TRV
Translation
King James Version
And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.
Complete Jewish Bible
The father went to his other son and said the same thing. This one answered, `I will, sir'; but he didn't go.
Berean Standard Bible
Then the man went to the second son and told him the same thing. ‘I will, sir,’ he said. But he did not go.
American Standard Version
And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.
World English Bible Messianic
He came to the second, and said the same thing. He answered, ‘I go, sir,’ but he didn’t go.
Geneva Bible (1599)
Then came he to the second, and said likewise. And he answered, and said, I will, Syr: yet he went not.
Young's Literal Translation
`And having come to the second, he said in the same manner, and he answering said, I go , sir, and went not;
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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
This verse, Matthew 21:30, is a pivotal moment within Jesus' Parable of the Two Sons, introducing the second son who, when commanded by his father to work in the vineyard, readily assents with a polite "I go, sir," but then fails to act. It stands in stark contrast to the first son, who initially refused but later repented and obeyed, thereby highlighting the profound difference between outward profession and genuine, active obedience. The verse underscores the parable's central message concerning the true nature of discipleship and the emptiness of mere lip service without corresponding action.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 21:30 employs several powerful literary devices to convey its message. The most prominent is Juxtaposition or Contrast, established immediately by presenting the second son's response in direct opposition to the first son's. Within this verse itself, there is a stark Antithesis between the second son's polite verbal affirmation ("I go, sir") and his subsequent complete lack of action ("and went not"). This creates a profound sense of Irony, as the son who outwardly appears more compliant is, in fact, disobedient. The use of the Parable form itself allows Jesus to use a relatable, everyday scenario (a father and his sons working in a vineyard) to illustrate a deeper spiritual truth about genuine obedience and hypocrisy, making the lesson accessible yet piercing. The phrase "said likewise" also implies a subtle Repetition of the father's command, emphasizing the equal opportunity and expectation given to both sons before their differing responses.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 21:30 profoundly contributes to the biblical understanding of true righteousness and the nature of discipleship. It underscores that God is not merely concerned with outward declarations or polite religious language, but with the genuine transformation of the heart that leads to obedient action. This verse challenges the notion that verbal assent or religious affiliation alone constitutes a right relationship with God. Instead, it emphasizes that true faith is living and active, producing the "fruit" of obedience and service. The second son's failure serves as a stark warning against spiritual complacency and the dangers of hypocrisy, where one's public persona or verbal commitments do not align with their private conduct or actual submission to divine will. It reinforces the biblical principle that genuine repentance and faith are always evidenced by a change in behavior and a commitment to doing God's will.
REFLECTION AND APPLICATION
Matthew 21:30 serves as a powerful mirror for self-examination for every believer. It compels us to move beyond mere verbal assent to God's commands and to honestly assess whether our actions truly align with our professions of faith. Do we, like the second son, readily say "yes, Lord" in our prayers, worship, or theological affirmations, only to neglect the practical outworking of our discipleship in daily life? This verse challenges the comfort of spiritual complacency and warns against the subtle creep of hypocrisy, where our outward appearance of piety masks an inward reluctance to obey. True faith is not passive; it is an active, dynamic commitment that translates into tangible obedience, service, and love. This passage calls us to a deeper, more integrated faith where our words and deeds are in harmonious testimony to our genuine submission to God's will.
Questions for Reflection
FAQ
Who does the second son in the parable represent?
Answer: The second son, who politely says "I go, sir" but fails to work in the vineyard, primarily represents the religious leaders of Jesus' day—the chief priests and elders to whom Jesus was speaking. These individuals outwardly professed obedience to God, meticulously followed religious laws, and held positions of authority, giving the appearance of righteousness. However, Jesus implies that their hearts were not truly submitted to God's will, and their actions demonstrated a lack of genuine repentance and faith, particularly in their rejection of John the Baptist's message and Jesus Himself. This is explicitly stated in Matthew 21:31-32, where Jesus tells them that tax collectors and prostitutes, who initially refused but later believed, would enter the kingdom before them.
What is the main message or point of the Parable of the Two Sons?
Answer: The core message of the Parable of the Two Sons is that true obedience to God is demonstrated by action, not merely by verbal profession or outward appearance. It emphasizes that God values a repentant heart that leads to genuine submission and active participation in His will, even if there was initial resistance, over a polite but ultimately empty promise. The parable critiques hypocrisy and highlights that those who genuinely seek to do God's will, regardless of their past, are more righteous in God's eyes than those who appear righteous but fail to act. This aligns with Jesus' teaching that true discipleship is characterized by bearing good fruit, as seen in Matthew 7:15-20.
CHRIST-CENTERED FULFILLMENT
Matthew 21:30, through its stark portrayal of the second son's disobedience, ultimately points to the perfect obedience of Jesus Christ. Unlike the son who said "I go, sir" but went not, Jesus perfectly embodied the Father's will, declaring, "I always do what pleases him" (John 8:29). His entire life, from His incarnation to His crucifixion, was a resounding "yes" to the Father's call. He did not merely profess willingness; He actively and sacrificially fulfilled God's redemptive plan, culminating in His obedience "even to the point of death on a cross" (Philippians 2:8). Through His perfect obedience, Jesus secured salvation for those who, like the first son, may have initially strayed but through repentance and faith in Him, are enabled by the Holy Spirit to genuinely obey. Thus, Christ is the ultimate "Son who went," not only fulfilling the Father's will but also empowering His followers to live lives of true, active obedience that bear fruit for the Kingdom, a stark contrast to the empty promises of the second son. This truth is foundational to the New Covenant, where believers are given a new heart and the Spirit to walk in God's statutes, as promised in Ezekiel 36:27 and fulfilled in Christ.