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Text -- Matthew 21:28 (NET)

Strongs On/Off
Context
The Parable of the Two Sons
21:28 “What do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Works | Vineyard | TEMPLE, A2 | Reproof | OLIVES, MOUNT OF | Jesus, The Christ | JESUS CHRIST, 4E1 | Hypocrisy | Ecclesiasticism | more
Table of Contents

Word/Phrase Notes
JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

JFB: Mat 21:28 - -- For true religion is a practical thing, a "bringing forth fruit unto God."

For true religion is a practical thing, a "bringing forth fruit unto God."

Clarke: Mat 21:28 - -- A certain man had two sons - Under the emblem of these two sons, one of whom was a libertine, disobedient, and insolent, but who afterwards thought ...

A certain man had two sons - Under the emblem of these two sons, one of whom was a libertine, disobedient, and insolent, but who afterwards thought on his ways, and returned to his duty; and the second, a hypocrite, who promised all, and did nothing; our Lord points out, on the one hand, the tax-gatherers and sinners of all descriptions, who, convicted by the preaching of John and that of Christ, turned away from their iniquities and embraced the Gospel; and, on the other hand, the scribes, Pharisees, and self-righteous people, who, pretending a zeal for the law, would not receive the salvation of the Gospel.

Calvin: Mat 21:28 - -- This conclusion shows what is the object of the parable, when Christ prefers to the scribes and priests those who were generally accounted infamous a...

This conclusion shows what is the object of the parable, when Christ prefers to the scribes and priests those who were generally accounted infamous and held in detestation; for he unmasks those hypocrites, 33 that they may no longer boast of being the ministers of God, or hold out a pretended zeal for godliness. Though their ambition, and pride, and cruelty, and avarice, were known to all, yet they wished to be reckoned quite different persons. And when, but a little ago, they attacked Christ, they falsely alleged that they were anxious about the order of the Church, as if they were its faithful and honest guardians. Since they attempt to practice such gross imposition on God and men, Christ rebukes their impudence by showing that they were at the greatest possible distance from what they boasted, and were so far from deserving that elevation with which they flattered themselves, that they ranked below the publicans and the harlots For as to the profession which they made of being eminent in observing the worship of God, and of being zealots of the Law, Christ tells them that it is quite as if a son were, in words, to promise obedience to his father, but afterwards to deceive him. 34 So far as regards the publicans and the harlots, he does not excuse their vices, but compares their dissolute life to the obstinacy of a rebellious and debauched son, who at first throws off his father’s authority; but shows that they are greatly preferable to the scribes and Pharisees in this respect, that they do not continue to the end in their vices, but, on the contrary, submit gently and obediently to the yoke which they had fiercely rejected. We now perceive the design of Christ. Not only does he reproach the priests and scribes with obstinately opposing God, and not repenting, though so frequently admonished, but he strips them of the honor of which they were unworthy, because their ungodliness was worse than the lasciviousness of the harlots.

TSK: Mat 21:28 - -- what : Mat 17:25, Mat 22:17; Luk 13:4; 1Co 10:15 A certain : Luke 15:11-32 sons : Mat 20:5-7; Mar 13:34; 1Co 15:58

what : Mat 17:25, Mat 22:17; Luk 13:4; 1Co 10:15

A certain : Luke 15:11-32

sons : Mat 20:5-7; Mar 13:34; 1Co 15:58

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 21:28-32 - -- But what think ye? - A way of speaking designed to direct them particularly to what he was saying, that they might be self-convicted. Two ...

But what think ye? - A way of speaking designed to direct them particularly to what he was saying, that they might be self-convicted.

Two sons - By those two sons our Lord intends to represent the conduct of the Jews, and that of the publicans and sinners.

In my vineyard - See the notes at Mat 21:33. To work in the vineyard here represents the work which God requires man to do.

I will not - This had been the language of the publicans and wicked men. They refused at first, and did not "profess"to be willing to go.

Repented - Changed his mind. Afterward, at the preaching of John and Christ, the publicans - the wicked - repented and obeyed.

The second ...said, I go sir; and went not - This represented the conduct of the scribes and Pharisees - "professing"to obey God, observing the external rites of religion, but opposed really to the kingdom of God, and about to put his Son to death.

Whether of them twain ... - Which of the two. "They say unto him, The first."This answer was correct; but it is strange that they did not perceive that it condemned themselves.

Go into the kingdom of God - Become Christians, or more readily follow the Saviour. See the notes at Mat 3:2.

Before you - Rather than you. They are more likely to do it than you. You are self-righteous, self-willed, and obstinate.

John came in the way of righteousness - Many of them have believed, but you have not. That is, in the right way, or teaching the way to be righteous; to wit, by repentance. Publicans and harlots heard him and became righteous, but they did not. They saw it, but, as in one thousand other cases, it did not produce the proper effect on them, and they would not repent.

Poole: Mat 21:28-32 - -- Ver. 28-32. Matthew alone mentions this parable. The scope of it is taught us Mat 21:31 , The publicans and the harlots go (that is, shall go) int...

Ver. 28-32. Matthew alone mentions this parable. The scope of it is taught us Mat 21:31 ,

The publicans and the harlots go (that is, shall go)

into the kingdom of God before you that is, you Pharisees. Who these Pharisees and who the publicans were, we showed before, Mat 3:7 . The publicans were very odious to the Jews: see Mar 2:16 . Harlots are great sinners. By the kingdom of God, here, is meant that of glory. Our Lord’ s saying that publicans and harlots should go in before the Pharisees, doth not imply that they should follow. It only signifieth that some who had been publicans (as Matthew and Zacchaeus) and harlots were in a better condition than these Pharisees. He proves it because they had done the will of God, which the Pharisees, notwithstanding all their fair profession, had not, but resisted it, and particularly in the ministry of John the Baptist, who came to them in the way of righteousness, preaching the true doctrine of righteousness, and living a holy and righteous life; upon the hearing of whose doctrine, some of the publicans and other great sinners had believed in Christ; but the Pharisees, though they heard his doctrine, saw his conversation, and saw others repent and own Christ, yet were so far from believing, that they would not repent, that they might believe; they would not be awakened to any sense of their sinful courses, nor amend any thing of their former ways, that they might receive Christ and embrace his righteousness and salvation. For although evangelical repentance is the fruit of faith, yet that repentance which lieth in a previous sense of sin, and a resolution to leave sinful courses, goeth before it. Now to illustrate and press this home upon the consciences of these Pharisees, our Saviour brings this parable, (as Nathan did to David, 2Sa 12:1,11 ) that they might, being convicted, condemn themselves. Hence the parable is easily understood: The man mentioned is God. The two sons were the Pharisees, a people highly pretending obedience to the law of God, and making a great show of religion. And the publicans and harlots, great sinners, bad and vile people, making no pretence to religion. God saith to the one and the other, Go, work in my vineyard, that is, do my will, do the work I command you to do. The Pharisees, so hypocrites and formalists, by their outward pretence and profession, say, I go, sir; but yet go not; all their religion is a vain show, a mere outside appearance. Others by their lives declare that they will not go; but yet upon second thoughts, having their hearts touched by the finger of God, they do God’ s work.

Whether of them twain did the will of his father? They say unto him, The first. This is plain; for what was the will of the father, but that they should do the work he set them to do? This the latter did not. The father’ s will was not only that the son should give him a cap and a knee, and compliment him, but that he should go to work in the vineyard. It is the least part of God’ s will that men should give him good words, be a little complemental and ceremonious toward him; but that they should repent and believe, and obey his gospel. This some publicans and harlots did; the generality of the Pharisees refused. It is a hard thing to convince a moral, righteous, civil man, that he lacks any thing to salvation; and hence it is that profane persons many times repent, believe, and are saved, when others perish in their impenitency and unbelief, because they think they have no need of repentance, or any further righteousness than they are possessed of.

Haydock: Mat 21:28 - -- A certain man had two sons, &c. The ancient interpreters, by the first son generally understand the Gentiles, as also publicans and scandalous sinne...

A certain man had two sons, &c. The ancient interpreters, by the first son generally understand the Gentiles, as also publicans and scandalous sinners; and by the second, the Jewish people. The Gentiles, &c. who at the first did not, would not worship and serve God; yet afterwards they, as also publicans, and many sinners, received the faith, and being converted, became faithful servants of God, and saints: the Jews, or the greatest part of them, who pretended to be God's servants, and his people, rejected the gospel and their Messias; therefore this commination follows, the publicans, &c. shall go before you into the kingdom of God. (Witham) ---

By these two sons are to be understood, says St. John Chrysostom, the Gentiles and the Jewish people; the latter our Redeemer wishes to make sensible of their own great ingratitude, and of the ready obedience of the cast-off Gentiles. For they having never heard the law, nor promised obedience have still shewn their submission by their works; whereas the Jews after promising to obey the voice of God, had neglected the performance. (Hom. lxviii.)

Gill: Mat 21:28 - -- But what think you?.... See Gill on Mat 18:12. a certain man had two sons. This is a parable; the design of which is to show the hypocrisy and dece...

But what think you?.... See Gill on Mat 18:12.

a certain man had two sons. This is a parable; the design of which is to show the hypocrisy and deceit of the Scribes and Pharisees, in pretending to works of righteousness, and not doing them; and to reprove them for their disbelief and rejection of John's ministry; and to make it appear, that the worst of sinners in the Jewish nation were preferable to them; and that many of them were, and would be, happy, when they would be miserable. By the "certain man", in the parable, God is designed; who, though he is not a man, nor to be represented by any human form; yet, as man is the image of God, he is therefore, in an improper and figurative sense, compared to man, and set forth by him; which may be allowed in a metaphorical and parabolical way: and though the Son of God only assumed human nature, and really became man; yet God, the Father, seems rather to be here intended, who is sometimes compared to a husbandman and a vinedresser; see Joh 15:1 and as appears from the relation of the "two sons" unto him; by whom are meant not Jews and Gentiles; for the latter can never be intended by the first son; for these were not sons in such sense as the Jews were, nor were upon an equal foot of sonship with them, as the parable supposes; much less were they called first, and bid to work in the vineyard: but, on the contrary John the Baptist, Christ, and his apostles, were first, and only sent to the Jews; and God, as yet, was not come even in the external ministry of the word to the Gentiles; nor were they brought to repentance and obedience: but by them are meant two sorts of people, among the Jews, the Scribes and Pharisees, and publicans and sinners; as the application of the parable, by our Lord himself, most clearly shows: these were both the sons of God; not only by creation, as all men are, all having, in this sense, but one common father, whose offspring they be; but also by national adoption; for to all, who were Israelites, according to the flesh, whether good men, or bad men, alike belonged the general privilege of adoption, Rom 9:4. This publicans and sinners had an equal right to, as well as the Scribes and Pharisees, though they were not all the sons of God by special grace, or spiritual adoption:

and he came to the first; the publicans and sinners among the Jews, by the ministry of John the Baptist, Christ, and his disciples, who first and chiefly preached to such sort of persons,

and said, son, go work today in my vineyard: by the "vineyard", is meant the kingdom of God, or of heaven, the Gospel church state, the then present dispensation of things, which was set up, and which men were called to embrace and enter into; the doors of which the Pharisees, who pretended to have the key of knowledge, did all they could to shut up, and hinder persons going in, as they refused to do themselves: this is called it a "vineyard"; See Gill on Mat 20:1. To work in it signifies to hear the word preached, to believe in the Messiah, embrace his doctrines, and submit to his ordinances, particularly the ordinance of baptism, which was the then principal ordinance of that dispensation. The time of working in it is "today"; directly, immediately, and whilst it is day; for the hour cometh when no man can work, and when all these means and ordinances will be at an end, and attending on them will be over: the argument used to engage hereunto, is taken from the relation the person stood in as a "son", highly favoured by God, with the blessing of national adoption, besides that of natural sonship common to all mankind.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 21:28 Here δέ (de) has not been translated.

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 21:1-46 - --1 Christ rides into Jerusalem upon an ass;12 drives the buyers and sellers out of the temple;17 curses the fig-tree;23 puts to silence the priests and...

MHCC: Mat 21:28-32 - --Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the v...

Matthew Henry: Mat 21:28-32 - -- As Christ instructed his disciples by parables, which made the instructions the more easy, so sometimes he convinced his adversaries by parables, wh...

Barclay: Mat 21:28-32 - --The meaning of this parable is crystal clear. The Jewish leaders are the people who said they would obey God and then did not. The tax-gatherers and...

Constable: Mat 19:3--26:1 - --VI. The official presentation and rejection of the King 19:3--25:46 This section of the Gospel continues Jesus' ...

Constable: Mat 21:18--23:1 - --C. Israel's rejection of her King 21:18-22:46 This section of Matthew's Gospel presents Israel's formal ...

Constable: Mat 21:23--22:15 - --2. Rejection by the chief priests and the elders 21:23-22:14 (cf. Mark 11:27-12:12; Luke 20:1-19) ...

Constable: Mat 21:28-32 - --The parable of the two sons 21:28-32 This first parable condemned the conduct of these leaders. It showed that they condemned themselves by judging Je...

College: Mat 21:1-46 - --MATTHEW 21 VI. CONFLICT IN JERUSALEM (21:1-25:46) In the narrative block comprising 21:1-25:46 the earlier predictions about his fate in Jerusalem b...

McGarvey: Mat 21:28-32 - -- CVIII. IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY, JESUS GIVES THE THIRD GREAT GROUP OF PARABLES. (In the Court of the Temple. Tuesday, April 4, A...

Lapide: Mat 21:23-46 - --Verse 23. And when he was come into the temple, the chief priests and the elders of the people came unto Him as he was teaching, and said, By what aut...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 21 (Chapter Introduction) Overview Mat 21:1, Christ rides into Jerusalem upon an ass; Mat 21:12, drives the buyers and sellers out of the temple; Mat 21:17, curses the fig-...

Poole: Matthew 21 (Chapter Introduction) CHAPTER 21

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 21 (Chapter Introduction) (Mat 21:1-11) Christ enters Jerusalem. (Mat 21:12-17) He drives out those who profaned the temple. (Mat 21:18-22) The barren fig-tree cursed. (Mat ...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 21 (Chapter Introduction) The death and resurrection of Jesus Christ are the two main hinges upon which the door of salvation turns. He came into the world on purpose to giv...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 21 (Chapter Introduction) The Beginning Of The Last Act (Mat_21:1-11) The Intention Of Jesus (Mat_21:1-11 Continued) The Claim Of The King (Mat_21:1-11 Continued) The Sce...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

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