Matthew 21:31

KJV

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.

KJV (with Strong's)

Whether {G5101} of {G1537} them twain {G1417} did {G4160} the will {G2307} of his father {G3962}? They say {G3004} unto him {G846}, The first {G4413}. Jesus {G2424} saith {G3004} unto them {G846}, Verily {G281} I say {G3004} unto you {G5213}, That {G3754} the publicans {G5057} and {G2532} the harlots {G4204} go {G4254} into {G1519} the kingdom {G932} of God {G2316} before {G4254} you {G5209}.

Complete Jewish Bible

Which of the two did what his father wanted?" "The first," they replied. "That's right!" Yeshua said to them. "I tell you that the tax-collectors and prostitutes are going into the Kingdom of God ahead of you!

Berean Standard Bible

Which of the two did the will of his father?” “The first,” they answered. Jesus said to them, “Truly I tell you, the tax collectors and prostitutes are entering the kingdom of God before you.

American Standard Version

Which of the two did the will of his father? They say, 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.

Commentary

### SUMMARY
Matthew 21:31 concludes Jesus's Parable of the Two Sons, delivered to the chief priests and elders in the Temple. After challenging them to identify which son truly obeyed his father, Jesus uses their correct answer to issue a profound and shocking rebuke: those considered moral outcasts—tax collectors and prostitutes—who responded to God's call to repentance, would enter the Kingdom of God ahead of the self-righteous religious leaders who rejected it. This verse underscores the supreme value of genuine obedience and humble repentance over outward religious pretense.

### CONTEXT
* **Literary Context:** This verse serves as the stinging climax to the Parable of the Two Sons, found in [Matthew 21:28-30](/matthew/21-28-30 "Matthew 21:28-30 - The Parable of the Two Sons"). Jesus tells this parable immediately after His triumphal entry into Jerusalem and His cleansing of the Temple. The chief priests and elders confront Him, questioning His authority ([Matthew 21:23](/matthew/21-23 "Matthew 21:23 - Jesus' Authority Challenged")). In response, Jesus poses a question about John the Baptist's authority, which they refuse to answer directly ([Matthew 21:24-27](/matthew/21-24-27 "Matthew 21:24-27 - Jesus Questions the Religious Leaders")). The Parable of the Two Sons, followed by the direct application in [Matthew 21:31](/matthew/21-31 "Matthew 21:31 - Publicans and Harlots Enter the Kingdom"), is Jesus's counter-challenge, exposing their hypocrisy and spiritual blindness by using their own judgment against them. It sets the stage for further parables of judgment against the religious establishment, such as the Parable of the Wicked Tenants ([Matthew 21:33-46](/matthew/21-33-46 "Matthew 21:33-46 - The Parable of the Wicked Tenants")).
* **Historical & Cultural Context:** The setting is the Temple in Jerusalem during Passion Week, a time of heightened tension between Jesus and the Jewish religious authorities. The "publicans" (tax collectors) were Jews who collaborated with the Roman occupation, often extorting excessive taxes from their own people for personal gain. They were universally despised as traitors and sinners, excluded from synagogue life and considered beyond redemption by the religious elite. "Harlots" (prostitutes) were also societal outcasts, considered morally impure and beyond the pale of respectable society. In contrast, the "chief priests and elders" were the epitome of religious and social standing, meticulously observing the Mosaic Law and oral traditions. Jesus's statement was deeply offensive and scandalous to His audience, directly challenging their self-perception and societal hierarchy. It highlighted the profound chasm between outward religious observance and inward spiritual reality in first-century Judaism.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Matthew's Gospel. Firstly, it emphasizes **true righteousness versus hypocrisy**, a recurring motif where Jesus critiques the religious leaders for their outward show of piety while their hearts are far from God ([Matthew 6:1-18](/matthew/6-1-18 "Matthew 6:1-18 - True Righteousness")). Secondly, it highlights the theme of **repentance and humility** as prerequisites for entering the Kingdom of God. Those who acknowledge their sin and humble themselves, like the publicans and harlots who responded to John the Baptist's call ([Matthew 3:1-12](/matthew/3-1-12 "Matthew 3:1-12 - John the Baptist Preaches Repentance")), are more receptive to God's grace than those who are self-righteous. Thirdly, it underscores the **radical nature of the Kingdom of God**, which often inverts human expectations and values, welcoming the marginalized and rejecting the proud ([Matthew 19:30](/matthew/19-30 "Matthew 19:30 - The First Shall Be Last")). Finally, it speaks to the **authority of Jesus** as the one who defines true entrance into God's reign, not human religious systems or social standing.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Will (Greek, _thélēma'_):** From G2307, this word denotes a "determination," "choice," "purpose," or "volition." In this context, it refers to the father's expressed desire or command for his sons to work in the vineyard. Jesus's question, "Whether of them twain did the will of his father?" cuts to the core issue of obedience to God's divine purpose and command, contrasting mere verbal assent with actual compliance.
* **Publicans (Greek, _telṓnēs'_):** From G5057, meaning a "tax-farmer" or "collector of public revenue." These individuals were Jewish agents of the Roman occupying power, infamous for their corruption and exploitation of their own people. They were considered social outcasts and egregious sinners, fundamentally estranged from the religious community. Jesus's use of them here is deliberately provocative, highlighting that even those deemed utterly unrighteous could find favor with God through repentance.
* **Harlots (Greek, _pórnē'_):** From G4204, referring to a "strumpet" or, figuratively, an "idolater." Like publicans, harlots were marginalized and morally condemned in Jewish society. Their inclusion alongside publicans emphasizes the depth of societal rejection and moral degradation associated with these groups. By stating that they "go into the kingdom of God before you," Jesus shatters the religious leaders' self-righteous assumptions about who is worthy of God's favor.

#### Verse Breakdown
* **"‹Whether of them twain did the will of [his] father?›":** Jesus poses a direct rhetorical question to the chief priests and elders, forcing them to apply their own moral judgment to the parable's scenario. The question centers on which son demonstrated genuine obedience to the father's "will" (G2307, _thélēma'_), setting up the contrast between verbal profession and actual action.
* **"They say unto him, The first.":** The religious leaders correctly identify the first son (who initially refused but later went) as the one who did the father's will. This answer, drawn from their own moral reasoning, becomes the very standard by which Jesus will judge them, highlighting their self-condemnation.
* **"Jesus saith unto them, ‹Verily I say unto you,›":** Jesus introduces His pronouncement with "Verily" (G281, _amḗn'_), a strong affirmative used to emphasize the truth and authority of His words. This phrase signals a solemn and weighty declaration, underscoring the profound spiritual reality He is about to reveal.
* **"That the publicans and the harlots go into the kingdom of God before you.›":** This is the shocking climax. The phrase "go into...before you" (G4254, _proágō'_), signifies precedence in entering the "kingdom of God" (G932, _basileía'_). Jesus declares that the despised tax collectors and prostitutes, who responded to John the Baptist's call for repentance and believed in Jesus, are entering God's reign ahead of the outwardly pious religious leaders who rejected God's messengers and their own need for repentance. This statement radically redefines who is acceptable to God, prioritizing genuine repentance and obedience over religious status or social standing.

#### Literary Devices
Matthew 21:31 is rich in literary devices that amplify its impact. The primary device is **Irony**, as Jesus uses the religious leaders' own correct judgment of the parable to condemn their spiritual state. They correctly identify the obedient son, yet fail to recognize their own disobedience to God's will. There is strong **Contrast** between the "publicans and harlots" and the "chief priests and elders," highlighting the inversion of societal and spiritual expectations within the Kingdom of God. Jesus's statement also functions as a form of **Hyperbole** or a shocking truth, designed to provoke and challenge the self-righteousness of His audience. The initial question, "Whether of them twain did the will of [his] father?" is a **Rhetorical Question**, designed not for information but to elicit a specific answer that will then be used as a basis for Jesus's powerful indictment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly reveals the nature of God's Kingdom and the criteria for entry. It shatters the illusion that religious adherence or social standing automatically grants favor with God. Instead, it champions genuine repentance and active obedience as paramount. God values a humble heart that acknowledges its sin and turns towards Him, even if that heart belongs to someone considered an outcast, more than a proud heart that outwardly conforms to religious rituals but inwardly rejects God's truth and messengers. The "publicans and harlots" represent those who, despite their past, recognized their need for God and responded to the call to change, while the religious leaders, blinded by their self-righteousness, missed God's active work among them.

* [Matthew 7:21](/matthew/7-21 "Matthew 7:21 - Not Everyone Who Says 'Lord, Lord'")
* [Luke 18:9-14](/luke/18-9-14 "Luke 18:9-14 - The Parable of the Pharisee and the Tax Collector")
* [John 3:3-5](/john/3-3-5 "John 3:3-5 - You Must Be Born Again")

### REFLECTION AND APPLICATION
Matthew 21:31 serves as a timeless mirror, challenging us to examine the true condition of our hearts. It warns against the spiritual danger of outward religiosity without inward transformation. Are we merely professing faith, or are we actively pursuing the will of God in our lives? This verse encourages profound humility, reminding us that God is less concerned with our social standing or perceived righteousness and more with our willingness to acknowledge our shortcomings and repent. It calls us to be genuinely open to God's truth, even when it challenges our comfortable assumptions or exposes our blind spots. Furthermore, it reminds us to extend grace and compassion to others, recognizing that God's grace is available to all who humbly turn to Him, regardless of their past or present societal standing. We must guard against spiritual pride, which can be a greater barrier to God's Kingdom than overt sin, for pride prevents us from recognizing our need for a Savior.

#### Questions for Reflection
* **In what areas of my life might I be prioritizing outward appearance or religious activity over genuine obedience to God's will?**
* **How might I be tempted to judge others based on their past or social status, rather than recognizing God's transformative grace at work in them?**
* **What specific steps can I take to cultivate a more humble and repentant heart, open to God's challenging truths?**

### FAQ

**Why did Jesus use such provocative examples as "publicans and harlots"?**

Answer: Jesus deliberately chose these groups because they were the most despised and marginalized in Jewish society, considered beyond redemption by the religious elite. By stating that these individuals would "go into the kingdom of God before" the chief priests and elders, Jesus aimed to shock His audience and expose the profound hypocrisy and spiritual blindness of those who prided themselves on their righteousness. It was a radical inversion of their societal and religious hierarchy, underscoring that God's criteria for entry into His Kingdom are not based on human status or outward conformity, but on genuine repentance and faith, which these outcasts demonstrated by responding to John the Baptist's message and believing in Jesus ([Matthew 21:32](/matthew/21-32 "Matthew 21:32 - John Came in the Way of Righteousness")).

**Does "go into the kingdom of God before you" mean that publicans and harlots are inherently better than the religious leaders?**

Answer: No, Jesus is not suggesting that publicans and harlots are inherently "better" or morally superior. Rather, He is highlighting their *response* to God's call. The publicans and harlots, despite their past sins, were receptive to John the Baptist's message of repentance and believed in Jesus, demonstrating a willingness to change their ways. In contrast, the religious leaders, though outwardly righteous, rejected John's message and Jesus's authority, refusing to repent or believe. The phrase "before you" (Greek, _proágō'_ from G4254) signifies precedence in entering the Kingdom, indicating that their humble and repentant response positioned them to receive God's grace while the pride and unbelief of the religious leaders excluded them. It's about receptivity to God's grace, not inherent moral standing.

### CHRIST-CENTERED FULFILLMENT
Matthew 21:31 powerfully foreshadows the expansive and inclusive nature of the Kingdom of God, fully realized in Christ. Jesus, as the ultimate embodiment of God's will, came not to call the righteous, but sinners to repentance ([Matthew 9:13](/matthew/9-13 "Matthew 9:13 - I Desire Mercy, Not Sacrifice")). His ministry consistently reached out to the marginalized and outcast—the very "publicans and harlots" mentioned here—offering them forgiveness, healing, and a place in God's family. The fact that they "go into the kingdom of God before" the self-righteous religious leaders underscores that true entry into God's reign is predicated on a humble, repentant heart that embraces the saving work of Christ, rather than adherence to human traditions or perceived moral superiority. Jesus Himself became the way, the truth, and the life, and no one comes to the Father except through Him ([John 14:6](/john/14-6 "John 14:6 - Jesus is the Way, the Truth, and the Life")). His sacrifice on the cross opened the door for all, regardless of their past, who would believe in Him and follow His will, demonstrating that His grace is sufficient for even the greatest sinners who turn to Him in faith ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Own Love")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 7:29

And all the people that heard [him], and the publicans, justified God, being baptized with the baptism of John.

Luke 7:37

And, behold, a woman in the city, which was a sinner, when she knew that [Jesus] sat at meat in the Pharisee's house, brought an alabaster box of ointment,

Luke 7:50

And he said to the woman, Thy faith hath saved thee; go in peace.

Matthew 7:21

¶ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

1 Timothy 1:13

Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did [it] ignorantly in unbelief.

1 Timothy 1:16

Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.

Matthew 20:16

So the last shall be first, and the first last: for many be called, but few chosen.