Book of Acts

The Book of Acts does not specifically identify its author. From Luke 1:1-4 and Acts 1:1-3, it is clear that the same author wrote both Luke and Acts. The tradition from the earliest days of the church has been that Luke, a companion of the apostle Paul, wrote both Luke and Acts (Colossians 4:14; 2 Timothy 4:11). Date of Writing: The Book of Acts was likely written between 61-64 A.D. Purpose of Writing: The Book of Acts was written to provide a history of the early church. The emphasis of the book is the importance of the day of Pentecost and being empowered to be effective witnesses for Jesus Christ. Acts records the apostles being Christ's witnesses in Jerusalem, Judea, Samaria, and to the rest of the surrounding world. The book sheds light on the gift of the Holy Spirit, who empowers, guides, teaches, and serves as our Counselor. Reading the book of Acts, we are enlightened and encouraged by the many miracles that were being performed during this time by the disciples Peter, John, and Paul. The book of Acts emphasizes the importance of obedience to God’s Word and the transformation that occurs as a result of knowing Christ. There are also many references to those that rejected the truth that the disciples preached about the Lord Jesus Christ. The lust for power, greed, and many other vices of the devil are evidenced in the book of Acts. Key Verses: Acts 1:8: "But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." Acts 2:4: "All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them." Acts 4:12: "Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved." Acts 4:19-20: “But Peter and John replied, ‘Judge for yourselves whether it is right in God's sight to obey you rather than God. For we cannot help speaking about what we have seen and heard.’" Acts 9:3-6: "As he [Saul] neared Damascus on his journey, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice say to him, ‘Saul, Saul, why do you persecute me?’ ‘Who are you, Lord?’ Saul asked. ‘I am Jesus, whom you are persecuting,’ he replied. ‘Now get up and go into the city, and you will be told what you must do.’" Acts 16:31: "So they said, ‘Believe on the Lord Jesus Christ, and you will be saved.’" Brief Summary: The book of Acts gives the history of the Christian church and the spread of the gospel of Jesus Christ, as well as the mounting opposition to it. Although many faithful servants were used to preach and teach the gospel of Jesus Christ, Saul, whose name was changed to Paul, was the most influential. Before he was converted, Paul took great pleasure in persecuting and killing Christians. Paul’s dramatic conversion on the Damascus road (Acts 9:1-31) is a highlight of the book of Acts. After his conversion he went to the opposite extreme of loving God and preaching His Word with power, fervency and the Spirit of the true and living God. The disciples were empowered by the Holy Spirit to be His witnesses in Jerusalem (chapters 1–8:3), Judea and Samaria (chapters 8:4–12:25), and to the ends of the earth (chapters 13:1–28). Included in the last section are Paul’s three missionary journeys (13:1–21:16), his trials in Jerusalem and Caesarea (21:17–26:32) and his final journey to Rome (27:1–18:31). Connections: The Book of Acts serves as a transition from the Old Covenant of law-keeping to the New Covenant of grace and faith. This transition is seen in several key events in Acts. First, there was a change in the ministry of the Holy Spirit, whose primary function in the Old Testament was the external “anointing” of God’s people, among them Moses (Numbers 11:17), Othniel (Judges 3:8-10), Gideon (Judges 6:34), and Saul (1 Samuel 10:6-10). After the resurrection of Jesus, the Spirit came to live in the very hearts of believers (Romans 8:9-11; 1 Corinthians 3:16), guiding and empowering them from within. The indwelling Spirit is the gift of God to those who come to Him in faith. Paul’s conversion was a dramatic example of the transition from the Old Covenant to the New. Paul admitted that, prior to meeting the risen Savior, he was the most zealous of Israelites and was blameless “concerning the righteousness of the law” (Philippians 3:6 NKJV), going so far as to persecute those who taught salvation by grace through faith in Christ. But after his conversion, he realized that all his legalistic efforts were worthless, saying he considered them “rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God and is by faith” (Philippians 3:8b-9). Now we, too, live by faith, not by the works of the law, so there is no boasting (Ephesians 2:8-9). Peter’s vision of the sheet in Acts 10:9-15 is another sign of the transition from the Old Covenant—in this case the dietary laws particular to the Jews—to the New Covenant’s unity of Jew and Gentile in one universal Church. The “clean” animals symbolizing the Jews and the “unclean” animals symbolizing the Gentiles were both declared “cleansed” by God through the sacrificial death of Christ. No longer under the Old Covenant of law, both are now united in the New Covenant of grace through faith in the shed blood of Christ on the cross. Practical Application: God can do amazing things through ordinary people when He empowers them through His Spirit. God essentially took a group of fisherman and used them to turn the world upside down (Acts 17:6). God took a Christian-hating murderer and changed him into the greatest Christian evangelist, the author of almost half the books of the New Testament. God used persecution to cause the quickest expansion of a "new faith" in the history of the world. God can and does do the same through us—changing our hearts, empowering us by the Holy Spirit, and giving us a passion to spread the good news of salvation through Christ. If we try to accomplish these things in our own power, we will fail. Like the disciples in Acts 1:8, we are to wait for the empowering of the Spirit, then go in His power to fulfill the Great Commission (Matthew 28:19-20). Recommended Resources: Acts 1-12, MacArthur New Testament Commentary by John MacArthur. Acts 13-28, MacArthur New Testament Commentary by John MacArthur. Acts NIV Application Commentary by Ajith Fernando. The Book of Acts, New International Commentary on the New Testament by F.F. Bruce. Acts, Holman New Testament Commentary by Kenneth Gangel. This page is also available in: Español, Português, Polski Related Topics: Gospel of Mark Gospel of Luke Gospel of John Book of Romans Book of 1 Corinthians Return to: New Testament Survey Return to: GotQuestions.org Home Book of Acts

Down Through The Roof - Jesus Heals A Paralytic Man

Down Through The Roof - Jesus Heals A Paralytic Man Matt. 9:2-8; Mark 2:1-12; Luke 5:18-26

Jesus said to the man, "Be of good cheer, for your sins are forgiven. Take up your bed and return to your own house." WHEREVER JESUS WENT, crowds followed him. In the streets, or even in the homes of Capernaum, many people gathered when they knew he was present. Some of these people were his friends, others were merely persons curious to hear him speak and to see him perform some miracle, while still others followed for the purpose of finding fault with him. One day while Jesus was in Capernaum so many people came to the house where he was staying that they left no room for others to enter. Among them, as usual, were his disciples and friends, the curiosity-seekers, and the fault-finders. These fault-finders were scribes and Pharisees who had come from far-off places to hear him. They had heard many reports about his wonderful teachings, and they wished to hear him for themselves. As he talked, they sat near by, watching every move he made. Into that crowded room sick people had been brought, and Jesus healed them all. Then while he preached about the kingdom of God the listeners were surprised to hear a scrambling overhead. Presently the roof began to part, and the people saw a queer-looking object being lowered from the ceiling. Then they recognized the form of a crippled man lying on a bed. On the roof were the four friends of this crippled man. They had tried to bring him to Jesus; but when they carried him as far as the door they saw that it would not be possible to push with their burden through the crowd. Yet they were determined to bring this suffering man to the great Healer. The man was not able to move himself about, and day after day he had lain upon his bed because of the disease that had made him so weak and helpless. When the crowd had refused to make way for them to pass, the four friends carried the man up on the flat roof of the house. Then they tore up the roof tiling and saw where Jesus stood. This done, they tied ropes about the bed on which the man lay, and lowered the bed very carefully into the room, before Jesus. Of course the service was interrupted when the sick man was being lowered by the ropes from the roof. The onlookers wondered what Jesus would do. Perhaps some of them knew this sick man. They were all surprised when they heard Jesus say to him, "Son, be of good cheer, for your sins are forgiven." The look of pain left the sick man's face and a happy smile came instead. But the astonished people were not watching him. They were looking in surprise at the one who had dared to say, "Your sins are forgiven." They knew God had power to forgive sins, but they did not know that Jesus was the Son of God. The fault-finders began to say in their hearts, "Who is this who pretends to forgive sins?" None except God can do that! Jesus knew their thoughts, and he said, "Why do you think evil of me in your hearts? Is it easier to tell the man that his sins are forgiven, or to tell him to rise up from his bed and walk? That you may know I have power on earth to forgive sins too [then Jesus turned to the helpless man lying on the couch before him and said], Arise, take up your bed and return to your own house." Immediately the stiffness departed from the sick man's limbs and strength came into his body. Then he arose up in the presence of all the people, rolled up the couch, or mat, upon which he had lain for many days, and lifted it up on his shoulders just as well men carried their beds in that country. The surprised people made way for him, and he walked out through their midst into the street to join his happy friends. Great fear came upon the people in that crowded house. They glorified God, and said to each other as they hurried home, "Surely we have seen strange things today!" Tomorrow: Jesus Raises A Widow's Son From The Dead

"What happened on the Mount of Olives?"

Jesus made two visits to the Mount of Olives that are recorded in the Bible, both in the last week of His life. The first visit was to deliver what has come to be known as the Olivet Discourse recorded in Matthew 24:1–25:46. Parallel passages are found in Mark 13:1-37 and Luke 21:5-36. The second visit was on the night He was betrayed. That evening began with the Last Supper and ended in the Garden of Gethsemane on the Mount of Olives.

The content of the Olivet Discourse is Jesus’ response to His disciples’ question “Tell us, when will these things be, and what will be the sign of your coming and of the close of the age?" (Matthew 24:3). The content of what Jesus taught in Matthew 24–25 primarily refers to the future tribulation period and the second coming of Christ at the end of the tribulation. The Discourse includes parables about those who wait for the Master’s coming—the wise and faithful servant (Matthew 24:45-51), the five wise virgins (Matthew 25:1-13), and the good servant who uses his “talents” (money) wisely as he waits for the Master’s return (Matthew 25:14-30).

Jesus’ second visit to the Mount of Olives followed His last Passover meal with His disciples, in which He established the New Covenant and then revealed Judas as the one who would betray His master (John 13:1-30). At the conclusion of the meal, Jesus instituted the Lord’s Supper (Matthew 26:26-29; 1 Corinthians 11:23-26). After the meal, He took His disciples to the Garden of Gethsemane, literally “oil-press,” located on a slope of the Mount of Olives just across the Kidron Valley from Jerusalem. There Jesus prayed in agony as He contemplated the day to come. So overcome by the horror of what He was to experience in the crucifixion the following day that God sent an angel from heaven to strengthen Him (Luke 22:43).

After this, Judas Iscariot, the betrayer, arrived with a “multitude” of soldiers, high priests, Pharisees, and servants to arrest Jesus. Judas identified Him by the prearranged signal of a kiss which he gave to Jesus. Trying to protect Jesus, Peter took a sword and attacked a man named Malthus, the servant of the high priest, cutting off his ear. Jesus rebuked Peter and healed the man’s ear, displaying the miraculous power of God. Nevertheless, they arrested Him and took Him to Pontius Pilate, while the disciples scattered in fear for their lives.

The Mount of Olives is also mentioned in the Book of Zechariah. In a prophecy related to the end times, the Prophet Zechariah declared, "On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south" (Zechariah 14:4). This prophecy, related to the triumphant coming of the Messiah, connects to both of the above Mount of Olives passages. It connects with the Olivet Discourse in that both passages refer to the end times. It connects with the Garden of Gethsemane in that the very location where Jesus was betrayed and rejected will be the same location where Jesus returns triumphantly.

Recommended Resource: Jesus: The Greatest Life of All by Charles Swindoll.

"What is the meaning of the Parable of the Mustard Seed?"

Like with all parables, the purpose of the Parable of the Mustard Seed is to teach a concept or “big idea” using elements or details, like birds, weeds, and growth, that are common, easily recognized, and usually representational of something else. While the elements themselves do have importance, an overemphasis on the details or literal focus on an element usually leads to interpretive errors and missing the main point of the parable. One of the possible practical reasons that Jesus used parables is that parables teach a concept or idea by using word pictures. By depicting concepts, the message is not as readily lost to changes in word usage, technology, cultural context, or the passage of time as easily as it might be with a literal detailed narrative. Two thousand years later, we can still understand concepts like sameness, growth, the presence of evil influence, etc. This approach also promotes practicing principles rather than inflexible adherence to laws. Further emphasis on a singular point is given when multiple parables are given consecutively on the same subject, as is the case with the Parable of the Mustard Seed.

The Parable of the Mustard Seed is contained in all three of the synoptic gospels. However, the Gospel of Matthew provides us with the most peripheral information, as it includes one parable before and after the mustard seed parable, each teaching on the same subject. Each of the three parables: the weeds among the wheat, the mustard seed, and the yeast have six common elements in them, providing structure which helps us to interpret the individual parables. The common elements are (1) a similitude about "the kingdom of heaven," the earthly sphere of profession both true and false; (2) “a man,” Christ; (3) “a field,” the world; (4) “seed,” the Word of God or its effect; (5) ”growth” or “spreading,” church growth; and (6) the presence of evil, symbolized by weeds, birds of the air, and yeast.

The Parable of the Mustard Seed was taught in rhetorical hyperbole. Here, Jesus uses a shrub/tree coming from a seed (John 12:24) to represent kingdom growth, consistent with other tree/kingdom references (Ezekiel 17:23 and Daniel 4:11-21). The seed’s growth attracts the presence of evil—depicted as birds (Matthew 13:4, 19; Revelation 18:2)—to dilute the church while taking advantage of its benefits.

So, the picture painted in the Parable of the Mustard Seed by Jesus is of the humble beginnings of the church experiencing an explosive rate of growth. It grows large and becomes a source of food, rest, and shelter, for both believers and false professing individuals that seek to consume or take advantage of its benefits while residing or mixing among what was produced by the seed (1 Corinthians 5:1; 6:7; 2 Corinthians 11:13; Galatians 1:7). In other words, Jesus predicts that, while the church will grow extremely large from just a small start, it will not remain pure. While this is not a condemnation of the "bigness" of modern Christianity, it does show us the greatest burden that comes with it. The Parable of the Mustard Seed is both a prediction and a warning. May we listen to its message.

Recommended Resource: Parables of Jesus by James Montgomery Boice.

“What is the meaning of the Parable of the Sheep and Goats?”

Posted on May 31, 2012by brakeman1

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English: Good shepherd (Photo credit: Wikipedia)

In studying the Parable of the Sheep and Goats (Matthew 25:31-46), let’s take a look at just what a parable is. Webster’s New World Dictionary, Second College Edition, defines the parable as “a comparison; a short simple story, usually of an occurrence of a familiar kind, from which a moral or religious lesson may be drawn.” However, Jesus explained the parable in a little different way. In Luke 8:9-10, He says to His disciples, “The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables so that ‘seeing they may not see; though hearing they may not understand.’”
This quotation from Isaiah 6:9-10 does not express a desire that some would not understand, but simply states the sad truth that those who are not willing to receive Jesus’ message will find the truth hidden from them. Jesus spoke in parables because of the spiritual dullness of the people, and He compares His preaching in parables to the ministry of Isaiah, which, while it gained some disciples (see Isaiah 8:16), it also exposed the hard-hearted resistance of the many to God’s warning and appeal. God does not want anyone to perish (see 1 Timothy 2:3-4 and 2 Peter 3:9).
After a casual reading of the sixteen verses that make up the Parable of the Sheep and Goats (Matthew 25:31-46), it seems that they suggest that salvation is the result of good works. The people compared to the sheep were the ones that acted in charity in giving to the needy food, drink, and clothing, who exhibited hospitality, and who visited the sick and those in prison. The goats seem to have done nothing in regard to these things. This resulted in salvation for the sheep and damnation for the goats. The casual reading seems to make it very clear and concise that salvation comes from good works. However, this is clearly not the meaning of the Parable of the Sheep and Goats.
All Scripture proves itself right and non-contradictory when compared with the totality of Scripture. This is what is referred to in 2 Timothy 2:15 as “rightly dividing the word of truth.” Scripture does not contradict Scripture, and the Bible clearly and repeatedly teaches that salvation is by faith through the grace and mercy of God and not by good works (see John 1:12, Acts 15:11, Romans 3:22-24, Romans 4:4-8, Romans 7:24-25, Romans 8:12, Galatians 3:6-9, and Ephesians 2:8-10, to mention a few).
A closer examination of the Parable of the Sheep and Goats reveals much, much more. In the very first verse of the parable, Matthew immediately establishes the kingship and authority of Christ by using the title that Christ so often used in identifying Himself: the “Son of Man” (see John 5:27 and Daniel 7:13-14). The sheep are placed at His right hand. This is a place of honor and shows that the sheep are esteemed by Christ. Compare this with Matthew 22:64; Luke 22:69; Acts 7:55 and Hebrews 1:13; where Christ is at the right hand of the Father. The goats are placed on the left. Testimony is given, judgment is made, and reward and punishment are the result.
There are many things in these verses that could be examined in depth and at length. We could look at whether or not this is part of the “Great White Throne Judgment,” the “judgment of the dead” mentioned in Revelation 20:11, or the judgment of those who survived the “Great Tribulation” and are still alive at the return of Christ. We could look at who the “brethren” are, referred to in vv. 40 and 45. Does this parable have to do with the treatment of Israel by the other nations of the world? We could look at the doctrines of predestination or election prompted by verse 34, or the question of the eternality of hell referred to in verse 46.
While the examination of these issues is certainly worthwhile, none of them pertain to what is the main thrust of the Parable of the Sheep and Goats. What is God trying to reveal to us in these verses? Note that both of the groups represented by the Sheep and the Goats were not aware of their actions in relation to the judgment conferred upon them, and both asked, “When did we do these things?” And this question, in itself, is very revealing as to the condition of the heart of those involved.
In these verses we are looking at man redeemed and saved, and man condemned and lost. Salvation takes place at the moment we receive Jesus Christ, by grace through faith, as our Savior. In this giving of ourselves, we become children of God (see John 1:12-13). Second Corinthians 5:17 tells us that “if anyone is in Christ he is a new creation, the old has gone, the new has come.” But what is it, exactly, that makes us a “new creation.” We are still in this flesh (see Romans 7:14-25), we are still in this world (see James 4:4), and, have no doubt, we are still sinners (see 1 John 1:8).
The change or transformation that takes place in us at the moment of conversion is due to the fact that we are sealed by God in the person of the Holy Spirit (see Ephesians 1:13-14), resulting in salvation. Salvation means that we are brought to the place where we are able to receive something from Christ, namely, forgiveness of sins (see Acts 26:17-18). Our sin debt to God is then cancelled by the atoning death of Christ on the cross, who, at salvation, becomes our Lord. He paid the price for our sin since we could not (see 1 Corinthians 6:19-20 and Hebrews 10:27-28). From this moment on, when the Father looks at us, He chooses to see His Son indwelling us by the Spirit as opposed to seeing our own sinful flesh, and it is only in this manner that our works become acceptable to Him. These works are not being offered by our sinful flesh, but by the power of the Spirit that resides in us.
At salvation our duty as Christians is to become disciples of Christ. Our duty is to become like Him (see Romans 8:29; 2 Corinthians 3:18; and Colossians 2:6-7). Galatians 5:22 tells us that the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, gentleness, faithfulness, and self control. These are the traits that Jesus Christ exhibited throughout His life, and a Christian will grow in this fruit in direct proportion to the cooperation that he gives the Holy Spirit working in his life. Good works in a Christian’s life are the direct overflow of these traits, and are only acceptable to God because of the relationship that exists between servant and Master, the saved and their Lord, the sheep and their Shepherd (see Ephesians 2:10).
So, the core message of the Parable of the Sheep and Goats is that good works will result from our relationship to the Shepherd, to Christ. Followers of Christ will produce good works, will treat others with kindness, will deal with others as if they were Christ. Those who reject Christ live in the opposite manner. While “goats” can indeed do acts of kindness and charity, their hearts are not truly in them for the right purpose – to honor and worship God.
The practical message of the Parable of the Sheep and Goats is, just where, exactly, do you stand in relation to the Shepherd? Are you a sheep or a goat, saved or lost? Until you come to the place in your life that you find yourself among the sheep, until you are saved by faith, through the grace and mercy of God, you will never find true and lasting peace with God. God made us for Himself, and our hearts will be restless until we find our rest in Him. Consider the Parable of the Sheep and Goats. What is the condition of your heart? Remember, “He is no fool who gives away what he cannot keep, to gain that which he cannot lose” (Jim Elliott). Make your decision to dwell with the sheep under the care of the Shepherd, by the grace of God, with the love of Jesus.
Recommended Resource: Parables of Jesus by James Montgomery Boice

“What is the meaning of the Parable of the Fig Tree?”

Posted on May 29, 2012by brakeman1

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Jesus told the Parable of the Fig Tree—Luke 13:6-9—immediately after reminding His listeners of a tower over the pool of Siloam (John 9:7) which unexpectedly fell and killed eighteen people. The moral of that story is found in Luke 13:3: “Unless you repent, you will likewise perish.” To reiterate this moral, Jesus tells the story of the fig tree, the vineyard owner, and the gardener who took care of the vineyard.
The three entities in the story all have clear symbolic significance. The vineyard owner represents God, the one who rightly expects to see fruit on His tree and who justly decides to destroy it when He finds none. The gardener, or vineyard keeper who cares for the trees, watering and fertilizing them to bring them to their peak of fruitfulness, represents Jesus, who feeds His people and gives them living water. The tree itself has two symbolic meanings: the nation of Israel and the individual.
As the story unfolds, we see the vineyard owner expressing his disappointment at the fruitless tree. He has looked for fruit for three years from this tree, but has found none. The three-year period is significant because for three years John the Baptist and Jesus had been preaching the message of repentance throughout Israel. But the fruits of repentance were not forthcoming. John the Baptist warned the people about the Messiah coming and told them to bring forth fruits fit for repentance because the ax was already laid at the root of the tree (Luke 3:8-9). But the Jews were offended by the idea they needed to repent, and they rejected their Messiah because He demanded repentance from them. After all, they had the revelation of God, the prophets, the Scriptures, the covenants, and the adoption (Romans 9:4-5). They had it all, but they were already apostate. They had departed from the true faith and the true and living God and created a system of works-righteousness that was an abomination to God. He, as the vineyard owner, was perfectly justified in tearing down the tree that had no fruit. The Lord’s ax was already poised over the root of the tree, and it was ready to fall.
However, we see the gardener pleading here for a little more time. There were a few months before the crucifixion, and more miracles to come, especially the incredible miracle of the raising of Lazarus from the dead, which would astound many and perhaps cause the Jews to repent. As it turned out, Israel as a nation still did not believe, but individuals certainly did (John 12:10-11). The compassionate gardener intercedes for more time to water and fertilize the fruitless tree, and the gracious Lord of the vineyard responds in patience.
The lesson for the individual is that borrowed time is not permanent. God’s patience has a limit. In the parable, the vineyard owner grants another year of life to the tree. In the same way, God in His mercy grants us another day, another hour, another breath. Christ stands at the door of each man’s heart knocking and seeking to gain entrance and requiring repentance from sin. But if there is no fruit, no repentance, His patience will come to an end, and the fruitless, unrepentant individual will be cut down. We all live on borrowed time; judgment is near. That is why the prophet Isaiah wrote, “Seek the LORD while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon” (Isaiah 55:6-7).
Recommended Resource: Parables of Jesus by James Montgomery Boice.

"What is the meaning of the Parable of the Two Sons?"

 The Parable of the Two Sons can be found in Matthew 21:28-32. The basic story is of a man with two sons who told them to go work in the vineyard. The first son refused, but later obeyed and went. The second son initially expressed obedience, but actually disobeyed and refused to work in the vineyard. The son who ultimately did the will of his father was the first son because he eventually obeyed. Jesus then likens the first son to tax collectors and prostitutes—the outcasts of Jewish society—because they believed John the Baptist and accepted “the way of righteousness” (v. 32), in spite of their initial disobedience to the Law.

The key interpretive point in understanding the Parable of the Two Sons comes in defining to whom Jesus is speaking. For that we need to look at the overall context of this passage. Matthew chapter 21 begins with Jesus’ triumphal entry into Jerusalem. The whole point of Matthew’s gospel is to show Jesus as the long-awaited Messiah. The crowd responds by shouting Hosannas and praises to the King. The King’s first act upon entering Jerusalem is to cleanse the temple (21:12-17). Afterwards, we see Jesus cursing a fig tree (21:18-22). This account may seem an isolated story, but Jesus was making a strong symbolic point. The fig tree is often symbolic of Israel (cf. Hosea 9:10; Joel 1:7). The fact that the fig tree had leaves but no fruit is symbolic of Israel’s religious activity—i.e., all the trappings of spirituality, but no substance. Israel may have had the leaves of activity, but not the fruit of repentance and obedience to God, which is why Jesus tells them the prostitutes and tax collectors will enter the kingdom ahead of them (v. 31).

In Matthew 21:23-27; the religious authorities—the chief priests and elders—question Jesus’ authority. Who is this Jesus who comes into Jerusalem receiving the praises of the masses and drives the moneychangers out of the temple? The stage is set for the showdown. It is in this context that Jesus tells three parables—the Two Sons, the Tenants, and the Wedding Feast. Each of these parables is told to the Jewish religious leaders, each illustrates their rejection of Jesus, and each pronounces judgment on Israel for their rejection of their Messiah. In the Parable of the Two Sons, the leaders of Israel are the second son who claimed obedience, but did not do the will of the father.

Recommended Resource: Parables of Jesus by James Montgomery Boice.