Given the extensive empire-critical and postcolonial work on Matthew that has been produced during the past twenty-five years, how might a Taiwanese decolonial reading intervene in the ongoing debate? My decolonial approach does build upon empire-critical and postcolonial scholarship on the topic of "empire" in Matthew. However, as a Taiwanese decolonial reader, I reject the concept of "colonial ambivalence," embraced by many empire-critical and postcolonial scholars, which posits that anti- and pro-imperial discourses coexist in the Gospel of Matthew. Instead, by examining the imperial dreams of the two "sons of David" (Matt 2), the parables of the Heavenly Empire (13:1–50), the Last Judgment (25:41–46), and the three sermons on the mounts (5–7; 24–25; 28:16–20) through the dual lenses of my Taiwanese context and decolonial theory, I will illuminate the darker side of the Matthean Good News, which promises well-being and salvation to its followers while justifying the future colonization of all peoples (coloniality). I thereby aim to delink from the Matthean Heavenly Empire's epistemology. From a decolonial perspective, Matthean soteriology/coloniality are two sides of the same coin, and that symbiotic co-functioning should not be obscured by use of such terms as "colonial ambivalence."