5. Growing conflict (21:23-23:39)

Jesus has experienced opposition from the religious leaders almost from the very beginning (cf. 9:1-8). But now, in consequence of his cleansing of the temple and his great popularity with the crowds (21:1-17), the opposition becomes more direct.

This section begins with the challenge from the chief priests and elders. They ask the question regarding Jesus' authority (21:23-27). The unwillingness of the religious leaders to answer the question Jesus throws back to them indicates that they were not finally interested in the issue of Jesus' authority, but only in maintaining their status among the people.

The encounter with the chief priests and elders in 21:23-27 leads Jesus to pronounce three parables against Israel (21:28-22:14). In the parable of the two sons (21:28-32), Israel is like a child who promises to obey but fails to make good on the promise. The religious outcasts, on the other hand, have repented and do the will of the Father. This parable teaches that God demands actual obedience.

The parable of the vineyard (21:33-46) teaches that Israel’s rejection of Jesus is consistent with the behavior of Israel throughout its history. Nevertheless, the rejection of Jesus will have far more tragic consequences than the earlier rejection of the prophets. God will no longer establish his rule on the earth through Israel, but through his church, made up of both Jews and Gentiles who do the will of God (21:43). God will establish his rule through the community of those who obey him.

The parable of the wedding feast (22:1-14) indicates that Israel’s repudiation of the call of God to enter the kingdom through Jesus will cause God to invite Gentiles into the kingdom. The last part of this parable contains a warning to the church: Those who have accepted the invitation must continue to do the will of God. Otherwise, they (like the man without a wedding garment) will be cast out and judged.

These three parables are followed by three challenges from the religious leaders (22:15-40). By their questions they attempt to trap Jesus. He responds to the question about paying taxes to Caesar by indicating that participation in God’s kingdom is not necessarily incompatible with the fulfilling of civic responsibilities (such as paying taxes). Moreover, just as coins bearing the image of Caesar should be given to Caesar, so also persons created in the image of God should give themselves to God (Ge 1:26-28).

The Sadducees' question causes Jesus to affirm the centrality of belief in the resurrection (22:23-33). And the question from the lawyer prompts Jesus to declare the centrality of love in the law (or will) of God (vv.34-40). Here Jesus makes three points. First, the entire law of God is summed up in the command to love so that every demand is an expression of love to God and/or love to the neighbor. Second, God demands a love that is deep and comprehensive. Persons are to love God with their whole being and are to love their neighbors with the same quality of love they naturally have for themselves. Such deep, comprehensive love toward God and others is the essence of what Wesley called “entire sanctification.” Third, love to God and the neighbor are inseparably bound together.

In each case, the religious authorities were unable to respond to Jesus' answers. Being ignorant of the true nature of Jesus, they are unable to answer the question Jesus puts to them in 22:41-46. After that point they ask him no more questions (v.46).

The confrontation between Jesus and the religious leaders in this section comes to a climax in the seven woes Jesus pronounces against the scribes and Pharisees (ch. 23). The number seven often indicates completeness, and it points here to the complete sinfulness of the religious leaders and their complete condemnation by God. The chief sin of these leaders is hypocrisy. Their acts of piety, ostensibly directed toward God, are actually directed toward people. They do not seek the approval of God; they seek honor from humans (23:1-7). There is no correlation between their inner attitude and outward appearance (vv.25-28).

The hypocrisy of these leaders has devastating consequences. The persons they attempt to win to God are actually made worse than they were at first because of the corrupting influence of these hypocrites (23:13-15). Moreover, their hypocrisy has distorted their understanding of God’s will. They focus on legalistic hair-splitting and major on minor concerns, while ignoring those things that are important to God (vv.16-24).

In spite of all their efforts, however, these hypocrites ultimately cannot hide their sinfulness (23:29-36). As long as they persist in their hypocrisy, they can look forward only to the destruction of their nation and temple (vv.37-39; cf. ch. 24), and hell (v.33).

Although Jesus here speaks about the religious authorities, he is not speaking to them. Rather, Jesus addresses these remarks to the crowds and especially to his disciples. Ch. 23 thus serves to warn disciples against the dangers of hypocrisy.