DISCOURSE: 1387
THE TWO SONS
Matthew 21:28-31. 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. He answered and said, I will not; but afterwards he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, Sir: and went not. Whether of them twain did the will of his father? They say unto him, The first. Jesus said unto them, Verily I say unto you, that the publicans and harlots go into the kingdom of God before you.
INVETERATE prejudice is scarcely ever to be overcome by the plainest arguments. There is no action, however praiseworthy, which it will not condemn; nor any reasoning, however conclusive, which it will not obstinately resist. The best way to conquer it is by secret and indirect attacks. This method our Lord frequently adopted, when every other had been tried in vain. The Pharisees, unconvinced by all our Lord’s miracles, demanded by what authority he had presumed to purge the temple. Our Lord offered to satisfy their demand, if they would first inform him from whence John had derived his authority to administer baptism. They, aware of the drift of his question, and that in replying to it they must condemn themselves, declined giving him any direct answer. Our Lord, seeing their perverseness, changed his mode of dealing with them, and drew from them an involuntary acknowledgment of their guilt, by means of a less obvious, but well-adjusted, parable.
In opening the parable we shall,
I. Compare the conduct of the two sons—
The first of them represented the state of those to whom John had preached—
[His father ordered him to “go and work in his vineyard.” This command he peremptorily refused to comply with; but, on further consideration, “repented” of his misconduct, “and went.” Thus many of the Baptist’s hearers were of an abandoned character: they, by their lives, had shewed an utter contempt for the will of God; but they were soon brought to a sense of their undone condition: they thankfully embraced the mercy which that faithful preacher announced to them, and submitted to his baptism in token of their unfeigned contrition.]
The second represented the Pharisees whom our Lord was addressing—
[He promised a ready and unreserved obedience to his father’s will, but never truly engaged in executing the work assigned him. Thus the Pharisees professed much reverence and respect for God: they wished to be thought his dutiful and obedient children, but they would not really devote themselves to his service: what might suit their own inclination and redound to their own credit, they would do; but they would not enter into the vineyard which he required them to cultivate; they would not submit to the humiliating doctrines which John had preached, nor accept that salvation which was offered them by Christ himself [Note: John 7:37-38; John 7:48. There may be a further reference in the text to the rejection of the Gospel by the hypocritical Jews, and the reception of it among the idolatrous Gentiles.]—]
Both of them are just emblems of many living characters—
[There are many who have lived in the violation of all God’s commands: the constant language of their hearts has been that of rebellion against him [Note: Psalms 12:4.]: but, by the grace of God, they have been convinced of their sin; they have deeply bewailed all their former iniquities; they have sought for mercy through the sacrifice of the Lord Jesus, and have shewn the truth of their repentance by the renovation of their lives. Others there are, who have been sober and moral in their conduct: they profess to respect all the commands of their heavenly Father: but they rest in “the form, while destitute of the power of godliness;” they neglect the duties of “repentance towards God, and faith in the Lord Jesus;” they will not be prevailed on to look to “Christ for all their righteousness and strength;” in short, “they are whole, and see no need of a physician:” hence, though amiable in themselves, they are “enemies of the cross of Christ.”]
On a comparison of the two, the latter appears decidedly the better character—
[The former manifested indeed at first the greatest impiety, and might justly have been dismissed for ever from his father’s house: but his subsequent repentance altogether altered his character; and his obedience arising from it proved him to have attained a becoming sense of his duty. On the other hand, the latter was “an hypocrite in heart:” his fair promises only added to the guilt of his disobedience, and his continued violation of them constituted him a most worthless character. Our Lord referred it to the Pharisees themselves to decide their comparative merits; they instantly gave their testimony in favour of the former: nor could prejudice itself withhold its assent in so clear a case.]
Having determined this point, we shall proceed, in imitation of our Lord, to,
II.
Make some observations resulting from that comparison—
The Pharisees did not immediately see for what end our Lord put to them that question—
But, by their answer to that, many important truths are established:
1.
It is not always the most specious character that is most likely to go to heaven—
[Far be it from us to plead for wickedness of any kind. It is certainly better to be moral and sober, than immoral and profane. It is better to be a decent Pharisee than to be numbered with “publicans and harlots:” but it is no less certain that moral persons are apt to pride themselves in their virtue; they cannot endure to be told that they deserve the Divine displeasure; and, that they must be as much indebted to divine grace as the very vilest of mankind; they think they may place some dependence at least on their own works; nor will they submit to the painful necessity of making “Christ their all.” But more notorious sinners are more easily convinced of sin; they see at once that they can have no righteousness of their own; and, when humbled for their iniquities, gladly embrace the Gospel salvation. Thus it was with the different hearers of John the Baptist [Note: Luke 7:29-30 and Matthew 21:32.]; and thus it was in the apostolic, and all succeeding ages [Note: Romans 9:30-32.]. Let us then endeavour to bear in mind that caution of Solomon [Note: Proverbs 30:12.]—and thankfully accept mercy on the terms offered to us in the Gospel—.]
2. The characters of men will not be determined by their words, but by their actions—
[In some sense indeed, it is true, that “by our words we shall be condemned or justified [Note: Matthew 12:37.]:” but God will not be deceived by any fair promises or transient intentions. We may say, ‘I go, Sir;’ but he will inquire, whether we really go; nor will he regard our professions of love and service, if in works we deny him. It is the penitent and obedient, not the hypocritical and deceitful, son, that he will accept. Let none then rest in confessions of faith or promises of obedience. Let every one inquire, ‘Am I now working for God in his appointed way?’ Let us not ask, ‘Am I doing as much as others?’ but ‘What do I more than others? Am I more humble, more meek, more dead to the world, more exercised in spiritual things, &c.?’ This is the test by which God will judge us in the last day. Let us then try ourselves by this rule, that we may know our true character; nor let us think ourselves right because we once appeared earnest in doing the Lord’s will. Let us remember the plain declarations of God concerning us [Note: Matthew 7:21.Ezekiel 18:21-22; Ezekiel 18:24.]; and let us expect reward or punishment according to the verdict of his word and of our own conscience [Note: 1 John 3:20-21.]
3. The most daring rebel, if he truly repent, shall be accepted of God—
[This is a most delightful and encouraging truth to a sincere penitent. It is ascertained beyond a doubt from the parable before us: it has been exemplified in numberless, and authentic, instances [Note: Manasseh, 2 Chronicles 33:12-13.Luke 7:47.]: and it shall be realized at this hour to those who truly desire it. However open, heinous, or deliberate our offences have been, they shall be forgiven [Note: Isaiah 1:18.]. The vineyard is yet open, and the command of God is, Go work in it. Let publicans and harlots hear the voice of our common Father: let them be assured, that their past iniquities shall be no more remembered [Note: Hebrews 8:12.]; and that every thing they do for God shall be accepted of him. If only they believe in Christ, and engage in his service, they need not fear. While unbelieving Pharisees shall be cast out, they shall find favour in God’s sight. O that these blessed tidings may be welcomed as they deserve to be! Let not any say, To-morrow I will regard my Father’s command. His voice to every one is, Go, work today in my vineyard. None of us can tell what may be on the morrow. Let none then presume to defer this necessary work. God himself most solemnly cautions us against delay [Note: Hebrews 3:13; Hebrews 3:15.]. To every one of you therefore do we address the Apostle’s exhortation [Note: 2 Corinthians 6:2.]—and we pray God that ye may not only say, Lord, Lord! but do his will.]