This was Jesus’ first teaching in the temple after his triumphal entry, and this short parable effectively took this crucial question of authority all the way back to fundamental principles, not only to the current unwillingness (or inability) of the chief priests to answer the question about the source of John’s authority but also beyond that to things pertaining to the foundation of the world relevant to the source of Jesus’ and all true authority. Indeed, the first son initially answered the Father’s request by saying, “Ou thelō,” which the KJV translates as “I will not” (emphasis added). The Parable of the Two Sons. Consider the following: The two sons were asked by their father. The two sons are referred to as the father’s tekna, his own immediate offspring (not slaves or servants); although referred to with this term of endearment, which is often used in speaking of young children, these sons must be old enough and mature enough to do this work. Tuesday, April 4, A. D. The second son says “yes,” but does not do what he was asked. Because of this symbolic element, it is often suggested that this parable should be read nationally, as a statement about God’s two ethnic sons, so to speak, the Israelites and the Gentiles: one of the sons (Israel) said (and covenanted) that he would do what God wanted but then did not, while the other (the Gentiles, or the publicans and the harlots) said he would not go, but reconsidered and did go. At the literal, factual level, this is a story of a man. 3 (2011): 71. It might mean that the Jewish leaders, who were chronologically asked first, but did not do the will of the father, were seen as coming first in the parable, whereas the tax collectors and harlots were asked second, and then went, were transposed into second position. Many things had been put in place for the Son of God to appear in the flesh at the promised and prophesied time, and people in Jerusalem were counting down the days and years for the fulfillment of the prophecy given in the book of Daniel, to say nothing of the prophecies given in the Book of Mormon. The parable begins in verse 11 (ESV): And He (Jesus) said, “There was a man who had two sons.” These two sons personify the audiences to whom Jesus spoke (cf. A man had two sons. As he usually did, Jesus answered their affront with a question of his own: “The baptism of John [the Baptist], whence was it?” he asked. The more one can see the interlacing and reinforcing textures of symbolism at work in a parable, a painting, or any other work of meaningful communication, the stronger the reading. But, while this allegorical reading emphasizes the way in which this little parable silenced Jesus’ critics, it does not really answer either of the two questions they had asked him about his authority, and so this collective or national allegorical reading—useful though it certainly is in Matthew’s rhetorical agenda—still leaves us wanting more. To my mind, all of Jesus’ parables are to be read at multiple levels. This verb is translated simply as “went” in the KJV in Matthew 21:29, 30. Lessons for the church about the parable of the two sons 1. Whether or not the chief priests and elders had any knowledge from traditional sources about the heavenly council in which the eternal plan was established from the foundation of the world, that primal event would have been well known to the Savior and perhaps to his disciples and others of his contemporaries. Going to the other, he [the Father] said the same. Jesus makes clear to his audience what this parable means.  See, generally, Ruben Zimmermann and Gabi Kern, eds., Hermeneutik der Gleichnisse Jesu (Tübingen: Mohr Siebeck, 2008); Stefan Nordgaard Svendsen, Allegory Transformed: The Appropriation of Philonic Hermeneutics in the Letter of the Hebrews (Tübingen: Mohr Siebeck, 2009). In fact, the Father’s command to his first son, “go down” (hypage), which says more than just “go,” as in the KJV, and thus invites the listener to understand this dialogue as having transpired somewhere above. Jesus begins clashing with religious authorities almost immediately by cleansing the temple of moneychangers (Matthew 21:12–17). 2 (2008): 5–7 (Satan in the heavenly council), and 18–19 (the issue of proper authority).  The King James Version chose to supplement the text by inserting the word his in italics, when Jesus asks, “Whether of them twain did the will of his father?” (21:31). In the parable of the Vineyard owner’s Two Sons the key idea is changing your mind. The son who—even though he was openly rebellious and nasty— afterward he regretted it and changed his mind and did the will of the father. IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY, JESUS GIVES THE THIRD GREAT GROUP OF PARABLES. While some … 21:28-32. It Is A Thought Provoking Parable That Teaches The Meaning Of True Obedience and What It Means To Do God’s Will. With these general thoughts as guiding principles, consider first the setting of this short parable, which comes at a crucial moment in Matthew’s Gospel narrative. (Indeed the leaders won’t get in at all unless they repent.) Immediately after Jesus’ triumphal entry into Jerusalem, he went straight to the temple, knocked over the tables of the overreaching merchants and money changers, miraculously healed the blind and the lame, and was heralded by children (21:12–16). When the father tells his second son to go work on the vineyard, he tells him he will work on it.  Robert L. Millet and James C. Christensen, Parables and Other Teaching Stories (Salt Lake City: Shadow Mountain, 1999), 7. Those having divine authority may need to repent or change their attitude in order to accommodate themselves to do what God wants, not what they might want. This made the Pharisaical teachers of religious law complain that Jesus was associating with such despicable people – even eating with them.” And he answered and said, I go, sir: and went not.  John W. Welch, “The Good Samaritan: A Type and Shadow of the Plan of Salvation,” BYU Studies 38, no. The son answers, 'I will not,' but he later changes his mind and goes to work in the vineyard. With numerous possible applications to choose from, readers must selectively decide how to interpret what they see in a parable.  These symbolical readings do not diminish or supplant ordinary, plain, practical readings of the parables. A man had two sons; he went to the first and said, 'Son, go and work in the vineyard today.'. Grant Building  On the importance of the two questions in Matthew 21:23 and 25 for the interpretation of this parable, see Wesley G. Olmstead, Matthew’s Trilogy of Parables: The Nation, the Nations and the Reader in Matthew 21:28–22:14 (Cambridge: Cambridge University Press, 2003), 99, 108. Monte S. Nyman and Charles D. Tate Jr. (Provo, UT: Religious Studies Center, 1988), 41, 46; Hugh W. Nibley, “Treasures in the Heavens: Some Early Christian Insights into the Organizing of Worlds,” Dialogue 8, no. Provo, UT 84602 A few other manuscripts reverse the order of the appearance of the two sons, so that the father first asks the son who eventually does not go, even though he initially says yes, and in these texts the answer to Jesus’ final question about which of the two did the father’s will is accordingly either “the latter” (ho hysteros) or “the last” (ho eschatos). Nevertheless, the Greek reads, “Which of the two did the will of the father (epoiēsen to thelēma tou patros)?” (emphasis added). Moses has two sons (Exodus 18:3), one negatively named Gershom (from ger, alien), the other favorably named Eliezer (from Eli, my God, and ezer, help). a MATT. Sometimes these paralleling referents are transparent and obvious; other times, and for various reasons, the allegorical counterparts are more obscure and esoterically coded.  Kurt Erlemann, “Allegorie, Allegorese, Allegorisierung,” in Zimmerman and Kern, Hermeneutik der Gleichnisse Jesu, 482–93. (New York: United Bible Societies, 1988), domain 41.52 (p. 510). "The first," they answered. Matt. Regarding his oath and covenant of the Melchizedek priesthood in Psalm 110:4, the Lord promises that he “will never change his mind” (ou metamelēthsetai). The master of the vineyard was setting out to travel foreign lands for a number of years. And he came to the second, and said likewise. This story “expects that listeners should pronounce judgment upon the son who did not obey,” for children in this world were “expected to honour [their] parents.” One son eventually does this; the other does not. This view has been embraced by several commentators because at the end of verse 31 Jesus indicted his challengers, saying that the publicans and harlots would enter the kingdom of God before they would because the publicans and harlots believed John the Baptist but the chief priests and elders did not. The first word in this parable is anthrōpos (21:28), a man. At the broader ethical level, this parable gives helpful domestic guidance to all sons and daughters on how they ought to behave. ?” “I have been chosen! This also is the first word in the parables of the good Samaritan (Luke 10:30) and the prodigal son (Luke 15:11). In fact, logically, the comparative failure of the Jewish leaders to do the will of God has nothing to do with Jesus’ authoritative empowerment to do or to say all the things he was teaching and doing. A Summary Of The Parable Of Two Sons Is Presented, Along with A Reflection On The Parable.  In these four, one might see a reflection of a four-square approach to the gospel: the physical, social, intellectual, and spiritual (see Luke 2:52). Except in a few NT manuscripts, the other son simply says egō, kurie, “I, Lord.” In ordinary parlance, this might sound something like “Yes, sir.” But in an anagogical mode, the pronoun egō adds connected significance. John W. Welch, “Symbolism in the Parable of the Willing and Unwilling Two Sons in Matthew 21,” in Let Us Reason Together: Essays in Honor of the Life’s Work of Robert L. Millet, ed. He was eager at first, but in the end he would not serve his father. In Gethsemane, as the Savior reconciled and submitted himself to the will of the Father, he said, “not my will [mē to thelēma mou] but thine, be done” (Luke 22:42).  Hultgren, “Interpreting the Parables of Jesus,” in The Parables of Jesus: A Commentary, 637: “It should go without saying that a father can represent God, and so it is.”. In most manuscripts, at the end of the story in verse 31, he is called “the first” (ho prōtos). Those with authority do not take that authority upon themselves but are “called of God, as was Aaron” (Hebrews 5:4). God has told folks to go and work in the “vineyard” but we are reluctant. In approaching this or any other parable of Jesus, as Bob has elegantly and cogently written, one needs to be alert to the fact that every communication may contain several symbols that convey, intentionally or unintentionally, multiple levels of meaning: “Some of the messages are crystal clear, while others are intentionally veiled,” depending on “the openness and spiritual receptivity of the listeners.” Furthermore, “a parable can have many applications.” Each element in the parables of Jesus works as an analog, as one thing representing, or “re-presenting,” something else. 801-422-6975, The Setting of the Parable of the Willing and Unwilling Two Sons. Because Lucifer sought to usurp God’s own honor, glory, power, and authority, he was cast down (Moses 4:3) and, as in Jesus’ parable to the Jewish leaders, Lucifer did not go. Moreover, it is unclear which group was actually asked by John the Baptist first. Jesus began by saying: There was once a man who had two sons. At this point in Matthew 21:29, the KJV reads, “but afterward he repented” (emphasis added), which might seem unbecoming of the Savior. These words were used by Jesus himself in referring to his own going away or departure, as a euphemism for his impending death and descent into the spirit prison: “Then said the Jews, Will he kill himself? Isaac had two sons, Jacob and Esau; the one wrestled with God and received an eternal blessing, and the other sold his birthright. The father also goes to his second son and tells him the same thing, to which the son says, 'I go, sir,' but then he did not go. Consistent with this allegorical reading, it is clear that Jesus intended the chief priests and elders to see themselves and their own failure to do the will of the Father in this little parable, as Jesus concluded this part of his conversation with them by saying, “Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you” (Matthew 21:31), and by extension this point of judgment would fall upon anyone else who had rejected John. This act sets the Sanhedrin on edge and ramps up the tension between Jesus and the religious establishment. This approach focuses on explaining what happened in the story, either actually or fictively. The first son says “no,” but does the father’s will. (Matthew 21:28-31, NIV) In Jesus Parable of the Two Sons, who was represented by the first son? He proved He is worthy of our trust and love, and we can live in joy because of that. In some situations we even surrendered on... 2. In some other early manuscripts, he is called “the last” (ho eschatos), apparently because in the narrator’s mind that son is the farthest back in the story. The Parable of Two Sons is about obedience and disobedience. Moreover, the second and only other word (kurie) in his reply to his father a bit stiffly calls his own father “Lord,” which may well convey an underlying sentiment that for that son this matter was not primarily about close personal love or filial devotion. See also Psalm 106:45; Jeremiah 20:16; Ezekiel 14:22.  In D, the second son says egō kurie hypagō (“I, Lord, I go down”) and occasionally others, including Θ 0233 f13, will likewise supply the verb in “I go down,” which seems to be implied but which then renders the pronoun egō superfluous, except for added emphasis—which is still consistent with my point.  Joseph Smith, “To the Elders of the Church of the Latter Day Saints,” Latter Day Saints’ Messenger and Advocate, December 1835, 225–30. Indeed, most potently, this parable takes the question of authority into divine realms. (New York: Charles Scribner’s Sons, 1972), 80–81.  Commentators often assert that this parable has been taken out of its original context in some Galilean village setting and inserted here, where it does not really belong. He seems caught up with the fact that he had been called.  For example, Joachim Jeremias, The Parables of Jesus, 2nd ed. If that was all that was intended by Jesus, a simpler story involving only one son who at first disregarded his father’s wishes but then changed his mind might have been sufficient and more appropriate in showing that those sinners had ultimately done the right thing by repenting and following John. Several significant factual or cultural points are embedded in this instructive story. He answered and said, I will not: but afterward he repented, and went. 21:30 “The man came to the second and said the same thing; and he answered, ‘I will, sir’; but he did not go. And who gave you this authority?" Lord.” All of these are possibilities. I disagree that “this is little more than an expanded proverb” employed as a “parable of judgment.”. 30 “Then the father went to the other son and said the same thing. Those with specific authority do not have the option of selecting another time or place. Lesson - The Parable Of The Two Sons VERSES: Matthew 21:28-32 MEMORY VERSE: Matthew 21:31 "Which of the two did the will of his father? We are the prodigal son. Website by The Website Branch New York, "Lord, Increase Our Faith" (We Cannot Win Without You), Seven Things You Should Know About Destiny Helpers, Prayer Points for Light to Shine in Your Situation, Why You Should Respect The Anointing on A Man or Woman of God, Prayer Points to Arrest the Agenda of the Enemy. 185 Heber J. There he was accosted by the chief priests and the elders of the people, who challenged him, demanding to know, “By what authority doest thou these things?” and “Who gave thee this authority?” (21:23). In Jesus' parable of the two sons, the father asked both sons to go and work in his vineyard. ; surely I will do it; wherefore give me thine honor” (Moses 4:1; emphasis added). Ruben Zimmermann (Tübingen: Mohr Siebeck, 2011), 639–40. But it seems to me that more must be involved here. The Gospel for this Sunday, as we saw, speaks of two sons, but behind them, in a mysterious way, is a third son. The less often mentioned can be called the parable of the willing and unwilling two sons, found in Matthew 21. In the Septuagint, God does not bring Israel through the land of Canaan so that they will not change their minds (metamelēsēi, Exodus 13:17; but here the KJV reads “repent”).  Herbert Weir Smyth, Greek Grammar (Cambridge, MA: Harvard University Press, 1963), section 1121. When had they said they would follow John but then did not do so? As I have discussed elsewhere in connection with the parable of the good Samaritan in Luke 10, Jesus’ parables have long been profitably read as comprising bundles of extended symbolic messages.  Louw and Nida, Greek-English Lexicon of the New Testament, domains 25.270 (p. 318); 31.59 (p. 373). Amplifying and extending these two levels of reading, Christian interpreters, especially in the Middle Ages, saw in all biblical texts four levels of meaning: 1. At the end of that momentous day, after spending the night with friends in the nearby village of Bethany, he returned the next morning to the temple (21:17, 23). Indeed, the Apostle John knew and testified that the power and authority of Jesus came from the premortal world, where Jesus obtained his right to rule on this earth, not to do his own will, but to do the will of the Father. “I have given unto them the words which thou gavest me” (John 17:8).  Thus, for example, second-century Christian readers and exegetes linked “the man going down” and his “falling among robbers” with Adam and the Fall in Genesis; the robbers were seen as symbolizing the minions of Satan; and the Samaritan was interpreted as a reference by Jesus Christ to himself as the one who rescues. These subtle meanings or double entendres are invited by the elevated spiritual vantage point from which Jesus spoke. The most widely supported Greek texts literally read as follows: “A man had two sons, and going to the first he said, ‘Go down this day to work in the vineyard.’ He answered, ‘Not as I will,’ but then reconciling himself to the task he went. That’s the main idea in these Sunday School suggestions for the Parable of the Two Sons found in Matthew 21. Perhaps this son knew when he was asked to go down that there were or would be wicked tenants in the vineyard who had or would have already killed the two sets of servants sent by the landowner-father, and now in desperation the father needed a son to send.  Notably C. H. Dodd, The Parables of the Kingdom (New York: Charles Scribner’s Sons, 1961), 4–5. One level was for ordinary listeners, who might be edified by the publicly accessible, straightforward narrative value of the story; the other was only for those with eyes to see and ears to hear (Matthew 13:11, 16), and to them Jesus may frequently have unfolded or discussed his deeper meanings in private conversations (as he did in Matthew 13:19–23, 36–43; 19:10–11). Let’s consider the three sons found in this parable. “I what? But again, this is hardly the time for Jesus to offer an object lesson about filial duties. Jesus had spent the better part of the last three years demonstrating with signs and wonders where His authority came from, but the religious establishment didn’t really want to know. Parable of the Two Sons (Matthew 21:28-32) Parable of the Tenants (Matthew 21:33-41) The Great Commandment is a Great Framework (Matthew 22:34-40) Parable of the Faithful Servant (Matthew 24:45-51) The Parable of the Talents (Matthew 25:14-30) Sheep and Goats (Matthew 25:31-46) The Last Supper (Matthew 26:17-30) New Year New Life (FREE) Sample Lesson J. Spencer Fluhman and Brent L. Top (Provo, UT: Religious Studies Center; Salt Lake City: 2016), 97–116. . It's amid this turmoil that Jesus offers the little-known Parable of the Two Sons. Indeed, multiple readings enrich and magnify these extraordinary texts. Thus the use of the definite article in the question, “which did the will of the father” at least invites an anagogical reflection, seeing the father and willing son in this parable as representing Jesus and his Father in Heaven. Those reasons include avoiding controversy, protecting himself from accusation, protecting the sacredness of certain revelations, softening the impact of his teachings, and allowing his listeners to discover the meaning of his messages as they might be ready to internalize and accept their implications and applications. Whether he was not allowed to go or took himself out of the running, the outcome was the same. Because of this symbolic element, it is often suggested that this parable should be read nationally, as a statement about God’s two ethnic sons, so to speak, the Israelites and the Gentiles: one of the sons (Israel) said (and covenanted) that he would do what God wanted but then did not, while the other (the Gentiles, or the publicans and the harlots) said he would not go, but reconsidered and did go. 28 “What do you think? He answered, 'I will, sir,' but he did not go. Joseph had two contrasting sons, Manasseh and Ephraim (see Genesis 41:50). But, in any event, this parable clearly answered the question, “Who gave thee this authority?” (namely, God the Father); and it even hints at when and where that happened (namely, in the divine council, where two sons were involved). People who do not know the Lord are believing and turning from the … Jesus taught openly, “For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38), and at the Last Supper, only a few days after his triumphal entry in to Jerusalem and his confrontation with the chief priests and elders in the temple, Jesus affirmed to his disciples, “I am in the Father, and the Father [is] in me.  Doing the Father’s will (thelēma—which is the noun cognate to the verb thelō) is a central theme in the Gospel of Matthew leading up to Christ’s teaching in this parable and immediately beyond (see Matthew 6:10; 7:21; 12:50; 18:14; 26:42). He needed one of his own sons to go down and do this work. In the texts we have, Lucifer then responded with a barrage of six first-person pronouns, “Here am I, send me” (Abraham 3:27; Moses 4:1; emphasis added), adding, “I will be thy son, . In our Bible lesson today, Jesus told a similar story to show how different people obey what God has called them to do. Metzger, Textual Commentary, 56. But when he went on to tell the ensuing parable of the two sons, he answered in effect their second question: “Who gave thee this authority?” As mentioned above, Joseph Smith taught that readers should pay close attention to “the question which drew out the answer.” In this case, that question was the source of Jesus’ authority, and ultimately that is the question the parable particularly answers.. UT: Ashgate, 2009), The Legal Cases in the Book of Mormon (Provo, UT: FARMS, 2007), and “The Good Samaritan: A Type and Shadow of the Plan of Salvation” (1999) when this was written.  Just as he was the Firstborn, this son was the first son that the Father approached. If the first son is identifiable as Jesus, the second son in this parable can be understood as Lucifer, his brother. Cursing the fig tree. .  See generally Jeffrey M. Bradshaw and Ronan James Head, “Mormonism’s Satan and the Tree of Life,” Element: The Journal of the Society for Mormon Philosophy and Theology 4, no. The domain of this objective approach is the “is,” and it limits itself to a close reading of the text itself. 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. The two sons were commanded by the Father to go down “this day” to do what the Father wanted to have done at the time when that work was needed below. The allegorical. The Parable of the Two Sons is linked to the preceding verses about the question of authority (Matt 21:23-27), which established the importance of John the Baptist.John the Baptist spoke of the Good News of the kingdom of God which enabled sinners the means to enter and obligated them to ethical reforms with the imminent approach of the kingdom. In happy families everywhere, it is ethically good for children to decide, in the end, to go and do what their parents have reasonably asked them to do; and it is always a problem for children to promise that they will do something they have been asked to do but then, for whatever reason, leave their parents disappointed. Although some allegories can be drawn between events in heaven and events on earth, more often allegories are located between two characters or characteristics found in this world, such as the allegorical juxtaposition of a seed to faith or a fisherman to a missionary. Jesus’ parable told the priests that they'd claimed to accept the message from God but they'd failed to live up to it by being obedient. This is the first word he says. Here, if the setting is in the father’s house, the sons are being asked to leave the comforts of home and go work in the fields; if the setting is in the father’s mansion on a hill, or in heaven, then the sons will be going down from there. But ultimately and anagogically, the willingness of the first son to submit to the Father’s will is an understandable and appropriate reaction—just as the First Son contemplated shouldering his daunting assignment and aligned his own will with that of the Father. There was a man who had two sons.  See discussion above accompanying notes 23–26. He went to the first and said, ‘Son, go and work today in the vineyard.’ 29 “‘I will not,’ he answered, but later he changed his mind and went. 2. For some unstated reason, the father was either unable to hire other workers or did not want to entrust this work to slaves or dayworkers. With the foregoing in mind, I suggest that readers might most meaningfully look at this parable through a spiritual or anagogical lens. Whether of them twain did the will of his father? 3–4 (1973), 76–98, reprinted in The Collected Works of Hugh Nibley, 1:171–214 (see p. 174); see generally E. Theodore Mullen Jr., The Divine Council in Canaanite and Early Hebrew Literature (Chico, CA: Scholars, 1980).  Charles H. Talbert, Matthew (Grand Rapids, MI: Baker, 2010), 251. . PARABLE OF THE TWO SONS. And he went to the first and said, ‘Son, go and work in the vineyard today.’ 29 And he answered, ‘I will not,’ but afterward he changed his mind and went. When an allegory or parable leads the mind and the soul upward, projecting worldly events, human relations, and natural purposes onto a higher metaphysical or celestial level, the linkage is anagogical. In response to this question, Jesus tells The Parable of the Tenants. Parable of Two Sons (Matthew 21:23-32) Sunday School Lesson for Kids. Beyond these important points about the nature of authority and legal agency, this parable draws its listeners back to the heavenly realms where Jesus and all the holy apostles and prophets—including John the Baptist—were called and foreordained to hold the priesthood of God. In this context, what does this word egō entail? In any case, the prefix hyp- (from the preposition hypo, under) in composition conveys some sense of being “under, as well of rest as of motion,” or, interestingly, “of the agency or influence under which a thing is done, to express subjection or subordination.” Moreover, in being asked to go, the two sons were told when and where they were to serve—today, and in the vineyard—so their authority was specific. Timing was important for the coming of Christ. The moral or ethical.  See Peter Balla, The Child-Parent Relationship in the New Testament and Its Environment (Peabody, MA: Hendrickson, 2003), 126. Moreover, strong readings make use of all the elements, not just a few selected elements, in the text or work being interpreted. This word, along with the Father’s command, “go down” (hypage), may call to mind the condescension or incarnation of Jesus leaving his Father’s presence. The two brothers were each other's keeper.  Andrew F. Ehat and Lyndon W. Cook, eds., The Words of Joseph Smith (Provo, UT: Religious Studies Center, 1980), 161. One possible explanation for this textual oddity is that the ultimately willing son is the furthest back in the story in the audience’s mind. He had two sons whom he loved more than anything else. Many things help make this early Christian understanding of the parable of the good Samaritan plausible, elegant, and instructive. . The other son answered "yes" did not go. Significantly, when this other son answered, he did not actually say, “I go, Lord,” as the KJV reads, following the Vulgate, which uses the words “eō [I go], domine.” The word “go,” however, is italicized in the KJV because it is actually not present in the strongest Greek manuscripts. Concurring, Arland J. Hultgren, “Interpreting the Parables of Jesus: Giving Voice to Their Theological Significance,” in Hermeneutic der Gleichnisse Jesu: Methodische Neuansätze zum Verstehen urchristlicher Parabeltexte, ed. To carry out their assignment with authority they need to be in tune with the will of the one who has sent them. Jesus, however, simply “answered like unto the Son of Man: Here am I, send me” (Abraham 3:27), adding, “Father, thy will be done” (Moses 4:2; emphasis added). According to the King James Version, Jesus said: “But what think ye? And they will go in before those who say yes, but don’t obey God, like the second son. 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