MY SHORT REPORT MATTHEW 15-28
The link that brought you to this page and the page title are a bit of a misnomer, because this short report is not long enough to cover so many chapters of the Bible. What the link and the title do, however, is track where we are in our plan to read through the entire Bible in 1 year. May each report pique your interest and help you to draw near to God. The Bible, James 4:8, tells us if we do so God will draw near to us. Works cited are at the end of the report. Internal links provide additional information.
BIBLE READING—WEEK 41—MATTHEW 15 – 28: Last week’s report provided some information information about Matthew and his Gospel. We noted the oneness of Scripture, which is Christ-centered, and looked at various teaching points of the Sermon on the Mount, namely, the Beatitudes, the Law, and judging others. In this past week’s readings we finished reading Matthew. This week’s Short Report provides some additional information about Matthew while it focuses on the Kingdom of Heaven.
While we introduced Matthew’s Gospel last week and turned to the Sermon on the Mound, there is still some important things to be said by way of introduction. For example, Matthew, along with Mark and Luke, is called one of the synoptic Gospels. Synoptic means they present the same view. This is especially true when contrasted with John, who omits Jesus’ teaching from parables, as well as His baptism and temptation, but only John’s Gospel mentions the pre-incarnate existence of Jesus or His visit to Samaria. On the other hand, only Matthew and Luke present Jesus’ genealogy. Also, Matthew and Luke make heavy use of the word kingdom. Luke, the longest book of the New Testament, by verse and word count, uses kingdom 43 times, Mark 18 times, and John only 3 times.
With 28 chapters, Matthew and Acts appear to be tied for the longest New Testament books but both have fewer words than Luke. However, Matthew, often called the Kingdom Gospel, refers to the Kingdom 52 times. Daniel, which uses the word 42 times, is third behind Luke.
Many commentators have observed the copious use of Kingdom in Matthew’s Gospel. Halley, in Halley’s Bible Handbook, says, “Such frequent use of the term ‘Kingdom of Heaven’ occurs that this Gospel is often called the Gospel of the Kingdom” (p. 413).
In the Christ-Centered Exposition Commentary David Platt makes a similar observation by using labels in his overview that fit the material Mathew presents, like “The Gospel of the Kingdom,” “Introduction of the King,” “Overview of the Kingdom,” and “Salvation through the King” (p. 3). He further states, “From the very beginning, Matthew makes clear that Jesus is the King, coming from the line of King David” (p. 6).
Less emphasis is placed on King Jesus and His Kingdom in the People’s Bible Commentary. It seems the author, G. Jerome Albrecht, chose to place more weight on Jesus who “came, not to destroy the Law and the prophets, but to fulfill them” (p. 1). This might be a good place to note that Jesus holds three offices; He is a Prophet that speaks for God (Luke 13:33), a Priest that intercedes between God and man (Hebrews 6:20), and a King that rules over creation (Matthew 27:11). Perhaps Albrecht is taking a more comprehensive view of Jesus.
One point of view is not more correct than another. Clearly Jesus, the Anointed One (Messiah) of God, came as a Suffering Servant, fulfilled the Law, died for our sins, was Resurrected, and now sits on David’s throne at the right hand of God the Father. Isaiah saw Him and said, “I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple” (Isaiah 6:1). In the People’s Bible Commentary, John A, Braun explains Isaiah this way, “This is no ordinary king. He is the Lord of the Church who rules all things for the benefit of the Church” (p. 87).
Old Testament prophets like Samuel (2 Samuel 7:12) and Daniel (Daniel 2:44; 7:14; 7:27) spoke of the Messiah’s coming Kingdom. And the three wise men that came from the east, during the first Advent, came looking for the One who was born King of the Jews (Matthew 2:2). Jesus told Pontius Pilate His Kingdom was not of this world (John 18:36). Indeed, His Kingdom is above this world. We now await His return.
As it should be, John the Baptist, the Messiah’s forerunner, is the first to mention the Kingdom of Heaven in Matthew’s Gospel (3:2). Jesus’ ministry does not start until after He is baptized by John and tempted by Satan. He then removes Himself to Galilee and begins to preach about the Kingdom of Heaven (4:17).
While the term Kingdom of Heaven (5:3) is the most commonly used expression in Matthew, other terms such as Kingdom of God (6:33), the Gospel of the Kingdom (9:35), Kingdom of their Father (13:43), and Father's Kingdom (26:29) are also used to indicate the place where Christ dwells and from where He reigns (see all 5 verses). The IVP Bible Background Commentary provides some insight when it says, “’Kingdom of heaven’ is another way (Matthew’s usual way) of saying ‘kingdom of God.’ ‘Heaven’ was a standard Jewish way of saying “God’ (as in Lk 15:21)” (Olive Tree).
In The Lutheran Difference Edward A. Engelbrecht defines the Kingdom of God this way, “God’s rule over the universe, in particular through the Church. Millennialists look for a political rule of Christ on earth. Amillennialists associate the kingdom of God with the Church” (p. 580). Lutherans, of course, are Amillennialists and await Christ’s return to judge the quick and the dead (Matthew 25:32; 2 Corinthians 5:10), and establish His Kingdom over the “new heaven and a new earth” (2 Peter 3:13; Revelation 21:1).
In Called by the Gospel Michael P. Middendorf, a second Lutheran source, tells his readers the “Kingdom of heaven/God [is] the imminent reign of God announced by John the Baptist and Jesus of Nazareth; ‘heaven’ is sometimes used for Jewish readers in place of ‘God’ so has to not offend Jewish sensibilities about speaking the name of God” (p. 394).
A third Lutheran explanation of the Kingdom of Heaven is offered in Luther’s Small Catechism under the section that looks at the Second Petition of the Lord’s Prayer in answer to the question (# 212) “What is the kingdom of God?” The Catechism teaches that the Kingdom of God exists in three parts: the Kingdom of Power (God’s rule over the universe), Kingdom of Grace (God’s rule over the Church), and the Kingdom of Glory (God’s rule over the Church in heaven and the angels) (p. 179).
No doubt Edward Koehler, in A Summary of Christian Doctrine, has this perspective presented in the Catechism in mind when he says, “It is customary to distinguish the kingdom of power, and of grace, and of glory” (p. 118). Later he adds, “While we properly distinguish a threefold kingdom we must not separate one from another” (p. 120).
Koehler says “The kingdom of power is not limited to any geographic region on earth, but it comprehends the entire universe, and extends to all creatures, visible and invisible” (p. 118). To that I add: The Kingdom of Power is everywhere—God is in control of all of creation. Psalm 103:19 says, “The Lord has established his throne in the heavens, and his kingdom rules over all.” Speaking about the power of Jesus, Paul writes in Colossians 1:16, “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him” (cf. Ephesians 1:20-23). And Jesus, alluding to His relationship with the Father is speaking of power when He says, “All authority in heaven and on earth has been given to me” (Matthew 28:18).
Power can be expressed in a number of ways. Three power-words that have been used to describe God through His abilities are Omnipotent, Omniscient, and Omnipresent.
Only converted sinners that believe the truth heard in God’s Word belong to the Kingdom of Grace. God extends His grace to those who are ready to receive it and it is when they accept “this grace by faith that makes them citizens in this kingdom; it is the acceptance of this grace that makes them render willing obedience to their King” through the gift of the Holy Spirit. Thus, Koehler concludes, the Kingdom of Grace belongs to those that already have the Kingdom of God within them (Luke 17:20-21 NKJV); “it is the rule of Christ in the hearts of His believers [1 Corinthians 5:14; Colossians 3:3]” (p. 119). Koehler also tells his readers that the main reason for the Kingdom of Grace is to “win and prepare men for the kingdom of heaven” (p. 121).
Because all glory belongs to God (1 Peter 4:11), the Kingdom of Glory is in the heavenly realm “where those who have been faithful unto death shall likewise be crowned with glory and honor (Phil. 3:21; Rom. 8:18). The souls of the believers enter this kingdom of glory at the hour of death (Luke 23:43)” (p. 120).
In closing, this week’s Short Report provided additional information about Matthew and his Gospel and placed our focus on Matthew’s term the Kingdom of Heaven. To that end we defined the term and expanded its meaning by way of the threefold kingdom as presented by Edward and Alfred Koehler.
While we introduced Matthew’s Gospel last week and turned to the Sermon on the Mound, there is still some important things to be said by way of introduction. For example, Matthew, along with Mark and Luke, is called one of the synoptic Gospels. Synoptic means they present the same view. This is especially true when contrasted with John, who omits Jesus’ teaching from parables, as well as His baptism and temptation, but only John’s Gospel mentions the pre-incarnate existence of Jesus or His visit to Samaria. On the other hand, only Matthew and Luke present Jesus’ genealogy. Also, Matthew and Luke make heavy use of the word kingdom. Luke, the longest book of the New Testament, by verse and word count, uses kingdom 43 times, Mark 18 times, and John only 3 times.
With 28 chapters, Matthew and Acts appear to be tied for the longest New Testament books but both have fewer words than Luke. However, Matthew, often called the Kingdom Gospel, refers to the Kingdom 52 times. Daniel, which uses the word 42 times, is third behind Luke.
Many commentators have observed the copious use of Kingdom in Matthew’s Gospel. Halley, in Halley’s Bible Handbook, says, “Such frequent use of the term ‘Kingdom of Heaven’ occurs that this Gospel is often called the Gospel of the Kingdom” (p. 413).
In the Christ-Centered Exposition Commentary David Platt makes a similar observation by using labels in his overview that fit the material Mathew presents, like “The Gospel of the Kingdom,” “Introduction of the King,” “Overview of the Kingdom,” and “Salvation through the King” (p. 3). He further states, “From the very beginning, Matthew makes clear that Jesus is the King, coming from the line of King David” (p. 6).
Less emphasis is placed on King Jesus and His Kingdom in the People’s Bible Commentary. It seems the author, G. Jerome Albrecht, chose to place more weight on Jesus who “came, not to destroy the Law and the prophets, but to fulfill them” (p. 1). This might be a good place to note that Jesus holds three offices; He is a Prophet that speaks for God (Luke 13:33), a Priest that intercedes between God and man (Hebrews 6:20), and a King that rules over creation (Matthew 27:11). Perhaps Albrecht is taking a more comprehensive view of Jesus.
One point of view is not more correct than another. Clearly Jesus, the Anointed One (Messiah) of God, came as a Suffering Servant, fulfilled the Law, died for our sins, was Resurrected, and now sits on David’s throne at the right hand of God the Father. Isaiah saw Him and said, “I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple” (Isaiah 6:1). In the People’s Bible Commentary, John A, Braun explains Isaiah this way, “This is no ordinary king. He is the Lord of the Church who rules all things for the benefit of the Church” (p. 87).
Old Testament prophets like Samuel (2 Samuel 7:12) and Daniel (Daniel 2:44; 7:14; 7:27) spoke of the Messiah’s coming Kingdom. And the three wise men that came from the east, during the first Advent, came looking for the One who was born King of the Jews (Matthew 2:2). Jesus told Pontius Pilate His Kingdom was not of this world (John 18:36). Indeed, His Kingdom is above this world. We now await His return.
As it should be, John the Baptist, the Messiah’s forerunner, is the first to mention the Kingdom of Heaven in Matthew’s Gospel (3:2). Jesus’ ministry does not start until after He is baptized by John and tempted by Satan. He then removes Himself to Galilee and begins to preach about the Kingdom of Heaven (4:17).
While the term Kingdom of Heaven (5:3) is the most commonly used expression in Matthew, other terms such as Kingdom of God (6:33), the Gospel of the Kingdom (9:35), Kingdom of their Father (13:43), and Father's Kingdom (26:29) are also used to indicate the place where Christ dwells and from where He reigns (see all 5 verses). The IVP Bible Background Commentary provides some insight when it says, “’Kingdom of heaven’ is another way (Matthew’s usual way) of saying ‘kingdom of God.’ ‘Heaven’ was a standard Jewish way of saying “God’ (as in Lk 15:21)” (Olive Tree).
In The Lutheran Difference Edward A. Engelbrecht defines the Kingdom of God this way, “God’s rule over the universe, in particular through the Church. Millennialists look for a political rule of Christ on earth. Amillennialists associate the kingdom of God with the Church” (p. 580). Lutherans, of course, are Amillennialists and await Christ’s return to judge the quick and the dead (Matthew 25:32; 2 Corinthians 5:10), and establish His Kingdom over the “new heaven and a new earth” (2 Peter 3:13; Revelation 21:1).
In Called by the Gospel Michael P. Middendorf, a second Lutheran source, tells his readers the “Kingdom of heaven/God [is] the imminent reign of God announced by John the Baptist and Jesus of Nazareth; ‘heaven’ is sometimes used for Jewish readers in place of ‘God’ so has to not offend Jewish sensibilities about speaking the name of God” (p. 394).
A third Lutheran explanation of the Kingdom of Heaven is offered in Luther’s Small Catechism under the section that looks at the Second Petition of the Lord’s Prayer in answer to the question (# 212) “What is the kingdom of God?” The Catechism teaches that the Kingdom of God exists in three parts: the Kingdom of Power (God’s rule over the universe), Kingdom of Grace (God’s rule over the Church), and the Kingdom of Glory (God’s rule over the Church in heaven and the angels) (p. 179).
No doubt Edward Koehler, in A Summary of Christian Doctrine, has this perspective presented in the Catechism in mind when he says, “It is customary to distinguish the kingdom of power, and of grace, and of glory” (p. 118). Later he adds, “While we properly distinguish a threefold kingdom we must not separate one from another” (p. 120).
Koehler says “The kingdom of power is not limited to any geographic region on earth, but it comprehends the entire universe, and extends to all creatures, visible and invisible” (p. 118). To that I add: The Kingdom of Power is everywhere—God is in control of all of creation. Psalm 103:19 says, “The Lord has established his throne in the heavens, and his kingdom rules over all.” Speaking about the power of Jesus, Paul writes in Colossians 1:16, “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him” (cf. Ephesians 1:20-23). And Jesus, alluding to His relationship with the Father is speaking of power when He says, “All authority in heaven and on earth has been given to me” (Matthew 28:18).
Power can be expressed in a number of ways. Three power-words that have been used to describe God through His abilities are Omnipotent, Omniscient, and Omnipresent.
Only converted sinners that believe the truth heard in God’s Word belong to the Kingdom of Grace. God extends His grace to those who are ready to receive it and it is when they accept “this grace by faith that makes them citizens in this kingdom; it is the acceptance of this grace that makes them render willing obedience to their King” through the gift of the Holy Spirit. Thus, Koehler concludes, the Kingdom of Grace belongs to those that already have the Kingdom of God within them (Luke 17:20-21 NKJV); “it is the rule of Christ in the hearts of His believers [1 Corinthians 5:14; Colossians 3:3]” (p. 119). Koehler also tells his readers that the main reason for the Kingdom of Grace is to “win and prepare men for the kingdom of heaven” (p. 121).
Because all glory belongs to God (1 Peter 4:11), the Kingdom of Glory is in the heavenly realm “where those who have been faithful unto death shall likewise be crowned with glory and honor (Phil. 3:21; Rom. 8:18). The souls of the believers enter this kingdom of glory at the hour of death (Luke 23:43)” (p. 120).
In closing, this week’s Short Report provided additional information about Matthew and his Gospel and placed our focus on Matthew’s term the Kingdom of Heaven. To that end we defined the term and expanded its meaning by way of the threefold kingdom as presented by Edward and Alfred Koehler.