Matthew 21:29

21:29 I won’t go: This response must have offended Jews who were taught to show outward respect for the authority of a father (see 8:21-22).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 21:29 . ἐγώ : laconic and emphatic as if eager to obey κύριε , with all due politeness, and most filial recognition of paternal authority, the two words = our “Yes, sir”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He answered and said, I will not--TRENCH notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing careless, reckless sinners resisting God to His face.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 God’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I will not. The answer is rude, curt, and disrespectful, such a one as would naturally issue from the lips of a person who was selfishly wrapped in his own pleasures, and cared nothing for the Law of God, the claims of relationship, the decencies of society. Repented, and went; i.e. into the vineyard to work. The worst sinners, when converted, often make great saints. There is more hope of their repentance than of the self-righteous or hypocrites, who profess the form of religion without the reality, and in their own view need no repentance.

Speech tested by deed.

To see the point of this parable, it is necessary to observe the connection in which it stands. Our Lord was dealing with men who proposed to entangle him in his talk, and, out of what he said, find accusation against him. He had turned the tables on them, by putting to them a question which they dared not answer; and now, in this parable of the two sons, he presents to them a picture of themselves, which they could not fail to recognize. They were like the son who made great professions of obedience, but did not obey. "The parable is too plain spoken to be evaded. They cannot deny that the satisfactory son is not the one who professes great respect for his father"s authority, while he does only what pleases himself, but the one who does his father"s bidding, even though he has at first disowned his authority. These men were so unceremoniously dealt with by our Lord because they were false. They may not have clearly seen that they were false, but they were so" (Dods).

I SPEECH SHOWN TO BE WORTHLESS BY DEEDS. Professions are good and right; they ought to be made. But professions must not stand alone. They ought to express purpose. They ought to be followed by appropriate action. The peril of religion in every age lies in the fact that credit is to be gained and confidence won by making profession; and so the insincere man, and the man who can deceive himself, are tempted to make religious profession hide their self-seeking. And it must also be said that religious profession, and observance of mere religious rites, becomes a prevailing custom, by which men are carried away, and relieved of anxiety about making deeds match words. The Pharisee class are evidently pictured in this son. They were extremely anxious about speaking right and showing right, but they were sadly indifferent about doing right. What needs to be continually re-impressed is, that supreme importance attaches to being right and doing right; these will find natural and proper expression. If we are right, our profession will match ourselves.

II SPEECH PUT TO SHAME BY DEEDS. The son is in no way to be commended who refused obedience. It was a bad profession, and found expression for a bad mind. But when he came to a good mind, and went and obeyed, the obedience put to shame the hasty and unworthy words. No doubt our Lord referred to the publican class, who had taken their own wilful and self-pleasing way, but now they had come to a better mind, and were even pressing into the kingdom. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

repented

Cf., Luk 15:20, the other perfect illustration of repentance. (See Scofield "Act 17:30").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

29. μεταμεληθείς, ‘having 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 (see Crit. Notes) 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.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

(L) 29. And he answered and said, I am not willing; but afterwards he repented, and went.]

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Repented [μεταμεληθεις] . 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 [μεταμελεια] 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 [μετανοιαν] unto salvation," a salvation or repentance "which bringeth no regret on thinking of it afterwards" [αμεταμελητον] . There is no occasion for one ever to think better of either his repentance or the salvation in which it issued.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.