LIBERTY UNIVERSITY THEOLOGICAL SEMINARY
The Kingdom of God in Matthew’s Gospel
Submitted to Dr. Russell Woodbridge
in partial fulfillment of the requirements for the completion of
THEO 650 – B01
Public Theology
by
Leslie Williams
March 14, 2022
Table of Contents
Introduction 1
The Old Testament & The Kingdom of God Motif 2
Historical Background of the Gospel of Matthew3
The Kingdom of Heaven in the Gospel of Matthew 4
Sermon on the Mount (Matthew chps 5-7) Moral Compass for Believers 5
Conclusion 6
Bibliography….................................................................................................................................. 7
1
Introduction
Many theological voices attach a variety of meanings to the term Kingdom of God. The
most common definition given for the term is “the divine realm” in which God rules and reigns
as King. Beginning in the Old Testament the kingdom of God theme was introduced in the book
of Daniel 2:44 where he prophecy of a coming kingdom, “ And in the days of these kings shall
the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not
be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall
stand forever.”
However some theological scholars declare the kingdom of God motif begins with God
calling Abraham 12:2-3, “Abraham I will make of thee a great nation and I will bless thee, and
make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse
them that curse thee, and in thee shall the families of the earth be blessed”. Historically there is
indication when Israel did not believe they were the people of Yahweh. Subsequently, the
original concept of the “Kingdom of God” began in the Old Testament which was centered on
the children of Israel called to live under the authority and rule of God.1
Both the Old and New Testament mention the phrase Kingdom of God or Kingdom of
Heaven which is the focus of attention in this paper. In the gospel of Matthew, the Kingdom of
God is also referred to as the Kingdom of Heaven. When applying the motif “Kingdom of God”
or “Kingdom of Heaven” and Christian Ethics it directs the believers attention to a social cultural
contexts whereby the Kingdom of God is the hidden rule of God in man’s heart, used as a
resolution to ethical problems of daily life, removal of oppression, and the establishment of
1 John Bright, The Kingdom of God, the Biblical Concept and Its Meaning for the Church
(Nashville:Abingdon-Cokesbury Press, 1953), 28.
2
justice (Nichols, 2012). Lastly the paper will explore the Sermon on the Mount in Matthew
chapters 5 thru 7 which Jesus delivers a moral compass to those who will have accept Jesus
Christ as Lord & Savior.
Old Testament & The Kingdom of God
God calls Abraham to be the father of many nations (Genesis 17:5). Isaac is the promised
heir (Genesis 21), Esau and Jacob (Genesis 25:26) are an extension of the covenant God made to
Abraham and this became twelve tribes which birthed the nation of Israel. The nation of Israel
was God treasured possession (Deuteronomy 7:6) One of the conditions for Israel being the
chosen people was that they had to obey God’s laws and commandments. In the book of Exodus
19:5, God so eloquently spoke these words to Israel, “Now therefore if you obey my voice and
keep my commandments, you shall be my own possession among all peoples”.2
After the formation of the new Jewish nation, Israel understood God’s deep love for them
therefore they developed a strong confidence that they were favored people of God, the Lord
would protect them from their enemies, and make Israel a great nation.3 Unfortunately, Israel
always proved to be unfaithful to God and had struggles with keeping His commandments, found
them always in a constant battle being totally committed to God and God alone4. Furthermore,
Israel constant disobedience leads them into exile by opposing nations but God being kind and
merciful says to Israel in Deuteronomy 30:3-5, “ Then the your God will restore you from
captivity and have compassion on you, and will gather you again from all the peoples where the
Lord your God has scattered you.” “And the Lord thy God will bring thee into the land which
2 Bright, The Kingdom of God, 29.
3 Ibid., 30.
4 Ibid., 30.
3
thy fathers possessed, and the shalt possess it; and he will do thee good and multiply thee above
thy fathers.”
According to John Bright author of The Kingdom of God, Biblical Concepts and The
Meaning for the Church state despite God’s favor toward the children of Israel, “The Kingdom
of Israel is not the Kingdom of God!” The reason for this is because of Israel great disobedience;
they fell under the judgment of God, and had to be punished for their behavior which resulted in
them being forced into captivity ( Ezekiel 39:23; 2 Kings 24-25, p. 67). Bright does admonish
although the children of Israel is not the kingdom of God, he presents an interpretation of the
kingdom of God which is the “present reality for those who hear the message of the gospel,
accept it, and obey God’s laws, become citizens of the Kingdom until the eschatological
consummation.5
Dr. Bright present the mindset of the early Jews which believed the Messiah would come
to subdue their enemies through military action led by the Messiah, and that all the nations
would serve and obey them.6 Based on the gospel of Mark, Matthew, and Luke. “The Kingdom
of God” is the reversal of what was anticipated by the Jews. The kingdom of God was
manifested through the teachings of Jesus Christ, proclaiming the good news to the poor, healing
the sick, casting out demons, the release of God’s unmerited favor, and the great expectation of
the return of Christ (Luke 1:51-54).
Historical Background of the Gospel of Matthew
5 Bright, The Kingdom of God, 264.
6 Ibid, 191.
4
Many biblical scholars conclude that the Gospel of Matthew was written for a mixed
community of Jewish and Gentile Christians.7 Also, some evangelical scholars believe that
Gospel of Matthew relies on Mark’s to some degree and it has been estimated his book was
written after 70 CE after Mark. The heart of Matthew’s Gospel is to show that Jesus is the long-
awaited Jewish Messiah who is the fulfillment of Old Testament scriptures. In Matthew chapter
3:2, John the Baptist introduces the kingdom of Heaven motif, “Repent ye: for the kingdom of
Heaven is at hand.”
The Kingdom of Heaven in Gospel of Matthew
After Jesus completed fasting for forty days and forty nights and then was tempted by the
devil. In Matthew 4:17, Jesus began his ministry by saying, “Repent: for the kingdom of Heaven
is at hand.” The commencement of the “great reversal” of the Jews view of the kingdom of God
that an earthly king who would bring relief from their oppressors. Jesus ministry presented a new
way of living for those who lived under strict adherence of the law from the Pharisees.
The Greek word for repent in this text is keryssein which means to think differently.
Basileia which is synonymous with kingdom in English illustrates royalty, rule or realm and
heaven refers to eternal power has come to the earth8. Some commentators suggest the kingdom
of Heaven refers to more than turning away from sin but for the Christian to live a life according
7 J.C., Ryle, Bible Commentary-the Gospel of Matthew (Balneario Rinaco:Grupo
Oxigenio Ltda-ME 2015).68. Accessed March 18 ,2022
8 James Strong, John R. Kohlenberger, James A. Swanson, and James Strong. The
Strongest Strong’s Exhaustive Concordance of the Bible. Twenty-first century edition,
fully revised and corrected / by John R. Kohlenberger III and James A. Swanson. Grand
Rapids, Mich: Zondervan, 2001.
5
11
Arthur Pink, Sermon on the Mount Pink, Arthur. The Sermon on the Mount. Balneário
Rincão: Darolt Books, 2020. Accessed March 18, 2022. ProQuest Ebook Central.
to God’s commands and that are in alignment with Jesus Christ teachings.9 Furthermore, Stassen
and Gushee state the Christian obligation is to make peace, forgive their enemies, and to keep
covenant promises.10 Fundamentally the root of Christian Ethics is God himself manifested in
Jesus Christ who taught believers how to live morally and according to his will.11
In verse 18 of Matthew’s Gospel is when Jesus calls the first disciples into the ministry,
“follow me, and I will make you fishers of men” (Matthew 4:18). Jesus summons James son of
Zebedee and his brother John which left everything and began to follow Jesus. Next following
verses Jesus ministers to great crowds proclaiming the gospel and his prominence began to
flourish and people were healed, delivered from evil spirits, and the oppressed were set free
(Matthew 4:19-25).
In chapter five, Jesus goes up into a mountain with his disciples and begin to teach them
the Beatitudes which comes from the Latin word beatus meaning “blessed” or “happy.” Arthur
Pink author of Sermon on the Mount suggest there is a “deep significance” regarding the posture
of Jesus as he preached the message from a mountain.12 Pink implies Jesus was seated while
delivering his sermon and this is indicative of a King sitting on his throne or a Judge upon his
9 David P. Gushee and Codi D Norred. “The Kingdom of God, Hope and Christian
Ethics.” Studies in Christian Ethics 31, no. 1 (February 2018): 1 doi:10.1177/0953946817737502
10 Ibid., 5.
12 Ibid., 7.
6
bench.13 Initially in Matthew 5 Jesus was speaking to the disciples however there was also a
crowd which consists mainly of people who were afflicted and oppressed by Pharisees and
Sadducees. The Beatitudes illustrates how the blessed or happy dispositions reflect kingdom
principles which can lead to righteous living (Matthew 5:3-11). In Matthew chapter 6 Jesus
discourses includes on how to pray, fast and serve others (Matthew 6:1-34). Matthew chapter 7 is
the climax of the sermon and the end of the chapter 7:28-29 “the people were astonished at his
teaching: for he taught them as one having authority, and not as the scribes.”
Application
The Bible says that man was made in the image of God (Gen 1:27) and likeness therefore
a part of our existence is that we are moral beings. Man, morality can come from two avenues
which is from Revelation and their conscience. Romans 2:15 says, “They show that the
requirements of the law are written on their hearts, their consciences also bearing witness, and
their thoughts sometimes accusing them and at other times even defending them” this reflective
of man’s consciousness.
As Christians come into right relationship with God, understand his laws and He reveal
himself to individuals they can differentiate between right and wrong biblically and morally.
After Adam and Eve were created God gives a commandment to the man saying, “of every tree
thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it:
for in the that thou eatest thereof thou shalt surely die” ( Genesis 2:16-17). Following in Exodus
20:3-16 God gives the children of Israel the ten commandments:
“You shall have no other gods before me. You shall not an image in the form of anything in
heaven above or on the earth beneath or in the waters below. You shall not bow down to them or
13 Pink, Sermon On the Mount, 4.
7
worship them; for I, the Lord your God, am a jealous God punishing the children for the sin of
parents to the third and fourth generation of those who hate me. But showing love to a thousand
generations of those who love me and keep my commandments. You shalt not use the name of
the Lord your God. Remember the Sabbath day and keep it holy. Six days you shall do all work
and the seventh day shall not do any work.” Honor your father and mother. You shall not murder.
You shall commit adultery. You shall not steal. You shall not give false witness against your
neighbor. You shall not covet your neighbor’s house.”
In the New Testament, Jesus condenses the Ten Commandments into two vital
commandments in Matthew 22:37-40, “Jesus replied: “‘Love the Lord your God with all your
heart and with all your soul and with all your mind. This is the first and greatest
commandment. And the second is like it: ‘Love your neighbor as yourself. All the Law and the
Prophets hang on these two commandments.”
When Jesus left the earth and return to the Father, he releases the Holy Spirit to empower
the believer to carry out his commandments, to live morally and be victorious in the Christian
walk. The gospel of John provides insight during Jesus farewell to the disciples (John chapters
13 thru 17) that he would release the Holy Spirit to dwell inside of them14. In the book of John
chapters 13 thru 17 the focus of attention is on the Greek term (Paraclete) which is synonymous
with the Holy Spirit meaning advocate, comforter, and helper. According to the Kostenberger the
term also refers to someone who comes along side of the believer during trials and tribulations to
bring comfort, to teach, and to bring all things to remembrance to the believer.15
According to Father Andreas Hoeck author of the Johannine Paraclete- Herald of the
Eschaton states in John 14:16, the Holy Spirit is referred to as an “another paraclete” implying
14 Andreas Kostenberger, Encountering John: The Gospel in Historical, Literary and Theological
Perspective. (Grand Rapids, MI: Baker Books, 2013), 139.
15 Kostenberger, Encountering John, 141.
8
that Jesus was the first Paraclete and the Spirit of Jesus.16 Hoecke explains the Paraclete and
Christ Jesus are similar both in nature and functionality. What Jesus did while he was on earth,
the Holy Spirit will continue forever after Jesus glorification to the Father.17 As an example, both
Jesus and Paraclete are holy, are the truth, both was sent into the world by the Father, both will
abide with the disciples and believers, and teach them according to God’s will. Many biblical
commentators contend the Holy Spirit is the continuing presence of Jesus who remained with the
disciples, empowering them to do the same work as our Lord during his earthly ministry and for
the future believers to live holy and righteous.18The Holy Spirit is the believer’s moral compass
along with Christ moral principles. Without the Holy Spirit the believer is rendered powerless
against the enemy and useless in doing the will of God.
In Acts 1:6-8, Jesus declares his disciples would receive power when the Holy Spirit
comes upon them; they shall be witnesses in Jerusalem, Judea, and to the ends of the earth. In the
upper room the disciples remained in prayer, about 120 of them, fifty days after Jesus’
resurrection. The disciples waited in Jerusalem, as instructed by Christ, for the promise of Holy
Spirit. Suddenly, the disciples were filled with the Holy Spirit and began to speak in other
tongues as the Spirit enabled them. On the day of Pentecost, the birth of the New Testament
church occurs when God gave his Holy Spirit to more than 3,000 people (Acts 2:38).
Consequently, Jesus Christ principles along with the Holy Spirit should be an individual
substratum for morality. Jesus says in Matthew 7:24-25, “Everyone that hears these words of
16 Hoeck, A. (2012). The Johannine Paraclete: herald of the eschaton. Journal of Biblical and
Pneumatological Research, 4, 23–37. Retrieved from http://ezproxy.liberty.edu/login?
url=http://search.ebscohost.com/login.aspx?direct=true&db=lsdar&AN=ATLA0001947504&site=ehost-
live&scope=site
17 Ibid., 27.
18 Ibid., 27.
9
mine and does them will be like a wise man who built His house on the rock. And the rain fell,
and the floods came, and the winds blew and beat on that house, but it did not fall, because it had
been founded on the rock.” Jesus Christ principles given on the Sermon of the Mount should be
the only source a person be guided morally.
Conclusion
What happens to man if he does not follow the principles and teachings of the kingdom
of God? If a man does not follow the statutes of the kingdom his moral compass is governed by
his own conscious, culture, and environment. Presently the postmodernism worldview is
characterized by individuals who are living outside of kingdom of God principles.
Postmodernism is characterized by belief in pluralism and relativism which dismisses absolutes.
One of the principles of the Postmodernism biggest is it rejects the absolute truth which is God
(John 14:6).
Author Stanley Grenz explains in postmodernism there is no such thing as absolute truth,
each ethnic group have their own truth, which helps them to survive in their social context; no
group truth supersedes the other group. For this very reason, the postmodern society is very
communal, and group centered rather functioning with an individualistic mentality.19 Noel
Carroll author of Periodizing Postmodernism posits postmodernism lack coherency in that it
leans toward fragmentation, disjunction, dismantling of high’s and low’s.20 Secondly, this
worldview has rejects metanarratives a term coined by Jean-Francois Lyotard.21 Metanarratives
19 Stanley J. Grenz. A Primer on Postmodernism Overview (Grand Rapids, MI:Eerdmans
Publishing Company, 1996), 2.
20 Noel Carroll, Periodizing Postmodernism? Clio (Winter, 1997):146.
21 Ibid, 146.
10
can be referred to as shared beliefs that a group of people use to reach a common goal.
Subsequently because of Postmodernism dismissal of metanarratives result in people are free to
believe what they want regardless if it fits into a credible belief system.22 For Carroll,
Postmodernism has to many legs in every context (art, financial literature, and religion to be a
coherent.23
Some characterize Postmodernism belief system as “fragmented” where they piece
together portions of religious practices from other major religious institutions.24A.J. Conyers
author of “Can Postmodernism be used as a Template for Christian Theology state
postmodernism as it relates to a spiritual context is a mixture of various religions thus not having
a strong foundation but is very fluid.25 Another element of postmodernism is it suppresses culture
and is fundamentally anti-gospel because of its deconstructive nature.26 For Conyers, state this
worldview is considered fundamentally anti-gospel which is a warning that the Spirit of God is
desolate in the church. This can also happen to a man who is not God conscious. The effects of
the post modernism mindset have touched every part of humanity to the point where people are
changing their sexual orientation to “no gender”. This group of people do not adhere to any type
male or female type of sexual orientation.
Gary Tyra author of A Missional Orthodoxy: Theology and Ministry in a Post-Christian
Context state the three ideological commitments of epistemological relativism, moral relativism,
22 Ibid, 163.
23 Ibid, 151.
24 A.J. Conyers Can Postmodernism be used as a Template for Christian Theology. 307.
25 Ibid, 307
26 Ibid, 309.
33 Ibid, 37
11
and religious relativism have shown to be a hindrance to the church and those who minister in a
post-modernism context in this day and time.27
Tyra believes that the advent of postmodernism creates opportunities for the missional church 28.
In the midst of epistemological relativism, moral relativism, and religious relativism the
presentation of a missional orthodoxy that is true to the biblical text and missional task in a
humble and modest manner is the best possible theological response to our post-Christian
context 29.
Research shows that American society is becoming more and more post-Christian, almost
to the point of anti-Christian in their orientation30. At one time, the Christian church was the heart
of American society. An article in the Los Angeles Times indicated that about seventy-five
percent of young adults between the ages of eighteen and twenty-nine regard themselves as being
“spiritual but not “religious31. Tyra suggest the majority of these young adults in this age group
are considered post-Christian because they have had some type of experience in a Christian
church.32 A study conducted by the Barna Group indicated fifty—nine percent or 3 out of 5
young Christians will leave the church or totally disconnect themselves from any Christian
influence or activity.33 Other studies have shown young adults in the United States are increasing
exploring other faiths than Christianity, avoiding church, or are simply deciding against the
27 Gary Tyra, A Missional Orthodoxy: Theology and Ministry in a Post-Christian Context (IL:
Intervarsity Press Academic, 2013) 36.
28 Ibid, 40
29 Ibid, 42
30 Ibid,42
31 Ibid, 37
32 Ibid, 37
34 Ibid, 37
12
existence of God34. Current statistics indicate twenty-year-olds who are independent of their
parents are less likely to ever step foot in a church.
The Scripture says, “It is the spirit that quickeneth; the flesh profiteth nothing: the words
that I speak unto you, they are spirit, and they are life.” The words from the King to the kingdom
are percepts to maintain a victorious Christian life and without it a person is prone to be lost like
a ship without a paddle.
Bibliography
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Nashville: Abingdon-Cokesbury Press.
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(January 1, 2012): 192–208. https://search.ebscohost.com/login.aspx?
direct=true&db=33h&AN=394680&site=ehost-live&scope=site
Gill, R. (2020). Christian Ethics: The Basics (1st ed.). Routledge.
https://doi.org/10.4324/9780429318030
Gushee, David P, and Codi D Norred. “The Kingdom of God, Hope and Christian
Ethics.” Studies in Christian Ethics 31, no. 1 (February 2018): 3–16.
doi:10.1177/0953946817737502
.
13
Nel, Marius. "the Mysteries of the Kingdom of Heaven According to Matthew 13:10-
17." Neotestamentica 43, no. 2 (2009): 271-288.
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18, 2022. ProQuest Ebook Central.
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Ltda-ME, 2015. Accessed March 18, 2022. ProQuest Ebook Central.
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no. 4 (January 1, 2016). https://search.ebscohost.com/login.aspx?
direct=true&db=33h&AN=46751&site=ehost-live&scope=site.
Ladd, George Eldon 1974. The presence of the future; the eschatology of biblical realism. Grand
Rapids, Mich: Eerdmans Pub. Co.
McEleney, Neil J. “The Principles of the Sermon on the Mount.” The Catholic Biblical
Quarterly 41, no. 4 (October 1979): 552–70. https://search.ebscohost.com/login.aspx?
direct=true&db=lsdar&AN=ATLAn4211896&site=ehost-live&scope=site.
Snyder, Howard A. 1977. The Community of the King. Downers Grove, ILL: Inter-Varsity Press.
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