“He repented and WENT” (Matt. 21:29)
We are supposed to “walk the talk” instead of just paying lip-service to God’s request of being obedient. The first idiom means “performing actions consistent with one’s claims” and the second one means “giving approval or support insincerely”. There are numerous parables in the Bible and while they might each convey different principles, most of them also show that we are justified by works and not only by faith (Ja. 2:24). This is normally the opposite story of what you might hear in church due to the teachings of men like John Calvin and Martin Luther.
1 Cor. 7:19 Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. (NKJV)
Matt. 5:20 For I say unto you, That except your righteousness shall EXCEED the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
Here is the parable (KJV) about the two sons who said one thing and did the opposite:
Matt. 21:28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.29 He answered and said, I WILL NOT: but afterward he REPENTED, and WENT.30 And he came to the second, and said likewise. And he answered and said, I GO, SIR: and WENT NOT.31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, REPENTED NOT afterward, that ye might believe him.
These sons can represent anyone of us, but they might also represent two distinct groups. The first son might represent those pharisees/Jews who claim to obey God but do not, and the other son might represent the publicans/harlots (or gentiles) who choose to obey God after having repented of their deep sins. During the time of Jesus, there were Jewish leaders who claimed to be obedient to God but did not show it with their life style. They might automatically have thought that they were the never-ceasing obedient ones since they viewed themselves as the chosen ones, the first-born, the sons of Abraham, the group of privilege, etc.
The Jewish leaders likely identified themselves with the first son who obeyed God, but Jesus disagreed (Matt. 21:32). They forgot that the this son repented of his thoughts and turned around (unlike themselves). Also, when Jesus says “publicans and the harlots go into the kingdom of God before you”, he does not promise that sinners can enter heaven without the need to change their lives. The reason why they were stronger candidates for God’s kingdom than the pharisees, is because they were more likely to confess their sins and repent – which the pharisees felt they had no need for.
This parable might make us think about the parable of the Publican and the Pharisee in Luke 18. Many misunderstand this parable and believe that the main teaching is that you should at all costs avoid thinking that righteousness has anything to do with salvation (it does), but rather that you should trust the idea that the sinners can be labelled righteous despite their sins, and righteous people can be labelled awful sinners just because of their conviction that they are righteous. This is not what the parable is saying. Just like in the parable of the two sons, repentance is still required for forgiveness and salvation. The point in the parable of Luke 18 is rather that the pharisees/Jews should not trust in their salvation just because they are born as Jews as though this would automatically make them righteous and accepted. They should rather confess their sins, repent and walk in the steps of that faith of Abraham (Rom. 4:12). The Pharisee in the parable did not even feel that he even needed to be saved from sin due to being convinced of that he lacked it. The publican on the other hand confessed his sins from a humble heart (he wanted to be freed from sin), and since repentance is a requirement for salvation, this confession must be viewed as part of this repentance. Righteousness (your own and not someone else’s) is not the same as self-righteousness.
This is what the publican did:
1 John 3:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
1 John 3:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
John 8:11 (Jesus)— go, and sin no more
In the parable of the prodigal son in Luke 15, it is the oldest son who is usually regarded as the one representing the Pharisees/Jews (but the parable applies to anyone where the shoe fits). The great principle in that parable is that the Father always stands ready with open arms to welcome back his disobedient son, but he does not go out and force him back. It is the son who finally admits his sins, repents and chooses to return back to his Father. The son went from life, to death, to life again. Too many people are eager to get the forgiveness part of the story, without the ceasing from sin part.
Peter understood the mission of Jesus:
Acts 10:35 But in every nation whoever fears Him and works righteousness is accepted by Him.
The parable of the wise and foolish virgins (Matt. 25) tells the same story. Some virgins took action by bringing extra oil to their lamps, and this enabled them to join the bride groom in the wedding – not the others. The parable of the talents shows that obedient servants will enter into the joy of the Lord: “Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.” The parable of the sheep and the goats also shows the same principle. The sheep were called the righteous ones, and the reason for this is because they provided food, drink, shelter, clothes and visits (good deeds) to their fellow-man, and they therefore also inherited the kingdom of God – not the others.
The other parable in Matt. 21:33 (apart from the one about the two sons), concerns at least two main teachings. One concerns the importance of accepting Jesus Christ as the Messiah, the son of God and the corner-stone. The other concerns the importance of being a good servant and “render him (God) the fruits in their seasons”.
Matt. 21:33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.36 Again, he sent other servants more than the first: and they did unto them likewise.37 But last of all he sent unto them his son, saying, They will reverence my son.38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.39 And they caught him, and cast him out of the vineyard, and slew him.40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?43 Therefore say I unto you, The kingdom of God shall be taken from you,and given to a nation bringing forth the fruits thereof.44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.
Matt. 21 also contains this marvellos promise:
Matt. 21:21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
Something else to think about if someone claims that it is a sin to be too righteous (because of the weird idea that it would make you a self-righteous Pharisee who clings to works-based salvation):
2 Tim. 3:1 This know also, that in the last days perilous times shall come. —3 — false accusers, incontinent, fierce, despisers of those that are good,5 Having a form of godliness, but denying the power thereof: from such turn away.
Is. 5:20 Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!
Great post! keep contending for the faith that saves. Free people from the sin matrix.
People wrongly believe that Paul was preaching against works salvation, because of His teachings against _circumcision_ – If you look in context of any of those passages used to defend faith alone from Paul, within 5 or so verses of context, you can always see the context is circumcision.
That is very true, Morris. Circumcision was often the topic. Paul was never upset with people because they taught the requirement of being righteous.
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