
Text -- Matthew 21:28-32 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: Mat 21:29 - -- I will not ( ou thelō ).
So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir"(...
I will not (
So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir"(

Robertson: Mat 21:31 - -- Go before you ( proagousin ).
"In front of you"(Weymouth). The publicans and harlots march ahead of the ecclesiastics into the kingdom of heaven. It ...
Go before you (
"In front of you"(Weymouth). The publicans and harlots march ahead of the ecclesiastics into the kingdom of heaven. It is a powerful indictment of the complacency of the Jewish theological leaders.

Robertson: Mat 21:32 - -- In the way of righteousness ( en hodōi dikaiosunēs ).
In the path of righteousness. Compare the two ways in Mat 7:13, Mat 7:14 and "the way of Go...
Vincent -> Mat 21:29
Vincent: Mat 21:29 - -- Repented ( μεταμεληθεὶς )
This is a different word from that in Mat 3:2; Mat 4:17; μετανοεῖτε , Repent ye. Though it i...
Repented (
This is a different word from that in Mat 3:2; Mat 4:17;
Wesley: Mat 21:30 - -- Just so did the scribes and Pharisees: they professed the greatest readiness and zeal in the service of God: but it was bare profession, contradicted ...
Just so did the scribes and Pharisees: they professed the greatest readiness and zeal in the service of God: but it was bare profession, contradicted by all their actions.

Walking in it, as well as teaching it.

Wesley: Mat 21:32 - -- The most notorious sinners were reformed, though at first they said, I will not. And ye seeing the amazing change which was wrought in them, though at...
The most notorious sinners were reformed, though at first they said, I will not. And ye seeing the amazing change which was wrought in them, though at first ye said, I go, sir, repented not afterward - Were no more convinced than before. O how is this scripture fulfilled at this day!
For true religion is a practical thing, a "bringing forth fruit unto God."

JFB: Mat 21:29 - -- TRENCH notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing carele...
TRENCH notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing careless, reckless sinners resisting God to His face.

JFB: Mat 21:30 - -- "I, sir." The emphatic "I," here, denotes the self-righteous complacency which says, "God, I thank thee that I am not as other men" (Luk 18:11).
"I, sir." The emphatic "I," here, denotes the self-righteous complacency which says, "God, I thank thee that I am not as other men" (Luk 18:11).

JFB: Mat 21:30 - -- He did not "afterward repent" and refuse to go; for there was here no intention to go. It is the class that "say and do not" (Mat 23:3) --a falseness ...
He did not "afterward repent" and refuse to go; for there was here no intention to go. It is the class that "say and do not" (Mat 23:3) --a falseness more abominable to God, says STIER, than any "I will not."

Or, "are going"; even now entering, while ye hold back.

JFB: Mat 21:31 - -- The publicans and the harlots were the first son, who, when told to work in the Lord's vineyard, said, I will not; but afterwards repented and went. T...
The publicans and the harlots were the first son, who, when told to work in the Lord's vineyard, said, I will not; but afterwards repented and went. Their early life was a flat and flagrant refusal to do what they were commanded; it was one continued rebellion against the authority of God. The chief priests and the elders of the people, with whom our Lord was now speaking, were the second son, who said, I go, sir, but went not. They were early called, and all their life long professed obedience to God, but never rendered it; their life was one of continued disobedience.

JFB: Mat 21:32 - -- That is, calling you to repentance; as Noah is styled "a preacher of righteousness" (2Pe 2:5), when like the Baptist he warned the old world to "flee ...
That is, calling you to repentance; as Noah is styled "a preacher of righteousness" (2Pe 2:5), when like the Baptist he warned the old world to "flee from the wrath to come."

JFB: Mat 21:32 - -- They did not reject him; nay, they "were willing for a season to rejoice in his light" (Joh 5:35); but they would not receive his testimony to Jesus.
They did not reject him; nay, they "were willing for a season to rejoice in his light" (Joh 5:35); but they would not receive his testimony to Jesus.

JFB: Mat 21:32 - -- Of the publicans this is twice expressly recorded, Luk 3:12; Luk 7:29. Of the harlots, then, the same may be taken for granted, though the fact is not...
Of the publicans this is twice expressly recorded, Luk 3:12; Luk 7:29. Of the harlots, then, the same may be taken for granted, though the fact is not expressly recorded. These outcasts gladly believed the testimony of John to the coming Saviour, and so hastened to Jesus when He came. See Luk 7:37; Luk 15:1, &c.

JFB: Mat 21:32 - -- Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved.
Parable of the Wi...
Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved.
Parable of the Wicked Husbandmen (Mat 21:33-46).
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.

Clarke: Mat 21:29 - -- I will not - This is the general reply of every sinner to the invitations of God; and, in it, the Most High is treated without ceremony or respect. ...
I will not - This is the general reply of every sinner to the invitations of God; and, in it, the Most High is treated without ceremony or respect. They only are safe who persist not in the denial.

Clarke: Mat 21:30 - -- I go, sir - This is all respect, complaisance, and professed, obedience; but he went not: he promised well, but did not perform. What a multitude of...
I go, sir - This is all respect, complaisance, and professed, obedience; but he went not: he promised well, but did not perform. What a multitude of such are in the world, professing to know God, but denying him in their works! Alas! what will such professions avail, when God comes to take away the soul?

Clarke: Mat 21:31 - -- The publicans and the harlots - In all their former conduct they had said No. Now they yield to the voice of truth when they hear it, and enter into...
The publicans and the harlots - In all their former conduct they had said No. Now they yield to the voice of truth when they hear it, and enter into the kingdom, embracing the salvation brought to them in the Gospel. The others, who had been always professing the most ready and willing obedience, and who pretended to be waiting for the kingdom of God, did not receive it when it came, but rather chose, while making the best professions, to continue members of the synagogue of Satan.

Clarke: Mat 21:32 - -- John came unto you in the way of righteousness - Proclaiming the truth, and living agreeably to it. Or, John came unto you, who are in the way of ri...
John came unto you in the way of righteousness - Proclaiming the truth, and living agreeably to it. Or, John came unto you, who are in the way of righteousness. This seems rather to be the true meaning and construction of this passage. The Jews are here distinguished from the Gentiles. The former were in the way of righteousness, had the revelation of God, and the ordinances of justice established among them; the latter were in the way of unrighteousness, without the Divine revelation, and iniquitous in all their conduct: John came to both, preaching the doctrine of repentance, and proclaiming Jesus the Christ. To say that it was John who came in the way of righteousness, and that to him the words refer, is, in my opinion, saying nothing; for this was necessarily implied: as he professed to come from God, he must not only preach righteousness, but walk in it
It is very difficult to get a worldly minded and self-righteous man brought to Christ. Examples signify little to him. Urge the example of an eminent saint, he is discouraged at it. Show him a profligate sinner converted to God, him he is ashamed to own and follow; and, as to the conduct of the generality of the followers of Christ, it is not striking enough to impress him. John, and Christ, and the apostles preach; but, to multitudes, all is in vain.
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.

Calvin: Mat 21:32 - -- 32.For John came As John was a faithful servant of God, whatever he taught Christ ascribes to God himself. It might have been more fully expressed ...
32.For John came As John was a faithful servant of God, whatever he taught Christ ascribes to God himself. It might have been more fully expressed thus: God came pointing out the way of righteousness by the mouth of John; but as John spoke in the name of God, and not as a private individual, he is most properly named instead of God. Now this passage gives no small authority to the preaching of the word, when those persons are said to have been disobedient and rebellious against God, who despised the pious and holy warnings of a teacher whom tie had sent.
There are some who give a more ingenious exposition of the word righteousness, and I allow them to enjoy their own opinion; but, for my own part, I think that it means nothing more than that John’s doctrine was pure and right; as if Christ had said, that they had no good reason for rejecting him. When he says that the publicans believed, he does not mean that they assented in words, but that they sincerely embraced what they had heard. Hence we infer, that faith does not consist solely in a person’s giving his assent to true doctrine, but that it embraces something greater and loftier, that the hearer, renouncing himself, devotes his life wholly to God. By saying that they were not moved even by such an example, he presents an aggravated view of their malice; for it was an evidence of the lowest depravity, not even to follow the harlots and the publicans. 36
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

TSK: Mat 21:29 - -- I will not : Mat 21:31; Jer 44:16; Eph 4:17-19
he repented : Mat 3:2-8; 2Ch 33:10-19; Isa 1:16-19, Isa 55:6, Isa 55:7; Eze 18:28-32; Dan 4:34-37; Jon ...
I will not : Mat 21:31; Jer 44:16; Eph 4:17-19
he repented : Mat 3:2-8; 2Ch 33:10-19; Isa 1:16-19, Isa 55:6, Isa 55:7; Eze 18:28-32; Dan 4:34-37; Jon 3:2, Jon 3:8-10; Luk 15:17, Luk 15:18; Act 26:20; 1Co 6:11; Eph 2:1-13

TSK: Mat 21:31 - -- did : Mat 7:21, Mat 12:50; Eze 33:11; Luk 15:10; Act 17:30; 2Pe 3:9
The first : 2Sa 12:5-7; Job 15:6; Luk 7:40-42, Luk 19:22; Rom 3:19
Verily : Mat 5:...
did : Mat 7:21, Mat 12:50; Eze 33:11; Luk 15:10; Act 17:30; 2Pe 3:9
The first : 2Sa 12:5-7; Job 15:6; Luk 7:40-42, Luk 19:22; Rom 3:19
Verily : Mat 5:18, Mat 6:5, Mat 18:3
the publicans : Mat 9:9, Mat 20:16; Luk 7:29, Luk 7:37-50, Luk 15:1, Luk 15:2, Luk 19:9, Luk 19:10; Rom 5:20, Rom 9:30-33; 1Ti 1:13-16

TSK: Mat 21:32 - -- came : Mat 3:1-8; Isa 35:8; Jer 6:16; Luk 3:8-13; 2Pe 2:21
and ye believed : Mat 21:25, Mat 11:18; Luk 7:29, Luk 7:30; Joh 5:33-36; Act 13:25-29
the p...
came : Mat 3:1-8; Isa 35:8; Jer 6:16; Luk 3:8-13; 2Pe 2:21
and ye believed : Mat 21:25, Mat 11:18; Luk 7:29, Luk 7:30; Joh 5:33-36; Act 13:25-29
the publicans : Luk 7:37-50
repented : Psa 81:11, Psa 81:12; Zec 7:11, Zec 7:12; Joh 5:37-40; 2Ti 2:25; Heb 3:12, Heb 6:6-8; Rev 2:21

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> Mat 21:28-32
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
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
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.

Gill: Mat 21:29 - -- He answered and said, I will not,.... Which answer fitly expresses the language and practice of openly profane and unregenerate sinners, who will not ...
He answered and said, I will not,.... Which answer fitly expresses the language and practice of openly profane and unregenerate sinners, who will not come to Christ, that they may have life; nor will they serve the Lord, but are bent upon indulging their lusts; nor will they be subject to the law of God; nor will they hear and receive the Gospel of Christ, or submit to his ordinances, and are averse to every good work: where is man's free will? this is the true picture of it; man has no will naturally to that which is good,
But afterward he repented, and went: a change of mind was wrought in him, and this produced a change of life and conversation: so, many of the publicans and sinners repented of their sins of disobedience, and rebellion against God, under the ministry of John the Baptist, Christ, and his apostles; not of themselves, men do not naturally see their sin, or need of repentance; their hearts are hard and obdurate; nor have they any spiritual sense and feeling: nothing will bring them to repentance, not the most powerful ministry, the severest judgments, or the kindest mercies, without the grace of God: but it was of God, and owing to his powerful and efficacious grace, that they repented: it was his will they should come to repentance: he called them to it, and gave it to them, as a free grace gift of his: and they repented not in a mere legal way, with a legal repentance, which lies in a mere conviction of the outward acts of sin; in an external sorrow for it, in horror and terror of mind about it, and in shedding tears for it, accompanied with a cessation from the grosser acts of sin, and an outward reformation of life and manners: but they repented in an evangelical manner, as such do, who are really converted, and spiritually instructed; who are true believers in Christ, have views, and, at least, hopes of pardoning grace and mercy; and have the love of God shed abroad in their hearts by the Spirit: the repentance of such lies in a spiritual sight and sense of sin, of the evil nature of indwelling sin, and the exceeding sinfulness of it, as well as of the outward actions of life; in a hearty, godly sorrow for it, because committed against a God of purity, grace, and goodness; in a loathing it, and themselves for it; in a holy shame, and blushing, on account of it; and is attended with an ingenuous confession of it, and forsaking it: the consequence of which is, that such go readily and cheerfully into the Lord's vineyard; hear the word with all diligence, receive it with gladness; walk in all the commandments and ordinances of the Lord; and are taught, by the grace that has appeared to them, to live soberly, righteously, and godly in this world.

Gill: Mat 21:30 - -- And he came to the second,.... The Scribes and Pharisees, by the ministry of John the Baptist, Christ, and his apostles also:
and said likewise; th...
And he came to the second,.... The Scribes and Pharisees, by the ministry of John the Baptist, Christ, and his apostles also:
and said likewise; the same things as to the other son, the publicans and sinners; calling them into the Gospel dispensation, to hear the word, embrace truth, attend on ordinances, and labour in promoting the kingdom, and interest of the Messiah, whilst they had the light of the Gospel with them. Urging also the relation they stood in to God, as a part of the Jewish body; to whom, among other external privileges, the adoption belonged:
and he answered and said, I go, sir, and went not: the word "go" is not in the generality of the Greek copies; the phrase is only "I sir", though it is rightly enough supplied as to the sense. Beza says, it was in his most ancient copy; and so it is in the Arabic and Persic versions, and in Munster's Hebrew Gospel; though it is not in the Syriac and Ethiopic versions. So, the Scribes and Pharisees seemed pleased with the ministry of John for a while, and at first were forward to submit to his baptism, and were very inquisitive about the Messiah: yet, when he was declared in John's ministry, and by his own doctrine, and miracles, they refused to give in to the belief of him; they would neither enter into the Gospel kingdom, embrace the doctrines, and obey the commands of it themselves, nor suffer others to enter in; but, as much as in them lay, by their reproaches, menaces, and excommunications, deterred them from it. They, were like some other persons, who promise fair, and talk much of doing good works, but do none; teach the people to do them, but do not perform them themselves, though they would seem to do them; make great pretensions to them, boast of them, and trust in them; and therefore, of all men, ought to be careful to maintain them, and yet do the least.

Gill: Mat 21:31 - -- Whether of them twain did the will of his father?.... This is the question put by Christ, upon the preceding parable to the chief priests, elders, and...
Whether of them twain did the will of his father?.... This is the question put by Christ, upon the preceding parable to the chief priests, elders, and Scribes,
they say unto him, the first: an answer which natural reason, and common sense, directed them to; and therefore they give it out at once, directly, without staying upon it, and demurring about it; though they seemed not to be aware of the application of it to themselves, which follows:
Jesus saith unto them, verily I say unto you, that the publicans and the harlots; that is, such who had been so,
See Gill on Mat 9:10.
go into the kingdom of God before you. They are signified by the first son, who repenting went, and did the will of his father: these repented under John's ministry, were called, and brought to repentance by the preaching of Christ, and his apostles: these justified God, their Father, by being baptized with John's baptism: these embraced the Messiah, believed in him, and were the first in his kingdom, and set an example to the chief among the Jews to follow: and it is easy to observe, that a poor profane sinner may, by the grace of God, be brought to repentance, that before was obstinate, rebellious, and disobedient, and be made willing to go and work in the Lord's vineyard here, and be at last glorified; when a self righteous person, notwithstanding all his fair promises and resolutions to do good, his professions of, and pretensions to religion, neither repents of his sins, nor believes in Christ; has no share in the kingdom of grace here, nor will he enter into the kingdom of glory.

Gill: Mat 21:32 - -- For John came unto you in a way of righteousness,.... He had a commission from God; he was no impostor; the doctrine he taught was true, and which he ...
For John came unto you in a way of righteousness,.... He had a commission from God; he was no impostor; the doctrine he taught was true, and which he faithfully delivered; his life and conversation were unblamable; there was nothing in his credentials, ministry, and conduct, that could justly be found fault with:
and ye believed him not; to be the forerunner of the Messiah, or the Elias that was to come; nor attended to the doctrine of repentance preached by him, nor were subject to the ordinance of baptism he administered; nor gave any assent, or credit, to the Messiah he so manifestly pointed out:
but the publicans and harlots believed him; what he said concerning the wrath to come, and the miserable state and danger they were in; and they repented of their sins, and confessed them, and were baptized of him in Jordan; believing the testimony he gave of Jesus of Nazareth being the Messiah, and Son of God:
and ye, when ye had seen it; the repentance and faith of these persons, and what a wonderful reformation was wrought in them,
repented not afterwards; of their disobedience, impenitence, and unbelief, after they had seen the effects of John's ministry on these very profligate sinners, and after, the death of John; who, by his constancy, zeal, and faithfulness, had shown himself to be a true, and upright minister of the word; and afterwards under the ministry of Christ, and his apostles, by, whom the same doctrines were preached, and the same ordinances administered,
that ye might believe him; the testimony he has left behind him concerning the Messiah.

expand allCommentary -- Verse Notes / Footnotes

NET Notes: Mat 21:29 The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about so...

NET Notes: Mat 21:30 Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been t...


NET Notes: Mat 21:32 The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison h...
Geneva Bible: Mat 21:31 Whether 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...

Geneva Bible: Mat 21:32 For John came unto you in the ( q ) way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Mat 21:1-46
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
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
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
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)
...
