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archive of past questionaries can be found
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MOST RECENT QUESTIONARIES
matthew 21.28-32
questionary #28 in the "jesus and the kingdom of God" series
thursday, april 24, 2025
28But 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.
In this series of questionaries entitled, “Jesus and the kingdom of God ,” we examine Jesus’ sayings about the kingdom of God. What did the kingdom of God mean to him? What was the nature of the kingdom of God? What did he hope and intend to happen as a consequence of his focus and teachings on the kingdom of God? What sorts of people inhabited the kingdom of God? We explore these and other questions in this series of questionaries. This questionary is the twenty-seventh in the series.
Jesus speaks of kingdom of God some forty times in the Gospel of Matthew. Matthew not only introduces the beginning of Jesus’ ministry as one focused on “the kingdom of heaven,” but says that “from that time Jesus began to preach… the kingdom of heaven.” In introducing Jesus’ ministry, Mark characterizes Jesus as “preaching the gospel of the kingdom of God.” We might translate, “preaching the positive proclamation about God’s kingdom.” All this suggests that the kingdom of God remained a central feature of Jesus’ teachings and intentions throughout his ministry.
In previous questionaries, we have attempted to show that 1) the kingdom of God should be thought of as that group or society that adopts God’s rule over it, i.e. accepts and lives by the principles and values by which He, Himself, lives and governs, and by which individuals and societies endure; 2) Jesus hoped and intended to change this world and the principles and values by which it governed and by which it lived. The kingdom of God on earth was in preparation for a kingdom of God in heaven, but he always intended that life on earth be improved and that the kingdom of God become a lived experience in human history; 3) Jesus expected a personal response to his message of the kingdom, that response being repentance/ a change in one’s perspective and world view, and belief in Jesus’ message of the imminent coming of the kingdom of God; 4) the kingdom of God was linked to Jesus’ ministry of physical healing and spiritual exorcism as a demonstration of the kingdom of God and His ability to take control of things previously out of control and rule in a way that benefits all, thus demonstrating the reality and desirability of the kingdom of God; 5) the kingdom of God is based on very different principles than the kingdoms of this world, including the rejection of violence as a means of resistance and the maintenance of power; 6) the poor, those financially and economically destitute and beggarly, are the very kind of people that constitute the kingdom of God in the here and now and for whom it was created in the distant, future, post-mortal time and place; 7) those who desire the kingdom of God and to live by its principles become targets of persecution; 8) the plea that the kingdom of God come and that people be ruled by his principles in the here and now should be a regular and integral part of the disciple’s prayers; 9) the kingdom of God is of the highest value and should be our first priority, even above the acquisition of life’s necessities; 10) those who enter God’s kingdom are those who do His will; 11) disciples are called to preach the kingdom of God in the same manner as did Jesus; 12) the kingdom of God can be and has been overcome by violence—the violence of others, certainly, but perhaps also its own citizens’ ungodly urge to violence; 13) under Satan’s influence, the kingdom is infiltrated by those whose attitudes and actions are inconsistent with and undermine the kingdom. These are allowed to mingle with those whose attitudes and actions are consistent with and help propagate the kingdom until the final judgment;14) the beginnings of the kingdom are small and humble but will ultimately have a huge impact; 15) those who would enter the kingdom must renounce all thoughts and strivings for status and superiority within the kingdom, being as uncaring about status and superiority as are children; 16) the kingdom of God is a place of radical forgiveness and only those prepared to forgive radically can abide in it; and 17) in addition to giving up all thought of status and reward, those who would enter the kingdom must transform their view of wealth, give up wealth and the desire for wealth to provide for those less fortunate.
1. In verses 28-31, Jesus presents a parable. Even though it is not introduced with the traditional “the kingdom of God is like…,” Jesus’ statement after presenting the parable, “the publicans and the harlots go into the kingdom of God before you,” seems to justify including it in our survey of Jesus’ thoughts and teachings about the kingdom of God.
? What do you learn from this parable about who enters the kingdom of God?
2. We find the following characters in this parable.
- A father and vineyard owner
- A son who at first refuses to work in the vineyard, but then accepts to work in the vineyard
- A son who says he will work in the vineyard, but then neglects to do so
? Who do each of these characters represent in Jesus’ interpretation of the parable as found in verses 31 and 32?
3. Just as the first son, at first reluctant, ended up “doing the will of his father,” it was the “publicans and the harlots” that believed John and did his will--and thus entered the kingdom.
? As you understand John the Baptist’s message, what was it that he asked his audiences to do?
Consider the following.
In Matthew 3.2, John asked his audience to do what we read Jesus ask his audience to do: “Repent ye: for the kingdom of heaven is at hand” or “transform your views” or “your world view,” believing that “the kingdom of heaven is imminent.”
In Mark1.4 and Luke 3.2, John “preached the baptism of repentance for the remission of sins,” or a baptism that served as a sign of one’s acceptance of new and transformed views that then brought an end to the sins of this world.”
In Matthew 3.8, John asked his audience to “Bring forth therefore fruits meet for repentance,” or “Bring forth fruits consistent with a transformed world view.
When John’s audiences--common people, tax collectors, and soldiers-- ask him what fruits were consistent with repentance or the new and transformed views that he called for, He replied, 1) “He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise, 2) “Exact no more than that which is appointed you, and 3) Do violence to no man, neither accuse any falsely; and be content with your wages” (See Luke 3.10-14).
? How does consideration of these points of summary of John’s message, alter or expand your earlier answer about what John asked his audience to do?
4. Through his parable and then his interpretation of it, Jesus teaches that it is those who believed and followed John’s teachings who entered the kingdom of God.
? What do you learn from the points of summary of John’s message about what is required to enter the kingdom of God?
? In considering fruits that are consistent with repentance, or fruits that are consistent with a new and transformed world view, how do you feel about the fact that John’s advice to his audiences was that they transform their economic outlook and behavior--impart one’s “excess” to the disadvantaged, don’t extract from others more than is fair, and don’t use violence or fraud to earn more, but be satisfied with what you have?
? How do you feel about the fact that a new and transformed perspective concerning temporal, materialistic, and economic matter is necessary for entrance into the kingdom of God?
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.
In this series of questionaries entitled, “Jesus and the kingdom of God ,” we examine Jesus’ sayings about the kingdom of God. What did the kingdom of God mean to him? What was the nature of the kingdom of God? What did he hope and intend to happen as a consequence of his focus and teachings on the kingdom of God? What sorts of people inhabited the kingdom of God? We explore these and other questions in this series of questionaries. This questionary is the twenty-seventh in the series.
Jesus speaks of kingdom of God some forty times in the Gospel of Matthew. Matthew not only introduces the beginning of Jesus’ ministry as one focused on “the kingdom of heaven,” but says that “from that time Jesus began to preach… the kingdom of heaven.” In introducing Jesus’ ministry, Mark characterizes Jesus as “preaching the gospel of the kingdom of God.” We might translate, “preaching the positive proclamation about God’s kingdom.” All this suggests that the kingdom of God remained a central feature of Jesus’ teachings and intentions throughout his ministry.
In previous questionaries, we have attempted to show that 1) the kingdom of God should be thought of as that group or society that adopts God’s rule over it, i.e. accepts and lives by the principles and values by which He, Himself, lives and governs, and by which individuals and societies endure; 2) Jesus hoped and intended to change this world and the principles and values by which it governed and by which it lived. The kingdom of God on earth was in preparation for a kingdom of God in heaven, but he always intended that life on earth be improved and that the kingdom of God become a lived experience in human history; 3) Jesus expected a personal response to his message of the kingdom, that response being repentance/ a change in one’s perspective and world view, and belief in Jesus’ message of the imminent coming of the kingdom of God; 4) the kingdom of God was linked to Jesus’ ministry of physical healing and spiritual exorcism as a demonstration of the kingdom of God and His ability to take control of things previously out of control and rule in a way that benefits all, thus demonstrating the reality and desirability of the kingdom of God; 5) the kingdom of God is based on very different principles than the kingdoms of this world, including the rejection of violence as a means of resistance and the maintenance of power; 6) the poor, those financially and economically destitute and beggarly, are the very kind of people that constitute the kingdom of God in the here and now and for whom it was created in the distant, future, post-mortal time and place; 7) those who desire the kingdom of God and to live by its principles become targets of persecution; 8) the plea that the kingdom of God come and that people be ruled by his principles in the here and now should be a regular and integral part of the disciple’s prayers; 9) the kingdom of God is of the highest value and should be our first priority, even above the acquisition of life’s necessities; 10) those who enter God’s kingdom are those who do His will; 11) disciples are called to preach the kingdom of God in the same manner as did Jesus; 12) the kingdom of God can be and has been overcome by violence—the violence of others, certainly, but perhaps also its own citizens’ ungodly urge to violence; 13) under Satan’s influence, the kingdom is infiltrated by those whose attitudes and actions are inconsistent with and undermine the kingdom. These are allowed to mingle with those whose attitudes and actions are consistent with and help propagate the kingdom until the final judgment;14) the beginnings of the kingdom are small and humble but will ultimately have a huge impact; 15) those who would enter the kingdom must renounce all thoughts and strivings for status and superiority within the kingdom, being as uncaring about status and superiority as are children; 16) the kingdom of God is a place of radical forgiveness and only those prepared to forgive radically can abide in it; and 17) in addition to giving up all thought of status and reward, those who would enter the kingdom must transform their view of wealth, give up wealth and the desire for wealth to provide for those less fortunate.
1. In verses 28-31, Jesus presents a parable. Even though it is not introduced with the traditional “the kingdom of God is like…,” Jesus’ statement after presenting the parable, “the publicans and the harlots go into the kingdom of God before you,” seems to justify including it in our survey of Jesus’ thoughts and teachings about the kingdom of God.
? What do you learn from this parable about who enters the kingdom of God?
2. We find the following characters in this parable.
- A father and vineyard owner
- A son who at first refuses to work in the vineyard, but then accepts to work in the vineyard
- A son who says he will work in the vineyard, but then neglects to do so
? Who do each of these characters represent in Jesus’ interpretation of the parable as found in verses 31 and 32?
3. Just as the first son, at first reluctant, ended up “doing the will of his father,” it was the “publicans and the harlots” that believed John and did his will--and thus entered the kingdom.
? As you understand John the Baptist’s message, what was it that he asked his audiences to do?
Consider the following.
In Matthew 3.2, John asked his audience to do what we read Jesus ask his audience to do: “Repent ye: for the kingdom of heaven is at hand” or “transform your views” or “your world view,” believing that “the kingdom of heaven is imminent.”
In Mark1.4 and Luke 3.2, John “preached the baptism of repentance for the remission of sins,” or a baptism that served as a sign of one’s acceptance of new and transformed views that then brought an end to the sins of this world.”
In Matthew 3.8, John asked his audience to “Bring forth therefore fruits meet for repentance,” or “Bring forth fruits consistent with a transformed world view.
When John’s audiences--common people, tax collectors, and soldiers-- ask him what fruits were consistent with repentance or the new and transformed views that he called for, He replied, 1) “He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise, 2) “Exact no more than that which is appointed you, and 3) Do violence to no man, neither accuse any falsely; and be content with your wages” (See Luke 3.10-14).
? How does consideration of these points of summary of John’s message, alter or expand your earlier answer about what John asked his audience to do?
4. Through his parable and then his interpretation of it, Jesus teaches that it is those who believed and followed John’s teachings who entered the kingdom of God.
? What do you learn from the points of summary of John’s message about what is required to enter the kingdom of God?
? In considering fruits that are consistent with repentance, or fruits that are consistent with a new and transformed world view, how do you feel about the fact that John’s advice to his audiences was that they transform their economic outlook and behavior--impart one’s “excess” to the disadvantaged, don’t extract from others more than is fair, and don’t use violence or fraud to earn more, but be satisfied with what you have?
? How do you feel about the fact that a new and transformed perspective concerning temporal, materialistic, and economic matter is necessary for entrance into the kingdom of God?
ARCHIVE OF PAST QUESTIONARIES
OLD TESTAMENT
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| 01_gen-songofsongs_edition_22_11_12.pdf |
psalm 5
| psalm5_questionary.pdf |
psalm 6
| psalm6_questionary.pdf |
psalm 32
| psalm32_questionary.pdf |
psalm 51
| psalm51_questionary.pdf |
psalm 102
| psalm102_questionary.pdf |
psalm 103
| psalm103_8-12_questionary.pdf |
psalm 115.4-8
| psalm115_4-8_questionary.pdf |
psalm 130
| psalm130_questionary.pdf |
psalm 143
| psalm143.1-2_4_6-9_questionary.pdf |
psalms 1-50
| 02_psalms1-50_edition_24_02_22.pdf |
psalms 51-100
| 02_psalms51-100_edition_24_03_16.pdf |
psalm 101-150
| 02_psalms101-150_edition_24_03_18.pdf |
isaiah
| 03_isaiah_edition_23_12_28.pdf |
jeremiah-lamentation
| 04_jeremiah-lamentations_edition_23_12_23.pdf |
joel 2.12-14
| joel2_12-14_questionary.pdf |
amos
| 05_amos_24_07_30.pdf |
micah 7
| micah7_questionary.pdf |
ezekiel-malachi
| 05_ezekiel-malachi_edition_24_02_27.pdf |
NEW TESTAMENT
matthew
| 01_matthew_edition_24_12_23.pdf |
matthew 6.9-13
| matthew6_9-13_questionary.pdf |
matthew 21
| matthew21_questionary.pdf |
matthew 22.34-40
| matthew22_34-40_questionary.pdf |
matthew 26.36-46
| matthew26_36-46_questionary.pdf |
mark
| 02_mark_edition_24_11_21.pdf |
mark 15.22-38
| mark15_22-38_questionary.pdf |
luke
| 03_luke_edition_24_12_19.pdf |
luke 10.38-42
| luke10_38-42_questionary.pdf |
luke 15.1-7
| luke15_1-7_questionary.pdf |
luke 17.3-6
| luke17_3-6_questionary.pdf |
luke 18
| luke18_questionary.pdf |
luke 22
| luke22_questionary.pdf |
luke 23
| luke23_questionary.pdf |
john
| 04_john_edition_24_11_30.pdf |
john 14.16-21, 23
| john14_16-21_23_questionary.pdf |
acts-revelation
| 05_acts-revelation_edition_24_11_16.pdf |
| acts5.29-32_questionary.pdf |
colossians
| colossians3_1-4_questionary.pdf |
jesus and the kingdom of god (series)
| jesus_and_the_kingdom_of_god_questionary_series.pdf |
BOOK OF MORMON
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| 01_1nephi-mosiah_edition_24_12_24.pdf |
jacob 1.8
| jacob1_8_questionary.pdf |
mosiah 4
| mosiah4_questionary.pdf |
alma
| 02_alma_edition_24_03_07.pdf |
alma 34
| alma34_questionary.pdf |
alma 37.9
| alma37_9_questionary.pdf |
alma 39.8-9
| alma39.8-9_questionary.pdf |
helaman-moroni
| 03_helaman-moroni_edition_23_08_22.pdf |
1 nephi 11-14--the visions of nephi (series)
| bm_series_1nephi11-14_visions_of_nephi.pdf |
DOCTRINE AND COVENANTS & PEARL OF GREAT PRICE
doctrine & covenants/ pgp
| 04_dc_ppg_edition_24_03_29.pdf |
dc 19.18-19
| dc19_18-19_questionary.pdf |
dc 138.11-12, 15-16 18-19
| dc138_11-12_15-16_18-19_questionary.pdf |
JUST SCRIPTURE
o.t. genesis-ecclesiastes |
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o.t. isaiah-malachi |
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new testament |
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book of mormon |
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dc & pgp |
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ATONEMENT
atonement readings & questionaries by series |
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atonement readings and questionaries by topic |
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