TRV
Translation
King James Version
¶ 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.
Complete Jewish Bible
"But give me your opinion: a man had two sons. He went to the first and said, `Son, go and work today in the vineyard.'
Berean Standard Bible
But what do you think? There was a man who had two sons. He went to the first one and said, ‘Son, go and work today in the vineyard.’
American Standard Version
But what think ye? A man had two sons; and he came to the first, and said, Son, go work to-day in the vineyard.
World English Bible Messianic
But what do you think? A man had two sons, and he came to the first, and said, ‘Son, go work today in my vineyard.’
Geneva Bible (1599)
But what thinke ye? A certaine man had two sonnes, and came to the elder, and saide, Sonne, goe and worke to day in my vineyarde.
Young's Literal Translation
`And what think ye? A man had two children, and having come to the first, he said, Child, go, to-day be working in my vineyard.'
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In the KJVVerse 23,855 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
Whence we may gather, that in this parable the Lord spoke to such as promise little or nothing, but in their works shine forth; and against those who promise great things but do none of these things that they have promised.
Notwithstanding, the Jews are not shut out that they should never enter into the kingdom of God; but, when the fulness of the Gentiles shall have entered in, then all Israel shall be saved. (Rom. 11:25.)
John ChrysostomAD 407
Homily on the Gospel of Matthew 67
After this, He saith, "What think ye? A man had two sons; and he saith to the first, go, work to-day in the vineyard. But he answered and said, I will not: but afterward 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 then of them twain did the will of his father? They say, the first."
Again He convicts them by a parable, intimating both their unreasonable obstinacy, and the submissiveness of those who were utterly condemned by them. For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, "All that the Lord shall speak, we will do, and will hearken," in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also saith, "Not the hearers of the law are just before God, but the doers of the law shall be justified." For this intent, that He might make them even self-condemned, He causes the judgment to be delivered by themselves, like as He does also in the ensuing parable of the vineyard.
And that this might be done, He makes trial of the accusation in the person of another. For since they were not willing to confess directly, He by a parable drives them on to what He desired.
JeromeAD 420
Commentary on Matthew
(Verse 28 and following) What do you think? A certain man had two sons; and going to the first, he said: Son, go today to work in my vineyard. But he, answering, said: I do not want to. Afterwards, however, moved by repentance, he went. Going to the second, he said similarly. But he, answering, said: Yes, sir, and he did not go. Which of the two did the will of the father? And they said to him: The first. Jesus said to them (Luke XV). Hi sunt duo filii, qui et in Lucae parabola describuntur, frugi et luxuriosus, et de quibus Zacharias propheta loquitur: Assumpsi mihi duas virgas: unam vocavi decorem, et alteram vocavi funiculum, et pavi gregem (Zach. XI, 7) . Primo dicitur Gentilium populo per naturalis legis notitiam: Vade, et operare in vinea mea: hoc est, quod tibi non vis fieri, alteri ne feceris (Tob. IV) . Qui superbe respondit: Nolo. But afterwards, upon the arrival of the Savior, the works of repentance were done in the vineyard of God, and the insolence of speech was corrected by labor. However, the second son, who is the people of the Jews, replied to Moses: 'We will do everything that the Lord has spoken' (Exod. XXIV), but he did not go into the vineyard because, thinking himself the heir after the son of the household had been killed. But others do not consider it as a parable of the Gentiles and Jews, but rather of sinners and the righteous, as the Lord Himself later expounded on the matter.
Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
Thus much prefaced, the Lord brings forward a parable, to convict them of their irreligion, and show them that the kingdom of God should be transferred to the Gentiles.
He speaks to the Gentile people first, through their knowledge of the law of nature; Go and work in my vineyard; i. e. What you would not have done to you, that do not you to others. (Tobit 4:16.) He answers haughtily, I will not.
But when, at the coming of the Saviour, the Gentile people, having done penitence, laboured in God's vineyard, and atoned by their labour for the obstinacy of their refusal, this is what is said, But afterward he repented, and went. The second son is the Jewish people who made answer to Moses, All that the Lord hath said unto us we will do. (Exod. 24:3.)
It should be known that in the correct copies it is read not The last, but The first, that they might be condemned by their own sentence. But should we prefer to read, as some have it, The last, the explanation is obvious, to say that the Jews understood the truth, but dissembled, and would not say what they thought; just as though they knew that the baptism of John was from heaven, they would not say so.
Whence others think that the parable does not relate to Gentiles and Jews, but simply to the righteous and to sinners. These by their evil deeds had rejected God's service, but after received from John the baptism of repentance; while the Pharisees who made a show of righteousness, and boasted that they did the law of God, despising John's baptism, did not follow his precepts.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
Those who are to be judged in this cause, He applies to as judges, that condemning themselves they might be shown to be unworthy to be acquitted by any other. It is high confidence of the justness of a cause, that will entrust it to the decision of an adversary. But He veils the allusion to them in a parable, that they might not perceive that they were passing sentence upon themselves; A certain man had two sons. Who is he but God, who created all men, who being by nature Lord of all, yet would rather be loved as a father, than feared as a Lord. The elder son was the Gentile people, the younger the Jews, since from the time of Noah there had been Gentiles. And he came to the first, and said, Son, go work to day in my vineyard. To day, i. e. during this age. He spoke with him, not face to face as man, but to his heart as God, instilling understanding through the senses. To work in the vineyard is to do righteousness; for to cultivate the whole thereof, I know not that any one man is sufficient.
For the Gentiles from the beginning leaving God and his righteousness, and going over to idols and sins, seem to make answer in their thoughts, We will not do the righteousness of God.
But afterwards turning their backs, they lied unto God, according to that in the Psalms, The sons of the strangers have lied unto me. (Ps. 18:44.) This is what is said, But he went not. The Lord accordingly asks which of them twain did the will of his father? They say unto him, The first. See how they have first sentence upon themselves, saying, that the elder son, that is, the Gentile people, did the will of his father. For it is better not to promise righteousness before God, and to do it, than to promise, and to fail.
The Lord abundantly confirms their decision, whence it follows, Jesus said unto them, Verily I say unto you, that the publicans and harlots shall go before you in the kingdom of God; as much as to say, Not only the Gentiles are before you, but even the publicans and the harlots.
I suppose that the publicans here are to represent all sinful men, and the harlots all sinful women; because avarice is found the most prevailing vice among men, and fornication among women. For a woman's life is passed in idleness and seclusion, which are great temptations to that sin, while a man, constantly occupied in various active duties, falls readily into the snare of covetousness, and not so commonly into fornication, as the anxieties of manly cares preclude thoughts of pleasure, which engage rather the young and idle. Then follows the reason of what He had said, For John came unto you in the way of righteousness, and ye believed him not.
Or, because his venerable conversation smote the hearts of sinners, as it follows, But the Publicans and harlots believed on him. Mark how the good life of the preacher gives its force to his preaching, so as to subdue unsubdued hearts. And ye, when ye had seen it, repented not afterward, that ye might believe him; as much as to say, They have done that which is more by believing on Him, ye have not even repented, which is less. But in this exposition which we have set forth according to the mind of many interpreters, there seems to me something inconsistent. For if by the two sons are to be understood the Jews and Gentiles, as soon as the Priests had answered that it was the first son that did his father's will, then Christ should have concluded His parable with these words, Verily I say unto you, that the Gentiles shall go into the kingdom of God before you. But He says, The Publicans and harlots, a class rather of Jews than of Gentiles. Unless this is to be taken as was said above; So much rather the Gentile people please God than you, that even the Publicans and harlots are more acceptable to Him than you.
This He brings in because the Priests had asked not in order to learn, but to tempt Him. But of the common folk many had believed; and for that reason He brings forward the parable of the two sons, showing them therein that the common sort, who from the first professed secular lives, were better than the Priests who from the first professed the service of God, inasmuch as the people at length turned repentant to God, but the Priests impenitent, never left off to sin against God. And the elder son represents the people; because the people is not for the sake of the Priests, but the Priests are for the sake of the people.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
There are two reasons why the knowledge of truth should be kept back from those who ask; either when he who asks is unfit to receive, or from his hatred or contempt of the truth is unworthy to have that which he asks opened to him.
Yet the kingdom of God may be understood of the Gentiles, or of the present Church, in which the Gentiles go before the Jews, because they were more ready to believe.
John came preaching the way of righteousness, because he pointed to Christ, who is the fulfilling of the Law.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 21:28 introduces the Parable of the Two Sons, a profound narrative delivered by Jesus during a period of intense confrontation with the Jewish religious authorities in Jerusalem. This verse sets the scene by presenting a father who instructs his first son to labor in his vineyard, immediately establishing the central theme of a divine call to action and setting the stage for a crucial examination of obedience versus mere verbal assent. The parable, beginning here, serves as a direct challenge to the hypocrisy of those who outwardly profess faith but fail to live in accordance with God's will.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 21:28, as the opening of the parable, masterfully employs several literary devices. The overarching device is the Parable itself, a concise, illustrative story that conveys a moral or spiritual lesson. Jesus' initial question, "But what think ye?", functions as a Rhetorical Question, designed not to elicit information but to provoke thought and self-reflection in His listeners, particularly the chief priests and elders. The "vineyard" serves as a powerful Metaphor, representing God's people, His kingdom, or the sphere of His divine will and work. This metaphor is deeply rooted in Old Testament prophetic tradition, making it immediately recognizable and resonant to Jesus' Jewish audience. The verse also sets up an implicit Juxtaposition that will be fully realized as the parable unfolds, contrasting the verbal response with the actual deed, and foreshadowing the differing outcomes for the two sons.
THEOLOGICAL AND THEMATIC CONNECTIONS
This foundational verse establishes the core theological tension of the entire parable: the critical distinction between outward profession and genuine, obedient action. It underscores God's active call to humanity to participate in His kingdom, symbolized by the "vineyard." The father's command is not a suggestion but an an expectation for immediate and diligent labor, reflecting God's desire for His people to bear fruit that demonstrates true faith and repentance. The parable, therefore, challenges the notion that mere verbal assent or religious affiliation is sufficient, emphasizing that authentic relationship with God is characterized by a heart transformed, leading to a life of active obedience and service. This truth resonates deeply with the biblical emphasis on faith being demonstrated through works, not as a means of earning salvation, but as an inevitable outflow of a living faith.
REFLECTION AND APPLICATION
Matthew 21:28 serves as a potent reminder that authentic faith is not merely a matter of intellectual agreement or verbal declaration, but rather a dynamic commitment demonstrated through action. The father's invitation to "go work to day in my vineyard" is a timeless call to every believer to actively engage in God's purposes in the world. This "work" can manifest in countless ways: serving the marginalized, sharing the Gospel, cultivating personal holiness, stewarding resources, or living justly in our communities. The challenge for us today, as it was for Jesus' original audience, is to examine whether our actions align with our words. Do we readily assent to God's commands in principle, yet procrastinate or outright refuse to obey them in practice? Or do we, like the second son in the parable, initially resist but then repent and act? This verse compels us to move beyond superficial religiosity to a life of genuine, active discipleship, where our daily choices reflect a heart truly submitted to the will of God.
Questions for Reflection
FAQ
What is the significance of the "vineyard" in this parable?
Answer: In biblical literature, particularly in the Old Testament, the "vineyard" is a recurring and powerful metaphor for Israel, God's chosen people. It symbolizes the nation that God planted, cultivated, and expected to bear good fruit—that is, righteousness and obedience to His covenant. For example, Isaiah 5:1-7 vividly portrays Israel as a vineyard that failed to produce the expected fruit, leading to God's judgment. In Jesus' parable, the vineyard broadly represents the sphere of God's kingdom work, His divine purposes, and the responsibilities He entrusts to His people. The call to "work in my vineyard" is thus a call to participate actively in God's redemptive plan, to live righteously, and to bear spiritual fruit that honors Him. It signifies the duties and privileges of being part of God's covenant community.
CHRIST-CENTERED FULFILLMENT
While Matthew 21:28 directly presents a human father and his sons, the parable finds its ultimate Christ-centered fulfillment in Jesus Himself. Jesus is the perfect Son who perfectly obeyed the Father's will, always doing what pleased Him John 8:29. Unlike the sons in the parable, there was no initial refusal or reluctant obedience in Christ; His entire life was a seamless demonstration of submission to the Father's call to "work in the vineyard" of redemption. He is the True Vine John 15:1-5, through whom all genuine fruitfulness in God's kingdom must flow. Furthermore, it is through Christ's perfect obedience, culminating in His sacrificial death on the cross Philippians 2:8, that humanity is reconciled to God and empowered by the Holy Spirit to truly respond to the Father's call to work in His vineyard. We, as believers, are now branches grafted into Him, enabled to bear fruit for God's glory, not by our own strength or mere verbal assent, but by abiding in Christ and walking in the obedience He exemplified.