Exegetical and Hermeneutical Commentary of Matthew 21:29
He answered and said, I will not: but afterward he repented, and went.
29. repented ] Rather “changed his mind,” felt regret but not repentance or Metanoia, a deeper and more lasting feeling: see ch. Mat 3:2.
According to a well-supported reading the cases of the two sons are reversed. The first agrees but goes not, the second refuses but afterwards works in the vineyard. The variation is interesting, because it points to an interpretation by which the two sons represent Jew and Gentile.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 29. I will not] This is the general reply of every sinner to the invitations of God; and, in it, the Most High is treated without ceremony or respect. They only are safe who persist not in the denial.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
29. He answered and said, I willnotTRENCH noticesthe rudeness of this answer, and the total absence of any attempt toexcuse such disobedience, both characteristic; representing careless,reckless sinners resisting God to His face.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He answered and said, I will not,…. Which answer fitly expresses the language and practice of openly profane and unregenerate sinners, who will not come to Christ, that they may have life; nor will they serve the Lord, but are bent upon indulging their lusts; nor will they be subject to the law of God; nor will they hear and receive the Gospel of Christ, or submit to his ordinances, and are averse to every good work: where is man’s free will? this is the true picture of it; man has no will naturally to that which is good.
But afterward he repented, and went: a change of mind was wrought in him, and this produced a change of life and conversation: so, many of the publicans and sinners repented of their sins of disobedience, and rebellion against God, under the ministry of John the Baptist, Christ, and his apostles; not of themselves, men do not naturally see their sin, or need of repentance; their hearts are hard and obdurate; nor have they any spiritual sense and feeling: nothing will bring them to repentance, not the most powerful ministry, the severest judgments, or the kindest mercies, without the grace of God: but it was of God, and owing to his powerful and efficacious grace, that they repented: it was his will they should come to repentance: he called them to it, and gave it to them, as a free grace gift of his: and they repented not in a mere legal way, with a legal repentance, which lies in a mere conviction of the outward acts of sin; in an external sorrow for it, in horror and terror of mind about it, and in shedding tears for it, accompanied with a cessation from the grosser acts of sin, and an outward reformation of life and manners: but they repented in an evangelical manner, as such do, who are really converted, and spiritually instructed; who are true believers in Christ, have views, and, at least, hopes of pardoning grace and mercy; and have the love of God shed abroad in their hearts by the Spirit: the repentance of such lies in a spiritual sight and sense of sin, of the evil nature of indwelling sin, and the exceeding sinfulness of it, as well as of the outward actions of life; in a hearty, godly sorrow for it, because committed against a God of purity, grace, and goodness; in a loathing it, and themselves for it; in a holy shame, and blushing, on account of it; and is attended with an ingenuous confession of it, and forsaking it: the consequence of which is, that such go readily and cheerfully into the Lord’s vineyard; hear the word with all diligence, receive it with gladness; walk in all the commandments and ordinances of the Lord; and are taught, by the grace that has appeared to them, to live soberly, righteously, and godly in this world.
Fuente: John Gill’s Exposition of the Entire Bible
I will not ( ). So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the “I, sir” (, ) suits better for the second son (verse 30) with a reference to the blunt refusal of the first. So also the manuscripts differ in verse 31 between the first ( ) and the last ( or ). But the one who actually did the will of the father is the one who
repented and went ( ). This word really means “repent,” to be sorry afterwards, and must be sharply distinguished from the word used 34 times in the N.T. as in Mt 3:2 and used 24 times as in Mt 3:8. The verb occurs in the N.T. only five times (Matt 21:29; Matt 21:32; Matt 27:3; 2Cor 7:8; Heb 7:21 from Ps 109:4). Paul distinguishes sharply between mere sorrow and the act “repentance” which he calls (2Co 7:9). In the case of Judas (Mt 27:3) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (), but mere sorrow is not repentance.
Fuente: Robertson’s Word Pictures in the New Testament
Repented [] . This is a different word from that in Mt 3:2; Mt 4:17; metanoeite, Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage [] is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see ver. 32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Mt 27:3); of Paul ‘s not regretting his letter to the Corinthians (2Co 7:8); and of God (Heb 7:21). On the other hand, metanoew, repent, used by John and Jesus in their summons to repentance (Mt 3:2; Mt 4:17), occurs thirty – four times, and the noun metanoia, repentance (Mt 3:8, 11), twenty – four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Metamelomai, as its etymology indicates (meta, after, and melw, to be an object of care), implies an after – care, as contrasted with the change of mind denoted by metanoia. Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. “It may be simply what our fathers were wont to call hadiwist (had – I – wist, or know better, I should have acted otherwise)” (Trench). Metameleia refers chiefly to single acts; metanoia denotes the repentance which affects the whole life. Hence the latter is often found in the imperative : Repent ye (Mt 3:2; iv.; 17; Act 2:38; Act 3:19); the former never. Paul ‘s recognition of the distinction (2Co 7:10) is noteworthy. “Godly sorrow worketh repentance [] unto salvation,” a salvation or repentance “which bringeth no regret on thinking of it afterwards” [] . There is no occasion for one ever to think better of either his repentance or the salvation in which it issued.
Fuente: Vincent’s Word Studies in the New Testament
(29) I will not.The bold defiance of the answer answers to the rough recklessness of the classes (publicans and harlots) who were represented by the first of the two sons. Their whole life, up to the time of their conversion, had been an open refusal to keep Gods laws, and so to work in His vineyard.
He repented.The Greek word is not the same as that of Mat. 3:2, and expresses rather the regretful change of purpose than entire transformation of character. It is the first stage of repentance, and may, as in this instance, pass on into the higher, or, as in the case of Judas (Mat. 27:3, where the same word is used), end only in remorse and despair.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. I will not He made no pretence of sanctity. He was a plain, defenceless sinner. He repented, and went Having no false righteousness to trust in, when the time of visitation came, he felt his sins, and was ready to feel his guilt and repent.
Fuente: Whedon’s Commentary on the Old and New Testaments
29 He answered and said, I will not: but afterward he repented, and went.
Ver. 29. I will not ] This is the language of most men’s hearts, when pressed to duty: and, as occasion serves, they discover a headstrong wilfulness in wickedness, that is, uncouncilable. As Pharaoh sat not down under the miracle, but sent for magicians; so do these, when the word comes close to their consciences, send for carnal arguments. And though the word doth eat up all they can say, as Moses’s rod did, yet they harden their hearts, with Pharaoh, they brazen their brows, with him in the text, that said, “I will not.” “Nay,” said the Israelites, “but we will have a king.” And as for the word that thou hast spoken unto us in the name of the Lord, “we will not hearken unto thee,” said those, Jer 44:16 .
But afterward he repented ] So do but few. Men will be as big as their words, though they die for it, lest they should be accounted inconsistant. These are niggardly in their reputation, but prodigal in their souls.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 21:29 . : laconic and emphatic as if eager to obey , with all due politeness, and most filial recognition of paternal authority, the two words = our “Yes, sir”.
Fuente: The Expositors Greek Testament by Robertson
I will not = I do not choose [to go].
repented. Greek. metamelomai.
Fuente: Companion Bible Notes, Appendices and Graphics
repented
Cf., Luk 15:20, the other perfect illustration of repentance. (See Scofield “Act 17:30”).
Fuente: Scofield Reference Bible Notes
I will not: Mat 21:31, Jer 44:16, Eph 4:17-19
he repented: Mat 3:2-8, 2Ch 33:10-19, Isa 1:16-19, Isa 55:6, Isa 55:7, Eze 18:28-32, Dan 4:34-37, Jon 3:2, Jon 3:8-10, Luk 15:17, Luk 15:18, Act 26:20, 1Co 6:11, Eph 2:1-13
Reciprocal: Exo 4:28 – told Aaron Jon 3:3 – arose Mat 7:21 – that Luk 1:17 – and the Luk 6:49 – that heareth Joh 13:8 – Thou shalt Tit 3:3 – disobedient Heb 6:1 – repentance
Fuente: The Treasury of Scripture Knowledge
1:29
The publicans and harlots did not actually refuse the favors offered them, but that action of the son was supposed in order to show the better disposition in that they thought better of the offered favors than did the others.
Fuente: Combined Bible Commentary
Mat 21:29. Repented, changed his mind; the application refers to genuine repentance.
Fuente: A Popular Commentary on the New Testament
The ancient Greek texts of these verses contain variations that have resulted in different translations. The NASB has the older son saying yes but doing nothing. The younger son says no but repents and goes. The younger son does the father’s will. The NIV has the older son saying no but then repenting and going. The younger son says yes but does not go. The older son does the father’s will. Probably the interpretation of the parable influenced early copyists. The better reading appears to be the one represented in the NASB. [Note: Metzger, pp. 55-56.]
This is the first time Jesus applied one of His parables directly to Israel’s leaders (Mat 21:31). He introduced this application with His usual solemn introduction (cf. Mat 5:16; et al.). Both the NASB and the NIV have translated the last verb in this sentence poorly. The Greek verb proago ("get into . . . before" or "entering . . . ahead of") here means "enter instead of." [Note: Theological Dictionary of the New Testament, s.v. "telones," by Otto Michel, 8:105, footnote 158. See also J. Jeremias, The Parables of Jesus, p. 102, footnote 54.]
The tax gatherers and harlots were the dregs of Jewish society. Jesus undoubtedly shocked His listeners when He made this statement. The scum of society, though it originally said no to God, repented at the preaching of John and Jesus and thereby did God’s will (cf. Mat 8:11-12). Consequently these people would enter the kingdom (by resurrection). However the religious leaders affirmed their willingness to do God’s will but refused to do so by rejecting Jesus. They would not enter the kingdom.
Note that Jesus described both groups as sons of the father in the parable. All the Jews, those with a privileged position and those with none, enjoyed being sons of God in the sense that God had chosen Israel as His son (cf. Hos 11:1). The leaders could still believe in Jesus and enter the kingdom. Individual salvation was still possible even though national rejection was strong.