SEV Biblia, Chapter 21:29
Y respondiendo l, dijo: No quiero; mas despus, arrepentido, fue.
Clarke's Bible Commentary - Matthew 21:29
Verse 29. I will not] This is the general reply of every sinner to the invitations of God; and, in it, the Most High is treated without ceremony or respect. They only are safe who persist not in the denial.
John Gill's Bible Commentary
Ver. 29. He answered and said, I will not , etc.] Which answer fitly expresses the language and practice of openly profane and unregenerate sinners, who will not come to Christ, that they may have life; nor will they serve the Lord, but are bent upon indulging their lusts; nor will they be subject to the law of God; nor will they hear and receive the Gospel of Christ, or submit to his ordinances, and are averse to every good work: where is mans free will? this is the true picture of it; man has no will naturally to that which is good. But afterward he repented, and went : a change of mind was wrought in him, and this produced a change of life and conversation: so, many of the publicans and sinners repented of their sins of disobedience, and rebellion against God, under the ministry of John the Baptist, Christ, and his apostles; not of themselves, men do not naturally see their sin, or need of repentance; their hearts are hard and obdurate; nor have they any spiritual sense and feeling: nothing will bring them to repentance, not the most powerful ministry, the severest judgments, or the kindest mercies, without the grace of God: but it was of God, and owing to his powerful and efficacious grace, that they repented: it was his will they should come to repentance: he called them to it, and gave it to them, as a free grace gift of his: and they repented not in a mere legal way, with a legal repentance, which lies in a mere conviction of the outward acts of sin; in an external sorrow for it, in horror and terror of mind about it, and in shedding tears for it, accompanied with a cessation from the grosser acts of sin, and an outward reformation of life and manners: but they repented in an evangelical manner, as such do, who are really converted, and spiritually instructed; who are true believers in Christ, have views, and, at least, hopes of pardoning grace and mercy; and have the love of God shed abroad in their hearts by the Spirit: the repentance of such lies in a spiritual sight and sense of sin, of the evil nature of indwelling sin, and the exceeding sinfulness of it, as well as of the outward actions of life; in a hearty, godly sorrow for it, because committed against a God of purity, grace, and goodness; in a loathing it, and themselves for it; in a holy shame, and blushing, on account of it; and is attended with an ingenuous confession of it, and forsaking it: the consequence of which is, that such go readily and cheerfully into the Lords vineyard; hear the word with all diligence, receive it with gladness; walk in all the commandments and ordinances of the Lord; and are taught, by the grace that has appeared to them, to live soberly, righteously, and godly in this world.
Matthew Henry Commentary
Verses 28-32 - Parables which give reproof, speak plainly to the offenders, and judg them out of their own mouths. The parable of the two sons sent to wor in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whol human race are like children whom the Lord has brought up, but the have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebe is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.
Greek Textus Receptus
ο 3588 T-NSM δε 1161 CONJ αποκριθεις 611 5679 V-AOP-NSM ειπεν 2036 5627 V-2AAI-3S ου 3756 PRT-N θελω 2309 5719 V-PAI-1S υστερον 5305 ADV δε 1161 CONJ μεταμεληθεις 3338 5679 V-AOP-NSM απηλθεν 565 5627 V-2AAI-3S
Vincent's NT Word Studies
29. Repented (metamelhqeiv). This is a different word from that in Matt. iii. 2; iv. 17; metanoeite, Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage (metameleia) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see ver. 32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matt. xxvii. 3); of Paul's not regretting his letter to the Corinthians (2 Cor. vii. 8); and of God (Hebrews vii. 21). On the other hand, metanoew, repent, used by John and Jesus in their summons to repentance (Matt. iii. 2; iv. 17), occurs thirty-four times, and the noun metanoia, repentance (Matt. iii. 8,11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Metamelomai, as its etymology indicates (meta, after, and melw, to be an object of care), implies an after-care, as contrasted with the change of mind denoted by metanoia. Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. "It may be simply what our fathers were wont to call hadiwist (had-I-wist, or know better, I should have acted otherwise)" (Trench). Metameleia refers chiefly to single acts; metanoia denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye (Matt. iii. 2; iv. ;17; Acts ii. 38; iii. 19); the former never. Paul's recognition of the distinction (2 Corinthians vii. 10) is noteworthy. "Godly sorrow worketh repentance (metanoian) unto salvation," a salvation or repentance "which bringeth no regret on thinking of it afterwards" (ametamelhton). There is no occasion for one ever to think better of either his repentance or the salvation in which it issued.
Robertson's NT Word Studies
21:29 {I will not} (ou qelw). So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir" (eg", kurie) suits better for the second son (verse #30) with a reference to the blunt refusal of the first. So also the manuscripts differ in verse #31 between the first (ho prwtos) and the last (ho husteros or eschatos). But the one who actually did the will of the father is the one who {repented and went} (metameleqeis apelqen). this word really means "repent," to be sorry afterwards, and must be sharply distinguished from the word metanoew used 34 times in the N.T. as in #Mt 3:2 and metanoia used 24 times as in #Mt 3:8. The verb metamelomai occurs in the N.T. only five times (#Mt 21:29,32; 27:3; 2Co 7:8; Heb 7:21 from #Ps 109:4). Paul distinguishes sharply between mere sorrow and the act "repentance" which he calls metanoian (#2Co 7:9). In the case of Judas (#Mt 27:3) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (metanoian), but mere sorrow is not repentance.
