The kingdom of the heavens is an expression derived apparently from Dan. 4:2626And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule. (Daniel 4:26). Its inauguration also is foreshewn in Dan. 7:13, 1413I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. (Daniel 7:13‑14); in 22 not only the Heir of all but the heavenly joint-heirs, and in 27 the “people” under the whole heaven to whom the chief dominion is given. Such will be the manifested kingdom when the Son of man comes with power and glory; and there will be earthly things and heavenly (John 3:1212If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? (John 3:12)). But He came first as the great moral test in humiliation; and His rejection and cross brought out higher than earth through redemption therein accomplished. This too, refused by the unbelieving people, left the door open for the mystery of that kingdom and its mysteries while the rejected King is on high, and the gospel of indiscriminate grace, till the church is complete. Then all Israel shall be saved on their repentance, and the blessing of all the nations as such shall fully come.
Plainly, “the kingdom of the heavens” is a dispensational phrase peculiar to the first Gospel, as in contrast with the incredulity of the Jews who looked only for an earthly one. Mark and Luke use “the kingdom of God” for it, and in a general sense; John exclusively for what is real. But Matthew, for that very reason, when he does say “the kingdom of God,” does not mean the dispensational view, either in future manifestation or in present mystery, but the power of God ruling in Christ when here, or now in the Spirit’s action morally in those that are His. Hence the same term which is so comprehensive elsewhere has here this force all the more marked because of Matthew’s general employment of the dispensational phrase.
Here occurs the first instance; the others are 12:28, 19:24, 21:31, 43, of which this is not the place to speak more particularly.
“But seek ye first the kingdom of God and His righteousness, and all these things shall be added to you. Be not careful (or, anxious) for the morrow for the morrow will be careful about itself: sufficient for the day is the evil thereof.”
Throughout the discourses on the Mount the Lord is not preaching the glad tidings to the lost but instructing His disciples who already believed. Earthly care is a great bane and unworthy of faith. “Seek ye first the kingdom of God and his righteousness.” Where could they find that kingdom and righteousness most truly, plainly, and fully set out before their souls? Surely nowhere as in Himself. It was even more wondrously by God’s Spirit in His moral power than by His casting out demons. “Lo, I am come to do thy will, O God,” was far beyond all the miracles together that ever had been wrought. Who but He was the “man that lived by every word of God” unswervingly?
Nor is it too much to ask of such as were born of God. Indeed the principle was always true. Jehovah’s people were to be holy because He is holy. And this applies all the more strongly now that we have the relationship of sons, with redemption through Christ’s blood, and the gift of the Spirit. For the kingdom of God is not eating and drinking; nor yet abstinence from flesh or wine; but righteousness and peace and joy in the Holy Spirit.
Making God’s kingdom and righteousness our first concern, we are entitled to expect that all the things needful and good will be added to us. For our God and Father never overlooks our wants. If faithful in the greatest and deepest things, He loves that we should confide in Him as to our least things. Do we believe the Lord, that “all these things [about which unbelief worries] shall be added unto us?” Let us not forget the condition: “seek ye first the kingdom of God and his righteousness.” What can be more due to God, or more comely for us as His sons? The Lord’s yoke is easy, and His burden is light.
It is unbelief, accompanied by loving the world or the things in the world, which produces anxiety, darkness, and doubt, as in the Gentiles who knew not God. If we know Him, and the blessedness of His kingdom, and the perfection of His righteousness, why be careful for the morrow? For the morrow, says the Lord, shall be careful for itself. Has He failed us to-day, or in the past? What evil has He ever done us, what good thing withheld from us? Sufficient for the day is the evil thereof. Even if the hardest trials come, do we not know that all things work together for good to those that love God, to those called according to purpose?
Do you, my reader, say that you love Him not, but dread Him because of your sins? Then why do you not flee for refuge to Him that stretches out to you His strong and gracious arms? Come unto Me, He cries, all ye that labor and are burdened, and I will give you rest. “Him that cometh to Me I will in no wise cast out.” He is full of grace and truth. Is not this the only Savior for a sinner? What does “grace” mean but unmerited favor? You are justly condemned if you refuse to come at God’s word.