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The two sons

Matt 21:28–32 · Passion week in Jerusalem

Scripture

Matthew 21:28–32

ut 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. 29He answered and said, I will not: but afterward he repented, and went. 30And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31Whether 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. 32For 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.

King James Version · public domain

Mateu 21:28–32

dhe qysh u duketë juve? Një njeri kishte dy bij; edhe erdhi tek i-pari e i tha, Bir, shko sot e puno ndë vreshtët t’im. 29Edhe ay upërgjeq e tha, Nukë dua; po pastaj upendua, edhe vate. 30Edhe erdhi tek i-dyti, e i tha po ashtu; Edhe ay upërgjeq e tha, unë vete Zot; edhe nukë vate. 31Cili nga këta të dy bëri dashurimn’ e t’et? I thonë, I-pari. Jisuj u thot’ atyre, Me të-vërtetë po u them juve, se kumerqarët’ edhe kurvatë venë më përpara se ju ndë mbretërit të Perëndisë. 32Sepse Joani erdhi te ju ndë udhë drejtërie, edhe nuk’ i besuatë; po kumerqarët’ e kurvatë i besuanë; edhe ju si patë, nuk’ upenduatë pastaj, që t’i besoni.

Kristoforidhi, Dhiata e Re Toskërisht 1879 · zotërim publik

In their own words

But let no one be like this; but though he be sunk down to the extremity of wickedness, let him not despair of the change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.

St. John Chrysostom, Homilies on the Gospel of Matthew, Homily 67 (on Matthew 21:28–32) (NPNF1 Vol. 10)

The Two Sons (Matthew 21:28–32)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

St. John Chrysostom (c. 347–407)

From his Homilies on the Gospel of Matthew (Homily 67, on Matthew 21:28–32), NPNF translation. Public domain.

On the two sons as the Gentiles and the Jews:

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.

On how the law itself condemns them, and how He makes them self-condemned:

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 says, "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.

On why the Lord spoke of harlots, and the charge He adds:

For if He had said simply, harlots go before you, the word would have seemed to them to be offensive; but now, being uttered after their own judgment it appears to be not too hard. Therefore He adds also the accusation ... "John came," He says, "unto you," not unto them, and not this only, but also "in the way of righteousness."

On how the harlots entered, not as harlots, but by repentance:

For it was not of grace only, that harlots entered in, but also of righteousness. For not, as continuing harlots, did they enter in, but having obeyed and believed, and having been purified and converted, so did they enter in.

On the hope this holds for everyone, that none should despair:

But let no one be like this; but though he be sunk down to the extremity of wickedness, let him not despair of the change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.

Origen (c. 185–254)

As preserved in the Catena Aurea on Matthew. Public domain.

On whom the Lord addresses in the parable:

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.

On the Jews not being shut out forever:

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."

St. Jerome (c. 347–420)

From his Commentary on Matthew, both directly and as compiled in the Catena Aurea on Matthew. Public domain.

On the purpose of the parable:

Thus much prefaced, the Lord brings forward a parable, to convict them of their irreligion, and shew them that the kingdom of God should be transferred to the Gentiles.

On the first son as the Gentiles and the second as the Jews:

He speaks to the Gentile people first, through their knowledge of the law of nature; "Go and work in my vineyard" ... 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."

On the second reading, of the sinners and the self-righteous:

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 shew of righteousness, and boasted that they did the law of God, despising John's baptism, did not follow his precepts.

On the true reading of the text, by which they condemn themselves:

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.

St. Rabanus Maurus (c. 780–856)

From his Commentary on Matthew, as compiled in the Catena Aurea on Matthew. Public domain.

On the kingdom understood as the present Church:

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.

On John preaching the way of righteousness:

John came preaching the way of righteousness, because he pointed to Christ, who is the fulfilling of the Law.

Patristic sources