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1 The only exception is the textually uncertain John 3.5, where kingdom of heaven appears in a handful of witnesses, including 
.
2 For a discussion of the textual uncertainty regarding ὴ βασιλεία το
θεο in 19.24 cf. O'Callaghan, J., ‘Examen critico de Mt. 19.24’, Bib 69 (1988) 404–5.
3 Allen, W. C., The Gospel according to S. Matthew (Edinburgh: T. & T. Clark, 1912) lxviii.
4 Allen, Matthew, lxvii.
5 Allen, Matthew, 135. Cf. also Allen's discussion on lxvii-lxviii and 232.
6 Pamment, M., ‘The Kingdom of Heaven according to the First Gospel’, NTS 27 (1981) 211–32.
7 Pamment, ‘Kingdom of God’, 232.
8 Albright, W. F. and Mann, C. S., Matthew (Garden City: Doubleday, 1971) c–cv and 155.
9 Albright and Mann, Matthew, 233.
10 Mann, C. S., Mark (Garden City: Doubleday, 1986) 153 and 206.
11 Patte, Daniel, The Gospel according to Matthew: A Structural Commentary on Matthew's Faith (Philadelphia: Fortress, 1987) 177.
12 Patte, Matthew, 177.
13 For this position cf. the following: Schlatter, A., Der Evangelist Matthäus: Seine Sprache, sein Ziel, seine Selbständigkeit (Stuttgart: Calwer, 1929) 57; Schniewind, J., Das Evangelium nach Matthäus (Göttingen: Vandenhoeck & Ruprecht, 1936) 23; Michaelis, W., Das Evangelium nach Matthäus (Zurich: Zwingli, 1948) 109–10; Filson, F. V., A Commentary on the Gospel according to St Matthew (New York: Harper & Brothers, 1960) 32; Walker, W. O., ‘The Kingdom of the Son of Man and the Kingdom of the Father in Matthew’, CBQ 30 (1968) 574; Goppelt, L., Theology of the New Testament 1 (Grand Rapids: Eerdmans, 1981) 44; Schnackenburg, R., Matthäusevangelium 1,1–16,20 (Würzburg: Echter, 1985) 41; Beare, F. W., The Gospel according to Matthew (Peabody, MA: Hendrickson, 1987) 33 and many others.
14 For this suggestion cf. the following: Grant, F. C., The Gospel of Matthew 1 (New York: Harper & Brothers, 1955) 23; Gaechter, P., Das Matthäus-Evangelium (Innsbruck: Tyrolia, 1962) 678 and 686; Bonnard, P., L'Évangile selon Saint Matthieu (Neuchâtel: Delachaux et Niestlé, 1963) 181 n. 2; Grundmann, W., Das Evangelium nach Matthäus (Berlin: Evangelische, 1968) 463; Hill, D., The Gospel of Matthew (Grand Rapids: Eerdmans, 1972) 301; Schweizer, E., The Good News according to Matthew (trans. by Green, D. E.; Atlanta: John Knox Press, 1975) 287 and 410; Carson, D. A., ‘Matthew’, The Expositor's Bible Commentary 8 (Grand Rapids: Zondervan, 1984) 289; and Mounce, R., Matthew (San Francisco: Harper & Row, 1985) 117.
15 Dunn, J. D. G., Jesus and the Spirit (Philadelphia: Westminster, 1975) 45. For similar suggestions cf. McNeile, A. H., The Gospel according to St Matthew (Grand Rapids: Baker, 1980) 280 and 306.
16 Davies, W. D. and Allison, D. C., The Gospel according to Saint Matthew 1 (Edinburgh: T. & T. Clark, 1988) 390–2.
17 Cf. McNeile, Matthew, 176; Grundmann, Matthäus, 329 n. 5; Stagg, F., ‘Matthew’, Broadman Bible Commentary (Nashville: Broadman, 1969) 149;Maier, G., Matthäus-Evangelium 1 (Stuttgart: Hänssler, 1979) 48; Meier, J. P., Matthew (Wilmington: Michael Glazier, 1980) 135; Carson, ‘Matthew’, 289; Gnilka, J., Das Matthäusevangelium 1 (Freiburg: Herder, 1986) 458–9; and Smith, R., Matthew (Minneapolis: Augsburg, 1989) 165.
18 Gundry, R. (Matthew: A Commentary on His Literary and Theological Art [Grand Rapids: Eerdmans, 1982] 389–90) states that Matthew uses the rarer term for the sake of variation, while Fenton, J. C. (Saint Matthew [Baltimore: Penguin, 1966] 316) remarks that the substitution is designed to place emphasis on God's power in v. 26.
19 Gundry (Matthew, 423) assigns this change to ‘… the need for the personal emphasis in God's name’, while France, R. T. (Matthew [Grand Rapids: Eerdmans, 1985] 307) notes that perhaps it was ‘… to emphasize the personal nature of … [the religious leaders'] response to and relationship with God in which they had failed’. In contrast, Lagrange, M.-J. (Évangile selon Saint Matthieu [Paris: Gabalda, 1948] 412) notes that one finds ‘… το θεο, et non, “des cieux” comme à l'ordinaire, parce que le royaume est déjà commencé’. Lagrange (418) makes similar comments on 21.43.
20 Gundry (Matthew, 430) observes, ‘As in v 31, the use of God's name is determined by the contextual need for the personal term….’
21 Goulder, M. D., Midrash and Lection in Matthew (London: SPCK, 1974) 332 n. 64.
22 McNeile, Matthew, 312.
23 Hill, Matthew, 301.
24 Trilling, W., Das wahre Israel: Studien zur Theologie das Matthäus-Evangeliums (Munchen: Kösel, 1964) 85.
25 Scott, J. J. Jr, ‘The Synoptic Gospels’, The Expositor's Bible Commentary 1 (Grand Rapids: Zondervan, 1979) 508.
26 Of course, if Matthew were the first gospel written, then it would be extremely difficult to demonstrate that Matthew's occasional use of kingdom of God is attributable to his sources.
27 As McNeile [Matthew] and Dunn [Jesus] state.
28 Cf. Walvoord, J. F., ‘The Kingdom of Heaven’, BibSac 124 (1967) 198–9.
29 Cf. Schweizer, E., ‘Observance of the Law and Charismatic Activity in Matthew’, NTS 16 (1969/1970) 213–30; Schweizer, E., ‘Matthew's Church’, in The Interpretation of Matthew (ed. by Stanton, G.; Philadelphia: Fortress, 1983) 129–55; Martin, J. P., ‘The Church in Matthew’, Int 29 (1975) 41–56;Montague, G. T., The Holy Spirit: Growth of a Biblical Tradition (New York: Paulist, 1976) 302–10; Dunn, J. D. G., Unity and Diversity in the New Testament (London: SCM, 1990) 249; Holman, C., ‘A Lesson from Matthew's Gospel for Charismatic Renewal’, in Faces of Renewal (ed. by Elbert, P.; Peabody, MA: Hendrickson, 1988) 48–63; France, R. T., Matthew: Evangelist and Teacher (Grand Rapids: Zondervan, 1989) 118–19; and Smith, R. H., ‘Matthew's Message for Insiders: Charisma and Commandment in a First-Century Community’, Int 46 (1992) 229–39.
30 Cf. Hengel, M., The Charismatic Leader and his Followers (trans. by Greig, James; New York: Crossroad, 1981).
31 Since the Gospel nowhere describes the disciples as fulfilling the charismatic dimensions of their commission given in chapter ten, one must assume that such a commission was fulfilled later.
32 Cf. Marx, W. G., ‘Money Matters in Matthew’, BibSac 136 (1979) 148–57.
33 Cf. Mealand, D. L., Poverty and Expectation in the Gospels (London: SPCK, 1980) and Schmidt, T. E., Hostility to Wealth in the Synoptic Gospels (Sheffield: JSOT, 1987) 121–34.
34 Cf. also the discussion of Smith, R. H., ‘Were the Early Christians Middle Class? A Sociological Analysis of the New Testament’, Currents in Theology and Mission 7 (1980) 260–76.
35 Mealand, Poverty, 16.
36 Mealand, Poverty, 92.
37 Therefore, rather than regarding Mealand's argument as overly subtle, as Schmidt [Hostility to Wealth, 122] charges, the hostile attitude toward wealth exhibited by Matthew might very well be a sign of the church's growing affluence.
38 It is noteworthy that in three of the six passages where tax collectors are mentioned, they are either in the company of Jesus (9.9–13; 11.18–19) or they are described as having believed in John the Baptist (21.32), while one of the other texts states that a tax collector was one of the Twelve (10.3).
39 Cf. Brown, R. E. and Meier, J. P., Antioch and Rome (New York: Paulist, 1983) 65–72.
40 Of the many works that discuss this issue cf. Meier's discussion in Antioch and Rome, 45–72, and Brown, S., ‘The Matthean Community and the Gentile Mission’, NovT 22 (1980) 193–221.
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