Faith, God, Grace, Trust

The Showdown

It is hard to imagine that one would give his life for something trivial or insignificant. So what is so important to Christ that made him choose the way of the cross? Why didn’t he choose to be nice and agreeable with the chief priests and elders? How can we better appreciate the urgency and importance of Christ’s mission on earth and the message he had to deliver?

Let us try to find the answers to the above questions in The Parable of the Two Sons: “28 But what do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’ 29 ‘I will not,’ he replied. But later he changed his mind and went. 30 Then the man went to the second son and told him the same thing. ‘I will, sir,’ he said. But he did not go. 31 Which of the two did the will of his father?” “The first,” they answered. Jesus said to them, “Truly I tell you, the tax collectors and prostitutes are entering the kingdom of God before you. 32 For John came to you in a righteous way and you did not believe him, but the tax collectors and prostitutes did. And even after you saw this, you did not repent and believe him” (Matthew 21:28-32).

The basic story is of a man with two sons who told them to go work in the vineyard. The first son refused, but later obeyed and went. The second son initially expressed obedience, but actually disobeyed and refused to work in the vineyard. The son who ultimately did the will of his father was the first son because he eventually obeyed. Jesus then likens the first son to tax collectors and prostitutes—the outcasts of Jewish society—because they believed John the Baptist and accepted “the way of righteousness” (v. 32), in spite of their initial disobedience to the Law.

The key interpretive point in understanding the Parable of the Two Sons comes in defining to whom Jesus is speaking. For that we need to look at the overall context of this passage. Matthew chapter 21 begins with Jesus’ triumphal entry into Jerusalem. The whole point of Matthew’s gospel is to show Jesus as the long-awaited Messiah (Emmanuel). The crowd responds by shouting Hosannas and praises to the King. The King’s first act upon entering Jerusalem is to cleanse the temple (21:12-17). Afterwards, we see Jesus cursing a fig tree (21:18-22). This account may seem an isolated story, but Jesus was making a strong symbolic point. The fig tree is often symbolic of Israel (cf. Hosea 9:10; Joel 1:7). The fact that the fig tree had leaves but no fruit is symbolic of Israel’s religious activity—i.e., all the trappings of religiosity, but no substance. Israel may have had the leaves of activity, but not the fruit of repentance and obedience to God, which is why Jesus tells them the prostitutes and tax collectors will enter the kingdom ahead of them (v. 31).

In Matthew 21:23-27, the religious authorities—the chief priests and elders—question Jesus’ authority. Who is this Jesus who comes into Jerusalem receiving the praises of the masses and drives the moneychangers out of the temple? The stage is set for the showdown. It is in this context that Jesus tells three parables—the Two Sons, the Tenants, and the Wedding Feast. Each of these parables is told to the Jewish religious leaders, each illustrates their rejection of Jesus, and each pronounces judgment on Israel for their rejection of their Messiah. In the Parable of the Two Sons, the leaders of Israel are the second son who claimed obedience, but did not do the will of the father.

The scribes and Pharisees, the chief priests and elders, and indeed the Jewish nation in general, were like the other son that gave good words; they made a specious profession of religion, and yet, when the kingdom of the Messiah was brought among them by the baptism of John, they slighted it, they turned their back upon it, nay they lifted up the heel against it. A hypocrite is more hardly convinced and converted than a gross sinner; the form of godliness, if that be rested in, becomes one of Satan’s strongholds, by which he opposes the power of godliness. It was an aggravation of their unbelief, [1.] That John was such an excellent person, that he came, and came to them, in the way of righteousness. The better the means are, the greater will the account be, if not improved. [2.] That, when they saw the publicans and harlots go before them into the kingdom of heaven, they did not afterward repent and believe; were not thereby provoked to a holy emulation, Rom. 11:14 . Shall publicans and harlots go away with grace and glory; and shall not we put in for a share? Shall our inferiors be more holy and happier than we? They had not the wit and grace that Esau had, who was moved to take other measures than he had done, by the example of his younger brother, Gen. 28:6. These proud priests, that set up for leaders, scorned to follow, though it were into the kingdom of heaven, especially to follow publicans; through the pride of their countenance, they would not seek after God, after Christ, Ps. 10:4.

Christ was on an important mission and he did all he could to complete the works his Heavenly Father had given him to accomplish (cf. John 5:36). He did not mince words for the sake of decorum or courtesy, it was the Father dwelling in him, who was doing His work (cf. John 14:10). He confronted the chief priests and elders because he wanted to save them as well. However, their pride prevented them from entering the kingdom of heaven.

Let us praise God with the song “Now We Remain”:




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