A Parable about the Father’s Will
A priest, a tax agent, and a prostitute walk into a bar.
No, I’m just kidding.
A priest, a tax agent, and a prostitute walk into heaven.
Just kidding—the priest doesn’t make it there.
I figured that opening might be slightly less uncomfortable than titling this sermon “Lessons I Learned from a Prostitute.”
That’s not the title, but before you get upset with me, that is the punch line of a parable told by Jesus. He told it in the middle of the temple—delivered it to the religious rulers. If you don’t believe me, look at it yourself in Matthew 21:
“What do you think? A man had two sons, and he came to the first and said, ‘Son, go work today in the vineyard.’ And he answered, ‘I will not’; but afterward he regretted it and went. The man came to the second and said the same thing; and he [the second son] answered, ‘I will, sir’; but he did not go. Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you. For John came to you in the way of righteousness and you did not believe him; but the tax collectors and prostitutes did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him.” (Matthew 21:28–32)
There are plenty of lessons to be learned from this parable. That’s often the case for parables. Like all parables, this one has a context, and it seeks to drive home a singular point. I don’t want to be accused of missing that point, so here it is. Clearly, Jesus, to the shock of all, is declaring that the dregs of society are the ones who have aligned themselves with the will of God. He’s trapped the religious elite into giving an answer that will be self-condemning. And He does so in a way that still leaves room for the elite to accept their own conclusion: repent, and step onto the path of righteousness. Jesus is saying, You religious experts have declared correctly that the repentant are those currently doing the will of God.
The religious big shots of Jesus’s day had a boast of obedience but nothing to show for it. They had a false claim on the theological high ground. They should have observed the behavior of others and modeled that.
The religious big shots of Jesus’s day had a boast of obedience but nothing to show for it.
In this same chapter of Matthew that this parable is recorded, we learn the events of the week that Jesus was killed. When you stand in the temple and tell its leaders to take a lesson or two from the prostitute, that’s normally the end of the road—it probably won’t go over too well.
There is a resistance to repentance because inherent in repentance is change. And when we don’t repent, it is because we’ve gained some level of satisfaction in our initial or current position, and it is out of step with whatever the final position should be.
What’s interesting in this parable is that there are two sons; one is obedient, and one is not, but the initial position of the disobedient son isn’t a wrong position. The initial response actually lines up with what is best: “Go, do my will,” the father says. “Yes, sir,”1The translations say “Yes, sir,” but the word used for “sir” is the same word for “lord.” the son responds.
Parables were often directed at religious leaders in Jesus’s day. The one in Matthew 21 is no exception. So how do we apply it now?
Examining Ourselves, Avoiding Overconfidence
For the past three sermons, we’ve looked at some thoughts that I specifically applied to the role of pastoring—thoughts I had before accepting this pastorate four years ago. So any directive of Jesus toward religious leaders probably applies in some way, at least to pastoring. But that would be a fairly limited application; I am not preaching to a pastors’ conference or teaching a seminary class in Christian leadership. It’d be a mistake, especially, to restrict application just to the first intended audience—to first-century, second temple Jewish leaders.
We have to be careful in Bible study that we don’t become so rigid with our boundaries that we let the application of the living and active Word die in the first century. God’s Word is written to us as well.
We have to be careful in Bible study that we don’t become so rigid with our boundaries that we let the application of the living and active Word die in the first century.
Very often, especially in parables, the religious leaders in the Bible’s teachings serve as the example of those whose hearts are not aligned with the Lord. Thus, we use these examples to examine our own hearts, to recognize and correct anything that is out of alignment. We use them to find areas in which we may have said, “No, Father,” and then turn that no into a yes. By the same token, we use these examples to discover areas in which we’ve said, “Yes, Father,” and fooled ourselves into thinking such lip service equates to actual obedience.
Consider this: Satisfaction with our initial state and overconfidence in our theological superiority can cause us to miss out on spiritual growth.
Satisfaction with our initial state and overconfidence in our theological superiority can cause us to miss out on spiritual growth.
It is best to have theological accuracy; that is good, and godly obedience should follow from it. It is best to be the Son who says, “Yes, Father, I will do your will,” and also goes out and does it. The only Son who has ever done that (and done it perfectly) is not a character in the parable that we read in Matthew 21, but He is the teller of it.
We see a pattern in the two sons of the parable. In one son, we see defiance, then repentance, then obedience, and then he is set on the path to righteousness. In the other son, we see spoken compliance and then disobedience. One of these patterns is the path of spiritual maturity; the other is figurately, and in some cases literally, a dead end.
The thought for this sermon—the final of four principles I considered when accepting this pastorate2I of course had more than 4 thoughts or principles coming into this role of pastor, but what I’ve been presenting in this short series are the primary 4 thoughts that I wrote down for myself that are pertinent to taking on the task of being pastor of a free grace church. The first three principles, discussed in my previous three sermons, were: (1) “Celebrate What We’re For, Not What We’re Against”; (2) “Build Upon the Foundation, Which Is the Only Way to Honor Its Purpose”; and (3) “Clarify Based on a Sound Philosophy of Language.”—is this:
A confident theology does not equal spiritual maturity.
Specifically, please understand that free grace theology does not equal spiritual maturity.
You may be thinking, Understand that free grace theology doesn’t equal spiritual maturity? I’m not even sure I understand what you mean when you say “free grace”! Have I joined a cult? Is that why y’all have beards? Actually, some people do tend to mistake those of us who hold to free grace theology as Reformed theologians with a beard. But you’ll discover that free grace is, more or less, the opposite of the Reformed position.3To learn more about this, I invite those in the local area to come to our first GraceLife University (GLU) course starting September 25, 2024. We’re doing this class because I think it’s the next step we need for discipleship at GraceLife, and because it’s impossible to become the sort of students of the Word that we need to be simply in the setting of a Sunday morning (though I think we lay a good foundation on Sunday mornings). Our overall spiritual maturity cannot be satisfied simply by listening to me talk for an hour or less once a week. I think GraceLife people realize this and do want more—that is one of our distinctives. So GLU will be a chance to go deeper into some topics—to address some things that are more difficult to address from the pulpit—in a classroom type of setting (not an academic setting so much as a setting for some back-and-forth questions to be asked and answered on the spot). The first week of GLU, we’ll talk about this concept of a free grace view of salvation.
As a reminder, free grace theology is the view that eternal salvation is a gift of God granted freely on the basis of grace, apart from works. Assurance of that salvation is based on the trustworthiness of the object of our faith (Jesus), His ability to save, and His promise to save us. Our justification before God is accomplished by God and granted upon our trust. Works play no part. That message should be declared accurately and clearly because it is the formula for successful Christian living. In other words, free grace theology is Ephesians 2:8–10:
For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.
Why is this idea of free grace controversial? Probably for the same reasons it’s been controversial since Paul wrote Galatians. It’s probably controversial because it’s true.
My point is not to address those of a different view, though. The point of this series and of this sermon in particular is introspection—examination of our own theology lest our overconfidence be our shortcoming. The main point, that confident theology doesn’t equal spiritual maturity, holds for any system of belief, even those outside of Christianity. But let me share specifically why a free grace pastor must be aware of such things.
The point … is introspection—examination of our own theology lest our overconfidence be our shortcoming.
3 Things to Be Aware Of
#1: Many Who Are Zealous for Free Grace Are Not Gracious
When I was a college student, I was just becoming familiar with some of these terms (related to free grace theology). That time of learning was a great boost to my confidence in the faith, because free grace theology was answering some questions I’d long had, that I’d wrestled with. I was beginning to understand systematically some theological inconsistencies about beliefs that are held and that I was trying to square. I began to see the overall picture and how the various pieces fit together into it.
The free grace view makes a distinction between my position in Christ and my practice as a Christian that was immensely helpful. I started to see that my practice as a Christian couldn’t affect my position in Christ. We are empowered to actually practice as a Christian successfully because of our position, but our position cannot be changed by our practice. This understanding was life-altering.
We are empowered to actually practice as a Christian successfully because of our position, but our position cannot be changed by our practice.
I joined a church at what I believe was the prompting of the Holy Spirit, to sit under a specific teacher, even though I knew no one at the church and had never heard the preaching or teaching there. As soon as I walked in the door, I knew I was supposed to be there. The teacher’s ability to teach through the Bible was something I wanted long before I knew that church was a free grace church, long before I knew any technical terms about free grace. (By the way, it’s that sort of appeal—the attractiveness of a congregation that is devoted to the God who wrote the Bible and to His words in Scripture—that I hope we’ve grown at GraceLife.)
Later on, at that same church, there was a visitor one weekend who was the leading voice in the free grace movement at the time and still leads one of the major free grace organizations. I’d listened all weekend to his Bible exposition. We were wrestling with some difficult passages, and he was pointing out some areas I hadn’t considered before. This was really helpful to my being able to identify areas that I was uncomfortable with but hadn’t quite been able to label.
Then, that visiting speaker began to talk about those who didn’t hold to his position on grace. And then—and I still don’t remember the reason for it—he was trying to make the case against what he viewed to be some wacky ideas, and he made a disparaging remark about philosophy students.
It was a cheap joke. In public speaking, all of us who teach or preach publicly usually learn that lesson the hard way (I certainly have)—getting a laugh but hurting someone in the process. Here I was having an epiphany about the faith during this weekend, and in his zealousness for free grace, the speaker showcases his lack of grace toward others not like him.
After the talk, I went up to shake his hand and said, “I’m really glad I had the chance to be here.” He asked my name and I told him, and explained that I was a college student. And then he asked, “What’s your major?” “Philosophy,” I responded.
I continued to go to free grace conferences and learn what I could, but during those years, I observed two serious issues:
- A philosophically bankrupt definition of faith (not surprising for people who often shun philosophy)
- A lack of graciousness toward fellow believers, including:
- A lack of hospitality
- A lack of humility
- A lack of sensibility
#2: Minority Positions Can Suffer from Small-Group Syndrome
Free grace theology is, as I’ve mentioned before, a minority position. Our particular view on it is the minority of the minority. And when you have a small group, your grip tends to tighten on what you perceive to be your special identity.
With that grip tightening comes a desire to protect the group from outside views, but simultaneously a desire to grow the group. And neither of those desires is bad. If there’s a truth worth protecting, you should do so; if you have the truth, it’s worth sharing. So you should desire for others to come to know the truth of your view. But that combination can lead to some poor results, because the fastest way to grow a group like this is to find those sympathetic to your cause. And that’s a good recipe for attracting more zealots.
I’ve seen free grace groups embrace leaders who were not only lacking in grace but also lacking in Christian morality in the worst of ways. Good theology does not equal spiritual maturity.
Small groups engender eagerness to include those sympathetic to the small group’s position with the result that you might attract and even welcome the spiritually immature. This happens because you overlook immaturity in the name of correct theology.
[In your eagerness to grow your group you can] overlook immaturity in the name of correct theology.
I’m not saying that you have to be spiritually mature to come and join our “club.” Please don’t hear that. I’m speaking more to those with the attitude of the religious leaders of Jesus’s day who think they “have it all” because their theology is nailed down correctly. There are some spiritually mature ignorant who just need help—people like tax collectors and prostitutes of Jesus’s day.
It’s easy to think, They hold to a free grace position, so they’ve got the most important thing right; surely, everything else follows. Let me assure you, it does not.
#3: In Our Eagerness to Teach and Recognize Truth, We Must Be Willing to Discern Maturity in Areas Outside of Just One Position
Christianity is not a race to correct theology. It’s a race of obedience to Christ.
Christianity is not a race to correct theology. It’s a race of obedience to Christ.
Incorrect theology can and does hinder that race of obedience, because we then have a skewed view of what it is that Christ says. But insofar as we have correct theology (or insofar as we think we have correct theology), be aware that, although knowledge is a good thing, knowledge puffs up.41 Corinthians 8:1 Knowledge can make us arrogant, but love builds up—love “edifies” (1 Corinthians 8:1).
Conclusions
We are to be a church that presses on toward full maturity. We cannot do that if we think that full maturity simply means embracing correct theology.
Pressing on to full maturity means embracing the four things we’ve been talking about in this sermon series:
- Celebrating what you’re for, not what you’re against
- Build upon a foundation
- Clarify based on a sound philosophy of language
- Understand and remind yourself that correct theology does not equal spiritual maturity
I challenge you to ask yourself some questions, which are revealed in the parable of Matthew 21.
Question 1: What Is the Will of the Father?
There are a lot of places in the Bible that speak to the topic of the Father’s will (almost any page reveals something about it), but 1 Timothy 2 is a good place to turn. In this pastoral letter or epistle from Paul to Timothy, we learn some things about the will or desire of the Father—namely:
- He desires “all men to be saved and … come to the knowledge of the truth” ( 4).
- This “knowledge” in verse 4 is specific—it’s knowledge of the truth, which, by nature, is exclusive. Both A and not-A cannot be true at the same time in the same way. Verse 5 tells us two key aspects of this truth: “There is one God” and there is “one mediator … between God and men, the man Jesus Christ.” These specific truths inform us of how Christianity differs from other religions, and of how our view of Christian doctrine differs from others’ views of Christian doctrine
- The network is to be expansive (vv. 6–8). Christ gave His life as a “ransom for all” (v. 6). Paul goes on, “I was appointed a preacher and an apostle (I am telling the truth, I am not lying) as a teacher of the [gasp!] Gentiles in faith and truth” (v. 7). The Gentiles didn’t have correct theology—that’s why they needed Paul’s message, the clear gospel. Paul then says, “I want the men in every place to pray, lifting up holy hands, without wrath and dissension” (v. 8). Expansion always brings dissension—it’s part of growing.
In summary, the will of the Father is that all people be saved and come to the knowledge of the truth. His will is that you say “yes” to His work. And that brings us to the second question we learn from the parable.
The will of the Father is that all people be saved and come to the knowledge of the truth.
Question 2: What Is the Work of the Father?
The work of the Father is different for each of us. Mine in this season is as a pastor and also as a husband, a father, a friend, a confidant, a counselor.
What is the will of God? How do you discern it?
About the same time the free grace controversy was going on at a particular American seminary, another conflict was also going on, centered around the question, How do you discern the will of God? What’s the will of God for my life right now, and what’s His will for the future?
I’ve got this crazy idea about how you discover the will of God: just do the next right thing. I’m fairly confident that when God desires for you to do the next right thing, He also tells you what that thing is. He doesn’t tell you all the plans or the entire future—that’s the lesson the disciples had to learn. Remember when they asked Jesus, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6). Jesus responded that that was not for them to know (v. 7). Instead, for now, they were to be His witnesses “both in Jerusalem, and in all Judea and Samaria, and even to the uttermost5NASB says “remotest”; other translations say “the end of the earth” here. parts of the earth” (v. 8).
I’ve got this crazy idea about how you discover the will of God: just do the next right thing.
Now, if the disciples had been put in charge of mapping out how they were to get there (to the uttermost parts of the earth), I’m sure they wouldn’t have done so the way it ended up happening. That came through hardship and rejection and suffering.
What I’m talking about is simple obedience to Christ—not about trying to figure out the formula for the next move in business or the next move in a relationship, but just obeying Him. Scripture teaches that those who love God are the ones who keeps His commandments. And when you keep His commandments, He discloses Himself to you.6John 14:21. That simple pattern of doing the next right thing leads to a long life of obedience. And you cannot obey and not be in the will of God.
That simple pattern of doing the next right thing leads to a long life of obedience. And you cannot obey and not be in the will of God.
Although each of our callings are different and unique, there are some common ideas that we can all focus on: prayer, spiritual formation, community enrichment, growth in the knowledge of Christ, how to care and love one another better now, and so on. There is great passive and active work to be done. There’s both pursuit and a yieldedness to be carried out. This work of the Father is work that both the individual and the community are called to. And that brings us to the third and final question from our parable.
There is great passive and active work to be done … both pursuit and a yieldedness.
Question 3: Who Are My Fellow Workers?
Some of our fellow workers in God’s kingdom are people you wouldn’t have chosen. You’ll have trouble looking past their past. These workers were, in Jesus’s times, the tax collectors and the prostitutes; today, they’re cheaters in spreadsheets and bedsheets. That’s not their identity, though.
That’s the thing about the free grace of God. If you are in Christ not by works, then no one at any time in your life or from any point in your life can point to your works and label that as your core identity.
If you are in Christ not by works, then no one at any time in your life or from any point in your life can point to your works and label that as your core identity.
That’s why the gospel of free grace is good news. Works cannot achieve nor prove nor maintain your eternal salvation. The grace is free and the grace frees you. It frees you from the labels of whoever you were. It frees you also from the labels the world may attempt to slap on you because you’re still in this flesh wrestling with sin.
The grace is free and the grace frees you.
Right now, your fellow workers are those who attend GraceLife with you, if you attend here. (If not, then it’s whoever you attend worship services with every week, if you belong to a local body.) I urge you: Get to know your fellow workers better.
When you attend church (GraceLife or elsewhere), remember it’s not a place only to consume. You should be fed at church, but it’s not a meal eaten in isolation. It’s a shared feast, and from it we learn to share with one another, to feed one another, to help one another, to fellowship with one another. And to do all of that you, you have to get to know one another. Since we’re not a megachurch, there’s the time to do that; we at GraceLife are a manageable group size to be able to get to know each other.
You should be fed at church, but it’s not a meal eaten in isolation. It’s a shared feast.
Get to know ones you might think you like and ones you think you might not like—you’re probably right, but you’re probably the weird one, so get over it. Know each other’s strengths; know each other’s weaknesses. Christ is in both, but the enemy also targets both. We have to help each other withstand those arrows of the evil one.
My Charge as Pastor
My charge is this:
- To continue to pastor in strength and in weakness.
- To, in humility, guide us in correct theology with the goal of spiritual maturity.
- To be zealous for a clear and accurate message of grace, but also to be gracious.
- To protect, but with the goal to expand.
- To avoid pride in growth and to avoid pride in exclusivity.
- To examine my heart and help you examine yours.
- To look for the areas in which the Spirit of God is growing His people and to celebrate that work until He comes to complete it.
And He will come to complete His will. He will come to complete us, for He is the author and perfecter of our faith.7Hebrews 12:2.