Matthew 21:31

Mat 21:31.[932] Εἰς, into, or as regards) the kingdom of heaven.

[932] ὁ πρῶτος, the first) Work without words is better than splendid words unaccompanied with work: and also it is better to adopt a praiseworthy course subsequently, rather than not at all. V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 21:31 . o the question, Who did the will of the father? the answer, when the parable is arranged as above, must, of course, be ὁ ὕστερος ; the nay -sayer, not the yea -sayer. It is a wonder any answer was given at all when the purport of the parable was so transparent. ἀμὴν λέγω ὑ .: introducing here, as always, a very important assertion. The statement following would give deadly offence to the Pharisees. τελῶναι , πόρναι , the publicans and the harlots, the two socially lowest classes. Jesus speaks here from definite knowledge, not only of what had happened in connection with the Baptist ministry, but of facts connected with His own. He has doubtless reminiscences of the “Capernaum mission” (chap. Mat 8:9-13 ) to go upon. προάγουσιν , go before, anticipate ( προλαμβάνουσιν , Euthy.), present tense: they are going before you now; last first, first last. Chrysostom, in Hom. lxvii., gives an interesting story of a courtesan of his time in illustration of this.

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

They make haste to the kingdom of God, and you slack so that at least wise you should have followed their example. Mark then that this word (go before) is improperly taken in this place, whereas no man followeth.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Whether of them twain did the will of his Father? They say unto him, The first--Now comes the application.

Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go--or, "are going"; even now entering, while ye hold back.

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

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

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

(31) They say unto him, The first.—The answer came apparently from the lips of the very persons who were self-condemned by it, and so implied something like an unconsciousness that they were described in the person of the second son. They who gave God thanks that they were not like other men, could not imagine for an instant that the “went not” represented their spiritual life in relation to God’s kingdom.

The publicans and the harlots.—The words are purposely general, as describing the action of classes; but we cannot help associating them with the personal instances of the publican who became an Apostle (9:9), and of Zacchæus (Luk_19:2-10), and of the woman that was a sinner (Luk_7:37-50).

Go into the kingdom of God before you.—Which literally means, lead the way into. What follows shows that our Lord is stating not so much a law of God’s government as a simple fact. The choice of the word is significant as implying that there was still time for scribes and Pharisees to follow in the rear. The door was not yet closed against them, though those whom they despised had taken the place of honour and preceded them.

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

Whether of them twain did the will of his father?.... This is the question put by Christ, upon the preceding parable to the chief priests, elders, and Scribes,

they say unto him, the first: an answer which natural reason, and common sense, directed them to; and therefore they give it out at once, directly, without staying upon it, and demurring about it; though they seemed not to be aware of the application of it to themselves, which follows:

Jesus saith unto them, verily I say unto you, that the publicans and the harlots; that is, such who had been so,

See Gill on Mat 9:10.

go into the kingdom of God before you. They are signified by the first son, who repenting went, and did the will of his father: these repented under John's ministry, were called, and brought to repentance by the preaching of Christ, and his apostles: these justified God, their Father, by being baptized with John's baptism: these embraced the Messiah, believed in him, and were the first in his kingdom, and set an example to the chief among the Jews to follow: and it is easy to observe, that a poor profane sinner may, by the grace of God, be brought to repentance, that before was obstinate, rebellious, and disobedient, and be made willing to go and work in the Lord's vineyard here, and be at last glorified; when a self righteous person, notwithstanding all his fair promises and resolutions to do good, his professions of, and pretensions to religion, neither repents of his sins, nor believes in Christ; has no share in the kingdom of grace here, nor will he enter into the kingdom of glory.

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

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.

Ver. 31. Go into the kingdom of heaven before you] And it were an arrant shame to be left behind by such; as that is a very jade, we say, that will not follow, though she will not lead the way. But these proud Pharisees hated to be in the same heaven with penitent publicans. And, as Quintilian said of some in his time, that they might have proven excellent scholars had they not been so persuaded of their own scholarship already. In like sort these conceited ones of themselves might have had place in heaven, had they not taken up their seats in heaven beforehand.

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.

31. Whether of them twain — Which of the two. The first — The first did the will of his father, not in his first refusal, but in his subsequent repentance and obedience. The publicans and the harlots — Not only the common people, but the worst of them. Go into the kingdom of God before you — They have no false piety to trust to. They have no false conscience produced by a false system. They are open sinners, and feeling themselves such, they repent and believe.

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

Whether of them (the) twain! Christ forces from the unwilling hearers an answer which, at the moment, they do not see will condemn themselves. Unaccustomed to be criticized and put to the question, wrapped in a self-complacent righteousness, which was generally undisturbed, they missed the bearing of the parable on their own case, and answered without hesitation, as any unprejudiced person would have decided. The first; i.e. the son who first refused, but afterwards repented and went. Verily I say unto you. Jesus drives the moral home to the hearts of these hypocrites. The publicans and the harlots. He specifies these excommunicated sinners as examples of those represented by the first son.

Go into the kingdom of God before you; proagousin umav : are preceding you. This was the fact which Jesus saw and declared, he does not cut off all hope that the Pharisees might follow, if they willed to do so; he only shows that they have lost the position which they ought to have occupied, and that those whom they despised and spurned have accepted the offered salvation, and shall have their reward. We must remark that the Lord has no censure for those who sometime were disobedient, but afterwards repented; his rebuke falls on the professors and self-righteous, who ought to have been leaders and guides, and were in truth impious and irreligious.

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

The application:

v. 31. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.

v. 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.

By giving the answer to the question of Jesus, the rulers of the Jews had pronounced their own sentence. John, in his message and in his life, was a preacher of righteousness, none greater than he. Yet the outcasts of Jewish society, those that had been expelled from the synagogue and were no longer members of the Jewish Church, they gave heed to his admonition to repent. They were, after all, obedient to the will of the heavenly Father. But the Pharisees and scribes, the chief priests and elders, heeded neither the preaching of John nor that of Christ. They made a practice of having God’s Word and Law in their mouths, but their heart was far from real obedience to the will of the Father in heaven. A mere head-and-mouth Christianity is actually nothing but disobedience to God. But a poor sinner that realizes his guilt and repents of his sin, is acknowledged and treated by God as an obedient child, and his former sins are no longer remembered.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

They said

"The chief priests and elders said"

Jesus said to them

"Jesus said to the chief priests and elders"

Truly I say to you

"I tell you the truth." This phrase adds emphasis to what Jesus says next.

the tax collectors and the prostitutes will enter the kingdom of God before you do

Here "kingdom of God" refers to God's rule as king. AT: "when God establishes his rule on earth, he will agree to bless the tax collectors and prostitutes by ruling over them before he agrees to do that for you" (See: Metonymy)

before you do

Possible meanings are 1) God will accept the tax collectors and prostitutes sooner than he will accept the Jewish religious leaders, or 2) God will accept the tax collectors and prostitutes instead of the Jewish religious leaders.

John came to you

Here "you" is plural and refers to all the people of Israel not just the religious leaders. AT: "John came to the people of Israel" (See: Forms of You)

in the way of righteousness

This is an idiom that means John showed the people the right way to live. AT: "and told you the way God wants you to live" (See: Idiom)

you did not believe him

Here "you" is plural and refers to the religious leaders. (See: Forms of You)

translationWords

amen

tax

prostitute

kingdom of God

John (the Baptist)

righteous

believe

repent

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

31. προάγουσιν. Are (now) going before you.

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.

31.] In connexion with the reading ὁ ὕστερος, which Tregelles has adopted without the preceding transposition, it may be mentioned, that some (not Origen, that I can find) have understood it to mean, ὁ ὕστερον μεταμεληθείς.

προάγουσιν, either the declarative present—go before you, in the matter of God’s arrangements,—or the assertive present, of the mere matter of fact, are going before you. I prefer this latter on account of the explanation following:—‘go before,’—not entirely without hope for you, that you may follow, but not necessarily implying your following. The door of mercy was not yet shut for them: see Joh 12:35: Luk 23:34. προάγ. answers to ὕπαγε κ. ἐργ. in the parable. The idea of ‘shewing the way’ by being their example, is also included. There were publicans among the disciples, and probably repentant harlots among the women who followed the Lord.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(L) 31. Which of the two did the will of the father? They say, The first. Jesus saith to them, Verily I say to you, That the toll-gatherers and the harlots go before you into the kingdom of God.]—προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ θεοῦ] We might have expected the editor to use εἰς τὴν βασιλείαν τῶν οὐρανῶν, so that προάγουσιν would have been a timeless statement of fact, meaning “go” into the kingdom whenever it shall appear, and so practically equivalent to a future; cf. παραδίδοται, Mar 9:31. It very probably represents an Aramaic participle. The fact that we have τοῦ θεοῦ instead of τῶν οὐρανῶν makes it clear that the phrase is not editorial, but that it is derived from the source used. The reason why the editor did not alter it into τῶν οὐρανῶν is not clear. But (1) he has perhaps once out of fourteen times left τοῦ θεοῦ in a Marcan passage (Mat 19:24). (2) He elsewhere once has a phrase, which he generally alters, e.g. μετὰ τρεῖς ἡμέρας, 27:63. Contrast 16:21, 17:23, 20:19 (3) He may have felt that here, as in 12:23 the “kingdom of God” of his source was not quite the same as the “kingdom of the heavens” which he elsewhere describes. See also on 21:43. In “go before you into the kingdom” the meaning is not so much, “will go before you into the kingdom when it is inaugurated,” as “obey God by fulfilling John’s command to repent, submit to the divine will, take upon themselves the yoke of the kingdom, and become heirs of its promises.” In other words, the “kingdom” here means rather the condition of preparedness for the coming kingdom than that future kingdom itself. Had the Evangelist written, “will go before you into the kingdom of the heavens,” he would have represented the Lord as foretelling the future admission of the people to whom he was speaking into the kingdom. This was just what the editor wished to avoid. They were to be cast out of the kingdom, 8:12. “Go before you into the kingdom,” on the other hand, emphasises the fact that the toll-gatherers and harlots “go,” and leaves it quite ambiguous whether the persons addressed “go” or not. Like 12:28, this parable probably came from the Logia; and if that is so, the Logia contained not only parables of the kingdom of the heavens, but other sayings and parables in which the phrase “kingdom of God” was used in a sense not always identical with “the kingdom of the heavens.”

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