when ye had seen it<\/em> ] viz. that the publicans and the harlots believed him.<\/p>\n repented not afterward<\/em> ] Rather, did not even change your minds<\/strong>, much less repented in the deeper sense; see above, Mat 21:29<\/em><\/span>.<\/p>\n Verse 32. John came unto you in the way of righteousness<\/B><\/I>] Proclaiming the truth, and living agreeably to it. Or, John came<\/I> unto you<\/I>, who are in the way of righteousness<\/I>. This seems rather to be the true meaning and construction of this passage. The Jews are here distinguished from the Gentiles. The former were in the way of righteousness<\/I>, had the revelation of God, and the ordinances of justice established<\/I> among them; the latter were in the way of unrighteousness<\/I>, without the Divine revelation, and iniquitous in all their conduct: John came to both, preaching the doctrine of repentance, and proclaiming Jesus the Christ. To say that it was John who came in the way of righteousness, and that to him the words refer, is, in my opinion, saying nothing; for this was necessarily implied: as he professed to come from God, he must not only preach<\/I> righteousness, but walk<\/I> in it.<\/P> <\/P> It is very difficult to get a worldly minded and self-righteous man brought to Christ. Examples<\/I> signify little to him. Urge the example of an eminent saint<\/I>, he is discouraged at it. Show him a profligate sinner<\/I> converted to God, him he is ashamed to own and follow; and, as to the conduct of the generality of the followers of Christ, it is not striking enough to impress him. John, and Christ, and the apostles preach; but, to multitudes, all is in vain.<\/P><\/p>\n 32. For John came unto you in theway of righteousness<\/B>that is, calling you to repentance; asNoah is styled “a preacher of righteousness” (2Pe2:5<\/span>), when like the Baptist he warned the old world to “fleefrom the wrath to come.” <\/P> and ye believed him not<\/B>Theydid not reject him; nay, they “were willing for a season torejoice in his light” (Joh5:35<\/span>); but they would not receive his testimony to Jesus. <\/P> but the publicans and theharlots believed him<\/B>Of the publicans this is twice expresslyrecorded, Luk 3:12<\/span>; Luk 7:29<\/span>.Of the harlots, then, the same may be taken for granted, though thefact is not expressly recorded. These outcasts gladly believed thetestimony of John to the coming Saviour, and so hastened to Jesuswhen He came. See Luk 7:37<\/span>;Luk 15:1<\/span>, &c. <\/P> and ye, when ye had seen it,repented not afterward, that ye might believe him<\/B>Instead ofbeing “provoked to jealousy” by their example, ye have seenthem flocking to the Saviour and getting to heaven, unmoved. <\/P> Parable of the WickedHusbandmen<\/I> (Mt21:33-46<\/span>).<\/P><\/p>\n For John came unto you in a way of righteousness<\/strong>,…. He had a commission from God; he was no impostor; the doctrine he taught was true, and which he faithfully delivered; his life and conversation were unblamable; there was nothing in his credentials, ministry, and conduct, that could justly be found fault with:<\/p>\n and ye believed him not<\/strong>; to be the forerunner of the Messiah, or the Elias that was to come; nor attended to the doctrine of repentance preached by him, nor were subject to the ordinance of baptism he administered; nor gave any assent, or credit, to the Messiah he so manifestly pointed out:<\/p>\n but the publicans and harlots believed him<\/strong>; what he said concerning the wrath to come, and the miserable state and danger they were in; and they repented of their sins, and confessed them, and were baptized of him in Jordan; believing the testimony he gave of Jesus of Nazareth being the Messiah, and Son of God:<\/p>\n and ye, when ye had seen it<\/strong>; the repentance and faith of these persons, and what a wonderful reformation was wrought in them,<\/p>\n repented not afterwards<\/strong>; of their disobedience, impenitence, and unbelief, after they had seen the effects of John’s ministry on these very profligate sinners, and after, the death of John; who, by his constancy, zeal, and faithfulness, had shown himself to be a true, and upright minister of the word; and afterwards under the ministry of Christ, and his apostles, by, whom the same doctrines were preached, and the same ordinances administered,<\/p>\n that ye might believe him<\/strong>; the testimony he has left behind him concerning the Messiah.<\/p>\n In the way of righteousness <\/B> ( <\/SPAN><\/span>). In the path of righteousness. Compare the two ways in Matt 7:13<\/span>; Matt 7:14<\/span> and “the way of God” (22:16<\/span>). <\/P> <\/p>\n 32. For John came. As John was a faithful servant of God, whatever he taught Christ ascribes to God himself. It might have been more fully expressed thus: God came pointing out the way of righteousness by the mouth of John; but as John spoke in the name of God, and not as a private individual, he is most properly named instead of God. Now this passage gives no small authority to the preaching of the word, when those persons are said to have been disobedient and rebellious against God, who despised the pious and holy warnings of a teacher whom tie had sent. <\/p>\n There are some who give a more ingenious exposition of the word righteousness, and I allow them to enjoy their own opinion; but, for my own part, I think that it means nothing more than that John’s doctrine was pure and right; as if Christ had said, that they had no good reason for rejecting him. When he says that the publicans believed, he does not mean that they assented in words, but that they sincerely embraced what they had heard. Hence we infer, that faith does not consist solely in a person’s giving his assent to true doctrine, but that it embraces something greater and loftier, that the hearer, renouncing himself, devotes his life wholly to God. By saying that they were not moved even by such an example, he presents an aggravated view of their malice; for it was an evidence of the lowest depravity, not even to follow the harlots and the publicans. (36) <\/p>\n (36) “ Car c’a este un signe de gens du tout depravez et desesperez, de ne suyvre point, à tout le moins quand les peugers et les paillardes leur monstrent le chemin;” — “For it was a mark of people altogether depraved and desperate, not to follow, at the very least, when the publicans and the harlots point out to them the road.” <\/p>\n (32) In the way of righteousness.<\/strong>The term seems used in a half-technical sense, as expressing the aspect of righteousness which the Pharisees themselves recognised (Mat. 6:1<\/span>), and which included, as its three great elements, the almsgiving, fasting, and prayer, that were so conspicuous both in the life and in the teaching of the Baptist.<\/p>\n The publicans and the harlots believed him.<\/strong>The former class appear among the hearers of John in Luk. 3:12<\/span>. The latter are not mentioned there, but it was natural they also should feel the impulse of the strong popular movement.<\/p>\n Repented not afterwards.<\/strong>Better, did not even repent afterwards.<\/em> The words are repeated from the parable (Mat. 21:29<\/span>), and sharpen its application. In relation to the preaching of the Baptist, the scribes and Pharisees were like the first of the two sons in his defiant refusal; they were not like him in his subsequent repentance.<\/p>\n 32<\/strong>. <\/strong> For <\/em> He now proceeds to make a close and unflinching application.<\/p>\n 114. PARABLE OF THE WICKED HUSBANDMEN, Mat 21:33-46<\/em><\/span><\/em> .<\/p>\n 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<\/em> , repented not afterward, that ye might believe him. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 32. John came unto you in a way of right<\/strong> ] Which he both preached and lived. Nos non eloquimur magna, sed vivimus.<\/em> We do not preach great matters but we live. John’s practice was a transcript of what he preached; he burned within himself, he shone forth to others,Joh 5:35<\/span>Joh 5:35<\/span> .<\/p>\n<\/p>\n Ye repented not afterwards<\/strong> ] No, not after his death, though ye saw me succenturiated to him, and preaching and pressing the same things upon you that John did. A hypocrite comes more hardly to heaven than a gross sinner, and hath far more obstacles. Since he that must be stripped is not as soon clothed as one that is naked, and since he climbs not a tree as soon that must first come down from the top of another tree where he is perched, so is it here. <\/p>\n 32.<\/strong> ] <\/strong> .,<\/strong> not only in the way of God’s commandments,<\/strong> so often spoken of, but in the very path of ascetic purity which you so much approve; yet perhaps it were better to let the simpler sense here be the predominant one, and take for ‘repentance,’ as Noah is called . ( 2Pe 2:5 ) in similar circumstances.<\/p>\n <\/strong> . <\/strong> <\/strong> .<\/strong> are words repeated from the parable ( Mat 21:29 ), and serving to fasten the application on the hearers.<\/p>\n <\/strong> ., that ye might believe on Him:<\/strong> see reff.<\/p>\n Mat 21:32<\/span> . : not merely in the sense of being a good pious man with whose life no fault could be found (Meyer; the Fathers, Chrys., Euthy., Theophy.), but in the specific sense of following their own legal way. John was a conservative in religion not less than the Pharisees. He differed from them only by being thoroughly sincere and earnest. They could not, therefore, excuse themselves for not being sympathetic towards him on the ground of his being an innovator, as they could with plausibility in the case of Jesus. The meaning thus is: He cultivated legal piety like yourselves, yet, etc. , when ye saw how the sinful took John’s summons to repent ye did not even late in the day follow their example and change your attitude. They were too proud to take an example from publicans and harlots. , inf. of result with .<\/p>\n 32.] ., not only in the way of Gods commandments, so often spoken of, but in the very path of ascetic purity which you so much approve; yet perhaps it were better to let the simpler sense here be the predominant one, and take for repentance, as Noah is called . (2Pe 2:5) in similar circumstances.<\/p>\n . . are words repeated from the parable (Mat 21:29), and serving to fasten the application on the hearers.<\/p>\n ., that ye might believe on Him: see reff.<\/p>\n Mat 21:32. , in the way of righteousness) The way of righteousness expresses more than A righteous way.-, publicans) who were unjust.- , the harlots) who were unchaste.-It may be asked whether these, and consequently women in general, and also infants, were baptized by John: cf. Act 16:15.- , did not alter your way of thinking.[933]-, afterwards) when you had seen their example.<\/p>\n [933] Bengels words are, non mutastis sententiam. In his German Version he renders it. habt euch hernach nicht anders bedacht, have not after that changed your mind.<\/p>\n In his Harmony, however, he renders it, thatet ihr dennoch nichi busse, notwithstanding did not repent. E. V. has repented not afterward.-(I. B.)<\/p>\n righteousness <\/p>\n (See Scofield “Rom 10:10”). <\/p>\n came: Mat 3:1-8, Isa 35:8, Jer 6:16, Luk 3:8-13, 2Pe 2:21 <\/p>\n and ye believed: Mat 21:25, Mat 11:18, Luk 7:29, Luk 7:30, Joh 5:33-36, Act 13:25-29 <\/p>\n the publicans: Luk 7:37-50 <\/p>\n repented: Psa 81:11, Psa 81:12, Zec 7:11, Zec 7:12, Joh 5:37-40, 2Ti 2:25, Heb 3:12, Heb 6:6-8, Rev 2:21 <\/p>\n Reciprocal: Dan 5:22 – hast Mat 3:8 – forth Mat 5:46 – publicans Mat 9:9 – named Mat 14:5 – because Mat 17:12 – and they Mat 18:17 – a publican Mat 19:30 – General Mat 23:13 – for ye shut Mar 1:15 – repent Mar 2:15 – General Mar 11:31 – Why Mar 11:32 – for Luk 1:16 – General Luk 3:12 – General Luk 12:57 – General Luk 16:16 – and every Luk 18:10 – a Pharisee Joh 15:24 – but Act 20:21 – repentance 1Co 6:16 – an harlot Heb 6:1 – repentance Rev 9:20 – yet<\/p>\n 1:32<\/p>\n In the way of righteousness means the way of life that John taught was righteous. But the self-righteous Jews only pretended to accept his teaching and did not actually do so (Mat 3:7-8; Mat 21:25). But the publicans accepted the teaching of John and came to his baptism and so fulfilled the parable.<\/p>\n Mat 21:32. In the way of righteousness. In the way of repentance, turning to that righteousness of life (which the Pharisees professed to esteem); perhaps with an allusion to Christ Himself as the Way (Joh 14:6).<\/p>\n Did not even repent afterward. Even after seeing the repentance of these classes, you did not profit by it. Remarkable cases of conversion are designed to be means of influencing others.In the parable the refusing yet repenting son is put first because it suited the application to the publicans who went before. In the more general application there is no such priority. The proud and hypocritical are always harder to influence than open sinners.<\/p>\n Verse 32 <\/p>\n In the way of righteousness; practising and teaching the way of righteousness. <\/p>\n Matthew 21:33-41. The husbandmen, in this parable, represent the Jewish people; the vineyard, with all the conveniences attached to it, denotes the privileges and blessings which they enjoyed. The servants sent were the prophets; the son, Jesus Christ, who thus seems to be distinguished, in a marked manner, from all the mere human messengers sent from heaven to man.<\/p>\n 21:32 For John came unto you in the {q} way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him.<\/p>\n (q) Living uprightly, being of good and honest behaviour; For the Hebrews use this word “way” for life and manners.<\/p>\n This verse links the parable with Jesus’ earlier words about the leaders’ response to John and His authority (Mat 21:23-27). John had come preaching what was right, the way of righteousness. Israel’s leaders had not responded positively to his message. Even the repentance of Israel’s most despised citizens did not change their minds. It should have.<\/p>\n 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. 32. the way of righteousness ] A Hebrew expression. Cp. “the way of God,” ch. Mat 22:16; … Continue reading “Exegetical and Hermeneutical Commentary of Matthew 21:32”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-23852","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23852","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=23852"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23852\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23852"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23852"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23852"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
<\/p>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"