Thursday Scholarly Notes
9/11/25
Kingsbury, Jack Dean. (1975). Chapter 4: Matthew's View of the Son of God and the Kingdom of Heaven." in Matthew: Structure, Christology, Kingdom. (pp. 128-160). Philadelphia: Fortress Press. (Personal Library)
Acknowledging the central role of Jesus as Son of God in Matthew's Gospel, Kingsbury here explores the relationship between the Son of God and the kingdom of heaven, the central concept he finds in the first Gospel (Kingsbury 1975, p. 128). The entire message of the good news, in Matthew, may be related to the preaching of the kingdom. Kingsbury finds it significant that in Matthew there is no distinction made between the gospel message before and after the resurrection (Kingsbury 1975, p. 130). Further, the gospel itself is not defined. While the overall content of the written account is a possible definition, at times within the document an event exalting Jesus is indicated as "gospel' (Kingsbury 1975, p. 130).
Because of the potential for confusion based on terms, Kingsbury evaluates the terms "gospel" and "kingdom" in thru. He ties the word "gospel" to Isaiah 52:7 and asserts Matthew's use of Mark and Q, taking the word to bear christological significance, always being modified with the idea of "the kingdom" (Kingsbury 1975, p. 133). As to Matthew's use of "kingdom," Kingsbury notes that Matthew modifies the word with "of heaven" or "of God," using the two terms synonymously (Kingsbury 1975, p. 1234). In the time of Matthew, Jewish thought has largely concluded that the work of prophets and teachers centered around the kingdom of God, looking to some form of an eschatological kingdom (Kingsbury 1975, p. 136). The messianic hope found in Jesus therefore seems a reasonable theme of teaching and preaching.
God's kingdom, as described in Matthew, has significant complexity. In its salvation-historical dimension, it shows a strongly temporal orientation (Kingsbury 1975, p. 138). Just the same, Kingsbury does not rule out the instances of the kingdom being viewed spatially, drawing near. This is especially associated with the physical proximity of Jesus. However, the temporal context of an eschaton remains prominent. "The present is to be viewed in the light of the future and everything seen as moving toward the consummation of the age" (Kingsbury 1975, p. 138). The age to come is drawing near, and is a time of blessing. Matthew regularly uses "blessed" to describe the kingdom to come (Kingsbury 1975, p. 141). The blessed age to come features the destruction of Satan's rule (Matthew 12:28). The kingdom may be given and taken away by God (21:43) (Kingsbury 1975, p. 142). And in 11:12, "violent ones" have attempted to plunder God's kingdom. Kingsbury's suggestion is that we take the violent ones to be the devil and those who falsely claim an allegiance to God. The work of the kingdom, on the other hand, is to bring people to confess the Son of God and live as his disciples (Kingsbury 1975, p. 143).
In addition to the concept of salvation history, Kingsbury notes an important element of the kingdom of God is its cosmic dimension. He considers the idea of a growing spiritual force to be foreign to Matthew's mind (Kingsbury 1975, p. 146). It has always been present, as God has always been present. However, the acknowledgement of God's kingdom does grow among people in cultural groups (Kingsbury 1975, p. 147). In the end, all will see it as it is. In the meantime, in some ways, it seems hidden or insignificant.
Thirdly, Kingsbury notes the ethical facet of God's kingdom (Kingsbury 1975, p. 148). This is normally seen in personal convictions and actions. The decision is presented to readers, whether to enter into the way of life or the way of death (Kingsbury 1975, p. 149).
An important element in Matthew's portrayal of the kingdom of heaven is its adversarial counterpart, the kingdom of Satan (Kingsbury 1975, p. 149). The devil is depicted as the enemy whose power is only exceeded by God. He is the ruler over demons, or unclean spirits, and uses them in his encouragement to humans that they should engage in lawless behavior. In Matthew's Gospel Jesus serves as the primary target for Satan (Kingsbury 1975, p. 150). When Matthew describes the post-resurrection Church, he shows it under attack by Satan though Satan is depicted as a defeated enemy (Kingsbury 1975, p. 151). In his broader role in the world in general, his work is to raise up followers to deceive others. At the end of the world, he, his angels, and his followers will be relegated to punishment (Kingsbury 1975, p. 152).
With the level of dualism shown in other areas within Matthew's Gospel, Kingsbury evaluates whether there is a different relation of Israel or of the Gentiles to the kingdom of heaven (Kingsbury 1975, p. 152). Israel is definitively described in Matthew's Gospel as rejecting Jesus as the Messiah. Kingsbury documents this concept with numerous biblical passages (Kingsbury 1975, p. 153). By the time of the composition of the Gospel, Kingsbury sees no change in this rejection. This he bases on the third person descriptions in the Gospel, for instance, "their synagogues" and "their leaders," as of a different and hostile culture (Kingsbury 1975, pp. 153-154). This indicates the hostility as an ongoing feature of the relationship between Israel and the Church. With Israel's rejection of the Messiah, the proclamation of the Gospel has been directed to other nations (Kingsbury 1975, p. 156). While the nations also are, at least at times, hostile toward Christ and His people, the Gospel goes to all nations. They are all, in a sense, equal before God.
Kingsbury concludes that the Church serves as the dwelling place of God with His people. However, Matthew does not consider the Church to be the Kingdom of Heaven (Kingsbury 1975, p. 157). While the Church lives under the rule of God, the people who follow Jesus have been instructed in the things of the Kingdom and live under its sway. It can expect trials and troubles from inside and outside (Kingsbury 1975, p. 158). There are false prophets. People sin against each other. Some lose their faith. In short, this is a community that is tainted by sin, though it has been redeemed. The final coming of the kingdom is still in the future.
9/11/25
Kingsbury, Jack Dean. (1975). Chapter 4: Matthew's View of the Son of God and the Kingdom of Heaven." in Matthew: Structure, Christology, Kingdom. (pp. 128-160). Philadelphia: Fortress Press. (Personal Library)
Acknowledging the central role of Jesus as Son of God in Matthew's Gospel, Kingsbury here explores the relationship between the Son of God and the kingdom of heaven, the central concept he finds in the first Gospel (Kingsbury 1975, p. 128). The entire message of the good news, in Matthew, may be related to the preaching of the kingdom. Kingsbury finds it significant that in Matthew there is no distinction made between the gospel message before and after the resurrection (Kingsbury 1975, p. 130). Further, the gospel itself is not defined. While the overall content of the written account is a possible definition, at times within the document an event exalting Jesus is indicated as "gospel' (Kingsbury 1975, p. 130).
Because of the potential for confusion based on terms, Kingsbury evaluates the terms "gospel" and "kingdom" in thru. He ties the word "gospel" to Isaiah 52:7 and asserts Matthew's use of Mark and Q, taking the word to bear christological significance, always being modified with the idea of "the kingdom" (Kingsbury 1975, p. 133). As to Matthew's use of "kingdom," Kingsbury notes that Matthew modifies the word with "of heaven" or "of God," using the two terms synonymously (Kingsbury 1975, p. 1234). In the time of Matthew, Jewish thought has largely concluded that the work of prophets and teachers centered around the kingdom of God, looking to some form of an eschatological kingdom (Kingsbury 1975, p. 136). The messianic hope found in Jesus therefore seems a reasonable theme of teaching and preaching.
God's kingdom, as described in Matthew, has significant complexity. In its salvation-historical dimension, it shows a strongly temporal orientation (Kingsbury 1975, p. 138). Just the same, Kingsbury does not rule out the instances of the kingdom being viewed spatially, drawing near. This is especially associated with the physical proximity of Jesus. However, the temporal context of an eschaton remains prominent. "The present is to be viewed in the light of the future and everything seen as moving toward the consummation of the age" (Kingsbury 1975, p. 138). The age to come is drawing near, and is a time of blessing. Matthew regularly uses "blessed" to describe the kingdom to come (Kingsbury 1975, p. 141). The blessed age to come features the destruction of Satan's rule (Matthew 12:28). The kingdom may be given and taken away by God (21:43) (Kingsbury 1975, p. 142). And in 11:12, "violent ones" have attempted to plunder God's kingdom. Kingsbury's suggestion is that we take the violent ones to be the devil and those who falsely claim an allegiance to God. The work of the kingdom, on the other hand, is to bring people to confess the Son of God and live as his disciples (Kingsbury 1975, p. 143).
In addition to the concept of salvation history, Kingsbury notes an important element of the kingdom of God is its cosmic dimension. He considers the idea of a growing spiritual force to be foreign to Matthew's mind (Kingsbury 1975, p. 146). It has always been present, as God has always been present. However, the acknowledgement of God's kingdom does grow among people in cultural groups (Kingsbury 1975, p. 147). In the end, all will see it as it is. In the meantime, in some ways, it seems hidden or insignificant.
Thirdly, Kingsbury notes the ethical facet of God's kingdom (Kingsbury 1975, p. 148). This is normally seen in personal convictions and actions. The decision is presented to readers, whether to enter into the way of life or the way of death (Kingsbury 1975, p. 149).
An important element in Matthew's portrayal of the kingdom of heaven is its adversarial counterpart, the kingdom of Satan (Kingsbury 1975, p. 149). The devil is depicted as the enemy whose power is only exceeded by God. He is the ruler over demons, or unclean spirits, and uses them in his encouragement to humans that they should engage in lawless behavior. In Matthew's Gospel Jesus serves as the primary target for Satan (Kingsbury 1975, p. 150). When Matthew describes the post-resurrection Church, he shows it under attack by Satan though Satan is depicted as a defeated enemy (Kingsbury 1975, p. 151). In his broader role in the world in general, his work is to raise up followers to deceive others. At the end of the world, he, his angels, and his followers will be relegated to punishment (Kingsbury 1975, p. 152).
With the level of dualism shown in other areas within Matthew's Gospel, Kingsbury evaluates whether there is a different relation of Israel or of the Gentiles to the kingdom of heaven (Kingsbury 1975, p. 152). Israel is definitively described in Matthew's Gospel as rejecting Jesus as the Messiah. Kingsbury documents this concept with numerous biblical passages (Kingsbury 1975, p. 153). By the time of the composition of the Gospel, Kingsbury sees no change in this rejection. This he bases on the third person descriptions in the Gospel, for instance, "their synagogues" and "their leaders," as of a different and hostile culture (Kingsbury 1975, pp. 153-154). This indicates the hostility as an ongoing feature of the relationship between Israel and the Church. With Israel's rejection of the Messiah, the proclamation of the Gospel has been directed to other nations (Kingsbury 1975, p. 156). While the nations also are, at least at times, hostile toward Christ and His people, the Gospel goes to all nations. They are all, in a sense, equal before God.
Kingsbury concludes that the Church serves as the dwelling place of God with His people. However, Matthew does not consider the Church to be the Kingdom of Heaven (Kingsbury 1975, p. 157). While the Church lives under the rule of God, the people who follow Jesus have been instructed in the things of the Kingdom and live under its sway. It can expect trials and troubles from inside and outside (Kingsbury 1975, p. 158). There are false prophets. People sin against each other. Some lose their faith. In short, this is a community that is tainted by sin, though it has been redeemed. The final coming of the kingdom is still in the future.
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