Do Prostitutes Go To Heaven? (Matthew 21:28-32)
QUESTIONS: Do Prostitutes Go To Heaven? (Mt 21:28-32). Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of heaven ahead of you” (Mt 21:31b).
Outline: I. Jesus’ Person (1:1-4:16). Who Jesus is.
II. Jesus’ Proclamation (4:17-16:20). What Jesus does.
III. Jesus’ Passion (16:21-28:20). Why Jesus dies.
From the Parable of 2 Sons: 1. Jesus wants to know you/what you think (Mt 21:28a). 2. Jesus tells stories and asks questions (Mt 21:28-31). 3. Jesus dies for speaking the truth (Mt 21:31-32).
Bookends of Matthew’s Gospel:
- “The virgin will conceive and give birth to a son, and they will call him Immanuel” (which means “God with us”) (Mt 1:23).
- “And surely I am with you always, to the very end of the age” (Mt 28:20b).
Turning Point: “From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that he must be killed and on the third day be raised to life” (Mt 16:21).
- Before that time: (1) Jesus’ theme and focus is on “the kingdom of heaven“ (Mt 4:17, 23, 9:35): All of Jesus’ parables are about some aspect of “the kingdom of heaven“ (Mt 13:10-11, 18-19, 24, 31, 33, 44, 47). (2) He did not want his messiahship proclaimed (Mt 8:4; 9:30; 12:16; 16:20; 17:9).
- After that time: (1) He often spoke of his death (Mt 16:21; 17:9, 12, 22-23; 20:18-19, 28; 21:38-39; 26:2).
- (2) He expressed his messiaship and authority through 3 symbolic actions. (i) As he approached Jerusalem, Jesus is welcomed as the messiah riding on a donkey (Mt 21:5, 9). (ii) Jesus asserts his authority in the temple courts (Mt 21:12-13). (iii) Jesus cursed a fruitless fig tree (Mt 21:19).
- (3) Jesus rebuked and confronted the religious authorities through 3 polemic parables. (i) The Two Sons (Mt 21:28ff). (ii) The Vineyard/Tenants (Mt 21:33ff). (iii) The Wedding Feast (Mt 22:1ff).
The Structure of Matthew. Outline (The Gospel of Matthew, R. T. France. NICNT–The New International Commentary on the New Testament):
I. Introducing the Messiah (1:1-4:11).
II. Galilee: The Messiah revealed in word and deed (4:12-16:20).
* The Messiah‘s authority revealed in his teaching: The Discourse on Discipleship (5:1-7:29). SoTM. * The Messiah‘s authority shared with his disciples: The Discourse on Mission (9:35-11:1). * The Kingdom of Heaven: The Parable Discourse (13:1-53).
III. From Galilee to Jerusalem: The Messiah and followers prepare for confrontation (16:21-20:34).
IV. Jerusalem: The Messiah in confrontation with the religious authorities (21:1-25:46). * Living Together as Disciples: The Discourse Relationships (18:1-19:2). * The End of the Old Order and the Reign of the Son of Man: The Discourse on the Future (24:3-25:46).
IV. Jerusalem: The Messiah in confrontation with the religious authorities (21:1-25:46). * Living Together as Disciples: The Discourse Relationships (18:1-19:2). * The End of the Old Order and the Reign of the Son of Man: The Discourse on the Future (24:3-25:46).
V. Jerusalem: The Messiah rejected, killed, and vindicated (26:1-28:15).
VI. Galilee: The Messianic mission is launched (18:16-20).
VI. Galilee: The Messianic mission is launched (18:16-20).
Jesus said to them, “Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you” (Mt 21:31, NKJV).
“This is true to say to you: The tax agents and the prostitutes go ahead of you into God’s Empire.” Scot McKnight.
Refernces:
- R. T. France. The Gospel of Matthew. NICNT (The New International Commentary on the New Testament). 2007. How to interpret the narrative’s organization, given that the original Greek manuscripts lacked modern chapter and verse divisions. Key structural theories:
- The 5 Books Theory (B.W. Bacon): This approach identifies five major teaching discourses in Matthew, each concluded by a specific formula (Mt 7:28, 11:1, 13:53, 19:1, 26:1). While influential, France argues it incorrectly elevates these speeches as the exclusive “skeleton” of the book, ignoring the narrative action.
- Person, Proclamation, and Passion (Kingsbury & Bauer): This theory uses the phrase “From that time Jesus began to” (Mt 4:17, 16:21) to divide the book into 3 sections. While France validates these turning points, he criticizes the model for lumping the final 12 chapters into a single monolithic “passion” block, which flattens the narrative’s complexity.
- The Geographical Framework: France proposes a structure based on geographical progression, mirroring the Gospel of Mark: an extended prologue, a long ministry phase in Galilee, a transition phase during the journey south, & a climactic arrival/rejection in Jerusalem. Unlike modern readers who might see John’s account of multiple trips as contradictory, France suggests Matthew used this simplified geographical arc to build dramatic tension & highlight the conflict between the Galilean prophet & the Jerusalem elite.
Key Takeaways for Interpretation:
- Geopolitical Context: Readers must understand that Galilee and Judea had distinct cultural, economic, and political identities; the conflict was not just religious, but also sociological (a rural outsider challenging a metropolitan establishment).
- Oral Performance: France posits that Matthew was likely designed for communal oral presentation in installments, rather than private silent reading, which would allow listeners to better track the narrative tension over time.
- The Ending: A significant departure from Mark is the triumphant return to Galilee (Mt 28:16-20), which brings the story full circle and launches the messianic mission from the margins rather than the center.
