Matthew 21:32 Study Bible: For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. When you saw it, you did not even repent afterward, that you might believe him.

◄ Matthew 21:32 ►

For John came to you in a righteous way and you did not believe him, but the tax collectors and prostitutes did. And even after you saw this, you did not repent and believe him.

Study Bible

For John came to you
This phrase refers to John the Baptist, a pivotal figure in the New Testament who prepared the way for Jesus Christ. The Greek word for "came" (ἦλθεν, ēlthen) implies a purposeful arrival, indicating that John's mission was divinely ordained. Historically, John was a prophet who called for repentance and baptized many, including Jesus. His coming was a fulfillment of Old Testament prophecies, such as Isaiah 40:3, which speaks of a voice crying in the wilderness. John's arrival was a significant event, marking the transition from the Old Covenant to the New.

in the way of righteousness
The "way of righteousness" signifies a path or manner of living that aligns with God's will. The Greek word for "way" (ὁδῷ, hodō) can also mean a road or journey, suggesting that John's life and message were a journey towards divine truth and moral integrity. Righteousness (δικαιοσύνης, dikaiosynēs) in this context refers to living in accordance with God's standards. John exemplified this through his ascetic lifestyle and his call for ethical reform, urging people to turn from sin and prepare for the coming Messiah.

and you did not believe him
This phrase addresses the religious leaders and people of Israel who rejected John's message. The Greek word for "believe" (ἐπιστεύσατε, episteusate) implies trust and faith. Despite John's clear message and prophetic authority, many did not place their faith in him. This disbelief is a recurring theme in the Gospels, highlighting the spiritual blindness and hardness of heart that prevented many from recognizing God's work through John and, subsequently, Jesus.

but the tax collectors and prostitutes did
This statement underscores the radical nature of the Gospel, which reaches out to those marginalized by society. Tax collectors and prostitutes were considered sinners and outcasts in Jewish society. The Greek word for "tax collectors" (τελῶναι, telōnai) and "prostitutes" (πόρναι, pornai) represent those who were often despised and rejected. Yet, these individuals responded to John's call for repentance, demonstrating that God's grace is available to all, regardless of social status or past sins. This reversal of expectations is a powerful testament to the transformative power of the Gospel.

And even after you saw this
This phrase highlights the accountability of those who witnessed the transformation in the lives of the tax collectors and prostitutes. The Greek word for "saw" (ἰδόντες, idontes) implies not just physical sight but also understanding and perception. The religious leaders had the opportunity to witness the fruits of repentance and the authenticity of John's ministry, yet they remained unmoved. This serves as a warning against spiritual complacency and the danger of ignoring God's work in the world.

you did not repent and believe him
The call to "repent" (μετεμελήθητε, metemelēthēte) involves a change of mind and heart, turning away from sin and towards God. The Greek word for "believe" (ἐπιστεύσατε, episteusate) is repeated here, emphasizing the necessity of faith. Despite the evidence of transformed lives and the fulfillment of prophecy, the religious leaders refused to change their ways or place their trust in John's message. This refusal to repent and believe is a central theme in the Gospels, illustrating the tragic consequences of rejecting God's invitation to salvation.

Persons / Places / Events

1. John the Baptist
A prophet who came "in the way of righteousness," calling people to repentance and preparing the way for Jesus Christ. His ministry was marked by a call to moral and spiritual renewal.

2. Tax Collectors and Prostitutes
Representing the marginalized and sinful in society, these individuals responded to John's message with repentance and faith, demonstrating the transformative power of the Gospel.

3. Religious Leaders
The Pharisees and chief priests, who were the primary audience of Jesus' rebuke in this passage. Despite their religious status, they failed to recognize and accept the message of repentance and faith.

4. Jerusalem
The city where these events took place, serving as a central location for Jesus' ministry and the religious hub of Judaism.

5. Repentance and Belief
Central themes in this passage, highlighting the necessity of turning away from sin and placing faith in the message of the Gospel.

Teaching Points

The Call to Repentance
True repentance involves a change of heart and mind, leading to a transformation in behavior. It is not enough to hear the message; one must respond to it.

The Inclusivity of the Gospel
The Gospel is for everyone, regardless of social status or past sins. Jesus' message is transformative and available to all who believe.

The Danger of Spiritual Pride
The religious leaders' failure to repent serves as a warning against spiritual pride and self-righteousness. Humility is essential in recognizing our need for God's grace.

Faith Evidenced by Action
Genuine faith is demonstrated through actions. The response of the tax collectors and prostitutes shows that true belief results in a changed life.

The Urgency of Belief
The passage emphasizes the importance of responding to the Gospel message promptly. Delayed repentance can lead to a hardened heart.

Bible Study Questions

1. How does the response of the tax collectors and prostitutes to John's message challenge our understanding of who is receptive to the Gospel today?

2. In what ways can spiritual pride prevent us from recognizing our need for repentance and faith?

3. How can we ensure that our faith is evidenced by our actions, as seen in the lives of those who responded to John's call?

4. What steps can we take to avoid the pitfalls of the religious leaders who failed to believe and repent?

5. How can we apply the inclusivity of the Gospel in our own lives and communities, ensuring that we reach out to those who may feel marginalized or unworthy?

Connections to Other Scriptures

Luke 7:29-30
This passage parallels Matthew 21:32, showing how the common people, including tax collectors, justified God by accepting John's baptism, while the Pharisees rejected it.

Matthew 3:1-12
Describes John's ministry and his call to repentance, emphasizing the need for genuine transformation and the bearing of good fruit.

Romans 10:9-10
Connects to the theme of belief, underscoring the importance of confessing and believing in Jesus for salvation.

James 2:14-26
Relates to the concept of faith and works, illustrating that true belief is evidenced by actions, much like the tax collectors and prostitutes who repented.

Sermons

The Authority of Jesus	J.A. Macdonald	Matthew 21:23-32
A Bad Promise Well Broken; a Good Promise Sacrificed	Dr. Talmage.	Matthew 21:28-32
A Hasty Refusal and a Wise Retractation	E. Temple	Matthew 21:28-32
A Mist of Well- Wishing	H. Ward Beecher.	Matthew 21:28-32
A Resurrection of Dead Resolutions	H. W. Beecher.	Matthew 21:28-32
Address to Young Men	Dean Vaughan.	Matthew 21:28-32
Aids to Weak Impulses	H. W. Beecher.	Matthew 21:28-32
Basilar and Coronal Corruption	H. Ward Beecher.	Matthew 21:28-32
Christian Diligence		Matthew 21:28-32
Christian Sonship and Service	A. H. Stoate.	Matthew 21:28-32
Culture the Faint Impulse to a Nobler Life	H. W. Beecher.	Matthew 21:28-32
Determined Sinners have Repented	Dr. Talmage.	Matthew 21:28-32
Doing God's Will	Matthew Pool.	Matthew 21:28-32
Doing is Obedience	Marcus Dods.	Matthew 21:28-32
General Drift of the Parable	Marcus Dods. D.D.	Matthew 21:28-32
Go, Work To-Day		Matthew 21:28-32
God's Vineyard Everywhere	W. Rudder, D. D.	Matthew 21:28-32
He Repented: Change of Mind for the Better Unusual	John Trapp.	Matthew 21:28-32
Immediate Obedience Wise	B. Keach.	Matthew 21:28-32
Impulsive Goodness May Conceal Craft	H. W. Beecher.	Matthew 21:28-32
Lost Opportunities		Matthew 21:28-32
Man Organized with a Principle of Instantaneity	H. W. Beecher.	Matthew 21:28-32
Obedience Forced and Natural	Marcus Dods.	Matthew 21:28-32
Occasional Goodness	E. Paxton Hood.	Matthew 21:28-32
Opportunities Neglected		Matthew 21:28-32
Our Most Real Danger	H. Ward Beecher.	Matthew 21:28-32
Our Work	T. Raffles, D. D.	Matthew 21:28-32
Profession and Practice	Anon.	Matthew 21:28-32
Promptness in Work	Christian Treasury	Matthew 21:28-32
Ready to Promise, But Slow to Perform	John Trapp.	Matthew 21:28-32
Religious Profession	Marcus Doris, D. D.	Matthew 21:28-32
Say Well and Do Well	J. R. Bailey.	Matthew 21:28-32
Self-Conceit in Morals	H. Ward Beecher.	Matthew 21:28-32
Small Value of Promises		Matthew 21:28-32
Swift Tongue; Slow Foot	E. Paxton Hood.	Matthew 21:28-32
The Benefit of Momentary Illumination	H. W. Beecher.	Matthew 21:28-32
The Moral Nature Injured by the Stimulation of Unfulfilled	H. W. Beecher.	Matthew 21:28-32
The Necessity of Work	W. Rudder, D. D.	Matthew 21:28-32
The Parable of the Two Sons	W. Jay., R. Winter, D. D.	Matthew 21:28-32
The Parable of the Two Sons	B. Keach.	Matthew 21:28-32
The Two Sons	W. M. Taylor, D. D.	Matthew 21:28-32
The Two Sons	J. C. Gray.	Matthew 21:28-32
The Two Sons	J. Vaughan, M. A.	Matthew 21:28-32
The Two Sons	Expository Outlines	Matthew 21:28-32
The Two Sons	W.F. Adeney	Matthew 21:28-32
The Two Sons; a Contrast	The Hive	Matthew 21:28-32
To-Day	W. Rudder, D. D.	Matthew 21:28-32
Truth to Rule the Life Must Awaken Personal Interest	E. Temple.	Matthew 21:28-32
Two Sons	R. Tuck.	Matthew 21:28-32
Well-Wishing not Well-Doing	H. Ward Beecher.	Matthew 21:28-32
Wishing and Willing	H. Ward Beecher.	Matthew 21:28-32
Work for God	N. H. Parr, M. A.	Matthew 21:28-32
Work for Jesus	C. H. Spurgeon.	Matthew 21:28-32

People

David, Jesus, John

Places

Bethany, Bethphage, Galilee, Jerusalem, Mount of Olives, Nazareth, Zion

Topics

Afterward, Afterwards, Believe, Believed, Collectors, Didn't, Example, Faith, Feel, Harlots, John, Loose, Notorious, Observing, Prostitutes, Publicans, Regret, Remorse, Repent, Repented, Righteousness, Ritual, Seeing, Sinners, Sins, Sorry, Sorts, Tax, Tax-farmers, Tax-gatherers, Though, Women, Yourselves

Dictionary of Bible Themes

Matthew 21:32

     6734   repentance, importance
     8168   way, the
     8800   prejudice
     8836   unbelief, response

Matthew 21:28-32

1075 God, justice of

5576 tax collectors
6237 sexual sin, nature of

Library

The Stone of Stumbling
Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.'--MATT. xxi. 44. As Christ's ministry drew to its close, its severity and its gentleness both increased; its severity to the class to whom it was always severe, and its gentleness to the class from whom it never turned away. Side by side, through all His manifestation of Himself, there were the two aspects: 'He showed Himself froward' (if I may quote the word) to the self-righteous …
Alexander Maclaren—Expositions of Holy Scripture

The Coming of the King to his Palace
'And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2. Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto Me. 3. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4. All this was done, that it might he fulfilled which was spoken by the prophet, saying, 5. Tell ye …
Alexander Maclaren—Expositions of Holy Scripture

The vineyard and Its Keepers
'Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35. And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36. Again, he sent other servants more than the first: and they …
Alexander Maclaren—Expositions of Holy Scripture

A New Kind of King
'All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon an ass.'--MATT. xxi. 4, 5. Our Lord's entrance into Jerusalem is one of the comparatively few events which are recorded in all the four Gospels. Its singular unlikeness to the rest of His life, and its powerful influence in bringing about the Crucifixion, may account for its prominence in the narratives. It took place probably …
Alexander Maclaren—Expositions of Holy Scripture

June the Twenty-First Room for the Saplings
"Children crying in the temple, saying Hosanna!" --MATTHEW xxi. 1-16. Children's voices mingling in the sounds of holy praise! A little child can share in the consecrated life. Young hearts can offer love pure as a limpid spring. Their sympathy is as responsive as the most sensitive harp, and yields to the touch of the tenderest joy and grief. No wonder the Lord "called little children unto Him"! They were unto Him as gracious streams, and as flowers of the field. Let the loving Saviour have our …
John Henry Jowett—My Daily Meditation for the Circling Year

Christ and the Unstable.
TEXT: MATT. xxi. 10-16. WE have lately seen from several examples that what is properly to be regarded as the suffering of the Saviour, that is, His pain on account of sin, and of the opposition which it offered to His divine work, did not begin merely with the time which, in a stricter sense, we indicate as His period of suffering, but accompanied Him from the beginning of His earthly life, and more especially during His public career. We shall consider this to-day more closely in connection with …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

On the Words of the Gospel, Matt. xxi. 19, Where Jesus Dried up the Fig-Tree; and on the Words, Luke xxiv. 28, Where He Made A
1. The lesson of the Holy Gospel which has just been read, has given us an alarming warning, lest we have leaves only, and have no fruit. That is, in few words, lest words be present and deeds be wanting. Very terrible! Who does not fear when in this lesson he sees with the eyes of the heart the withered tree, withered at that word being spoken to it, "Let no fruit grow on thee henceforward for ever"? [2949] Let the fear work amendment, and the amendment bring forth fruit. For without doubt, the …
Saint Augustine—sermons on selected lessons of the new testament

A Sermon to Open Neglecters and Nominal Followers of Religion
If the whole of us were thus divided into two camps, and we could say these have made a covenant with God by sacrifice, and those on the other hand are still enemies to God by wicked works, looking at the last class we might still feel it necessary by way of personal application to make a division among them; for although all unbelievers are alike unpardoned and unsaved, yet they are not alike in the circumstances of their case and the outward forms of their sins. Alike in being without Christ, they …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 13: 1867

Another Royal Procession
When our Lord was here on earth, he was a humble man before his foes, a weary man and full of woes, and only now and then did some glimpses of his native royalty burst forth from him; he had now and then a day in which his regal rights were assumed and his royal position was claimed. He is gone from us now as to his actual presence, but he is with us spiritually, and his spiritual presence here is not unlike what his bodily presence was in the days of his flesh. For the most part, the glory of his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

The Withered Fig Tree
Flippant persons have spoken of the story before us in a very foolish manner. They have represented it as though our Lord, being hungered, thought only of his necessity, and, expecting to be refreshed by a few green figs went up to the tree in error. Finding no fruit upon the tree, it being a season when he had no right to expect that there would be any, he was vexed, and uttered a malediction against a tree, as though it had been a responsible agent. This view of the case results from the folly …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

Hosanna!
Assuredly, this honor paid to our Lord was passing strange; a gleam of sunlight in a day of clouds, a glimpse of summer-tide in a long and dreary winter. He that was, as a rule, "despised and rejected of men", was for the moment surrounded with the acclaim of the crowd. All men saluted him that day with their Hosannas, and the whole city was moved. It was a gala day for the disciples, and a sort of coronation day for their Lord. Why was the scene permitted? What was its meaning? The marvel is, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Sermon for Palm Sunday
How a man ought in all His works to regard God alone, and purely to make Him his end without anything of his own, and shall freely and simply perform all these works for the glory of God only, and not seek his own, nor desire nor expect any reward. Wherewith he may do such works without any self-appropriation or reference to time and number, before or after, and without modes. How the Divine Word speaks and reveals itself in the soul, all in a lofty and subtile sense. Matt. xxi. 10-17.--"And when …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

"Because the Carnal Mind is Enmity against God, for it is not Subject to the Law of God, Neither Indeed Can Be. "
Rom. viii. 7.--"Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Unbelief is that which condemns the world. It involves in more condemnation than many other sins, not only because more universal, but especially because it shuts up men in their misery, and secludes them from the remedy that is brought to light in the gospel. By unbelief I mean, not only that careless neglect of Jesus Christ offered for salvation, but that which is the …
Hugh Binning—The Works of the Rev. Hugh Binning

Prophecy.
PROPHECY. Isaiah iii. 13; liii. "Behold, my servant shall deal prudently; he shall be exalted and extolled, and be very high. As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men: so shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. Who hath believed our report? and to whom is the arm of the Lord revealed? …
William Paley—Evidences of Christianity

How to Work for God with Success.
Son, go work to-day in my vineyard.--MATT. xxi. 28. Compel them to come in, that my house may be filled.--LUKE xiv. 23. I am to speak of some needful qualifications for successful labor; and I say:-- First, that there are certain laws which govern success in the kingdom of grace as well as in the kingdom of nature, and you must study these laws, and adapt yourself to them. It would be in vain for the husbandman to scatter his seed over the unbroken ground or on pre-occupied soil. You must plough …
Catherine Booth—Godliness

Synopsis. --A Clearer Conception of Miracle Approached. --Works of Jesus once Reputed Miraculous not So Reputed Now
IV SYNOPSIS.--A clearer conception of miracle approached.--Works of Jesus once reputed miraculous not so reputed now, since not now transcending, as once, the existing range of knowledge and power.--This transfer of the miraculous to the natural likely to continue.--No hard and fast line between the miraculous and the non-miraculous.--Miracle a provisional word, its application narrowing in the enlarging mastery of the secrets of nature and life. At this point it seems possible to approach a clearer …
James Morris Whiton—Miracles and Supernatural Religion

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel

Finding the Fig-Tree Withered.
(Road from Bethany to Jerusalem, Tuesday, April 4, a.d. 30.) ^A Matt. XXI. 20-22; ^B Mark XI. 19-25; ^C Luke XXI. 37, 38. ^c 37 And every day he was teaching in the temple [he was there Sunday, Monday and Tuesday, but he seems to have spent Wednesday and Thursday in Bethany]; and every night { ^b evening} he went forth out out of the city. ^c and lodged in the mount that is called Olivet. [As Bethany was on the Mount of Olives, this statement leaves us free to suppose that he spent his nights there, …
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Introduction ^A Matt. XXI. 23-27; ^B Mark XI. 27-33; ^C Luke XX. 1-8. ^c 1 And it came to pass, on one of the days, ^b they [Jesus and the disciples] come again to Jerusalem: ^a 23 And when he was come into the temple, ^b and as he was walking in the temple [The large outer court of the temple, known as the court of the Gentiles, was thronged during the feasts, and was no doubt the part selected by Jesus and his apostles when …
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision C. Parable of the Wicked Husbandmen. ^A Matt. XXI. 33-46; ^B Mark XII. 1-12; ^C Luke XX. 9-19. ^b 1 And he began to speak unto them ^c the people [not the rulers] ^b in parables. { ^c this parable:} ^a 33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a ^b pit for the ^a winepress in it …
J. W. McGarvey—The Four-Fold Gospel

The First Day in Passion-Week - Palm-Sunday - the Royal Entry into Jerusalem
At length the time of the end had come. Jesus was about to make Entry into Jerusalem as King: King of the Jews, as Heir of David's royal line, with all of symbolic, typic, and prophetic import attaching to it. Yet not as Israel after the flesh expected its Messiah was the Son of David to make triumphal entrance, but as deeply and significantly expressive of His Mission and Work, and as of old the rapt seer had beheld afar off the outlined picture of the Messiah-King: not in the proud triumph of war-conquests, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Second Day in Passion-Week - the Barren Fig-Tree - the Cleansing of the Temple - the Hosanna of the Children
How the King of Israel spent the night after the triumphal Entry into His City and Temple, we may venture reverently to infer. His royal banquet would be fellowship with the disciples. We know how often His nights had been spent in lonely prayer, [5077] and surely it is not too bold to associate such thoughts with the first night in Passion week. Thus, also, we can most readily account for that exhaustion and faintness of hunger, which next morning made Him seek fruit on the fig-tree on His way to …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Third Day in Passion-Week - the Events of that Day - the Question of Christ's Authority - the Question of Tribute to Cæsar - The
THE record of this third day is so crowded, the actors introduced on the scene are so many, the occurrences so varied, and the transitions so rapid, that it is even more than usually difficult to arrange all in chronological order. Nor need we wonder at this, when we remember that this was, so to speak, Christ's last working-day - the last, of His public Mission to Israel, so far as its active part was concerned; the last day in the Temple; the last, of teaching and warning to Pharisees and Sadducees; …
Alfred Edersheim—The Life and Times of Jesus the Messiah

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