Exegetical and Hermeneutical Commentary of Matthew 21:28

But what think ye? A [certain] man had two sons; and he came to the first, and said, Son, go work today in my vineyard.

28. two sons ] representing the sinners who first refused to do God’s will, but repented at the preaching of John; and the Pharisees who, having “the righteousness which is of the law” (Php 3:9), professed to do God’s will but did it not. Both are sons. God still cares for both. The Pharisees may follow the sinners into the kingdom of God ( Mat 21:31). Paul was still a Pharisee; Nicodemus the Pharisee was still a secret follower of Christ.

Fuente: The Cambridge Bible for Schools and Colleges

28 32. The Parable of the Two Sons, and the Explanation of it Peculiar to St Matthew

St Luke omits the parable, perhaps as referring especially to Israel. The parable follows in close connection with the question as to the teaching of John.

The parables and discourses that follow deal no longer with the distant future of the Church, but with an immediate present. The subjects illustrated are (1) The rejection of the Messiah. (2) The rejection of the Jews as a nation. (3) The Judgment, ( a) which has already begun; ( b) which will be enacted terribly at the siege of Jerusalem; and ( c) finally fulfilled at the end of the world.

Observe throughout the separation which is implied in the Judgment the dividing sword which Christ brings the Jewish race and the world, each parted into two great divisions the two sons the two parties of husbandmen or of guests the wise and foolish virgins the sheep and the goats the talents used and misused.

It is the last act in a divine drama of surpassing interest and full of contrasts. The nation, and especially the Pharisees, who are the leaders of thought, triumphant to external sight, are hurrying to destruction, impelled by a hidden fate in the face of clear warnings; while Christ the King, Who seems to be vanquished and done to death, is really winning an eternal victory.

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: Albert Barnes’ Notes on the Bible

Mat 21:28-32

A certain man had two sons; and he came to the first, and said, Son, go work to-day.

Christian sonship and service

I. Christian sonship furnishes the best possible motives for Christian service.

II. It furnishes the best possible facilities for Christian service.

III. It makes Christian service imperative. (A. H. Stoate.)

A bad promise well broken; a good promise sacrificed

I. Those who openly and above board reject the Christian religion, I like a positive man, and not one half and half. If he turns he will be positive in the other direction. Break the infatuation now. Repent and go.

II. Those who have been promising to become Christians, but all the time breaking their promises. When did you first promise? In sickness; in time of religious awakening. (Dr. Talmage.)

Determined sinners have repented

Let it be recorded of you as was recorded of this young man in the text. He said: I will not, but afterward he repented and went. Let me tell you, my brothers, that there have been men just as much set against religion as you are, and yet they surrendered to Christ. Do you know the story of John Bunyan, declaring that he would not go into the kingdom of God with an oath so horrid that even the abandoned people in the street tried to hush him up, and yet, in a little while dreaming a dream of heaven so sweet that the mere recital of it has enchanted all Christendom? Mr. Madden went to scoff at John Wesley while he preached, and the mere announcement of the text: Prepare to meet thy God, converted him. Only a few months ago, in New York City, a man in indignation leaped with both feet upon the Bible, so did he hate it; yet in a few weeks after, he held that very Bible on his lap reading with tearful eyes the glorious promises. Some time ago, when we were worshipping in the Academy of Music, there came in three young men and three young ladies, evidently to make sport of the religious solemnities. In the early part of the services, they wrote notes, and laughed, and jeered. In the midst of the sermon, they bowed their heads. At the close of the services, all six rose up with tearful eyes, begging for the prayers of Gods people. Oh, it is a mighty gospel, charged with the invitations and the condemnations of hell. (Dr. Talmage.)

Address to young men

I. What God looks for in all of us-work.

1. Inward.

2. Outward.

II. The danger of a fallacious promise is greater than the danger of a hasty refusal. The son who said, I go, sir, was the one who went not. (Dean Vaughan.)

The two sons

1. Our Lord does not intend to approve of the conduct of the first son in every respect, I will not. True there was no hypocrisy about him; still he was disobedient with all his frankness. Some seem to imagine they will be forgiven for being sinners because they have never pretended to be saints. Is a man less the enemy of God because he is outspoken?

2. That our Lord does not approve of this sons conduct as a whole, as if it were the only proper way of meeting Gods commune! It was well that he repented; but would have been better if he had not refused. It is best to save the reflection of a wasted past.

3. Our Lord does not design to condemn the making of a promise to God when that is done sincerely and performed earnestly.

I. The nature of the command which God makes on every one to whom the gospel calls. Go work, etc.

1. The test of sincerity is in deeds. Words are valuable only as the expression of an inward spirit. Works are the manifestation of our love to God; not the means of procuring His love for us.

2. The peculiar nature of the work by which our love and life are to be manifested, Go work in my vineyard. Cultivate all the fruits of the Spirit.

3. The promptitude of the obedience which is required-to-day.

4. The tender nature of the appeal which God makes son. Sonship is not incompatible with service. It only transmutes that service into joy.

II. The danger of making an insincere confession of God. To the chief priests and scribes our Lord said, The publicans and harlots go into the kingdom before you. Their difficulties were subjective. The insincere state of soul makes it harder for priests to enter the kingdom of heaven than for harlots to repent of their sins. Besides self-complacency which is produced by insincerity, there is also a hardening influence connected with it. It dims the moral perceptions.

III. In this parable Christ meant to encourage sinners of the vilest description to repent and believe the gospel. The publicans and harlots enter the kingdom. Let the wicked forsake his way, etc. (W. M. Taylor, D. D.)

Swift tongue; slow foot

I. The first characteristic of the swift tongue and slow foot is unbelief. I go, sir. Notions constitute their religion; there is no operative faith. No mere notion will ever affect a character.

II. Another characteristic of the swift tongue and slow foot is indifference. Truth must be interesting to us to be impressive.

III. Another impediment is in the manifoldness of intellectual objects-wit, learning, and imagination may impede the man who says, I go, sir. His attention may be diverted from the main object; he is wise, but not unto salvation.

IV. Every man has one load to carry which retards him in his journey. One besetting sin.

V. Religion will only become the law of life when it too becomes a ruling passion. Oh, how love I Thy law, etc. This will unite our connections to our actions. (E. Paxton Hood.)

Occasional goodness

Some people seem to take out their religion once a week to give it an airing; or, it is like a ticket taken at a station, put into the pocket until the end of the journey. Visit Versailles, near Paris; all its magnificent fountains on the week day are dry and repulsive, grass-grown, weed-covered. Visit them on the Sabbath day (on which day I beg to say I have never seen them) and they are tossing all their glorious waters high in the air; every Neptune, triton, or nymph flashing forth in the splendour of the magnificent water shower-a fair sad picture of Sabbath religion. How different from the flowing river, always pouring its musical, fertile, and irrigating stream! Some faiths are technical, temporary, and occasional; they are like the waterworks, or the fountain on a fete day; then the bolts are turned, and the fountains cease to play. On certain great occasions, or in certain public forms, we are saying, I go, sir, and the largest portion of other times is showing that we go not. We enter not, because of unbelief. (E. Paxton Hood.)

A hasty refusal and a wise retractation

I. The important command issued. The nature of the work to which the gospel calls. It is extensive, important, arduous, delightful, profitable. It may be divided into-

1. That which respects God.

2. That which regards ourselves.

3. That which concerns others.

II. The hasty refusal given. I will not.

1. The natural aversion of the heart.

2. The sinful love of ease.

3. Their occupation in other pursuits.

III. The wise retraction made.

1. The change stated

(1) Its nature, He repented.

(2) Its fruit, And went.

(3) Its period. Afterward.

2. The wisdom it evinces. It is wise to retract: refusal is

(1) Against your best interests.

(2) Betrays the greatest ingratitude to God.

(3) Issues in eternal ruin.

Address-

1. Those who have complied with the command.

2. Those who are refusing.

3. Those who have complied only in profession. (E. Temple)

Truth to rule the life must awaken personal interest

All truth is true, but what if it be uninteresting? it becomes unimpressive and useless. Truth we apprehend to be necessary to our well-being; what a difference if I should strike a man on the shoulder, and say, The three angles of a triangle are equal to two right angles; or if I should say to him, Your house is on fire! Your child has just been run over and killed! Truth is truth; but if men are not interested in it, it will not influence the life. What a difference there is between furniture in the lumber-room, or auctioneers shop, and furniture in the household room! It is not enough that we apprehend truth to be good and valuable, if it do not influence the will and the affections. (E. Temple.)

Man organized with a principle of instantaneity

We have received, happily, a constitution which is adapted to the exigencies of human life. Mens minds do not act as printers types do, every letter being selected, and every sentence being spelt out, and, when it is stamped, being stamped complete. Men, on the other hand, are so organized that they have in every part of their nature an element of what may be called instantaneity-the instantaneous effusion of feeling; the immediate perception of what is best or not best; a recognition of what is good or what is bad, what is right or what is wrong, what is safe or what is dangerous-instantaneousness of purpose. This element or principle of instantaneity of course varies. The dull and lethargic are slow; the intermediate are faster than this extreme, and less rapid than the other extreme; and the more finely organized, the higher, natures have it so that it flashes and plays without any perceptible pause between the impulses and the result. But all have it; without it life would be impossible. When men walk the very body has it. If a man should be obliged, as one that is just getting out from an attack of inflammatory rheumatism, or as one who is in the last stages of lumbago (and I speak feelingly), to pick his way as he walks, and think, That brick is set a little sidewise, and to calculate and say, How many inches must I lift my foot, to step over it? how long do you think it would take him to walk from Brooklyn to New York? Going and coming back would consume almost the whole day, and the errands of life would be neglected. But a man in health is not obliged to do this. The foot itself does the calculating. The foot sees without your thinking or seeing. It rises and lowers of its own accord. You instinctively avoid the slough. You leap the little gulfs. You know the best way to accommodate your whole body to the ten thousand varying conditions of matter. The law of gravitation, of light, of heat, of magnetism, of liquidity or solidity, of things sharp or blunt-all these the body, without any care on your part, attends to. No man walks into a mortar-bed. No man stumbles over a sand-heap. Men jump, not on iron fences, but on featherbeds; and having jumped, they never get up and say, Ah! what if we had not thought of that! How lucky it was! Suppose a man were obliged, for all the operations of the body, to have a little monitor in his mind that should be on the look-out for him, and he should say, If I lift my hand so and so, or do so and so with it, I shall have rheumatism in the shoulder, and therefore I wont do it? What if such calculation as that had to be made before every movement of the body? (H. W. Beecher.)

The benefit of momentary illumination

When, after long, long days of sailing during which no reckoning has been taken by the lost mariner, there opens, for half an hour, a rift in the cloud, he gets a view of the sun, and instantly he takes an observation; and then the cloud shuts again. Ah! but he has had an observation. The days are dark, and the storm continues; but he has had an observation, and that is of great advantage. But how much better it would have been if the storm had cleared away and given him a calm sea and an unobscured sky! Yet a momentary observation was better than nothing. (H. W. Beecher.)

Culture the faint impulse to a nobler life

Therefore I say to every man in my presence: Do not neglect the impulses to a nobler life. Do not put them away from you. Do not prove dishonest and tricky with any of those movements in yourself which indicate that the germ of Divine life is in you. A child is drowned! a child is drowned! this is the cry that goes through the whole village; and the mother, well-nigh bereft of reason, dashes wildly out as they are bearing the limp, helpless body, with long streaming hair, by her door. The physician is sped for, and the neighbours are there. Shes dead! shes dead! shes dead i cries the mother, shes dead! shes dead! shes dead! My only child! my only child! my only child! They would comfort her, and they say, Oh, do not be so despondent do not be so despondent. Dead! dead! Those eyes will never see me again. Shes dead! shes dead! And still the workers will not give over. But at last they say, Yes, she is dead. Then, with a strange fantasy of opposition, the mother cries again, She is not dead; she cannot be dead; she shall not be dead. And she lays hands upon her, and says, I know she is not dead. And she gazes in anguish, until a little quiver is seen upon the lip, Oh, my God! she is not dead. The eyes do not see, the ears do not hear, the hands do not move, the heart cannot be felt; but there is that little quiver of the lip. Theres life there! theres life there! theres life there! Yes, there is life there; and now they come again, and remedies are applied, and the still form quickens, and the mothers faith is rewarded, and she takes the living child back to her bosom. O thou that hast in thee but the quiver of the lip, but the trembling of the eye, but the faintest pulsation of the heart, God, thine Everlasting Father, beholds it; and He will not break the bruised reed, nor quench the smoking flax, till He bring forth judgment unto victory. There is victory for you; there is hope for you; there is salvation for you. Oh, despise not the striving of the Spirit. Begin, accept, hold fast, and thou shalt be saved. (H. W. Beecher.)

Say well and do well

Work of God in world not done ver. His vineyard still needs digging and tending, pruning and cultivating.

I. Every man has a mission from God. Cannot discharge himself of responsibility by openly professing not to obey. Gods claim proportionate to our ability and opportunity.

II. This mission is work. God says, Come, before He says, Go; Love Me, before Work for Me. He seeks not enforced toil of slaves, but cheerful obedience of sons. Gods vineyard is not a playground in which to take our ease.

III. The scene of this work is Gods vineyard. We are to make our own lives, and those of our fellows, as faithful as we can. For what spiritual sphere then does this figure stand?

1. Our own hearts.

2. Our own households.

3. Scenes of daily life.

4. Church and its institutions.

Wherever you can labour for God, that is the part of the vineyard to which He calls you. And whatever you can do for Him, that is the work He bids you do.

IV. The work is pressing and urgent-to be done to-day.

V. How men treat the command.

1. Some profess to obey, but really disobey. Still call themselves Christians. Would shrink from renouncing their profession. Not hypocrites. When they said they would go, they meant it. But imperceptibly religion has dwindled down with them from its grand and beautiful reality to a mere soul-saving apparatus.

2. Others refuse at first, but afterwards obey. No justification here of first refusal. The son who repented and went is approved, not wholly, but by contrast with his brother. Nor could even he do all his father bade. For already the sun had climbed high into the heavens, and part of the precious day was gone. We cannot recall misused past. Waste no longer the golden hours. (J. R. Bailey.)

Work for God

We are all ready to say that work for God is a noble thing. What we need is to see that we ourselves may all do work for God if we try. There are some who complain that they can do nothing. I am wearing away my life in business; I have to toil for my family; my life is frittered away in such trifling every-day tasks. I, at least, shall have nothing to show in the end for my life. Nay, but that very commonplace work of yours is work for God. It must be clone; you have to do it; and, therefore, God Himself, who placed you where you are, gave you that work to do.

I. Offer each days week to God. Ask Him to help you to do it well and diligently, because it is His. Make your daily act of self-dedication.

II. Be on the watch for opportunities. Make it your aim and desire to be gathering with God, rooting up evil where you can, fostering the growth of good where possible; shedding the light around you which may win souls to safety.

III. Be content to do little things well Your work for God may consist wholly in very little things. The poor lone woman whose home was on the cliff in the dangerous coast, knew of bat one good thing she could do. She could keep her little candle burning in her window to warn off those who came near the danger. It was but a little thing; it may have cheered a few, it may even have saved one or two. Who doubts but that her little loving effort was a glorious brightness in the Masters sight? (N. H. Parr, M. A.)

Promptness in work

We should aim at being too active to stagnate, too busy to freeze. We should endeavour to be like Cromwell, who not only struck while the iron was hot, but made it hot by striking-like the missionary who said, If there be happiness on earth, it is in labouring in the service of Christ-like the blessed Redeemer Himself, whose meat and drink it was to do the will of God. The vineyard must be cultivated; and the command is that we enter it and work. (Christian Treasury.)

He repented: change of mind for the better unusual

There are but few who turn and do their duty after having once refused. Men will be as big as their words, though they die for it, lest they should be accounted inconsistent. These are niggardly of their reputation, but prodigal of their souls. (John Trapp.)

The two sons; a contrast

I. The rude but obedient son:

1. What he said, I will not. This very rude, very unfilial. A reasonable request unreasonably rejected.

2. What he did, repented. Thought of his fathers kindness, and his duty. Did not go and tell his father he was sorry for what lie had said, but by his conduct proved his sorrow. This is true repentance.

II. The polite but inobedient son.

1. What he said, I go, sir. This right, pleasing to the father, becoming in a son.

2. What he did, went not. His obedience mere profession and words, not real. Leaves, but not fruit. Learn: Many, like rude, son, have said they would not serve God, but afterwards have repented. You have said the former; have you done the latter? Many, like the polite son, have shown the promise of goodness that you have never kept. Will you keep it now, by working to-day in the vineyard? (The Hive.)

Profession and practice.

I. Dissect the characters here contrasted. The second well-meaning, good-intentioned, emotional, shallow, flippant, great in promising. The first, rude, dissolute, hardened, profligate.

II. Review their conduct. The second saying, not doing; the fathers disappointment; men by action seem to say, I go, but remain where they are. The first became thoughtful, wondered that such a son as he should be asked by the father to do anything: repented and went.

III. Enforce the inquiry. Obeying God lies in doing His will, not in mere empty promises of amendment. (Anon.)

The parable of the two sons

I. As holding forth the command of God to his creatures. His command is distinguished by three characters.

1. It is affectionate, My son.

2. It is practical, Work.

3. It is urgent, To-day.

II. the manner in which it is regarded.

1. One proves better than he promises.

2. One promises better than he proves. Are you saying, I will not ? What nonsense, what madness! Are you saying, I go, sir. Beware of insincerity. (W. Jay.)

I. The manner of the address.

1. It denotes authority.

2. It is the voice of affection.

II. The general requisition which is made-Go work.

1. There are difficulties which must be conquered.

2. There are duties which must be performed.

3. The great design of heaven cannot be accomplished without labour.

III. The scene allotted for labour.

1. You are to be regulated in all your labours by your Fathers revealed will.

2. Cultivation is suggested by the text.

IV. The promptitude of attention is required.

1. GO work today.

2. To-morrow may be too late.

3. The responsibility which is attached to the use of present advantages.

4. There is a great danger of losing religious impressions.

5. What effect has the command in the text produced upon you?

6. Encouragement to labour.

7. You will not be left to yourselves. (R. Winter, D. D.)

The two sons

I. Who promised not, and went not. Did not promise, but rudely refused. This wrong. He repented. How many refuse who never repent! To be inconsistent with rash vows and wicked resolutions is the highest consistency-what many call consistency is often only stubbornness and hardness of heart. What induced this repentance? The great goodness of his father; his own ingratitude; the importance of the work. Have we ever thought of these things? Without repenting.

II. Who promised, and went not. Very ready with words-right words too. Spoken to obtain present rest-to put the father off, a c. How many patronize religion, and speak fair! How many intend to be religious! How long and how often have we promised thus! Do we ever intend to keep our word? When?

III. Who obeyed. The first. To one of the two classes represented by these sons we very likely belong. We have all been called to work. We have met the call either by a bold refusal, or by a fair promise. How have we ended? May God give us grace to do His will. (J. C. Gray.)

Our work

I. The vineyard.

1. This vineyard is the property of God.

2. The cultivation of this vineyard is committed to the Church.

3. The Church has neglected her duty in reference to this vineyard.

II. The work.

III. The workmen. Their qualifications:

1. Ardent piety.

2. Fixed religious principles.

3. Accurate information.

4. A liberal spirit.

5. Prayer. (T. Raffles, D. D.)

The two sons

1. The argument of the appeal lay upon the sonship.

2. A call to grace is a call to work.

3. There is the instantaneousness of the obedience, To-day.

The reception, I will not. Why that son will not work in his fathers vineyard.

1. He did not really know or love his father.

2. He liked the imaginary independence which he felt in being his own master outside.

3. Doubtless the labour inside contrasted unfavourably in his mind with the gaiety outside.

4. The urgency of the demand little suited his desultory and procrastinating mind.

5. Perhaps some foolish windings of entangled thought had got into his mind, I cant command my will. But he changed and went. His Fathers will was still echoing in his heart. The vineyard appeared in happier aspect. His sentiments towards His Father changed.

When he went he probably proved himself a better worker than if he went at first. This parable teaches-

1. That there is a free will in you for which you are responsible.

2. Gods patience is perfectly marvellous.

3. The garden of the Lord, His Church, is ready for you.

4. God and angels are working there.

5. Many are now working there in liberty and gladness who once said, I will not. (J. Vaughan, M. A.)

The moral nature injured by the stimulation of unfulfilled, impulse

Then what was the matter with them? Why did they act so? It was because they were under the influence of an exterior pressure. While there was a mind interpreting there the truth to them, they accepted it; but, the moment that influence ceased to be exerted upon them, they fell back into themselves. There was no root of that thing in them. At the first opportunity, all their under-nature worked again, just as it had worked before. That is the reason why so many persons listen, resolve, feebly try, and fail miserably. So that I sometimes think going to church hurts people. I know that going to church hurts some people. There are persons who go into church, and are stimulated and lifted up, and then they go out again, and fall back into their own old nature, and act just as if they had not been stimulated; and they go in again, and are stimulated and lifted up again, and then they go out, and fall back again. Their nature accommodates itself to the different circumstances, and they get used to them. Being lifted up and lowered, lifted up and lowered, the operative capacity of their sensibilities is lost out, and they get into sort of medium condition, in which they remain all the rest of their lives, no longer competent to carry out any generous impulse which they may have. A moral enamel comes over them; so that, though they feel somewhat, there is a disconnection between feeling and willing-between feeling as a moral emotion, and willing organized as a power of action-between transient feeling and the embodiment of feeling into character, which is the great end and drift of education in human life. This power of turning a momentary emotion to a permanent benefit they have lost; and when they have lost that, they have lost all nerve. (H. W. Beecher.)

Aids to weak impulses

Where persons have good impulses, but are feeble in carrying them out, we see the wisdom of the Divine ordination of business, of society, of the family, and of the Church; for there are persons who are like pea-vines that need to be staked, in order that they may stand up. They have not strength enough to support themselves. If they had not something to lean upon they would be beaten to the ground by every rain. Many and many feeble nature has power to stand in alliance with a stronger nature, and to climb on a stronger nature, and so to be saved instead of being lost. Even the household does that for the individual which he could not do for himself. So it comes to pass that persons are not only virtuous, but high-minded when at home, who, when public duty takes them to Washington or Albany, sink into the mire. About nine men in every ten cannot afford to leave home. Their coarseness, their temper, their passions, which at home are restrained by duty, by love, by various influences, spring forth when they are abroad. The restraints from vice and the inspiration of excellence being taken away, having no root in themselves, they fall. (H. W. Beecher.)

Impulsive goodness may conceal craft

When a farmer wants to catch wild turkeys, building his pen in the woods, and digging his trench, he strews corn along. He must be a miser who would grudge enough corn to catch a dozen turkeys; and crafty men must be mean and selfish indeed if they cannot spare enough disinterestedness to catch you with. And so they bait themselves with good nature, with jollity, and with wit; and people say of them, oftentimes, Now that man has a great deal that is good about him. Yes, it is about him. There are men of whom it is said, Oh, well, a man had better look out for him in the end, but still he has ver? good qualities. He is a pleasant fellow; but under all his pleasantness there is craft. I have seen mosquitoes. They are very delicately organized creatures. They have beautiful wings, looked at through the microscope; they sing a very sweet tenor; and if you notice how they sit down on you nothing is more graceful. Lighting, they hush their song; and it is not until they have found the right place that they commence sucking your blood. And there are men in the world that are just like them. Blood is what they want. That is the reason of their gauzy flight and their singing about you. Since it is blood they want they take the way to get it. (H. W. Beecher.)

A resurrection of dead resolutions

If men are afraid to go by graveyards, for fear that here and there some sheeted ghost will peer over the wall and chatter at them, what would they think if, out of every sepulchre, there should come up a peering, gibbering ghost, and the yard should be full of pallid spectres? Who would go past it under such circumstances? And if God Almighty should give resurrection to all the times in which you have most solemnly entertained and enfranchised noble resolutions, and then buried them ignominiously; if He should call up to your memory all the virtues, all the soul-fruits, which have been drawn out of you by the Sun of Righteousness, and which you have trampled under foot, who of you could stand in your own presence, or in the presence of any congregation. (H. W. Beecher.)

The two sons

I. The case which is here presented.

1. An important command.

(1) What is required-work.

(2) The sphere of labour.

(3) The period specified.

2. The manner in which it was treated.

(1) A rude refusal, followed by an agreeable change.

(2) A ready and respectful assent, but the promise so promptly made was shamefully broken.

II. The application which is here made.

1. The question proposed, Whether of them twain, etc. Far preferable to be a late penitent than a confirmed formalist.

2. The startling truth declared, Publicans and harlots go into the kingdom of heaven before you. How fearless and faithful his address.

3. The solemn charge substantiated, For John came unto you in the way of righteousness, etc. (Expository Outlines.)

The parable of the two sons

I. Show you whence it is that some persons do make present promises touching future faith and holiness. They make these present promises from these common convictions and illuminations of the Word and Spirit of God.

1. These may be convinced by the law of God that sin is a great evil.

2. They may see that if they die in this condition they are undone for ever.

3. They may make these promises from the nature of an accusing conscience.

4. They may be the effect of sin, affliction, or judgment.

II. Why do these promises seldom end in real performances?

1. It is from the grand agent that stirs them up to make these promises, which is the devil. Satan cares not what promises sinners make to become good, if he can hinder them from closing in with Christ at present.

2. Present promises and resolutions touching future faith seldom end in real performance.

(1) Because it is they design to be wicked at the present.

(2) Because they have but a partial work upon their hearts, their hearts are divided, though their judgments be enlightened their wills are not bowed.

(3) Because they are made in opposition to the Divine command, To-day. God will not assist a man to perform such promises that are made in contempt of His authority.

(4) Because such promises are made only in the strength of the creatures. (B. Keach.)

Immediate obedience wise

Because moral indisposition to close with Christ may be more increased to-morrow than it is to-day; sin is of a hardening nature; if a man, as soon as taken sick, looks out for, or sends for a physician, there may be more hopes he may be cured, than if he should neglect any means until this distemper hath got greater power, and his natural strength is wasted. It is easier to break a colt and bring him to the saddle, than it is an old horse that runs wild in the wilderness; a young plant is sooner plucked up than an old tree. To speak after the manner of men, all know that these things are so, though it is true God can as soon subject the rebellious will of an old sinner as one that is young; yet since this is the Lords time, viz., even to-day, from what I have said, you may learn wisdom. (B. Keach.)

Christian diligence

An eminent divine was suffering under chronic disease, and consulted three physicians. They declared, on being questioned by the sick man, that his disease would be followed by death in a shorter or longer time, according to the manner in which he lived; but they unanimously advised him to give up his office, because, in his situation, mental agitation would be fatal to him. If, inquired the divine, I give myself up to repose, how long, gentlemen, will you guarantee my life? Probably six years, answered the doctors. And if I continue in office? Three years at most. Your servant, gentlemen, he replied, I should prefer living two or three years in doing some good, to living six years in idleness.

Work for Jesus

I. The character under which it calls us.

II. The service to which the Lord calls us, Go work.

III. The time, To-day.

IV. The place where the Lord calls us to work, In my vineyard. (C. H. Spurgeon.)

Lost opportunities

A dying soldier, who had enlisted as a Christian, but had for three years, though a man of uprightness and integrity, done nothing to make known the name of Christ, said, I die as a Christian; and I die contented; but oh, if I could have died as Christian worker! I am peaceful and assured in view of death, he said again, but I am not joyful and glad; those three lost years keep coming back upon me. Then, lying a moment quiet with closed eyes, he added, Chaplain, do you suppose we shall be able to forget anything after death? If so, I should like to forget those three years!

Opportunities neglected

A prisoner is under sentence of death. The fatal hour of execution is concealed from him, but he is told that if before it strikes he petitions the governor, his life will be spared. He says, Ill send to-morrow, and when to-morrow comes he says again, Oh, theres time enough yet; Ill wait a little longer. Suddenly his dungeon doors open, and behold the sheriff and the executioners! Oh, wait, and Ill sign the petition. No, they say, the clock has struck; its too late-you must die. The opportunity has been lost. You are almost through this world, said a chaplain to a soldier, once a Sabbath scholar, who was in the last stages of disease. Am I? said he. Yes, and I hope you are ready for the next. No, I am not-not ready, not ready. Well, my dear friend, Jesus is all ready, and waiting right here. Come, now. Shall I pray? Oh, no, no; it is too late, too late! I ought to have come long ago. And then he told the chaplain, as calmly as he could, of the time when he was almost a Christian, and decided to let it pass till another winter. That was the time, I might have come then, why didnt I? why didnt I? and, pulling the blanket over his face, he sobbed aloud. It was in vain that the visitor sought to reason him out of his horrid despair, he only motioned him away, crying, Dont talk to me any more-its too late, I cant bear it.

General drift of the parable

As a whole, this parable shows us how God is served by men, and shows us especially that though there are greater and less degrees of disobedience and impenitence, there is no such thing as consistent uniform obedience. The best that God gets from earth is the obedience of repentance. Men must still, each for himself, try their own way, and only when this is found to be quite foolish and hurtful and hopeless, do they try Gods way. No one can take Gods word for it that such and such are the things to be done; such and such others to be avoided. We must for ourselves know good and evil, we must be as gods making choice between the good that sin brings and its evil, and if then Gods judgment about sin tallies with our own we accept it. Such a thing as simple, perpetual acceptance of Gods commands from first to last is not to be found; and repentance, though certainly to be rejoiced over, is, after all, only the second-best thing. Apology, however sincere, is at all times a very poor substitute for conduct that needs none. And yet you will often see that a man considers that a graceful apology, whether to God or men, more than repairs the wrong he has done. It is, no doubt, right to be convinced we have been wrong; it is right to turn in to Gods vineyard, even though it be after refusing to do so; but that complacency should mingle with our repentance is surely a triumph of duplicity. To make our very confession of total unprofitableness matter of self-gratulation is surely the extreme of even religious self-deception. (Marcus Dods. D.D.)

The necessity of work

The vineyard yields us spontaneous fruit. Man must work, and he must work in the line of Gods laws-observing the demands of the plant, supplying the conditions of atmosphere and soil-or else no rich vintage will gladden the hills or reward his toil. And so in the culture of the soul. It is not through rest, but through action-not in seclusion, but by brave labour ant in the open field, under the noontide and under the dew-that its powers are to be developed and its highest possibilities attained. You must not suppose, however, that in insisting upon the great truth that the proper issue and the proof of a real Christianity are in action and work, in the doing by each one of us of his Fathers business in the world, I would put dishonour upon the subjective side of the religious life. This, too, with its seasons of retirement, of quiet meditation, of self-recollection, of communion with God who is the Fountain of all power, is necessary. Nay, more than this: it is the condition precedent and absolutely essential to the highest life and best action of the soul. It is here in the life of the soul as in the life of the material universe. Nature has her seasons of apparent rest when she gathers her energies in secret chambers and in silent ways. But these gathered energies only reveal their value and reach their proper end when they pass out into action and clothe the world with bloom and fruit and beauty for the use and service of men. And this great truth, like every other great moral and spiritual truth, finds illustration in the life of Christ. He retires again and again from the multitude to the secret oratories of the desert and the mountain-top. ]But the full meaning and purpose of His retirement are made manifest when He comes forth again, with all His spiritual energies refreshed, to labour and suffer more devotedly for men, and so to do His Fathers work in the world. The danger against which I would warn you is the belief that Christianity is simply a doctrine or a sentiment. It is these; but above all it is, as the fruition of these, a life and a work. What the world needs to-day, but what, alas! our saintliness not seldom fails to give, is this living, loving, labouring piety. What in this hour our religion lacks especially is red blood. It wants, in place of its too often sickly complexion-the paleness, as it were, of the cloisters-the rich tan of a vigorous health, which comes only from brave and devoted labour under all the changing skies. And so the command comes to you and to me, Son, daughter, go out and work. It bids us leave our shaded hermit-caves in the valley, come down from our high peaks of mere religious sentiment or rhapsody, and go, each one of us, to his own proper field along the hot and stony hillsides of our life, toiling there with energy and patience and devotion until the whole landscape shall hang thick with the burdened vines. (W. Rudder, D. D.)

Gods vineyard everywhere

Am I wrong in saying that when this command reaches us, the common interpretation of it is that we are thus bidden to enter upon distinctly religious exercises and observances, and that the command goes no further? Church, prayers, sacraments, spiritual exercises-these cover and limit the vineyard of God. And then the assumption is that as this enclosure is Gods vineyard, so, on the other hand, the so-called world and the life in the world are each mans personal property, to do with as seems to him best. When, e.g., you go to-morrow from the services of to-day, or from the devotions of your closets, to your evils or to your pleasures, you leave one territory and enter upon another. But there is no such separation or distinction in the command. God, be assured, does not limit His vineyard by the boundaries of Church or sacrament or prayer. He sends out His voice into the very thick of the crowd to-morrow, and that voice follows you wherever you may be, in the street or the office or the study, in the counting-house or the workshop, on the large and public arena or in any narrowest corner where some poor woman endures and labours patiently for love and Gods dear sake. Here is my vineyard; here work out your salvation; here, amid these seemingly most unfavourable conditions, gather sweetness and beauty, strength and glory into your souls; here prove yourselves true sons and daughters of God, and know that in all your ways, the hardest and darkest, your steps are directed by a Fathers care, and over all is His unsleeping love. How this truth brightens and ennobles all our life-lightening labour and sorrow by love and the consciousness of being loved, and changing the meanest drudgeries to worship and praise! (W. Rudder, D. D.)

To-day

To-day! It is our privilege, our opportunity, our responsibility. To-day! It is the flower of all the past, it contains within itself all the possibilities of the future. And this priceless treasure is in the hands of every one of us, the poorest and the humblest. But, tomorrow! It stands behind the curtain of the midnight, under the seal of all the stars. The richest man in all this rich England, who owns vast landed estates, who owns rich ships coming homeward across all the tossing seas, owns not one second of to-morrow. (W. Rudder, D. D.)

Religious profession

The second son gives his answer in the one word I, as if he meant, Oh! you need have no doubt about me. I am ready. I am at your service. My brother is a shameless fellow, but as for me you have only to command me. This son takes it for granted he is the dutiful son; he puts no pressure on himself to secure obedience; he is conscious of no necessity to guard against temptations to forgetfulness, indolence, selfishness. He takes for granted that no deficiency will be found in him, and his complacency is his ruin. We all know this kind of man: the tradesman to whom you give elaborate instructions, and who assures you he will send an article precisely to your mind, but actually sends you what is quite useless for your purposes; the friend who bids you leave the matter to him, but who has no sooner turned the corner of the street than he meets some one whose conversation puts you and your affairs quite out of his mind. If promising had been all that was wanted no community could have been more godly than Jerusalem. These priests and elders spent their lives in professing to be Gods people. Their day was filled with religious services. They had no secular business at all; they were identified with religion; their whole life was a proclamation that they were Gods servants, and a profession of their willingness to obey. And yet they failed to do the one thing they were there to do-to prepare for and receive the Messiah. Their whole profession collapsed like a burst bubble; they were proved to be shams, to be dealing in mere words with no idea of realities. (Marcus Doris, D. D.)

Ready to promise, but slow to perform

Hypocrites purpose oft, and promise fair to do better, but drive off and fail in the performance; their morning cloud is soon dispersed, their early dew is quickly dried up, their heartless essays come to nothing. The philosopher liked not such as are always about to live better, but never begin. A divine complains that the goodness of many is like the softness of a plum, soon crushed; but their wickedness is like the stone in the plum, hard and inflexible. (John Trapp.)

Doing Gods will

This is plain; for what was the will of the father, but that they should do the work He had set them to do? This the latter did not. The fathers 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 Gods will that men should give Him good words, be a little complimental 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 anything to salvation; and hence it is that profane persons many times repent, believe, and are saved, when others perish in their impentitency and unbelief because they think they have no need of repentance, or any further righteousness than they are possessed of. (Matthew Pool.)

Go, work to-day

Work and give, for the night cometh:-A missionary in the West Indies having called on the people for a little help in spreading the gospel, a negro came forward, and putting his hand in one pocket pulled out some silver, saying, That for me, massa; and another parcel from another pocket, Thats for my wife, massa; and another still, making in all upwards of twelve dollars, Thats for my child, masse. When asked if he was not giving too much, he said, Gods work must be done, masse, and I may be dead. Let us do and let us give what we can. Gods work must be done, and we may be dead!

Well-wishing not well-doing

The second son appears the more amiable at first than the other, though he was worse. The first son seems to have been one of those men who are rough externally, with a good heart inwardly, who speak rudely, but make it up in activity afterwards. Their tongue is hard, hasty, perverse; but their heart rebukes the hardness of the tongue, and rises up to repair by kindness the rude utterance. The second son was one of those compliant creatures who promise everything and perform nothing. They are subjects of universal impressibility. They feel the slightest influence, and yield to it a certain way, but only in a certain degree, and that this side of any profit. They never convert impressions to ideas. They never ripen impulses to purposes. They never change emotions to principles, nor principles to fixed habits. They cry easily, they love easily, they give up easily, they fall back easily, but like an aspen leaf that is moving the whole day, they are at the same place at night as in the morning. They quiver but do not change, and for ever moving, and for ever stationary. A large class of men, in every community, are drawn to the church who are of this kind, and may be called well-wishers to religion, but not well-doers in religion. (H. Ward Beecher.)

Wishing and willing

To wish and to will are very different things. There are a thousand men who wish where there is one who wills. Wishing is but a faint state of desire. Willing is a state of the reason, and of the affections, and of the will, in activity, to secure what one desires. A man may wish and yet reject all the steps and instruments by which that wish can be carried into effect. No man wills until he has made up his mind not only to have the end, but to have all the steps intermediately by which that end is to be secured. Doing requires concentration of purpose. Doing has both hands and feet, and uses them. Wishing has neither, or else, having them, puts neither of them to use. (H. Ward Beecher.)

A mist of well- wishing

As a cloud of silvery mist drops down over a ship and shuts it in, so that it cannot go any further, but casts anchor and waits, so conscience, when it begins to be troublous, is shut down in the midst of this silvery mist of well-wishing. So that a well-wisher is one of those persons who bid fair to wear out the influence of appeals of the gospel in the sanctuary. His temperament is one that lasts better and longer than any other. (H. Ward Beecher.)

Self-conceit in morals

The corruptions of the passions are more likely to be healed than is spiritual conceit. The passage teaches, not the safety of passional corruption, but the danger of self-righteousness. A man in the almost hopeless state of passional corruption may recover; but for the recovery of a man that is in the hopeless state of spiritual corruption and conceit, there is scarcely a chance. The value and excellence of the photographers plate which is hidden within the camera does not consist in what it is, but upon its susceptibility when the object-glass of the camera is open to that light which streams upon it. If it is unprepared, and is like the common glass, all beauty might sit before it, and no change would be produced by the streaming of light. The glass might be as good in the first case as in the second, with the exception that, when it is prepared, the photographers glass reveals the impression of beauty made upon it by the light. The criterion of hopefulness in a man, then, is not that he has gone so high in moral excellence. A mans hopefulness consists in the fact that eternal life is the gift of God. It consists in the mixing, as it were, the Divine nature with ours, and the breathing into us of the spirit of Gods love. The criterion of hopefulness is the openness of a mans soul to the Divine influence, and its susceptibility under the Divine shining. (H. Ward Beecher.)

Basilar and coronal corruption

Corruptions through the passions, or through the moral sentiments. At the recent great flood at Albany, where those warehouses were undermined and thrown down, one man was in the base and the other in the attic. The man at the base, being right where the danger was, saw the pressure and the wearing, and heard the grinding. He saw brick after brick, and stone after stone ground out by the sawing ice. And seeing and knowing these things, as the danger came on he could flee; but the man in his office in the attic neither saw the danger nor believed that there was any danger, and went on summing up his profits, and laying out his plans. Which of these men had the best chance of escape, the man at the bottom who saw the danger, or the man at the top who saw nothing and heard nothing? (H. Ward Beecher.)

Our most real danger

Do not think that your danger lies in outbreaking sin. In some cases the danger lies there; but in some cases the danger lies in an intense spiritual conceit; in an arrogant morality, in an overweening estimate of your own goodness and safety. You do not feel that you need a physician, and therefore you will die in your sins. You do not feel that you need a Deliverer, and therefore Christ is nothing to you. You are not conscious that you need bread, and therefore the bread of life is not brought to you. You say, I am not blind-I see; I am not naked-I am clothed; I am not hungry-I am fed; and yet you are blind, and naked, and hungry; and so you will perish, though there is salvation proffered to such as you are. (H. Ward Beecher.)

Obedience forced and natural

Compel yourself to all duties now, and soon you will like the duties that are now distasteful. The man that is drawn out of the water hall-drowned can only be restored by artificial respiration, but if this is persevered in the natural breathing at last begins, and the functions of healthy unforced respiration super-cedes the artificial means. And thus God educates us to ease and naturalness in all duty. Under cover of the outward conduct the new spirit grows and grows to such strength, that at last it maintains the outward conduct as its natural fruit. (Marcus Dods.)

Small value of promises

Says Socrates to his friends, in the Phaedo, If you take care of yourselves everything will go well with you, whether you make me any promises about the matter or not: but if hereafter you shall neglect, and be unwilling to govern yourselves by the rules I have laid down, though you make me ever so many promises, you will be never the better for them.

Doing is obedience

The question is, What have you done The passer-by, who saw the one son stripped and hard at work under the sun among the vines, while the other lounged whimperingly on the road, telling people what an admirable man his father was, and what a pleasure it was to work for him, and how much he hoped the vintage would be abundant-I say, the passer-by would not have the slightest difficulty in forming a judgment of the two sons. Do not believe in)our purpose to serve God better until you do serve Him better. Give no credit to yourself for anything which is not actually accomplished. (Marcus Dods.)

Two sons

It is important to observe the historical connections of our Lords teachings, because all His words had immediate applications, and through, and by means of the first references, the deeper and the more general are found. This parable was spoken during the last visit to Jerusalem, when Scribes and Pharisees were seeking to find accusation against Him. He baffled them, and even humiliated them by putting searching questions to them. Here the son who refused and repented represents the Publican class; and the son who promised and neglected represents the Pharisee class. Whatever mens professions may be, the test of what they will do presently comes to them. Profession alone is without moral value; profession may indeed lout a man at disadvantage in entering Gods kingdom. The openly ungodly man may be more readily humbled than the man who is fenced about with self-righteousness. The general truth suggested may be thus stated:

I. This is a world of change. That seems to be a sad thing. It really is a most hopeful, a most merciful thing. The unchangeable will never do for us while we are sinners.

II. We may change for the worse, as one of these sons did. Illustrate from David, Judas, Demas, etc.

III. We may change for the better, as the other son did. Very sad is young manhood stained with vice; but there may be a change. Very sad is manhood disgraced with self-indulgence; but there may be a change. The most wilful may repent and obey. There is no security in mere profession. There is no hopelessness in present refusal. We can turn, repent, and live. This, for us, Almighty Grace can do. (R. Tuck.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 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 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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 Lords 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 Gods 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 fathers 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 Gods 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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

28. But what think ye? A certain manhad two sons; and he came to the first and said, Son, go work to-dayin my vineyardfor true religion is a practical thing, a”bringing forth fruit unto God.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But what think you?…. [See comments on Mt 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, Ro 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 comments on Mt 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.

Fuente: John Gill’s Exposition of the Entire Bible

The Parable of the Two Sons.

      28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.   29 He answered and said, I will not: but afterward he repented, and went.   30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.   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 the harlots go into the kingdom of God before you.   32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

      As Christ instructed his disciples by parables, which made the instructions the more easy, so sometimes he convinced his adversaries by parables, which bring reproofs more close, and make men, or ever they are aware, to reprove themselves. Thus Nathan convinced David by a parable (2 Sam. xxii. 1), and the woman of Tekoa surprised him in like manner, 2 Sam. xiv. 2: Reproving parables are appeals to the offenders themselves, and judge them out of their own mouths. This Christ designs here, as appears by the first words (v. 28), But what think you?

      In these verses we have the parable of the two sons sent to work in the vineyard, the scope of which is to show that they who knew not John’s baptism to be of God, were shamed even by the publicans and harlots, who knew it, and owned it. Here is,

      I. The parable itself, which represents two sorts of persons; some that prove better than they promise, represented by the first of those sons; others that promise better than they prove represented by the second.

      1. They had both one and the same father, which signifies that God is a common Father to all mankind. There are favours which all alike receive from him, and obligations which all alike lie under to him; Have we not all one Father? Yes, and yet there is a vast difference between men’s characters.

      2. They had both the same command given them; Son, go work to-day in my vineyard. Parents should not breed up their children in idleness; nothing is more pleasing, and yet nothing more pernicious, to youth than that. Lam. iii. 27. God sets his children to work, though they are all heirs. This command is given to every one of us. Note, (1.) The work of religion, which we are called to engage in, is vineyard work, creditable, profitable, and pleasant. By the sin of Adam we were turned out to work upon the common, and to eat the herb of the field; but by the grace of our Lord Jesus we are called to work again in the vineyard. (2.) The gospel call to work in the vineyard, requires present obedience; Son, go work to-day, while it is called to-day, because the night comes when no man can work. We were not sent into the world to be idle, nor had we daylight given us to play by; and therefore, if ever we mean to do any thing for God and our souls, why not now? Why not to-day? (3.) The exhortation to go work to-day in the vineyard, speaketh unto us as unto children (Heb. xii. 5); Son, go work. It is the command of a Father, which carries with it both authority and affection, a Father that pities his children, and considers their frame, and will not overtask them (Psa 103:13; Psa 103:14), a Father that is very tender of his Son that serves him, Mal. iii. 17. If we work in our Father’s vineyard, we work for ourselves.

      3. Their conduct was very different.

      (1.) One of the sons did better than he said, proved better than he promised. His answer was bad, but his actions were good.

      [1.] Here is the untoward answer that he gave to his father; he said, flat and plain I will not. See to what a degree of impudence the corrupt nature of man rises, to say, I will not, to the command of a Father; such a command of such a Father; they are impudent children, and stiff-hearted. Those that will not bend, surely they cannot blush; if they had any degree of modesty left them, they could not say, We will not. Jer. ii. 25. Excuses are bad, but downright denials are worse; yet such peremptory refusals do the calls of the gospel often meet with. First, Some love their ease, and will not work; they would live in the world as leviathan in the waters, to play therein (Ps. civ. 26); they do not love working. Secondly, Their hearts are so much upon their own fields, that they are not for working in God’s vineyard. They love the business of the world better than the business of their religion. Thus some by the delights of sense, and others by the employments of the world, are kept from doing that great work which they were sent into the world about, and so stand all the day idle.

      [2.] Here is the happy change of his mind, and of his way, upon second thought; Afterward he repented, and went. Note, There are many who in the beginning are wicked and wilful, and very unpromising, who afterward repent and mend, and come to something. Some that God hath chosen, are suffered for a great while to run to a great excess of riot; Such were some of you, 1 Cor. vi. 11. These are set forth for patterns of long-suffering, 1 Tim. i. 16. Afterward he repented. Repentance is metanoia—an after-wit: and metameleia—an after-care. Better late than never. Observe, When he repented he went; that was the fruit meet for repentance. The only evidence of our repentance for our former resistance, is, immediately to comply, and set to work; and then what is past, shall be pardoned, and all shall be well. See what a kind Father God is; he resents not the affront of our refusals, as justly he might. He that told his father to his face, that he would not do as he bid him, deserved to be turned out of doors, and disinherited; but our God waits to be gracious, and, not withstanding our former follies, if we repent and mend, will favourably accept of us; blessed be God, we are under a covenant that leaves room for such a repentance.

      (2.) The other son said better than he did, promised better than he proved; his answer was good but his actions bad. To him the father said likewise, v. 30. The gospel call, though very different, is, in effect, the same to all, and is carried on with an even tenour. We have all the same commands, engagements, encouragements, though to some they are a savour of life unto life, to others of death unto death. Observe,

      [1.] How fairly this other son promised; He said, I go, sir. He gives his father a title of respect, sir. Note, It becomes children to speak respectfully to their parents. It is one branch of that honour which the fifth commandment requires. He professes a ready obedience, I go; not, “I will go by and by,” but, “Ready, sir, you may depend upon it, I go just now.” This answer we should give from the heart heartily to all the calls and commands of the word of God. See Jer 3:22; Psa 27:8.

      [2.] How he failed in the performance; He went not. Note, There are many that give good words, and make fair promises, in religion, and those from some good motions for the present, that rest there, and go no further, and so come to nothing. Saying and doing are two things; and many there are that say, and do not; it is particularly charged upon the Pharisees, ch. xxiii. 3. Many with their mouth show much love, but their heart goes another way. They had a good mind to be religious, but they met with something to be done, that was too hard, or something to be parted with, that was too dear, and so their purposes are to no purpose. Buds and blossoms are not fruit.

      II. A general appeal upon the parable; Whether of them twain did the will of his father? v. 31. They both had their faults, one was rude and the other was false, such variety of exercises parents sometimes have in the different humours of their children, and they have need of a great deal of wisdom and grace to know what is the best way of managing them. But the question is, Which was the better of the two, and the less faulty? And it was soon resolved; the first, because his actions were better than his words, and his latter end than his beginning. This they had learned from the common sense of mankind, who would much rather deal with one that will be better than his word, than with one that will be false to his word. And, in the intention of it, they had learned from the account God gives of the rule of his judgment (Ezek. xviii. 21-24), that if the sinner turn from his wickedness, he shall be pardoned; andif the righteous man turn from his righteousness, he shall be rejected. The tenour of the whole scripture gives us to understand that those are accepted as doing their Father’s will, who, wherein they have missed it, are sorry for it, and do better.

      III. A particular application of it to the matter in hand, Mat 21:31; Mat 21:32. The primary scope of the parable is, to show how the publicans and harlots, who never talked of the Messiah and his kingdom, yet entertained the doctrine, and submitted to the discipline, of John the Baptist, his forerunner, when the priests and elders, who were big with expectations of the Messiah, and seemed very ready to go into his measures, slighted John the Baptist, and ran counter to the designs of his mission. But it has a further reach; the Gentiles were sometimes disobedient, had been long so, children of disobedience, like the elder son (Tit 3:3; Tit 3:4); yet, when the gospel was preached to them, they became obedient to the faith; whereas the Jews who said, I go, sir, promised fair (Exo 24:7; Jos 24:24); yet went not; they did but flatter God with their mouth. Ps. lxxviii. 36.

      In Christ’s application of this parable, observe.

      1. How he proves that John’s baptism was from heaven, and not of men. “If you cannot tell,” saith Christ, “you might tell,”

      (1.) By the scope of his ministry; John came unto you in the way of righteousness. Would you know whether John had his commission from heaven, remember the rule of trial, By their fruits ye shall know them; the fruits of their doctrines, the fruits of their doings. Observe but their way, and you may trace out both their rise and their tendency. Now it was evident that John came in the way of righteousness. In his ministry, he taught people to repent, and to work the works of righteousness. In his conversation, he was a great example of strictness, and seriousness, and contempt of the world, denying himself, and doing good to every body else. Christ therefore submitted to the baptism of John, because it became him to fulfil all righteousness. Now, if John thus came in the way of righteousness, could they be ignorant that his baptism was from heaven, or make any doubt of it?

      (2.) By the success of his ministry; The publicans and the harlots believed him; he did abundance of good among the worst sort of people. St. Paul proves his apostleship by the seals of his ministry, 1 Cor. ix. 2. If God had not sent John the Baptist, he would not have crowned his labours with such wonderful success, nor have made him so instrumental as he was for the conversion f souls. If publicans and harlots believe his report, surely the arm of the Lord is with him. The people’s profiting is the minister’s best testimonial.

      2. How he reproves them for their contempt of John’s baptism, which yet, for fear of the people, they were not willing to own. To shame them for it, he sets before them the faith, repentance, and obedience, of the publicans and harlots, which aggravated their unbelief and impenitence. As he shows, ch. xi. 21, that the less likely would have repented, so here that the less likely did repent.

      (1.) The publicans and harlots were like the first son in the parable, from whom little of religion was expected. They promised little good, and those that knew them promised themselves little good from them. Their disposition was generally rude, and their conversation profligate and debauched; and yet many of them were wrought upon the by the ministry of John, who came in the spirit and power of Elias. See Luke vii. 29. These fitly represented the Gentile world; for, as Dr. Whitby observes, the Jews generally ranked the publicans with the heathen; nay, and the heathen were represented by the Jews as harlots, and born of harlots, John viii. 41.

      (2.) The scribes and Pharisees, the chief priests and elders, and indeed the Jewish nation in general, were like the other son that gave good words; they made a specious profession of religion, and yet, when the kingdom of the Messiah was brought among them by the baptism of John, they slighted it, they turned their back upon it, nay they lifted up the heel against it. A hypocrite is more hardly convinced and converted than a gross sinner; the form of godliness, if that be rested in, becomes one of Satan’s strongholds, by which he opposes the power of godliness. It was an aggravation of their unbelief, [1.] That John was such an excellent person, that he came, and came to them, in the way of righteousness. The better the means are, the greater will the account be, if not improved. [2.] That, when they saw the publicans and harlots go before them into the kingdom of heaven, they did not afterward repent and believe; were not thereby provoked to a holy emulation, Rom. xi. 14. Shall publicans and harlots go away with grace and glory; and shall not we put in for a share? Shall our inferiors be more holy and more happy than we? They had not the wit and grace that Esau had, who was moved to take other measures than he had done, by the example of his younger brother, Gen. xxviii. 6. These proud priests, that set up for leaders, scorned to follow, though it were into the kingdom of heaven, especially to follow publicans; through the pride of their countenance, they would not seek after God, after Christ, Ps. x. 4.

Fuente: Matthew Henry’s Whole Bible Commentary

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.

(33) “ Car il oste a ces hypocritesssss le masque duquel ils se couvroyent;” — “for he takes away from those hypocrites the mask with which they covered themselves.” “ Et puis qu’il l’abusast, it n’en feist rien;” — “and afterwards deceived him, and did nothing of it.”

(34) ” Et puis qu’il l’abusast, et n’en feist rein;” — “and afterwards deceived him, and did nothing of it.”

Fuente: Calvin’s Complete Commentary

(28) But what think ye?The question serves to connect the parable with the foregoing incident, and so gives point to its special primary application. In many MSS. the answers of the two sons are inverted, and it is accordingly the second, and not the first, who is said, in Mat. 21:31, to have done the will of his Father.

Go work to day in my vineyard.The parable rests on the same imagery as that of the Labourers, with some special variations. Both of those who are called to work are sons, and not hired labourersi.e., there is a recognition of both Pharisees and publicans, the outwardly religious and the conspicuously irreligious, as being alike, in a sense, children of God.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

114. PARABLE OF TWO SONS, Mat 21:28-32 .

It was by the conscience of the common people (who were so deeply by them despised as a mass of sinners) that the hierarchy were held in check; and our Lord now in this parable shows his questioners how much superior that unsophisticated common people is in comparison with themselves. The people, having no mock piety to sustain as a substitute for the true, are far more ready to feel their sins and repent than their leaders.

Fuente: Whedon’s Commentary on the Old and New Testaments

28. What think ye? Inasmuch as ye cannot tell what ye think of my last question, what think ye of the following case? Two sons The former representing common people, the latter representing the hierarchy.

Fuente: Whedon’s Commentary on the Old and New Testaments

“But what do you think? A man had two sons.”

We note here that once again we are faced with the challenge of the two ways (compare Mat 7:13-14 ff). For this father has two sons who must choose which way they will take. But in this example a new element will be introduced, and that is the element of appearing to choose the one while in fact choosing the other.

Fuente: Commentary Series on the Bible by Peter Pett

“And he came to the first, and said, ‘Son, go work today in the vineyard’. And he answered and said, ‘I will not’, but afterward he changed his mind, and went.”

The first son is called to work in his father’s vineyard, but rudely refuses. However, afterwards he changes his mind and goes. He is a picture of all who for a time rudely ignore God but afterwards repent and begin to obey Him.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Exposes the Hypocrisy Of The Religious Leaders By The Parable Of The Two Sons (21:28-32).

Jesus now follows up His challenge concerning the source of John’s authority, in order to face the religious leaders more emphatically with their failure to respond to God’s message through John. He points out that John had brought them truth, but that they had failed to respond to that truth, and were even now failing to do so. In contrast some of those whom religiously they most despised, the public servants and the prostitutes, had responded to John, and had repented and believed, and had thus gone into the Kingly Rule of Heaven before them.

That being so the religious leaders were like a son who pretended to his father that he would do what he wanted, but in fact failed to do so. While the public servants and prostitutes who had previously been disobedient, had now become obedient sons. They were like a son who at first had been rather rude to his father, but had in the end fallen in line with his wishes. (We can compare with this parable, the parable of the loving father and his two sons in Luk 15:11-32 which illustrated a similar point).

Analysis.

a “But what do you think? A man had two sons, and he came to the first, and said, ‘Son, go work today in the vineyard’.” (Mat 21:28).

b “And he answered and said, “I will not”, but afterward he changed his mind, and went” (Mat 21:29).

c “And he came to the second, and said the same. And he answered and said, ‘I go, sir’, and went not” (Mat 21:30).

d “Which of the two did the will of his father?”

e They say, “The first.”

d Jesus says to them, “Truly I say to you, that the public servants and the prostitutes go into the Kingly Rule of God before you” (Mat 21:31).

c “For John came to you in the way of righteousness, and you did not believe him” (Mat 21:32 a).

b “But the public servants and the prostitutes believed him (Mat 21:32 b).

a “And you, when you saw it, did not even repent yourselves afterwards, that you might believe him” (Mat 21:32 c).

Note that in ‘a’ the son was told to go and work in his father’s vineyard, and in the parallel the religious leaders, who would have claimed to be like the obedient son, refused to go. In ‘b’ the disobedient son repented and obeyed his father, and in the parallel the public servants and prostitutes had believed and entered the way of righteousness. In ‘c’ the one who said that he would go and did not go is described, and in the parallel the religious leaders had not believed John when he called them into the way of righteousness. In ‘d’ Jesus asks which of the two sons did the will of his father, and in the parallel He explains that public servants and prostitutes have done exactly that. Centrally in ‘e’ they acknowledge that it was the one who was actually obedient who did the will of his father, not the one who had merely said he would.

Fuente: Commentary Series on the Bible by Peter Pett

The Parable of the Two Sons In Mat 21:28-32 we find the Parable of the Two Sons. The first son who repented is like a sinner who changes and does God’s will. The second son is like the Pharisee who talks about God’s Word but will not lift a finger to help someone. Jesus applies this parable to the evidence of repentance of sinners during John the Baptist’s public ministry (Mat 21:31-32).

Illustrations – As a supervisor, it is more difficult to implement new company policies to long-time employees and have them change and begin to do things the new way than to new employees. However, new employees quickly show respect and obedience to your request. They are easier to train and become more productive. They are instantly willing to do things your way.

I have worked with non-Christians who have a technique of getting someone off of their back. When asked to do something, they never say not in order to avoid confrontation. Instead, they say yes, but quietly avoid subject again and hope that this issue is never brought up again. If it is discussed, they make excuses for their behavior. This appears to be the attitude of one son.

Scripture Reference from the Old Testament – Note an Old Testament verse that summarizes the Parable of the Two Sons:

Isa 1:19, “If ye be willing and obedient, ye shall eat the good of the land:”

Why is it that new believers seem to be used mightily by God when older Christians are so unresponsive? It is because new believers are so thankful and willing to serve God.

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 the harlots go into the kingdom of God before you.

Mat 21:31 “That the publicans and the harlots go into the kingdom of God before you” Comments – I once knew a man who had been prayed for by his sister for around forty years before rededicating his life back to the Lord. In 1998, this retired, moved back to our hometown and began to serve the Lord. He had been an alcoholic and a womanizer for those years. He had flirted with several of his sister’s daughters and caused much hurt feelings in the family. But now that he was saved and serving the Lord, I was given a dream of the situation from God’s perspective. In this dream, I saw this uncle inviting many people to go to church with him. I saw one of these nieces, whom he has flirted with, out committing fornication with men. So, from God’s perspective, He looks on the heart, but man looks on the outward appearances.

Isa 1:18, “Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.”

Mat 21:32  For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

Mat 21:32 “John came unto you in the way of righteousness, and ye believed him not” Scripture Reference – Note:

Mat 11:17-18, “And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil.”

Mat 21:32 “ye, when ye had seen it, repented not afterward, that ye might believe him” – Scripture Reference – Note:

Mat 11:21, “Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The Parable of the Two Sons.

v. 28. But what think ye? A certain man had two sons; and he came to the first and said, Son, go work today in my vineyard.

v. 29. He answered and said, I will not; but afterward he repented and went.

v. 30. And he came to the second and said likewise. And he answered and said, I go, sir; and went not.

v. 31 a. Whether of them twain did the will of his father? They say unto Him, The first.

The moral distinction made here by Christ was one which the Pharisees admitted themselves, and therefore the truth must have been all the bitterer for them. Both sons were approached in the same manner, with the same words. The one piously says that he will go and work, but, in spite of his apparent eagerness and politeness, sets aside both the fatherly authority and the filial obedience. The other is rude and unmannerly upon being approached, apparently full of sulky disobedience, and yet, upon second thought, he goes and works for the father. The answer of the scribes could, therefore, not have been different.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 21:28-30. But what think ye? A certain man, &c. Because the chief priests and elders had said that they did not know whence John’s baptism was, Jesus sharply rebuked them for disbelieving him: he conveyed his reproof under the parable of two sons, who were commanded to work in their father’s vineyard; and by asking their opinion of the behaviour of these sons, he made them condemn themselves. See on ch. Mat 13:3. The temper and behaviour of the second son was an exact picture of the temper and behaviour of the Pharisees; for, in their prayers and praises, they gave God the most honourable titles, and professed the utmost zeal to serve him; but at the same time would do no part of the work which he enjoined them, and particularly would not hearken to the Baptist’s exhortations. In the character of the other son, the disposition of the tax-gatherers and harlots is well described: they neither professed nor promised to do the will of God; yet, when they came to think seriously, they submitted themselves first to John, then to Christ, and, in consequence of their faith, were admitted to partake of the privileges of the Gospel. See Macknight and Chemnitz.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 21:28-32 . Peculiar to Matthew, and doubtless taken from the collection of the sayings of the Lord.

Jesus now assumes the offensive in order to convince His adversaries of their own baseness.

and suggest the father’s love .

Mat 21:30 . ] is to be taken elliptically , and that with due regard at the same time to its emphatic character, in virtue of which it forms a contrast to the negative answer of the other son: I , sir, will go and work in the vineyard this very day. The expresses the hypocritical submission of the man.

The publicans and harlots are represented by the first mentioned son; for previous to the days of John they refused to obey the divine call (in answer to the command to serve Him, which God addressed to them through the law and the prophets, they practically said: ), but when John appeared they accorded him the faith of their hearts, so that, in conformity with his preaching, they were now amending their ways, and devoting themselves to the service of God. The members of the Sanhedrim are represented by the second son; for, while pretending to yield obedience to the law of God revealed in the Scriptures (by the submissive airs which they assumed, they practically uttered the insincere , ), they in reality disregarded it, and, unlike the publicans and the harlots, they would not allow themselves to be influenced by the movement that followed the preaching of the Baptist, so that neither the efforts of John nor the example of the publicans and harlots had any effect upon them in the way of producing conversion. To understand by the two sons the Gentiles and the Jews , is entirely against the context.

] as though the future entering into the Messianic kingdom were now taking place. The going before , however, does not necessarily imply that others are following. Comp. Mat 18:14 .

] in the way of righteousness, i.e. as one whose walk and conversation are characterized by moral integrity, (Theophylact), (Euthymius Zigabenus). Comp. 2Pe 2:21 ; 2Pe 2:2 ; Pro 8:20 ; Pro 12:28 ; Pro 17:23 . The preaching of righteousness (de Wette, Bleek, Keim) would have been expressed by some such terms as . (Mat 22:16 ).

] the fact, namely, that the publicans and harlots believed Him.

. .] did not even feel penitent afterwards (Mat 21:29 ), far less did you get the length of actual conversion. The example of those others produced so little impression upon you. The emphasis is not on ., but on .

] Object of . ., so as to believe Him .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1387
THE TWO SONS

Mat 21:28-31. But what think ye? A certain man had two sons: and he came to the first, and said, Son, go work to-day in my vineyard. He answered and said, I will not; but afterwards he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, Sir: and went not. Whether of them twain did the will of his father? They say unto him, The first. Jesus said unto them, Verily I say unto you, that the publicans and harlots go into the kingdom of God before you.

INVETERATE prejudice is scarcely ever to be overcome by the plainest arguments. There is no action, however praiseworthy, which it will not condemn; nor any reasoning, however conclusive, which it will not obstinately resist. The best way to conquer it is by secret and indirect attacks. This method our Lord frequently adopted, when every other had been tried in vain. The Pharisees, unconvinced by all our Lords miracles, demanded by what authority he had presumed to purge the temple. Our Lord offered to satisfy their demand, if they would first inform him from whence John had derived his authority to administer baptism. They, aware of the drift of his question, and that in replying to it they must condemn themselves, declined giving him any direct answer. Our Lord, seeing their perverseness, changed his mode of dealing with them, and drew from them an involuntary acknowledgment of their guilt, by means of a less obvious, but well-adjusted, parable.
In opening the parable we shall,

I.

Compare the conduct of the two sons

The first of them represented the state of those to whom John had preached

[His father ordered him to go and work in his vineyard. This command he peremptorily refused to comply with; but, on further consideration, repented of his misconduct, and went. Thus many of the Baptists hearers were of an abandoned character: they, by their lives, had shewed an utter contempt for the will of God; but they were soon brought to a sense of their undone condition: they thankfully embraced the mercy which that faithful preacher announced to them, and submitted to his baptism in token of their unfeigned contrition.]

The second represented the Pharisees whom our Lord was addressing

[He promised a ready and unreserved obedience to his fathers will, but never truly engaged in executing the work assigned him. Thus the Pharisees professed much reverence and respect for God: they wished to be thought his dutiful and obedient children, but they would not really devote themselves to his service: what might suit their own inclination and redound to their own credit, they would do; but they would not enter into the vineyard which he required them to cultivate; they would not submit to the humiliating doctrines which John had preached, nor accept that salvation which was offered them by Christ himself [Note: Joh 7:37-38; Joh 7:48. There may be a further reference in the text to the rejection of the Gospel by the hypocritical Jews, and the reception of it among the idolatrous Gentiles.]]

Both of them are just emblems of many living characters

[There are many who have lived in the violation of all Gods commands: the constant language of their hearts has been that of rebellion against him [Note: Psa 12:4.]: but, by the grace of God, they have been convinced of their sin; they have deeply bewailed all their former iniquities; they have sought for mercy through the sacrifice of the Lord Jesus, and have shewn the truth of their repentance by the renovation of their lives. Others there are, who have been sober and moral in their conduct: they profess to respect all the commands of their heavenly Father: but they rest in the form, while destitute of the power of godliness; they neglect the duties of repentance towards God, and faith in the Lord Jesus; they will not be prevailed on to look to Christ for all their righteousness and strength; in short, they are whole, and see no need of a physician: hence, though amiable in themselves, they are enemies of the cross of Christ.]

On a comparison of the two, the latter appears decidedly the better character
[The former manifested indeed at first the greatest impiety, and might justly have been dismissed for ever from his fathers house: but his subsequent repentance altogether altered his character; and his obedience arising from it proved him to have attained a becoming sense of his duty. On the other hand, the latter was an hypocrite in heart: his fair promises only added to the guilt of his disobedience, and his continued violation of them constituted him a most worthless character. Our Lord referred it to the Pharisees themselves to decide their comparative merits; they instantly gave their testimony in favour of the former: nor could prejudice itself withhold its assent in so clear a case.]

Having determined this point, we shall proceed, in imitation of our Lord, to,

II.

Make some observations resulting from that comparison

The Pharisees did not immediately see for what end our Lord put to them that question

But, by their answer to that, many important truths are established:
1.

It is not always the most specious character that is most likely to go to heaven

[Far be it from us to plead for wickedness of any kind. It is certainly better to be moral and sober, than immoral and profane. It is better to be a decent Pharisee than to be numbered with publicans and harlots: but it is no less certain that moral persons are apt to pride themselves in their virtue; they cannot endure to be told that they deserve the Divine displeasure; and, that they must be as much indebted to divine grace as the very vilest of mankind; they think they may place some dependence at least on their own works; nor will they submit to the painful necessity of making Christ their all. But more notorious sinners are more easily convinced of sin; they see at once that they can have no righteousness of their own; and, when humbled for their iniquities, gladly embrace the Gospel salvation. Thus it was with the different hearers of John the Baptist [Note: Luk 7:29-30 and Mat 21:32.]; and thus it was in the apostolic, and all succeeding ages [Note: Rom 9:30-32.]. Let us then endeavour to bear in mind that caution of Solomon [Note: Pro 30:12.]and thankfully accept mercy on the terms offered to us in the Gospel.]

2.

The characters of men will not be determined by their words, but by their actions

[In some sense indeed, it is true, that by our words we shall be condemned or justified [Note: Mat 12:37.]: but God will not be deceived by any fair promises or transient intentions. We may say, I go, Sir; but he will inquire, whether we really go; nor will he regard our professions of love and service, if in works we deny him. It is the penitent and obedient, not the hypocritical and deceitful, son, that he will accept. Let none then rest in confessions of faith or promises of obedience. Let every one inquire, Am I now working for God in his appointed way? Let us not ask, Am I doing as much as others? but What do I more than others? Am I more humble, more meek, more dead to the world, more exercised in spiritual things, &c.? This is the test by which God will judge us in the last day. Let us then try ourselves by this rule, that we may know our true character; nor let us think ourselves right because we once appeared earnest in doing the Lords will. Let us remember the plain declarations of God concerning us [Note: Mat 7:21. Eze 18:21-22; Eze 18:24.]; and let us expect reward or punishment according to the verdict of his word and of our own conscience [Note: 1Jn 3:20-21.].]

3.

The most daring rebel, if he truly repent, shall be accepted of God

[This is a most delightful and encouraging truth to a sincere penitent. It is ascertained beyond a doubt from the parable before us: it has been exemplified in numberless, and authentic, instances [Note: Manasseh, 2Ch 33:12-13. Luk 7:47.]: and it shall be realized at this hour to those who truly desire it. However open, heinous, or deliberate our offences have been, they shall be forgiven [Note: Isa 1:18.]. The vineyard is yet open, and the command of God is, Go work in it. Let publicans and harlots hear the voice of our common Father: let them be assured, that their past iniquities shall be no more remembered [Note: Heb 8:12.]; and that every thing they do for God shall be accepted of him. If only they believe in Christ, and engage in his service, they need not fear. While unbelieving Pharisees shall be cast out, they shall find favour in Gods sight. O that these blessed tidings may be welcomed as they deserve to be! Let not any say, To-morrow I will regard my Fathers command. His voice to every one is, Go, work today in my vineyard. None of us can tell what may be on the morrow. Let none then presume to defer this necessary work. God himself most solemnly cautions us against delay [Note: Heb 3:13; Heb 3:15.]. To every one of you therefore do we address the Apostles exhortation [Note: 2Co 6:2.]and we pray God that ye may not only say, Lord, Lord! but do his will.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.

Ver. 28. But what think you? ] Christ reporteth himself to their own consciences, while he proveth John Baptist’s ministry to be from heaven, by the happy success he had in converting the vilest sinners. See Jer 23:22 ; 1Co 9:2 . The people’s fruitfulness is the minister’s testimonial, 2Co 3:2 . If but one of a city, or two of a family be gained to God, it is a sign that the pastors are according to God’s own heart,Jer 3:14-15Jer 3:14-15 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

28. ] . .: a formula of connexion but doubtless here intended to help the questioners to the true answer of their difficulty about John’s baptism. The following parable (peculiar to Matthew) refers, under the image of the two sons, to two classes of persons, both summoned by the great Father to “work in His vineyard” (see ch. Mat 20:1 ); both Jews and of His family. The first answer the summons by a direct and open refusal these are the open sinners , the publicans and harlots, who disobey God to His face. But afterwards, when better thoughts are suggested, they repent, and go. The second class (no stress is to be laid on the order of calling the parable merely mentions that the call was made it is the mistaken desire to set the chronology right which has given rise to such confusion in the readings) receive the summons with a respectful assent (not unaccompanied with a self-exaltation and contrast to the other, implied in the emphatic ) having however no intention of obeying (there is no mention of a change of mind in this case): but go not. These are the Scribes and Pharisees , with their shew of legal obedience, who “said, and did not” (ch. Mat 23:3 ). It will of course admit of wider applications to Jews and Heathens, or any similar pair of classes who may thus be compared.

Fuente: Henry Alford’s Greek Testament

Mat 21:28-32 . Parable of the two sons , in Mt. only, introduced by the familiar formula, (Mat 17:25 , Mat 18:12 ), and having for its aim to contrast the conduct of the Pharisees towards the Baptist with that of the publicans. And as the publicans are simply used as a foil to bring out more clearly the Pharisaic character, the main subject of remark, it is highly probable that the son who represents the Pharisee was mentioned first, and the son who represents the publican second; the order in which they stand in [116] , and adopted by W. and H [117] The parable, therefore, should read thus: “A certain man had two sons. He said to one, Go work, etc. He replied, Yes, sir, and went not. To the other he said the same. He replied, I will not, and afterwards went.”

[116] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[117] Westcott and Hort.

Fuente: The Expositors Greek Testament by Robertson

Mat 21:28 . : constant need of work in a vineyard, and of superintendence of workers.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 21:28-32

28″But what do you think? A man had two sons, and he came to the first and said, ‘Son, go work today in the vineyard.’29And he answered, ‘I will not.’; but afterward he regretted it and went. 30The man came to the second and said the same thing; and he answered, ‘I will, sir’; but he did not go. 31Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you. 32For John came to you in the way of righteousness and you did not believe him; but the tax collectors and prostitutes did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him.”

Mat 21:28 “a man had two sons” This parable is unique to Matthew. The ancient Greek manuscripts vary on the order of the two son’s response. The order is really not significant in seeing the relationship of this parable to Mat 21:23-27. The comparison is made between the religious leaders and the common people of the land.

Mat 21:31 “the tax-collectors and prostitutes will get into the kingdom of God before you” This was such a startling statement to the Jewish leaders of Jesus’ day. It must have truly shocked them as Mat 5:20; Mat 8:11-12; Mat 19:24-25; Mat 19:30; Mat 20:16 did. The leaders recognized that Jesus was unambiguously asserting their rejection and the welcoming of sinners and the common person (and by implication the Gentiles).

Matthew predominately used the term “the Kingdom of Heaven,” because he was writing to Jewish hearers who were fearful of using God’s name; however, in Mat 6:33; Mat 12:28; Mat 21:31, the phrase most common in Mark and Luke was used by Matthew. Possibly it was used to shock the Jews into listening.

Mat 21:32 “for John came to you in the way of righteousness” Jesus and John represented two approaches. John came in the tradition of the elders and was rejected (Mat 21:24-26). Jesus came as a friend of sinners and was accused of being a wine-bibber (cf. Mat 11:19; Luk 7:34). Both of them were rejected!

The term “way” was an OT idiom of a lifestyle of faith (i.e., Exo 32:8; Deu 8:6; Deu 10:12; Deu 11:22; Deu 11:28). It was the first title of the church, “The Way” (cf. Act 9:2; Act 19:9; Act 19:23; Act 22:4; Act 24:22).

“you did not believe him. . .did believe him” Behind this imagery is the need to believe Jesus and it is open to any and all humans made in God’s image!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

A certain man, &c. Here follow three parables spoken in the Temple.

sons = children. Greek. teknon.

Go work to day = Go to-day, work.

Fuente: Companion Bible Notes, Appendices and Graphics

28.] . .: a formula of connexion-but doubtless here intended to help the questioners to the true answer of their difficulty about Johns baptism. The following parable (peculiar to Matthew) refers, under the image of the two sons, to two classes of persons, both summoned by the great Father to work in His vineyard (see ch. Mat 20:1); both Jews and of His family. The first answer the summons by a direct and open refusal-these are the open sinners, the publicans and harlots, who disobey God to His face. But afterwards, when better thoughts are suggested, they repent, and go. The second class (no stress is to be laid on the order of calling-the parable merely mentions that the call was made -it is the mistaken desire to set the chronology right which has given rise to such confusion in the readings) receive the summons with a respectful assent (not unaccompanied with a self-exaltation and contrast to the other, implied in the emphatic )-having however no intention of obeying (there is no mention of a change of mind in this case): but go not. These are the Scribes and Pharisees, with their shew of legal obedience, who said, and did not (ch. Mat 23:3). It will of course admit of wider applications-to Jews and Heathens, or any similar pair of classes who may thus be compared.

Fuente: The Greek Testament

Mat 21:28.[930] , two sons) A specimen of two classes.[931]-, having come to) sc. kindly.- , the first) who went before the other; see Mat 21:31 [Go into the kingdom of God before you].

[930] , But what think ye?) After that the Jews had declined to commit themselves, by expressing an opinion concerning the baptism of John, the Saviour defends Himself along with John, thereby reproving the unbelief of the chief priests.-Harm., p. 460.

[931] In the dialogue which Athanasius is said to have had at Nica with Arius, the First Son is referred to the Jews, the Second, to the Gentiles.-See App. Crit., ed. ii., p. 131.-E. B.

In Mat 21:31, Lachm. reads with B. is read by Dabd, MSS. Amiat. (the oldest existing), and Fuld. and Forojuliensis of the Vulg. However Jerome, though editing, as appears from his commentary, novissimus, yet states that good copies have primus ( ): c also, and some less ancient copies of the Vulg., agree with Rec. Text, . But Hil. 717 has junior. The or , as being the more difficult reading, would be more likely to be changed by a corrector into , than vice versa. Jerome vii. 168e explains the former reading, novissimus, thus:-The Jews understood the truth, but shrunk back, and would not say what they thought; just as, though knowing the baptism of John to be from heaven, they would not acknowledge in words that it was so. They did not like, I think, to repeat again the same reply as before in Mat 21:27, , therefore they doggedly, in spite of convictions, replied, . However, the words, : , seem to be an interpolation: for Origen, who seldom passes over difficult passages, takes no notice of these words; and besides, as an adjective, is found nowhere in the New Testament except in 1Ti 4:1.-ED.

Fuente: Gnomon of the New Testament

vineyard

See “vineyard,” margin ref., Mat 20:1 (See Scofield “Mat 20:1”)

Fuente: Scofield Reference Bible Notes

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

A certain: Luk 15:11-32

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

Reciprocal: Isa 1:19 – General Isa 29:24 – also Isa 42:23 – will give Jer 6:16 – We will Eze 18:27 – when Eze 33:12 – as for Jon 3:3 – arose Mat 3:8 – forth Mat 9:13 – but Mat 11:20 – because Mat 18:12 – How Mar 12:1 – he began Luk 5:30 – General Luk 7:39 – would Luk 10:36 – thinkest Luk 13:30 – General Luk 14:21 – Go Luk 19:7 – they all Joh 8:11 – go Act 2:38 – Repent Act 4:27 – the people 2Co 7:10 – repentance

Fuente: The Treasury of Scripture Knowledge

THE MASTERS CALL

Go work to-day in my vineyard.

Mat 21:28

We recognise the claims of Christ; we know the needs of the world; what now shall be our answer to the Masters call? Whatever response we make (whether at home or abroad) let it be loyally proportionate both to the authority which commands and the greatness of the enterprise entrusted to us.

I. Our efforts should correspond with the magnitude of the work.

II. Our earnestness should correspond with the importance of the issues at stake.

III. Our enthusiasm should correspond with the gladness of our message.

IV. Our self-denial should correspond with the example of our Master.

V. Our personal holiness should correspond with our Divine companionship.

The Rev. H. S. Mercer.

Fuente: Church Pulpit Commentary

1:28

This is a parable of two brothers and hence refers to people of the same family group. The contrast, then, is not between Jews and Gentiles as some of the parables apply. The first son was the publicans and harlots of the 31st verse, and the second was the chief priests and elders of verse 23. Both sons were asked to work for their father, likewise all ranks of Jews were invited to accept the work of preparation for the kingdom of heaven soon to be set up.

Fuente: Combined Bible Commentary

Mat 21:28. But what think ye. Peculiar to Matthew. This parable assumes the concealment and falsity of their real opinion. Spoken in love, as an invitation and warning, it led to greater enmity.

Two sons. The two classes represented are mentioned in Mat 21:3.

Child. Affectionate address.

Go work today in the vineyard. God asks His people to labor every day in the work He appoints to them, but a special work is here meant, namely, belief; see Mat 21:32; comp. Joh 6:29 : This is the work of God, that ye believe on Him, whom He -hath sent.

Fuente: A Popular Commentary on the New Testament

The design and scope of this parable is to show, That publicans and harlots, that is, the vilest, the profanes, and worst of sinners, who, upon the hearing of Christ’s doctrine and miracles, did repent and believe, were in a much better condition than the proud Pharisees, who, though they pretended to great measures of knowledge, and high degrees of holiness, yet did obstinately oppose Christ, disobey his doctrine, deny his miracles, and set at nought his person.

Learn hence, That the greatest, the vilest, and the worst of sinners, upon their repentance and faith in Christ, shall much sooner find acceptance with God, than proud pharisaical justiciaries, who confidently rely upon their own righteousness: Publicans and harlots, says Christ here to the Pharisees, shall go into the kingdom of God before you. Publicans were the worst sort of men and harlots the worst kind of women; yet did these repent sooner, and believed in Christ before the proud Phariesees. The reason was, because their hearts lay more open to the strokes of conviction, than those that were blinded by vain hopes and presumptuous confidence. Security frustrates all means of recovery.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 21:28-32. But what think ye As if he had said, You have evaded a direct answer to my question concerning the baptism of John, and have acknowledged your ignorance whence it was; but what think you of your own conduct in these circumstances? and of all the high professions you make of an extraordinary reverence for God, and zeal in his service? I will plainly tell you my judgment of it, which is very naturally connected with the present subject. This our Lord does in two parables, in the former of which, by a question which he puts to them, he makes them condemn themselves. A certain man had two sons Signifying two sorts of persons: some that prove better than they promise, represented by the former of these sons; others that promise better than they prove, represented by the latter. And he came to the first Exhibiting the disobedient, profligate, and wicked Jews, and open sinners of all descriptions, who, though they neither professed nor promised to do the will of God, nor gave any reason to hope well concerning them, yet afterward being convinced of sin, and brought to repentance by the preaching of John the Baptist and Christ, turned from their sins, and sincerely embraced the gospel. The spirit and conduct of the second son was an exact picture of the temper and behaviour of the Pharisees; for in their prayers and praises they gave God the most honourable titles, and professed the greatest readiness and zeal in his service: but it was a bare profession, contradicted by all their actions. They said, I go, sir, to work in thy vineyard, but went not. Jesus having finished his parable, asked, Whether of them twain did the will of his Father? Without hesitation, they replied, The first Not perceiving that by this answer they condemned themselves, till Jesus, making a direct application of the parable, gave them that sharp but just rebuke; Verily I say unto you Even the most abandoned sinners of the age, such as the publicans and harlots, go into the kingdom of God before you Are much more open to conviction, and more readily obey the gospel than you. For John came unto you in the way of righteousness Walking in it as well as teaching it, and gave evident proofs of his mission from God; and ye believed him not Gave no credit to the testimony which he bare to me, nor received his doctrine, and consequently would not enter the vineyard: but the publicans and harlots The most notorious sinners; believed him Were reformed, and obeyed the gospel, though at first they said, I will not. And ye, when ye had seen it And could not deny that an amazing change had been wrought in them, and that persons of the most abandoned characters had been reformed by his sermons, which doubtless was a strong proof of his mission from God; yet repented not afterward Of your opposition to that holy man, nor of your disobedience to his instructions; That ye might believe him And therefore I solemnly warn you, (for so his words imply,) that your condition will hereafter be worse than theirs; and that you shall see those whom you now despise and abhor, entering into the glory from which you shall be excluded.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

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. D. 30.)

Subdivision B.

PARABLE OF THE TWO SONS.

aMATT. XXI. 28-32.

a28 But what think ye? [By these words Jesus put them on notice that he was about to propound something which would require an answer, and therefore demanding the [588] strictest attention.] A man had two sons [the two sons stand for the Jewish rulers and the Jewish common people]; and he came to the first, and said, Son, go work to-day in the vineyard. 29 And he answered and said, I will not: but afterward he repented himself, and went. [The common people made no special pretension to religious excellence, and the rulers regarded them as very careless about the will or law of their Father, God, and made disparaging contrasts between their own conduct and that of the people ( Joh 7:48, Joh 7:49). But this very same common people repented and did the will of God when they heard the preaching of John the Baptist– Mat 3:5, Mat 3:6.] 30 And he came to the second [the rulers], and said likewise. And he answered and said, I go, sir: and went not. [The rulers, though all the while professing to be very zealous for the will of God, utterly refused to enter the kingdom or to work therein as God bade them to by the voice of John the Baptist– Mat 3:7-9.] 31 Which of the two did the will of his father? They say, The first. [They gave the true answer and did not perceive that in so doing they confirmed a parable which condemned themselves.] Jesus saith unto them, Verily I say unto you, that the publicans and the harlots [the very worst representatives of the common people] go into the kingdom of God before you. [Rather than you.] 32 For John came to you in the way of righteousness [The term “righteousness,” as Plumptre observes, seems used in a half-technical sense, as expecting the aspect of righteousness which the Pharisees themselves recognized ( Mat 6:1), and which includes, as its three great elements, the almsgiving, fasting, and prayer that were so conspicuous both in the life and the teaching of the Baptist. Surely they could have presented its demands in a form more acceptable to the Jewish rulers], and ye believed him not: but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye might believe him. [The parable of this subdivision is [589] the outgrowth of the preceding subdivision. These rulers had demanded that Jesus show his authority for his assumption of right as teacher, prophet, etc. The parable is an indirect response to this demand, as if Jesus said, “It is in vain for me to tell you that I act under the authority of the Father, for despite all your great profession to the contrary, you really and actually, in your persistent rejection of another (the Baptist), who also acted under it, repudiate utterly his authority; though in so doing you see yourselves condemned by the conduct of even the publicans and harlots, who have felt the force of the Father’s authority, and have repentantly obeyed it.” The situation must have given great force to the parable; for the rulers in their private conversation had just admitted to each other that the people recognized and obeyed the divine authority of John, while they, the rulers, rejected it.]

[FFG 588-590]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

THE TWO SONS

Mat 21:28-32. But what seems to you? A man had two sons; and coming to the first, he said, Child, go today, labor in my vineyard. And responding, he said, I do not wish; and afterward, repenting, went. And coming to the second, he said likewise. And he, responding, said, I, Lord; and went not. Which one of the two did the will of the father? They say to him, The first. Jesus says to them, Truly I say unto you, that the publicans and harlots go into the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him; but the publicans believed him. But you, seeing, did not afterward repent, in order to believe him. The Lord called the whole Gentile world two thousand years before He called the Jews. Hence you see that the Gentiles are the elder son, who remained rebellious and alien from God four thousand years; meanwhile the Jews, in due time, received and responded to the call, saying, O yes, Lord, we are Your people, and You are our God. But finally becoming proud, vain, arrogant, and self-righteous, they even reject and slay their own Christ, for whom they had waited through the ages, and consequently the terrible castigations of destruction and dispersion overtake them, sending them, aliens and vagabonds, upon the face of the whole earth, till all the Gentiles come into the kingdom. Here we see, from the unmistakable utterances of the Infallible, that it is actually easier to save publicans and harlots, the worst of sinners, than proud, self-righteous Pharisaical professors of Christianity. Hence you see from this clear and unequivocal teaching that, of all the people in the world, the hardest to save and the surest of perdition are these bigoted, dead, formal Church members, and even preachers, who have the form without the power. Mat 3:7, tells us about these Pharisees and Sadducees coming to the ministry of John, and taking offense at his plain, straight, and awful appeals to them, calling them generations of vipers, and warning them to flee the wrath to come, his prophetic eye then contemplating their awful and speedy perdition. That was their good time to repent. They did not; but took umbrage, going away mad because the preacher called them rattle snakes, and demanded of them to repent in dust and ashes and get religion before he would baptize them. While they went away in a rage and abused the preacher for insulting them, the poor publicans and harlots got awfully convicted; saw hell open and the devil after them; wallowed on the ground, irrigating the dust with copious penitential tears, they sweeping with shouts into the kingdom, while these big preachers and proud Church officers go down to hell. Our Savior here beautifully reveals the order of repentance and faith, the latter invariably preceded by the former, which constitutes our indispensable qualification for the exercise of justifying faith, repentance breaking the yoke of Satan, and faith receiving that of Christ. N. B. It is still Wednesday, and yet in the morning, and Jesus is preaching in the temple, having cleansed it Tuesday afternoon. This is a wonderful day, in which He does an immense amount of preaching. His time is getting short, as to-morrow night His enemies will lay violent hands on Him, thus winding up the most wonderful evangelism the world ever saw.

Fuente: William Godbey’s Commentary on the New Testament

Mat 21:28 to Mat 22:14. A trilogy of parables, perhaps from Q, enforcing the implicit teaching of the fig-tree incident.

Mat 21:28-32. The Parable of the Two Sons.Mt. only. With Mat 21:32 cf. Luk 7:29 f. Wellhausen points out that in Mt. the religious relationship between man and God is usually service, not sonship. God is King or householder; and though here He is Father, the sons are His servants. The parable is clear, its application (Mat 21:31 f.) obvious and pointed. Yet early interpreters like Origen, Chrysostom, and Jerome took the two sons to be Jews (professing righteousness but rejecting Christ) and Gentiles (disobeying the Law but accepting Christ), and this led to the inverted order of the sons which we find in many texts (esp. B followed by WH and Moffatt). Another curious reading (D and Syr. Sin.), while supporting the more likely order, makes the priests and elders reply (Mat 21:31) the last. If this is the correct reading, we must suppose that they deliberately gave an absurd answer, in order to spoil the argument, or (Merx, very unlikely) that the whole story is meant as a deadly but most accurate satire on the morality of the Scribes who keep the letter and neglect the spirit (Montefiore, p. 711). RV no doubt gives the right order, for if the first son had said Yes the second would not have been asked. And the reply of the second, I, sir, (will go) emphasizes both the contrast with the first and his submission to his father. The parable reminds us of the Prodigal Son and his brother, and is an effective illustration of Mat 7:21 (cf. Mat 23:3). Note the advance made by Mat 21:32 on Mar 2:17. Came in the way of righteousness, i.e., he inaugurated the right way of life, salvation through repentance; or, he stood for the manner of life which righteousness demands (Allen).

Fuente: Peake’s Commentary on the Bible

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 Jesus as they did.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Jesus evidently launched into this parable immediately. His introductory question, unique in Matthew, continued the rabbinic dialogue. The first son was the older of the two (Mat 21:30). The vineyard again referred to Israel in view of Old Testament usage (cf. Mat 20:1-15).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)