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SCRIPTURE: Matthew 21:23-32
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CHAPTER 21: THE CONTEXT
The earlier part of this chapter tells of Jesus' triumphal march into Jerusalem (vv. 1-11) and his cleansing of the temple (vv. 12-13). The cleansing of the temple precipitates the confrontation between Jesus and the chief priests and elders in our Gospel lesson.
VERSES 23-27: BY WHAT AUTHORITY?
23When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority do you do these things? Who gave you this authority?"
24Jesus answered them, "I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. 25The baptism of John, where was it from? From heaven or from men?"
They reasoned with themselves, saying, "If we say, 'From heaven,' he will ask us, 'Why then did you not believe him?' 26But if we say, 'From men,' we fear the multitude, for all hold John as a prophet." 27They answered Jesus, and said, "We don't know."
He also said to them, "Neither will I tell you by what authority I do these things."
"When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching" (v. 23a). We will see these two groups linked again when they seek to have Jesus killed (26:3, 47; 27:1, 3, 12, 20).
"By what authority do you do these things? Who gave you this authority?" (v. 23b). This is "an appropriate question by those responsible for the faith, morals, and institutional life of Judaism" (Craddock, 456). "These things" most likely refers to the cleansing of the temple and Jesus' teaching.
"According to rabbinical ideas, the authority to teach and make binding decisions was conferred by the semikkah or laying on of hands, by which a man was ordained a rabbi. The (chief priest's) question implies that Jesus does not belong to the rabbis or accredited teachers" (Johnson, 508).
The question of authority is important through Matthew's Gospel (7:29; 8:8; 9:8; 10:1; 16:19; 18:18; 28:18).
But Jesus responds to their question with another question, "The baptism of John, where was it from? From heaven or from men?" (v. 25a). Jesus' question implies that his authority is from the same source as John's.
Responding with a question might seem evasive, but Jesus makes this daring promise: "I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things" (v. 24). Instead of ducking their question, he steps onto the high wire, daring them to follow.
"They reasoned with themselves, saying, 'If we say, "From heaven," he will ask us, 'Why then did you not believe him?' But if we say, 'From men,' we fear the multitude, for all hold John as a prophet'" (vv. 25b-26). Jesus' question places the chief priests and elders in a dilemma. If they say that John's baptism was from heaven, they are faced with John's witness to Jesus (3:3, 11-14) and their own failure to respond to John's preaching. If, on the other hand, they say that John's baptism was not from heaven, they fear that the crowd, which believes in John, will turn on them.
"They answered Jesus, and said, "We don't know'" (v. 27a). It is a weak answer from those responsible for the nation's religious life. By refusing to answer, they compromise their own authority.
"Neither will I tell you by what authority I do these things" (v. 27b). When the chief priests and elders refuse to answer Jesus' question, he refuses to answer theirs, thus rejecting their authority to examine him. Jesus follows his refusal with three or four parables, depending on how you count 22:1-14 (21:28-32; 21:33-43; 22:1-10; 22:11-14).
Each of these is a judgment parable, and teaches us the importance of obedience to salvation, a key Matthean emphasis.
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VERSES 28-32: WHAT DO YOU THINK?
28But what do you think? A man had two sons, and he came to the first, and said, 'Son, go work today in my vineyard.' 29He answered, 'I will not,' but afterward he changed his mind, and went. 30He came to the second, and said the same thing. He answered, 'I go, sir (Greek: kyrie –– Lord or sir),' but he didn't go. 31Which of the two did the will of his father?"
They said to him, "The first."
Jesus said to them, "Most certainly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you. 32For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him.
Jesus asks a second question, "But what do you think?" (v. 28a). The religious leaders dodged the question about John's authority, but they cannot dodge this story, the point of which is obvious. When they fail to answer, the story and their failed response condemn them.
"But what do you think? A man had two sons" (v. 28a). This parable, found only in Matthew, outlines two responses to God's call. The first son says, "I will not" (v. 29a), but changes his mind and does what is needed. The second son says, "I go, sir" (v. 30), but does not go. Both sons are guilty of violating the commandment, "Honor your father and mother" (Exodus 20:12). Which son sinned most grievously?
Verses 31-32 make it clear that the tax collectors and prostitutes are the first son, and the chief priests and elders are the second son.
Obedience is a problem for God's people in every time and place. "How easily 'church work' degenerates into little more than simply maintaining the institution" (Hare 248). The faithful are always in danger of becoming complacent –– but the Good News is that sinners are always candidates for repentance and salvation.
"Most certainly I tell you" (v. 31c) signals the importance of that which follows. "that the tax collectors and the prostitutes are entering into the Kingdom of God before you" (v. 31d). Tax collectors and prostitutes are code words for sinners. The Good News is not that God will ignore sinners' sinful ways, but that they, knowing their sins, are candidates for repentance and salvation. The religious elite, thinking themselves holy, find it nearly impossible to face the reality of their own sin.
"For John came to you in the way of righteousness, and you didn't believe him" (v. 32a). "In the way of righteousness" is a Semitic expression similar to "right paths" or "paths of righteousness" (Psalm 23:3, NRSV and KJV respectively).
"When you saw it, you didn't even repent afterward, that you might believe him" (v. 32b). "Jesus further contrasts the Jewish leadership with the first, initially disobedient son by noting that unlike him they did not 'change their minds afterwards'...and respond appropriately by believing him" (Hagner).
We would do well not to emulate either son, but rather to be obedient in both word and deed!
SCRIPTURE QUOTATIONS are from the World English Bible(WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.
BIBLIOGRAPHY:
Allison, Dale C. in Van Harn, Roger (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Text. The Third Readings: The Gospels (Grand Rapids: Eerdmans, 2001)
Barclay, William, Gospel of Matthew, Vol. 2 (Edinburgh: The Saint Andrew Press, 1957)
Bergant, Dianne with Fragomeni, Richard, Preaching the New Lectionary, Year A (Collegeville: The Liturgical Press, 2001)
Blomberg , Craig L., New American Commentary: Matthew, Vol. 22 (Nashville: Broadman Press, 1992)
Boring, M. Eugene, The New Interpreter's Bible, Vol. VIII (Nashville: Abingdon, 1995)
Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV –– Year A (Louisville: Westminster John Knox Press, 1995)
Bruner, Frederick Dale, Matthew: Volume 2, The Churchbook, Matthew 13-28 (Dallas: Word, 1990)
Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, A (Valley Forge: Trinity Press International, 1992)
Gardner, Richard B., Believers Church Bible Commentary: Matthew (Scottdale, Pennsylvania: Herald Press, 1990)
Hagner, Donald A., Word Biblical Commentary: Matthew 14-28, Vol. 33b (Dallas: Word, 1995)
Hare, Douglas R. A., Interpretation: Matthew (Louisville: John Knox Press, 1993)
Johnson, Sherman E. and Buttrick, George A., The Interpreter's Bible, Vol. 7 (Nashville: Abingdon, 1951)
Keener, Craig S., The IVP New Testament Commentary Series: Matthew, (Downers Grove, Illinois: InterVarsity Press, 1997)
Long, Thomas G., Westminster Bible Companion: Matthew (Louisville: Westminster John Knox Press, 1997)
Morris, Leon, The Gospel According to Matthew (Grand Rapids, Eerdmans, 1992)
Senior, Donald, Abingdon New Testament Commentaries: Matthew (Nashville: Abingdon Press, 1998)
Soards, Marion; Dozeman, Thomas; McCabe, Kendall, Preaching the Revised Common Lectionary, Year A (Nashville: Abingdon Press, 1993)
Thayer, Joseph Henry, A Greek-English Lexicon of the New Testament (NY: American Book Company, 1889)
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