Matt. 21:28-3228But 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. 29He answered and said, I will not: but afterward he repented, and went. 30And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31Whether 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. 32For 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. (Matthew 21:28‑32).
The proud men who were blind to the glory of Christ, and averse alike to God's grace and truth, raised the question of His authority. It is always so with such as value themselves, and love not God's intervention, and are jealous of those that do His work. He could have pointed to witnesses greater than John; though among women-born none had risen greater than John the Baptist. But the works which the Father gave Him to complete testified yet more. So did the Father's voice. And the scriptures which bore witness of Him He treats as the highest possible, for they have a permanence which no mere words can possess. But here the Lord met their unbelief by appealing to the baptism of John: whence was it? Of heaven, or of men? They saw their dilemma, and fearing man, not God, they answered, We cannot tell. Confessing their incapacity, chief priests and elders though they were, as the cover of their dishonesty, they are left without an answer. The Lord however presents them with a portrait, not of themselves only, but of those they despised.
“But what think ye? A man had two children; and he came to the first and said, Child, go work to-day in the vineyard. And he answered and said, I will not; but afterward he regretted and went. And he came to the second, and said likewise; and he answered and said, I [go], sir, and went not. Which of the two did the will of the father? They say, The first. Jesus saith unto them, Verily I say to you, that the tax-gatherers and the harlots go before you into the kingdom of God. For John came in the way of righteousness, and ye believed him not; but the tax-gatherers and the harlots believed him. And ye, when ye saw, regretted not afterward to believe him” (vers. 28-32).
It is a plain and direct dealing with conscience. For two classes were then before the Lord's eye: the rude and profligate, the careless and profane, who made no pretension to religion and pursued worldly profit and open sin; and the respectable and decorous, who piqued themselves on heeding the rites of religion and on their own decent character. Now mankind in Christendom is the same still, tested by a standard more searching than John's, though his was a mighty work, as the Lord bore witness to him. Viewed in themselves or in the light of testimony, how living is the picture! The one class puts shameless insult on God, and glories in lawlessness. But an appeal comes which convinces the daring sinner of his outrageous evil: he breaks down in self-judgment; he turns to God and serves Him whom he had set at naught. The other class, on the contrary, claims credit for its proper ways; and as conscience is untouched, they are self-satisfied, and God remains unknown. How exactly such souls answer to him who says “I go, sir, and went not!” Are there not many like him now?
Hence when John, who did no miracles nor claimed official position, came preaching a baptism of repentance for remission of sins, people flocked freely to be baptized, confessing their sins. But as the rule, the Lord here shows that it was not those who justified themselves before men that were baptized by John. They disdained to enter the kingdom by the same strait gate and narrow way as was open to the tax-gatherer and the harlot. But there can be no other way to God for the sinner. The grace of the gospel condemns sins and insists on repentance still more than John coming in the way of righteousness; for the gospel proclaims that nothing but the blood of Jesus, God's Son, could cleanse from sins, and that His blood does cleanse us from every sin. How deadly and defiling were our sins that such a propitiation alone could avail! Therein is a test far deeper than John's preaching, excellent and efficacious as it was; for it was repulsive for a moral man and zealous Jew to confess his sins, like a tax-gatherer or a harlot. How intolerable to be put with such on the same common level of guilt and ruin! This is precisely what the gospel does even more thoroughly; and it is therefore of all things most odious to the self-righteous formalist.
When John came, calling men to confess their sins in view of the coming Messiah and the kingdom of the heavens, conscience answered to his call in those who had walked in gross lusts and indifference to the religious world. “The tax-gatherers and the harlots believed him.” They knew in their souls that they had led a life of shame and iniquity; and they bowed to a call which they recognized to be of God. But not so those who stood well in their own eyes and in the public opinion of the day. They therefore annulled for themselves the counsel of God, instead of justifying God by being baptized by John as the despised ones did (Luke 7:29, 3029And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. 30But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. (Luke 7:29‑30)). The self-righteous when they “saw, had no regret afterward to believe him.”
Hence too, since that day, when the gospel is preached, men who are boastful of their religion, their church, or their character, are ever its bitterest enemies. The Jews as the general fact not only refused it but tried to stir up the Gentiles against it everywhere. Nothing in their eyes more hateful than that grace which denied the value of their righteousness, and announces God's righteousness that He may be just and justifier of him that has faith in Jesus. For this openly declares that there is no difference, all having sinned and coming short of God's glory; as it also declares to all who believe, that they are justified freely by His grace through the redemption that is in Christ Jesus. Therefore, being apart from works of law, the gospel is as open to the Gentile as to the Jew, since God is one, Who shall justify circumcision by faith, not otherwise, and uncircumcision through their faith since they believe. Jesus the Lord is the way to the Father: the Way, the Truth, and the Life. And salvation is in none other name under heaven that is given among men whereby we must be saved. Did any wonder at the Lord eating with sinners and the disreputable? His answer was, They that are strong have no need of a physician, but those that are sick. But go and learn what that is, I will have mercy, and not sacrifice; for I came to call not righteous but sinners. Do you, dear reader, know Him thus?