). This

distinction proves that their message was not a salvation message for all but a summons to


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Ibid., p. 223. See Stanley J. Toussaint, and Jay A. Quine, No, Not Yet: The Contingency of God s42

Promised Kingdom,BSac 164 (AprJun 2007): 138.

John Piper, What Jesus Demands from the World(Wheaton, IL: Crossway, 2006), pp. 120124.43

Israel to repent and accept the promised Old Testament kingdom. They were to proclaim the

same message Jesus and John preached: The kingdom of heaven is at hand (Matt 10:7; cf. 3:2;

4:17). That the kingdom was at hand (h[ggiken) indicated that the King had arrived offering

the kingdom. Their preaching was accompanied with the same kingdom miracles that Jesus had42

performed in fulfillment of Old Testament prophecy (Matt 10:8).

Jesus commands to the disciples not to take extra money or clothing should be

understood as stemming from their role as royal emissaries (Matt 10:815). As heralds of the

king, they shared his authority and provision. However, as Jesus also explains, their identification

with him would also bring great persecution (Matt 10:1625). Jesus concludes, So have no fear

of them (Matt 10:26). As his representatives, they could proclaim the King and his kingdom

boldly, because although their identification with Jesus would guarantee persecution, God would

vindicate their truthfulness in the end, the worst their opponents could do would be to take their

physical life, God was intimately acquainted with the details of their life, and he would be in

complete control and care for them (Matt 10:2631). The acceptance of the kingdom of God as43

it was proclaimed would not be universal: the response to the kingdom would divide families and

come between relationships (Matt 10:3436). However, love and devotion to God would

supercede family ties for those who were truly worthy of the Messiah and his kingdom (Matt

10:3739). Although they would be persecuted for their faith in Jesus, they would be ultimately

and eternally rewarded (Matt 10:4042). With these words, Jesus sent out his disciples to

proclaim the coming of the King and his kingdom (Matt 11:1).


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Saucy, Kingdom of God Sayings, pp. 181182.44

The message of the kingdom of God, proclaimed openly and freely to the nation of Israel,

was this: Jesus of Nazareth was the promised messianic Ruler come from God. The nation must

repent and accept Jesus as their king. Saucy summarizes:

For Matthew, then, the antecedent of Jesus original message and ministry is clear. In every

way Jesus gospel about the kingdom was the gospel of the Old Testament prophets. In

word and miracle, proclamation and raising the dead, the longed-for promise for Israel was in

the dawn of fulfillment. For the kingdom the implications are apparent. Matthews vital

connection between the ministries of John and Jesus, coupled with their literal fulfillment of

the Old Testament at all other points physical and spiritual, warrants a similar conclusion for

the kingdom: the kingdom message of John, Jesus, and the disciples in Matthew 110 was

the same kingship of Yahweh called for in the Old Testament. This included not only the

dynamic rule of Yahwehs sovereignty, but also the sphere or realm of a restored nation of

Israel in which this rule would be exercised.44

The Kingdom Rejected and Explained in Parables (Matthew 11:220:24)

The first part of Matthews argument has been made: Jesus of Nazareth was the promised

Messiah, the Davidic Ruler. This was proven by his fulfillment of Old Testament prophecy and

his miraculous works. As Jesus answered John the Baptists disciples, he did the works the Old

Testament prophesied the coming King would do, and everything about his person and ministry

fulfilled the Old Testament (Matt 11:26). Now Matthews burden is to show why the kingdom

of God is now in abeyance: the nation of Israel repeatedly and officially rejected both the King

himself and his offer of the prophesied kingdom.

General Rejection of the King (Matthew 11)

In contrast to the generally positive tone of the first section, Matthews description of the

growing opposition to Jesus and his ministry sounds an ominous note. This is not to say that


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McClain, Greatness of the Kingdom , p. 311.46


For an extensive treatment of this concept, see William W. Combs,The B lasphemy against the Holy48

Spirit (unpublished Th.D. dissertation, Grace Theological Seminary, 1985).

there was no previous opposition (cf. Matt 9:34), but now the dissent began to grow, culminating

in full-blown rejection of Jesus and his ministry.45

Jesus aside to the crowds about John the Baptist indicates that John was not merely a

prophet, but the messenger predicted by Malachi who would officially precede the Messiah,

yet another affirmation of His kingship (Matt 11:711; cf. Mal 3:1). Should the nation accept the

King and his kingdom, John the Baptist would be Elijah, the forerunner of the Day of the Lord

(Matt 11:1314; cf. Mal 4:5). However, Jesus indicted the people for their rejection of both John

the Baptist and himself (Matt 11:1619). Israel had witnessed the mighty works of the Messiah,

but they failed to repent, the basic demand of the gospel of the kingdom: Repent, for the

kingdom of God is at hand (Matt 11:2024; cf. 4:17). For those who did not reject the46

kingdom, Jesus thanked the Father for revealing his person to those who believed on him.47

Those who saw Jesus works and believed that he was the Son of God did not reveal superior

character or intellect; rather, they demonstrated the gracious election of God (Matt 11:2530; cf.

16:17).

The Blasphemy Against the Holy Spirit (Matthew 12)

Chapter twelve outlines the zenith of the nation of Israels rejection of her Messiah,

culminating in the unpardonable sin, the blasphemy against the Holy Spirit. The main48

antagonists of Jesus were the religious leadership of Israel, the scribes and Pharisees. They

confronted Jesus and his disciples for plucking and eating grain on the Sabbath (Matt 12:18)


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Rolland D. M cCune, Systematic Theology II, unp ublished class notes, Detroit Baptist Theological49

Seminary, 2001, pp. 171173.

McClain, Greatness of the Kingdom , pp. 314315.50

The rhetorical question mh vti ou|tov~ ejstin oJ ui Jo;~ Dauivd indicates some doubt on the part of the crowd51

about whether or no t Jesus actually was the M essiah. See Glasscock,Matthew, p. 268 and Ca rson, Matthew, p.288.

William W. Comb s, Blasphemy Against the Holy Spirit,DBSJ9 (2004): 7475.52

Much ink has been spilled in various attempts to coerce some present form of the kingdom of God o ut of53

this verse. The verbe[fqasen could be translated has come to [you]. In other words, Jesus miracles provided an

unassailable case for his role as the Davidic Ruler. By rejecting the King, they were rejecting the kingdom of God,

and worse, ascribing its power to demo ns. In the words o f Saucy, Jesus, then, in Matthew was not simply the Herald

of the kingdom; H e was also the Bearer of the kingdo m, and H is ministry would thereby chart the course o f the

kingdom (Saucy, Kingdom of God Sayings, p. 184).

and opposed him when he healed a man with a withered hand on the Sabbath in a synagogue

(Matt 12:914). Jesus miracles fulfilled Isaiahs prophecies that the Messiah would enjoy the

blessing of the Holy Spirits ministry of the theocratic anointing. His healing miracles pointed49

directly to the Holy Spirits work, as those so well-versed in the Old Testament Scriptures should

have seen. However, instead of acknowledging the work of the Holy Spirit, they attributed it to

Satan!50

As Matthew had mentioned earlier, the Pharisees had previously accused Jesus of casting

out demons by Satans power (Matt 9:34). As Jesus cast the demon out of a blind and mute man,

the people were wondering, This cannot be the Son of David, can it? (Matt 12:23). The51

Pharisees response was that Jesus cast out demons by the power of the prince of the

demonseffectively attributing the Holy Spirits work to Satan. Jesus responded that to assert

that Satan was undermining his own kingdom was foolish (Matt 12:26). Furthermore,

approved Jewish exorcists cast out demonsby whose power did they cast out those

demons? (Matt 12:27). The conclusion should have been unmistakable: Jesus of Nazareth was52

performing undeniable kingdom miracles by the power of the Holy Spirit in clear fulfillment of

the Old Testament, demonstrating that the kingdom of God has come upon you (Matt 12:28).53


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Combs, Blasphemy Against the Spirit, pp. 92 93.54

Saucy, Kingdom of God Sayings, p. 183.55

Toussaint and Quine, No, Not Y et, p. 138.56

Glasscock,Matthew, p. 281; cf. M cClain, Greatness of the Kingdom , p. 322.57

This was not just slandering a man of God, but blaspheming the Holy Spirit and his miracle-

working power, a sin that carried eternal ramifications (Matt 12:3132). The religious leaders54

had not accidentally or mistakenly rejected the Messiah; rather, they were demonstrating by their

actions the evil of their hearts (Matt 12:3337).

Not only was Jesus rejected by the people and their leaders, his own family turned away

from him (Matt 12:4650; 13:5357). The kingdom of God was offered with all of the55

attending signs and miracles, and still the people of Israel refused to repent. This is Matthews

answer to his readers question, Where is the kingdom now? Why was the kingdom said to be

near and then after Matthew 12 was never again announced as being near in Jesus ministry? The

answer is that Israel rejected Jesus as the Messiah.56

The Kingdom Parables (Matthew 13)

After the culmination of this rejection by the religious leaders, Jesus teaching of the

kingdom of God took the form of parables. Glasscock observes, Chapter 13 seems to mark a

shift in the public ministry of the Messiah, demonstrating that a judgment has been passed

against this evil and adulterous generation (12:39). This judgment is seen in the teaching of

parables. . . . In response to his disciples question about their purpose, Jesus said that the57

parables accomplished two ends: first, they revealed truth about the kingdom of God to his

disciples, and second, they concealed the truth from those who had rejected the King and his


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See Saucy, Kingdom-of-God Sayings, pp. 189 193 for a summary of different interpretations ofta;58

musthvria th`~ basileiva~ twn oujranw`n.

McClain, Greatness of the Kingdom , p. 321; Toussaint and Quine, No, N ot Yet, p. 139.59



Ibid., p. 140.62



kingdom (Matt 13:1013). This again was in fulfillment of Old Testament prophecy (Matt

13:1415; cf. Isa 6:910).

In the parables that Matthew records, Jesus sets forth the mystery of the kingdom of

God; that is, the kingdom of God will be in abeyance during an interregnum, the period of time58

between its rejection and future acceptance. Here Jesus not only changes the method of his59

teaching (parables) but also introduces new content to his message. First, the fact that the60

kingdom of God was being rejected was not due to some defect in the kingdom itself or even in

the proclamation of the kingdom message. Rather, the problem was the soil of the hearts of

those who heard the message (Matt 13:39; 1823). This was the very reason he was speaking in

parables. Second, during the interregnum, the time period until the close of the age (Matt61

13:39), the children of the kingdom (believers) and the children of the evil one (unbelievers) will

exist side by side (something that cannot be said about the kingdom ). It might be difficult to tell62

professors from possessors during that time, but all will be sorted out and the children of the

kingdom will enter into the kingdom of God (Matt 13:2430, 3643, 4750). The Jews knew63

judgment would precede the arrival of the kingdom (Ezek 20:3338). Thus if the kingdom was

near, so was judgment! But in Matthew 13 the Lord Jesus explained that a new age would

intervene before the coming of that judgment. Third, although the kingdoms coming was64

humble and inauspicious, and Israel rejected and despised her Messiah, his second coming to


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Saucy, Kingdom-of-God Sayings, p. 193.65

establish his worldwide kingdom would be in power and great glory (Matt 13:3133; cf.

24:30). Finally, those to whom God revealed the glory of his coming kingdom would give up

everything to enter it (Matt 13:4445). As Jesus had previously told his followers, Whoever

loves father or mother more than me is not worthy of me, and whoever loves son or daughter

more than me is not worthy of me (Matt 10:37; cf. 3839).

Clearly, a new age would take place before the kingdom came as prophesied, initiated by

Israels rejection of the King and his kingdom. The significance of the kingdom parables for

Matthew highlights the differences between Jesus message of the kingdom of God before and

after his rejection.65

Continued Opposition by the Pharisees (Matthew 1416)

Matthew continues to document the growing tide of opposition to Jesus and his ministry.

He recounts the death of John the Baptist, murdered by Herod the tetrarch (Matt 14:112). This

was not only a travesty of justice, but also the rejection of the official kingdom messenger. Jesus

apparently grieved not only for John, but also for the nation of Israel who was rejecting her king

(Matt 14:13).

Matthew also records two miraculous feedings of great multitudes. In two similar

instances, Jesus fed 5,000 men along with their families from just five small loaves of bread and

two fish. The result was that all were satisfied and there were twelve baskets of leftovers (Matt

14:1421). A second time, he fed 4,000 men with their families from seven loaves and a few

small fish. This time there were seven baskets remaining after all had their fill (Matt 15:3239).

These miraculous feedings were kingdom miracles: one of the prophesied kingdom blessings was


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an abundance of physical food for the nation (Ezek 34:29; Amos 9:13). Jesus was once again66

demonstrating that he was the promised Davidic Ruler.

Furthermore, his continued miracles of healing prove the same. Jesus literally abolished

the effects of disease and sickness in entire regions by his healing power (Matt 14:3436). Not

only were the recipients of these miraculous healings blessed, those who observed glorified God

(Matt 15:2931). Again, Matthew points out the faith of a Gentile. A Canaanite woman

professed her faith in Jesus as both divine and the messianic Ruler: O Lord, Son of David

(Matt 15:22). His ministry to her points out once again the blessing of the Messiah to Gentiles

who exercise saving faith in him.

It is at this point that Matthew brings us to Peters confession and Jesus announcement

of the coming church. In response to Jesus question as to who people thought he was, Peter

responded that he believed Jesus was the Messiah, the Son of God (Matt 16:16). This was the

correct response, gained not by intellect or power, but by the gracious illumination of God (Matt

16:17). Furthermore, Jesus announced a new program for the future: I will build my church,67

and in that church, the apostles would play a foundational role (cf. Eph 2:20). This church, or

assembly of believers that was still forthcoming, would enjoy a role of ruling authority (the keys

to the kingdom) in the coming kingdom (cf. Rev 5:10).68

Private Explanation (Matthew 1720)

Whereas the previous chapters relate Jesus teaching to the multitudes, Matthew now

records another phase of Jesus ministry: the private explanation of his teaching to the disciples.


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Ibid., p. 336.69

Ibid., p. 337.70

The parables were designed to hide truth from the people but teach it to his disciples, although

they required further explanation. Jesus repeatedly took his disciples aside, carefully and frankly

explaining to them what Israels rejection of the kingdom would mean.

Jesus had told his disciples, There are some standing here who will not taste death until

they see the Son of Man coming in his kingdom (Matt 16:28). Immediately, Matthew records

the transfiguration of Jesus, something of a preview, or a taste of the glory of the coming

kingdom of God. This supernatural display featured several elements with kingdom overtones.69 70

First, this display of kingdom power was tangibly felt: they heard the voice and they saw the

brightness. It was not a spiritual reign of God in mans heart, but a literal, physical

phenomenon. Second, the presence of Moses with Jesus is significant, since Moses was the

mediator of the covenant at Sinai, the initial constituting of the Old Testament kingdom. Once

again, it seems clear that the kingdom of God which Jesus proclaimed would be a restoration of

the Old Testament theocracy. Elijah was also an Old Testament character who was prophesied to

be the precursor of the Messiah (cf. Mal 4:6) and one who performed many miracles as a prophet

calling the people back to Gods Law. However, Jesus eclipses them all. It is also significant that

in this kingdom in miniature, there were together resurrected Old Testament saints (Moses and

Elijah) as well as living church-age saints (Peter, James, and John). This display, recorded by

Matthew, points out once again the fact that the kingdom of God proclaimed by Jesus Christ was

the genuine Old Testament prophetic kingdom, rejected by Israel, but coming to be restored once

again in the future.


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Jesus takes time once more to teach his disciples what kind of person will gain entrance

into the kingdom of God. It is a person who has humbled himself like a child before God (Matt

18:14). It is a person who has received Gods forgiveness, and as a result, forgives others as

well (Matt 18:1535). It is a person who exercises child-like faith in Jesus (Matt 19:1315). It is

a person who is willing to give up all to follow Jesus (Matt 19:1622). It is a person who receives

divine enablementWith man, this is impossible, but with God all things are possible (Matt

19:26). Finally, it is a person who enjoys the gracious election of the Master (Matt 20:116).

In this section, Matthew has shown the nation of Israels rejection of her Messiah and

Jesus announcement of a new age before the coming of the kingdom. From this point on, Jesus

continues on a collision course with Jerusalem (Matt 20:1719).

The Kingdom Officially and Finally Rejected (Matthew 21:127:66)

Matthews gospel records in great detail this official and final rejection of the Davidic

King and his kingdom. The Pharisees had already demonstrated their rejection of Jesus by

attributing his kingdom power to Satan and Jesus had already proclaimed the new church age

before the coming of his kingdom, but this final week before his crucifixion was an official and

final rejection of Jesus by the nation of Israel. In Jerusalem, a majority of the nation of Israel

would be gathered for the Passover. All Jewish males age twenty and up were required to attend,

so there would have been thousands on hand. McClain summarizes:

The combination of all these circumstancesthe important word of the Seventy, the personal

follow-up ministry of our Lord, the raising of Lazarus, the Passover celebration, and a general

expectation that some kind of an announcement would be made about the coming of the

Kingdom (Luke 19:11)both by conscious design and providentially, worked together to

assemble in Jerusalem an impressively large and important section of the nation to witness


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Ibid., p. 346.71

See M cClains detailed explanation in Greatness of the Kingdom , pp. 346354.72

the regal entrance of Christ into the city to offer Himself as the King of Israel (Luke

19:3840).71

The Triumphal Entry (Matthew 21)

The entire scene of the triumphal entry of Jesus into Jerusalem highlighted his messianic

qualifications. Jesus entered Jerusalem riding on a donkeys colt, a kingly symbol (cf. 1 Kgs72

1:33), in fulfillment of Zechariah 9:9, which Matthew quotes. The people clearly understood the

royal significance of Jesus entry, spreading their coats and waving palm branches, which spoke

to his royalty. In fact, the multitudes quoted directly from Psalm 118: Hosanna to the Son of

David! Blessed is he who comes in the name of the Lord! Hosanna in the highest! (Matt 21:9).

These were clear references to messianic passages (Ps 118:2526). The Pharisees protest points

out that they knew exactly what the people were ascribing to Jesus: that he was the Davidic

Ruler, the Messiah (Matt 21:15). Jesus response to the Pharisees (Out of the mouth of infants

and nursing babies you have prepared praise) shows that he was no longer proclaiming the

kingdom of God from Old Testament Scriptures or by doing mighty works. Rather, he was

demanding a verdict from the nation of Israel (Matt 21:1617).

Jesus actions during his final week demonstrated his fulfillment of all prophetic

requirements, showing he was exactly who he claimed to be. For a short time, the nation of Israel

enjoyed a sampling of the blessings of the kingdom. For example, the Davidic King was in the

temple (Matt 21:12; cf. Mal 3:1), the Word of Yahweh was going forth in instruction (Matt

21:23; cf. Isa 2:23), the Messiah was healing the people (Matt 21:14; cf. Isa 35:46), the false


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26




leaders, the greedy shepherds, were cast out (Matt 21:1213; cf. Ezek 34:110), and even the

children were singing praises to the king (Matt 21:15; cf. Ps 8:12).

Jesus lament over Jerusalem proves that this was a crisis in the history of Israel. Her king

had come and she was about to reject him: How often would I have gathered your children

together as a hen gathers her brood under her wings, and you would not! See, your house is left to

you desolate. For I tell you, you will not see me again, until you say, Blessed is he who comes in

the name of the Lord! (Matt 23:3739). Finally, Jesus weeping over his city of Jerusalem

shows that he knew the people would finally and officially reject him and put him to death.

Kingdom Teaching (Matthew 2225)

Following his royal entrance into Jerusalem, Jesus was in the temple teaching the people

(Matt 21:23). The religious leaders challenged his authority, but Jesus exposed their fear of man

with a question about John the Baptists ministry (Matt 21:2427). Jesus proceeded to give three

parables of rejection, in which he explained what the nations rejection of the kingdom of73

God would mean. In the first, the parable of the two sons, Jesus taught that genuine repentance

and faith produces obedience (Matt 21:2832). The condition of the kingdom of God was

repentance (cf. Matt 3:2; 4:17), and since the nation of Israel refused to repent, God would allow

those who would repent to enter the kingdom. In the second, the parable of the tenants, Jesus74

taught that the ones to whom God offered his King and kingdom (the nation of Israel) had

rejected it. However, this did not mean the kingdom would be canceled. Rather, it would be75

given to others who demonstrated a heart of faith and repentance producing righteousness (Matt


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27

It seems that many such confrontations between Jesus and his oppo nents took place; however, Matthew is76

selecting specific examples because of their significance and app ropriateness to his theme.

This incident recalls to mind the record of Jesus at the age of twelve, asking and answering questions in77

the temple (Luke 2:4647 ).

For a treatment of the interpretation of Psalm 110:1, see John Aloisi, Who Is Davids Lord? A nother78

Look at Psalm 110:1, DBSJ10 (2005): 103123.


Ibid.80

21:4246). The leaders understood clearly that Jesus was referring to them, and continued

seeking for a way to arrest him. The third, the parable of the wedding feast, teaches that the

blame for the kingdoms abeyance rested squarely on the unbelieving nation of Israel. The

wedding was prepared, but the guests were neither ready or willing to attend. Again, the wedding

was not called off, but others who were willing were invited in their place (Matt 22:114).

Another exchange with the Pharisees is noteworthy, and Matthew records it as such.76

Here Jesus actually stumped the religious leaders with a question that they, even with their vast

knowledge of the Old Testament Scriptures, could not answer. His question was77

straightforward: how could Davids descendent be greater than David himself? Appealing to

Psalm 110:1, Jesus points out that David called the Messiah his Lord. It would be inconsistent78

with views of patriarchal protocol to address a mere descendent in such a manner. The79

conclusion was obvious: the Messiah must be more than a mere mortal. With a question, Jesus

left the Pharisees with a need to reevaluate their assumptions about him. Interestingly enough,80

they eventually indicted Jesus for blasphemy because he said, You will see the Son of Man

seated at the right hand of Power and coming on the clouds of heaven (Matt 26:64). After this,

the leaders did not dare to ask any further questions (Matt 22:46).

In chapter 23, Matthew records Jesus scathing woes on the Pharisees and scribes, the

religious leaders. In spite of their positions of spiritual privilege and authority, they had abused


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It must be admitted that interpretations of this passage are myriad. See Carson, Matthew, pp. 48 849581

for an o verview of the interpretative questions and views. Carson notes, Resolution turns o n two issues. First, how

are the various signs presaging Christs return to be related to an imminent return?. . . Second, on what is the any

second view of imminency based and how well does it withstand close scrutiny? (p. 490).


John F. W alvoord, Christs Olivet Discourse on the End of the A ge: Prophecies Fulfilled in the Present83

Age,BSac 128 (JulySept 1971): 206207.

those positions to their own destruction, as well as the nations (Matt 23:115). They had

emphasized scrupulous law keeping, but had ignored the internal heart of obedience stemming

from faith (Matt 23:1628). Therefore, they were guilty of despising Gods Word and rejecting

Gods messengers (Matt 23:2935). Because of this, they would be subject to Gods chastening

and judgment: the great Tribulation (Matt 23:3639).

This judgment is described in the following chapters, often called the Olivet Discourse.

Understanding Matthews explanation of the literal, Old Testament kingdom being offered by

Jesus, rejected by Israel, and now in abeyance until the Second Coming of Christ seems to offer

the most sense of this passage. Two points should be kept in mind as one works through these81

chapters. First, all that Matthew has said regarding the nature of the kingdom of God must not be

jettisoned at this point. The kingdom of God offered by Jesus is the Old Testament prophetic

kingdom, not the New Testament church. Second, one must remember that this discourse

answers the disciples questions, prompted by Jesus prophecy that the disciples generation

would see the destruction of the temple, which took place a few years later in A.D. 70 (Matt

24:13). First, they asked, When will these things [the destruction of the temple] be? (Matt82

24:3). The rest of the discourse as recorded by Matthew answers the other two questions (which

are actually one and the same) about the signs of [Christs] coming and of the close of the age

(Matt 24:3).83


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29

I am indebted to the class lectures of Rolland D . McCune for the outline of this section.84

John F. W alvoord, Christs Olivet Discourse on the End of the Age: Signs of the End o f the Age,BSac85

128 (OctDec 1971): 318.

Ibid., p. 326.86

Therefore, in this discourse we see five groupings: signs during the first half of the

Tribulation period (Matt 24:414), signs during the last half of the Tribulation (Matt 24:1528),

the coming of Christ (Matt 24:2931), illustrations of watchfulness (Matt 24:3225:13), and the

post-tribulation judgments (Matt 25:1446).84

Regarding the signs of Christs coming and the close of the age, Jesus said the current age

would close with the Tribulation, part of the prophesied Day of the Lord. During the first three

and a half years of the Tribulation, Jesus told his disciples that false messiahs would rise up and

deceive many people. It would be a time of national unrest and natural disasters, but this was not

the end of the age (Matt 24:58). The disciples of Christ would be persecuted, and the

persecution would become so severe that professing Christians would betray other Christians. In

a time of apostasy, those who persevere until the end (the glorious appearing of Christ) will

demonstrate the genuineness of their faith (Matt 24:914).

The second half of the tribulation period, known as the Great Tribulation (Matt 24:21),

would also be accompanied by signs. The centerpiece of these signs would be so clear and

obvious that it would serve as a signal to Israel to flee to the mountains. The abomination of85

desolation prophesied by Daniel (Dan 9:27) defiling the Holy of Holies would signal the

beginning of the Great Tribulation (cf. 2 Thess 2:4). Jewish believers should flee immediately, as

persecution greater than any previously known would rapidly ensue. False messiahs would again

seek to gain a following, but the coming of the true Messiah would be unmistakable (Matt

24:1528).86


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John F. W alvoord, Christs Olivet Discourse on the End of the Age: Ho w Near Is the Lords Return?87

BSac 129 (JanMar 1972): 22.

The difficulty of the phrase, This generation will not p ass away until all these things take place (Matt88

24:34) is noted by almost every commentator. See for example N eil D. Nelson,This Generation in Matt 24:34: A

Literary Critical Perspective,JETS38 (Sept 199 6): 36938 5. For an answer to the preterist position, see Stanley J.

Toussaint, A Critique of the P reterist View of the Olivet Discourse,BSac 161 (OctDec 2004): 483486.

Robert L. Th omas, Jesus View of Eternal Punishment, TMSJ9 (Fall 1998): 148.89

These parables are meant by Jesus to communicate one main idea about his Second Coming: when he90

comes, those who are read y will enter the kingdom, and those who are not will be excluded. Every detail of the

parable simply cannot be pressed for meaning or application. For an example of this kind of o verreaching

interpretation, see John F. W alvoord, Christs Olivet Discourse on the End of the A ge: The Parable o f the Ten

Virgins,BSac 129 (AprJune 1972): 99105.

John F. W alvoord, Christs Olivet Discourse on the End of the Age: The P arable of the Talents,BSac91

129 (JulySept 1972): 206.

Following the tribulation, the second coming of the Messiah would take place. It would

be preceded by supernatural signs in the heavens and on the earth (Matt 24:2931). These signs

were given by Christ so his followers could be ready. Just as one can know the yearly cycles of

trees, he can be ready for the second coming of Jesus Christ (Matt 24:3235). For those who87 88

are not ready, Christs coming in judgment will be a terrible surprise, just like the flood swept

over the people in Noahs day (Matt 24:3651). To illustrate the implications of this judgment,

Jesus gave three parables.89

The first dealt with ten virgins in a bridal party. As they awaited the arrival of the

bridegroom, they all slept, but when they were awakened, only five of them were prepared. They

were invited to enjoy the bridal feast while the others were excluded, just as Christ would judge

mankind at his Second Coming, inviting the elect to enter the kingdom and banishing the lost to

eternal punishment (Matt 25:113). In a similar way, each of the three servants in the parable of90

the talents knew their master would return, but two were ready and one was not (Matt 25:1430).

The significant difference is that the unwise virgins missed the bridegrooms coming and were

excluded from the wedding party, while the unprepared servant was judged and punished at his

masters return. This highlights the nature of Christs judgment that will take place at the end of91


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John F. W alvoord, Christs Olivet Discourse on the End of the Age: The J udgment of the Nations,BSac92

129 (OctDec 1972): 307309.

Thomas, Jesus View of Eternal Punishment, p. 156.93

Walvoord, The Judgment of the Nations, pp. 3123 13; Thomas, Jesus View of Eternal Punishment,94

p. 153.

the tribulation. Those who have exercised saving faith will enter the kingdom, while those who

are unprepared will be judged.

Just as Jesus will judge the nation of Israel (cf. Ezek 20:3438), he will also judge each

Gentile based on his treatment of faithful Jewish disciples of Christ, a demonstration of92 93

righteousness that flows from genuine faith in him (Matt 24:3146). Those who are his true94

disciples will enter the kingdom, while those who are not will go into eternal punishment (Matt

24:46). Thus, the tribulation will be a winnowing of the nation of Israel and the Gentiles,

exposing those who are not prepared to enter the kingdom, and showing those who are. The

tribulation, the first stage of the Day of the Lord, will be marked by clear signs, as will the

coming of Jesus Christ. Jesus admonition to his followers is to be ready.

Matthews detailed inclusion of this discourse is significant, considering his discussion of

the kingdom of God. By showing that the kingdom will be preceded by unmistakable signs,

Matthew proves to his readers that they have not missed the kingdom of God. It is still future,

and those whose faith is in Jesus of Nazareth will enter the kingdom.

Last Evening with Disciples (Matthew 26)

Jesus final days with his disciples show once again that he was the King of the Jews,

rejected by the nation of Israel, and even by his own closest followers. Matthew records that an

unnamed woman anointed Jesus head with precious ointment (Matt 26:613). Instead of


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Carson points out that modern scholarship has been embarrassed into making irresponsible judgments97

against the historical evidence, as a sort of atonement for past injustices. It is easier to blame the R omans, who are

not present to d efend themselves, than to face the survivors o f the Holocaust with unp leasant historical realities

(Matthew, p. 552).

rebuking her, Jesus affirms his regal character by allowing her to proceed, noting that she has

prepared him for burial.

As they were eating the Passover together, Jesus instituted the ordinance of the Lords

Supper. As he gave his disciples the cup, he said, I tell you I will not drink again of this fruit of

the vine until that day when I drink it new with you in my Fathers kingdom (Matt 26:29).

Rejection of the Messiah has been a theme of Matthews gospel, and here he records

Jesus betrayal by one of his own. Judas Iscariot actually initiated the betrayal, going to the

priests and asking how much they would pay him to betray Jesus (Matt 26:1416). Betrayed by

Judas and brought before the Jewish religious leaders to be indicted, Jesus refused to respond to

their attempts to bait him into testifying against himself. However, when asked under oath if he95

was the Messiah, he responded that he was and that having rejected the Messiah, they should be

looking for him to return from heaven in judgment (Matt 26:64; cf. Dan 7:1314).96

Trial and Crucifixion (Matthew 27)

Israels ultimate rejection of her Messiah culminated in the murder of Gods Anointed.

Many have accused the New Testament of anti-Semitism, but such is not the case here. Matthew

is recording the events that took place. In the words of Peter, looking back on the event, This97

Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and

killed by the hands of lawless men (Acts 2:23). In their zeal to be rid of the Messiah, the Jewish

leaders lynched Jesus in a gross miscarriage of justice. Alone and condemned by the shepherds


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Fitzmeyer,Anti-Semitism and the Cry of All the People, p. 668 669.98

For an interesting discussion of this phenom enon in Jewish literature, see Robert. L. Plummer, Something99

Awry in the Temple? The Rend ing of the Temple Veil and Early Jewish Sources That Report Unusual Pheno mena in

the Temple Around A.D. 30,JETS48 (June 2005): 301316.

Daniel M. Gurtner,The Veil of the Temple in History and Legend, JETS49 (March 2006): 112.100

of Israel, who should have welcomed and received him, Jesus was sent to Pilate, the Roman

governor who was required to approve any execution. Even one of Jesus closest disciples, Peter,

forsook him in that dark hour (Matt 26:6975). Pilate knew the Jewish leaders were destroying

Jesus because of jealousy (Matt 27:18), but for the sake of political expediency, he authorized the

execution (Matt 27:24). At this point Matthew again highlights the rejection of the Jewish nation.

Pilate tells the crowd (tou o[clou), I am innocent of this mans blood (Matt 27:24). However,

Matthew records that all the people (pa~ oJ lao;~) respond, His blood be on us and on our

children! (Matt 27:25). Matthews switch in wording is significant, because his use ofoJ laov~

clearly refers to the Jewish nationthey were the ones who condemned Jesus to death. Even98

the soldiers who crucified him mocked and rejected him, dressing him in royal apparel and

pretending to bow to him, calling out, Hail, King of the Jews! (Matt 27:2731).

If Matthews readers had any doubt why Jesus did not establish the kingdom at his first

coming, the message is clear: Jesus was completely rejected. His people rejected him, his family

refused to believe him, his disciples fled from him, Roman soldiers mocked him, and even

common criminals who were crucified with him mocked his claims (Matt 27:44). The events

surrounding the death of Jesus also support Matthews kingdom theme. At his death, the veil of

the temple tore in two, demonstrating the end of the Old Testament mediatorial kingdom (Matt99

27:51). Dead saints were raised and seen in Jerusalem, a foretaste of the resurrection of those100


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saints in the kingdom (Matt 27:5253; cf. Dan 12:23). Even the Roman centurion assigned to

oversee his execution exclaimed, Truly this was the Son of God! (Matt 27:54).101

Thus Matthew details the nation of Israels complete rejection of her Messiah. Jesus came

as the prophesied Davidic Ruler with the kingdom of God, but the nation of Israel refused the

kingdom and murdered the King. Was this the end of the story?

The Kings Authority (Matthew 28:120)

Matthews closing chapter sums up the significance of Jesus ministry and death for his

Christian readers. Jesus was the King of the Jews, and although rejected and crucified by Israel,

he rose from the dead, demonstrating undeniably that he was who he claimed to be: the Son of

God.

His Resurrection

The religious leaders of Israel attempted to avoid any further trouble from Jesus of

Nazareth. They had requested and received a guard to secure Jesus tomb (Matt 27:6266).

However, early on the morning of the first day of the week, and angel rolled back the stone from

the doorway, revealing an empty tomb (Matt 28:16). Jesus was alive! Yet the stubborn unbelief

of the Jewish leaders persisted, revealing that they refused to believe in Jesus, even though they

had said, Let him come down from the cross, and we will believe in him (Matt 27:42). Now102

Jesus had triumphed over the cross, and the leaders, bent on rejecting him, paid the soldiers to


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Justin Martyr (A.D. 100165) reports inDialogue with Trypho that this report was still circulating in his103

time (Glasscock,Matthew, p. 551).

D. Edmond H iebert,An Expository Study of Matthew 28:1620, BSac 149 (JulySept 1992): 339.104

Ibid., p. 350.105

Amy-Jill Levine, To All the Gentiles: A Jewish Perspective on the Great Comm ission,RevExp 103106

(2006): 147.

spread the story that Jesus body had been stolen while they slept, a myth that persisted to this

day (Matt 28:1115).103

His Commission

In contrast to the deceitfulness of the Jewish leaders, Matthew presents the obedience of

the disciples to their authoritative King. As Messiah and King, Jesus commissioned his104

disciples once again before ascending to heaven. He said to them, All authority has been given

to me (Matt 28:18). On the basis of that authority, Jesus sent his disciples and the Church that

he would build to all the nations to make them his disciples. In contrast to his first commission to

go only to the lost sheep of the house of Israel (Matt 10:6), this commission is inclusive.

Because Jesus had been given allauthority, they were to go to allthe nations, teaching them105

allthat he had commanded. Furthermore, Jesus would be with them always (pavsa~ ta;~

hJmevra~). This task was to be carried out to the end of the age, when the King would return106

from heaven to judge the world and set up his kingdom (Matt 28:20).

Thus Matthew has come full circle: Jesus was the Davidic Ruler prophesied by the Old

Testament. He came offering the kingdom of God to the nation of Israel. However, the nation

rejected and ultimately crucified him. Therefore, the kingdom is currently in abeyance, during

which time Jesus is building his Church, calling out a people for his name from among the

nations. But he will return to judge the world, fulfill Gods promises to Israel, and set up his

kingdom where the righteous shall shine like the brightness of the sky above (Dan 12:3).


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Saucy, Kingdom-of-God Sayings, pp. 196197.107

Conclusion

Saucy summarizes the message of the kingdom of God in Matthews gospel:

First, at the beginning of Jesus career He proclaimed and offered to Israel the restoration ofthe rule of Yahweh in their land, which would bring His peace and righteousness, and

through which they would be a blessing to the rest of the world. This kingdom of which He

spoke is physical, glorious, and powerful, compelling the wicked either to repent or to feel its

wrath. Second, Israel, however, would not have it. They saw the signs of its nearness, heard

the voice of its forerunner prophet, and rejected the King and His kingdom (Matt 1112).

Third, in response to their hardness of heart, Jesus withdrew His offer of the full

manifestation of the Old Testament prophesied kingdom (Matt 13:1117). It was taken from

them and given to another until it will appear in the future.107

The kingdom of God, then, is the underlying theme of Matthews gospel. It is forefront in

the minds of his readers, Jewish Christians. They are wondering where the kingdom is now, if

Jesus was the Messiah. Matthews response is straightforward: Jesus of Nazareth was the king of

the Jews, the Son of David, the Messiah. He came offering the kingdom of God to Israel, but the

nation rejected him and the kingdom. Therefore, the kingdom of God is now in abeyance for an

unspecified time during which the gospel is to be proclaimed throughout the world and Jesus is

building his Church. Following the end of that age, Jesus will come again in power and glory,

judging his enemies and setting up the prophesied kingdom of God.


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