TRV
“Parable of the Two Sons”· Matthew 21:28–32
Translation
American Standard Version
And he answered and said, I will not: but afterward he repented himself, and went.
World English Bible Messianic
He answered, ‘I will not,’ but afterward he changed his mind, and went.
Geneva Bible (1599)
But he answered, and said, I will not: yet afterward he repented himselfe, and went.
Young's Literal Translation
And he answering said, `I will not,' but at last, having repented, he went.
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Historical interpretation
Six Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.)
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.
(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.
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.
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.
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 21:29 is a pivotal verse within Jesus' Parable of the Two Sons, illustrating the first son's initial defiant refusal to obey his father's command to work in the vineyard, followed by a profound change of heart and subsequent, decisive obedience. This verse encapsulates the parable's core message: true righteousness is demonstrated not by outward profession or initial declarations, but by genuine repentance that leads to active obedience to God's will. It highlights the Father's valuing of a repentant heart that culminates in action over mere verbal assent.
Context
Literary Context
Matthew 21:29 is embedded within the Parable of the Two Sons, which Jesus delivers in the Temple courts of Jerusalem during the final week of His earthly ministry. This parable immediately follows Jesus' Triumphal Entry into Jerusalem and His dramatic cleansing of the Temple, actions that provoked the chief priests and elders to question His authority (Matthew 21:23). The parable serves as a direct response and indictment against these religious leaders who outwardly professed piety but inwardly rejected God's will. It is part of a series of parables (including the Parable of the Wicked Tenants and the Parable of the Wedding Feast) that collectively expose the hypocrisy of the Jewish religious establishment and foreshadow their rejection of the Messiah and the subsequent opening of the kingdom to others.
Historical & Cultural Context
In ancient Israel, vineyards were a common agricultural enterprise and a potent symbol, often representing Israel itself or God's people (Isaiah 5:7). A father's command to his sons to work in the family vineyard would have been a normal expectation, reflecting the patriarchal structure of society where sons were expected to honor and obey their fathers, particularly in matters of livelihood. The setting in Jerusalem, specifically the Temple, underscores the confrontational nature of Jesus' teaching, as He directly addresses the religious authorities who prided themselves on their adherence to the Law but failed to produce the "fruit" of righteousness. The parable's audience, the chief priests and elders, would have immediately understood the cultural implications of a son's initial refusal and subsequent obedience or disobedience.
Key Themes
This verse contributes significantly to several overarching themes in Matthew's Gospel and broader biblical theology. Firstly, it powerfully illustrates the theme of True Obedience vs. Professed Obedience. Jesus consistently critiques outward religious performance that lacks genuine heart-transformation, contrasting it with true righteousness that stems from an obedient spirit (Matthew 7:21). Secondly, the phrase "afterward he repented" introduces the crucial theme of The Power of Repentance. This highlights God's valuing of a change of mind that leads to a change of action, emphasizing that one's past refusal does not preclude future acceptance if genuine repentance occurs (Luke 3:8). Finally, the parable underscores that God Looks at the Heart and Deeds, not just words. It aligns with Jesus' condemnation of hypocrisy, where outward appearances mask an unrighteous heart (Matthew 23:27), stressing that God desires sincere action born out of a transformed will.
Exposition and Analysis
Key Word Analysis
The combination of these two verbs emphasizes the son's direct and deliberate verbal response. Apokrínomai implies a conclusion or decision made for oneself, leading to a response, while épō is a general verb for speaking or saying. Together, they highlight the son's conscious and articulate defiance, "I will not." This initial declaration sets up the dramatic contrast with his later actions.
This is the absolute negative particle in Greek, conveying a definitive and emphatic refusal. It signifies a complete rejection of the father's command, leaving no room for ambiguity. The son's "I will not" is a firm, unambiguous statement of disobedience.
Derived from metá (after) and mélō (to care), this word literally means "to care afterwards" or "to have a change of care/concern." It denotes regret, remorse, or a change of mind. Crucially, in this context, it is a change of mind that directly leads to a change in behavior, distinguishing it from mere sorrow without action. It signifies a turning from his initial defiant stance to a new resolve.
This verb means "to go off," "depart," or "go away." It signifies the physical act of setting out and performing the task. Following the son's repentance, this word confirms his decisive and active obedience. It is the concrete evidence of his changed mind, demonstrating that his repentance was genuine and effective.
Verse Breakdown
"He answered and said, I will not:"
This clause establishes the first son's initial, direct, and defiant refusal to obey his father's command. His verbal declaration is a clear act of rebellion, expressing an unwillingness to submit to authority or fulfill his duty. It sets the stage for the contrast that follows, highlighting the chasm between his words and the father's desire.
"but afterward he repented,"
This crucial phrase marks the turning point. Despite his initial insolence, the son experiences a change of mind, a deep regret or remorse over his refusal. This "repentance" (metaméllomai) is not merely an emotional feeling but a shift in his will and intention, prompting him to reconsider his actions. It underscores the possibility of a change of heart, even after an initial stumble.
"and went."
This final clause describes the son's ultimate action, which is one of obedience. His repentance was not just internal; it manifested in concrete behavior. He did what his father asked, demonstrating that his change of mind was genuine and led to the desired outcome. This action is the true measure of his response to his father's will, contrasting sharply with his earlier words.
Literary Devices
The Parable of the Two Sons, of which Matthew 21:29 is a central part, is itself a powerful Parable, a short allegorical story designed to teach a moral or spiritual lesson. Within this parable, there is clear Symbolism: the "vineyard" represents God's work, kingdom, or the sphere of His will, while the "father" symbolizes God Himself. The "two sons" represent different groups of people in their response to God's call. The verse showcases a stark Contrast between the first son's initial verbal refusal and his subsequent active obedience. This juxtaposition highlights the central message that actions speak louder than words, and that genuine repentance is demonstrated through a change in behavior. There is also an element of Irony, as the son who initially says "no" ultimately does the father's will, while the son who says "yes" does not, subverting expectations and challenging the audience's preconceived notions of righteousness.
Theological and Thematic Connections
Matthew 21:29 profoundly illustrates the biblical truth that God values genuine, active obedience over mere verbal profession or outward show. The first son's journey from defiance to repentance and obedience mirrors the path many are called to walk: an initial resistance to God's will, followed by a change of heart that leads to a life aligned with His commands. This verse underscores that true faith is not passive assent but an active commitment demonstrated through deeds. It challenges the notion that religious words or affiliations are sufficient without corresponding actions, emphasizing that God looks beyond superficial declarations to the heart's true disposition and the fruit it produces. The parable's application to the chief priests and elders, who outwardly claimed to serve God but rejected His Son, serves as a timeless warning against hypocrisy and self-deception in spiritual matters.
Reflection and Application
Matthew 21:29 offers a powerful mirror for self-reflection, challenging us to examine the authenticity of our obedience to God. It prompts us to consider whether our "yes" to God is truly backed by action, or if our initial reluctance is overcome by a genuine change of heart that leads to submission. This verse provides hope and encouragement, demonstrating that it is never too late to repent and turn towards God's will, even after initial resistance or disobedience. God values the journey of repentance that culminates in active obedience. It reminds us that God is less concerned with our perfect track record than with our willingness to turn when we realize our error and to follow through with what He asks. Our faith is not merely a set of beliefs but a dynamic relationship that calls for ongoing, active response to God's leading.
Questions for Reflection
FAQ
What is the main point of the Parable of the Two Sons?
The main point of the Parable of the Two Sons, of which Matthew 21:29 is a key part, is to illustrate that true righteousness and acceptance by God are demonstrated not by verbal profession or outward religious observance, but by genuine repentance that leads to active obedience to God's will. Jesus uses it to highlight the hypocrisy of the religious leaders who claimed to obey God but rejected His message, contrasting them with those (like tax collectors and prostitutes) who initially resisted but later repented and believed (Matthew 21:31-32).
What is the difference between metamelomai (repentance in Matthew 21:29) and metanoia?
While both Greek words relate to "repentance," they carry distinct nuances. Metamelomai (μεταμέλομαι), used in Matthew 21:29, refers to a change of mind, regret, or remorse that often leads to a change in action. It signifies a shift in one's immediate intention or feeling about a past action. For example, Judas experienced metamelomai after betraying Jesus (Matthew 27:3), but it did not lead to saving faith. Metanoia (μετάνοια), on the other hand, is a deeper, more comprehensive theological term for repentance. It implies a fundamental change of heart, mind, and direction—a complete turning away from sin and towards God, leading to a transformed life. This is the repentance preached by John the Baptist (Matthew 3:8) and Jesus (Matthew 4:17), which results in salvation. In Matthew 21:29, the son's metamelomai is effective because it leads to the action of going, demonstrating that a change of mind can indeed result in genuine obedience.
Who do the two sons represent in the parable?
In the context of Jesus' confrontation with the chief priests and elders, the two sons represent different groups of people in relation to God's will. The first son, who initially says "no" but later "went," represents those who were initially considered outsiders or sinners (like tax collectors and prostitutes) but who, upon hearing Jesus' message, repented and believed, entering the kingdom of God. The second son, who says "yes" but does not "go," represents the religious leaders (chief priests and elders) and outwardly pious individuals who professed to obey God's law but ultimately rejected Jesus and His call to genuine repentance and obedience (Matthew 21:31-32).
Christ-Centered Fulfillment
Matthew 21:29, with its emphasis on obedience and repentance, finds its ultimate fulfillment in Jesus Christ. He is the perfect Son who always did the Father's will, never saying "no" but consistently demonstrating unwavering obedience, even to the point of death on a cross (Philippians 2:8). Unlike the first son's initial defiance, Jesus perfectly embodied submission to God's plan, declaring, "Not my will, but yours be done" (Luke 22:42). Furthermore, the parable's message of repentance leading to acceptance points directly to Christ's redemptive work. Through His sacrifice, Jesus makes it possible for all who, like the first son, may have initially rejected God's call, to experience true repentance (metanoia) and be reconciled to the Father. He is the one who calls sinners to repentance (Mark 2:17), offering forgiveness and the power to obey. Thus, the parable not only highlights the nature of true obedience but also foreshadows the grace offered through Christ, enabling a repentant heart to "go" and do the Father's will, a work made possible only through the power of His Spirit (John 14:15).