Book: The Way of the Word: Chapter 40: Matthew: The King and His Kingdom
- Dr. Layne McDonald
- Jun 9
- 11 min read
If you were a first-century Jew living under the heavy, iron-toed boot of the Roman Empire, you weren’t looking for a "personal savior" in the way we often describe it today. You were looking for a King. You were waiting for the Lion of Judah, the Son of David, the one who would finally put things right, shatter the yoke of oppression, and restore the glory of Israel. You were waiting for the Kingdom of God to crash into your reality.
Then comes Matthew.
Matthew isn't just a biography of Jesus; it is a royal manifesto. It is the story of a King who didn't come to occupy a palace in Jerusalem, but to reclaim the hearts of men and women across the globe. Matthew, a former tax collector who left his ledger behind to follow the Messiah, writes with a specific precision. He wants his readers: especially his Jewish brothers and sisters: to know that every promise made in the Old Testament, every whisper of a coming deliverer, and every shadow of a righteous ruler finds its "Yes" and "Amen" in Jesus of Nazareth.
In this chapter of The Way of the Word, we are stepping into the first of the four Gospels to see how the New Testament begins not with a whimper, but with the roar of a King announcing that the Kingdom of Heaven is at hand.
The Architect of the Gospel
Before we dive into the "what" of the book, we have to look at the "who." Matthew, also known as Levi, was a man who understood authority. As a tax collector, he represented the authority of Rome. He was the guy nobody liked, the one who sat at the tax booth collecting tolls and taxes from his own people to line the pockets of an occupying force. He was a collaborator. He was a traitor in the eyes of the religious elite.
But Jesus walked up to that booth and said two words: "Follow me."
Matthew got up, left his career, and used his skills for a different Master. He went from tracking the silver of Caesar to chronicling the gold of the Kingdom. Because of his background, Matthew was uniquely qualified to write this account. He was organized. He understood records. He knew how to structure a narrative. And more importantly, he was a Jewish man who deeply loved the Scriptures.
Matthew’s Gospel is the most "Jewish" of the four. It’s filled with Old Testament quotations: over 60 of them. He constantly uses the phrase, "This was to fulfill what the Lord had spoken through the prophet." He is building a bridge. He is showing that the God of Abraham, Isaac, and Jacob is the same God who is now standing in Galilee, healing the sick and preaching to the poor.
The Royal Genealogy and the Genesis of the King
Matthew starts exactly where a royal chronicler should: with a family tree. For modern readers, genealogies can feel like a dry list of hard-to-pronounce names. But for a first-century Jew, this was the legal proof of the claim. If Jesus is the King, He must be the Son of David. If He is the fulfillment of the promise to the world, He must be the Son of Abraham.
Matthew 1:1 lays it out: "The book of the genealogy of Jesus Christ, the son of David, the son of Abraham."
In those few words, Matthew connects Jesus to the two most important covenants in Israel’s history. The covenant with Abraham (blessing for all nations) and the covenant with David (an eternal throne). But Matthew includes some surprises in this list. He includes women: Tamar, Rahab, Ruth, and the wife of Uriah (Bathsheba). In a patriarchal society, this was scandalous. Most of these women had "checkered" pasts or were outsiders.
Right from the start, Matthew is signaling something radical: the King’s Kingdom isn't just for the "perfect" or the "pure-blooded." It’s a Kingdom of grace that welcomes the outsider, the broken, and the repentant. This King didn't come to distance Himself from our mess; He inserted Himself right into the middle of our family tree.
The Five Pillars of the Kingdom
One of the most fascinating things about how Matthew structured his book is that he organized Jesus’ teaching into five major blocks, often called the "Five Discourses." Many scholars believe Matthew did this intentionally to parallel the five books of Moses (the Torah). He is presenting Jesus as the "New Moses," the ultimate Lawgiver who doesn't just give the law on tablets of stone, but writes it on human hearts.
These five discourses serve as the constitutional framework of the Kingdom of Heaven. Let's look at each one through the lens of the King’s authority.
1. The Sermon on the Mount (Chapters 5–7)
This is the most famous sermon ever preached. Jesus goes up on a mountainside: again, a callback to Moses on Mount Sinai: and begins to teach. But He doesn't just repeat the old rules. He says, "You have heard it said... but I say to you."
He raises the bar. He tells us that the Kingdom isn't just about external behavior; it’s about internal reality. Murder starts with anger. Adultery starts with a look. The "Beatitudes" at the beginning aren't just nice platitudes; they are the character traits of the King’s citizens. The poor in spirit, the mourners, the meek, and the persecuted: these are the ones who are truly blessed.
From an Assemblies of God perspective, the Sermon on the Mount is the blueprint for Spirit-empowered living. We don't follow these rules to get into the Kingdom; we follow them because the King has already brought us in and is transforming us from the inside out. It’s the life of the Spirit made visible in the way we treat our enemies and how we handle our money.
2. The Mission Discourse (Chapter 10)
A King needs ambassadors. In Chapter 10, Jesus calls His twelve disciples and gives them authority. Notice that: authority. He gives them the power to heal the sick, raise the dead, and cast out demons. He sends them out with a simple message: "The kingdom of heaven is at hand."
This discourse is a reality check. Jesus tells them it won't be easy. He says He is sending them out like "sheep among wolves." He warns them of persecution and hardship. But He also promises them the presence of the Holy Spirit. He tells them not to worry about what to say, because "it will not be you speaking, but the Spirit of your Father speaking through you" (Matthew 10:20).
This is the heartbeat of Christian ministry. We are sent ones. We don't go in our own strength; we go in the delegated authority of the King.
3. The Parables of the Kingdom (Chapter 13)
By Chapter 13, the opposition to Jesus is heating up. The religious leaders are accusing Him of working for the devil. So, Jesus changes His strategy. He begins to speak in parables: stories that hide the truth from the hard-hearted but reveal it to those who are seeking.
He talks about a sower and different types of soil. He speaks of mustard seeds that grow into huge trees and leaven that works its way through a whole batch of dough. He describes a hidden treasure and a pearl of great price.
The message here is profound: The Kingdom of Heaven starts small. It’s often hidden. It’s not a political revolution that happens overnight. It’s a slow, steady, unstoppable movement of God’s grace in the world. And it’s worth everything you have to get it.
4. The Community Discourse (Chapter 18)
How do Kingdom people treat each other? That’s the focus of Matthew 18. Jesus tells His disciples that if they want to be great in the Kingdom, they have to become like little children. He talks about the "lost sheep" and how the Father rejoices when even one is found.
He also gives us the "uncomfortable" stuff: how to handle conflict and discipline within the church. And He ends with the Parable of the Unforgiving Servant. The message is clear: If you have been forgiven a debt you could never pay (your sin), you have no right to hold a grudge against your brother for a debt they can never pay you. The King’s community is a community of radical, lavish forgiveness.
5. The Olivet Discourse (Chapters 24–25)
Finally, Jesus sits on the Mount of Olives and talks about the end. He speaks of the destruction of the Temple and His own second coming. He warns of false prophets, wars, and famines. But He also gives us three parables about being ready: the Ten Virgins, the Talents, and the Sheep and the Goats.
This is the "not yet" aspect of the Kingdom. While the King has already come, the final consummation of His reign is still in the future. Our job is to be faithful with what He has given us: our "talents": and to be found watching and waiting when He returns.
The Conflict of Kingdoms
Throughout Matthew, there is a constant tension between two kingdoms. There is the Kingdom of Herod and Caesar: built on power, taxes, and military might. And there is the Kingdom of Jesus: built on humility, sacrifice, and love.
You see it in the story of the Magi. These wise men from the East come looking for the "King of the Jews." Herod, the sitting king, is terrified. He tries to kill the baby Jesus because he knows that if this child is really the King, then Herod’s time is up.
You see it in the temptations in the wilderness. Satan offers Jesus "all the kingdoms of the world" if He will just bow down. But Jesus refuses. He won't take a shortcut to the throne. He will win His Kingdom the hard way: through the cross.
And you see it at the end, in the trial of Jesus. Pilate asks Him, "Are you the King of the Jews?" Jesus doesn't deny it. The soldiers mock Him. They put a robe on Him, a scepter in His hand, and a crown of thorns on His head. They kneel before Him in mockery. Little did they know, they were speaking the truth. In the upside-down Kingdom of God, the throne is a cross and the crown is made of thorns.
The Resurrection and the Royal Mandate
The Gospel of Matthew doesn't end at the tomb. It ends with the most powerful declaration of authority in human history.
In Matthew 28, the women go to the tomb and find it empty. An angel tells them, "He is not here, for he has risen!" Then, Jesus appears to His disciples on a mountain in Galilee. He doesn't come back as a ghost or a memory; He comes back as the Vindicated King.
He says to them: "All authority in heaven and on earth has been given to me" (Matthew 28:18).
Think about the weight of that statement. All authority. Every square inch of the universe, every spiritual realm, every earthly government: it all belongs to Him. Because He conquered sin and death, He has been given the name above all names.
And then He gives us the Great Commission:
"Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age" (Matthew 28:19-20).
This is the King’s royal mandate for the Church. We aren't just supposed to "wait for heaven." We are supposed to be active participants in the expansion of His Kingdom. We are to make disciples: people who follow the King’s way of life. We are to baptize them into the new community. And we are to teach them to obey the King’s commands.
And the best part? The King is with us. In the very first chapter of Matthew, Jesus is called "Immanuel," which means "God with us." In the very last verse of Matthew, Jesus says, "I am with you always." He starts with His presence, and He ends with His presence.
The Kingdom Now and Then
As we reflect on the Gospel of Matthew, we have to wrestle with the "Already/Not Yet" nature of the Kingdom. This is a central theme in Assemblies of God theology.
The Kingdom is already here. When we pray for the sick and they are healed, the Kingdom is breaking in. When we share the Gospel and someone is saved, the Kingdom is expanding. When we stand up for justice or show mercy to the poor, we are demonstrating the reality of the King’s rule. The Holy Spirit is the "down payment" of our inheritance, giving us a taste of the Kingdom right now.
But the Kingdom is not yet fully consummated. We still see suffering. We still see death. We still see injustice. We are living in the "in-between" time. We are citizens of a Kingdom that hasn't fully taken over the territory yet.
This creates a sense of holy tension. We live with hope because we know the King has already won the decisive battle. But we live with urgency because there are still people who haven't heard the news that the King is here and He is inviting them into His family.
Living as a Kingdom Citizen
So, what does this mean for you today? If Jesus is the King, then He isn't just a part of your life: He is your life.
Being a citizen of the Kingdom of Heaven means you have a new set of priorities. You no longer live for your own glory or your own comfort. You live for the King’s agenda. You seek first His Kingdom and His righteousness (Matthew 6:33).
It means your money belongs to Him. Your relationships belong to Him. Your career belongs to Him. Your social media posts belong to Him. Everything is brought under the lordship of the King.
It also means you have a new source of peace. If the King has "all authority," then you don't have to be afraid of the news, the economy, or the future. Your King is on the throne, and He has promised that nothing can pluck you out of His hand.
Reflection Questions
When you think of Jesus, do you think of Him primarily as a "Helper" or as a "King"? How would your daily life change if you truly lived as if He had "all authority"?
Which of the Five Discourses in Matthew speaks to you most right now? Is it the ethics of the Sermon on the Mount, the mission of Chapter 10, or the call to community in Chapter 18?
Matthew emphasizes that Jesus fulfilled the Old Testament. How does knowing that God keeps His promises over thousands of years help you trust Him with your current struggles?
Are you more focused on the "already" of the Kingdom (seeing God work now) or the "not yet" (waiting for His return)? How can you find a healthy balance between the two?
Who is one person in your "sphere of influence" that needs to hear the Good News of the Kingdom this week?
A Prayer for the King's Rule
Lord Jesus, I acknowledge You today as the King of my life and the King of the world. Thank You for bringing the Kingdom of Heaven to earth and for inviting me to be a part of it. I ask that You would reign in my heart today. Help me to seek Your Kingdom first. Give me the courage to be Your ambassador and the humility to live by Your ethics. May Your Kingdom come and Your will be done in my life just as it is in heaven. Amen.
The Gospel of Matthew is an invitation to stop living for a kingdom that is shaking and start living for the Kingdom that can never be moved. The King is here. His authority is absolute. His grace is sufficient. And His mission is ongoing.
The only question left is: Will you follow Him?
The Gospel is either everything or it is nothing. If it's true that the King has returned and is making all things new, then "business as usual" is no longer an option.
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About the Author
Layne McDonald, Ph.D.
Dr. Layne McDonald is an author, teacher, and leader dedicated to helping people understand the deep truths of Scripture and apply them to modern life. With a heart for the local church and a passion for cultural discernment, Dr. McDonald creates resources that are biblically grounded, intellectually engaging, and spiritually transformative. He lives with his family in Texas, where he continues to write and minister across the globe.
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