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An Exegetical Analysis of Matthew 21:31 and the Idiom “Giving Glory to God”
This exegetical study of ‘An Exegetical Analysis of Matthew 21:31 and the Idiom “Giving Glory to God”‘ is based on a b-greek discussion from March 6, 1999. The initial query concerned the interpretation of Matthew 21:31, specifically whether the statement, “the tax collectors and prostitutes are going into the kingdom of God ahead of you” (οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ Θεοῦ), implies that the Pharisees will eventually enter the kingdom, albeit behind these marginalized groups, or if no such implication is intended.
The discussion developed into two primary exegetical issues. First, the precise nuance of the verb προάγουσιν (present indicative active) in Matthew 21:31 required careful consideration, particularly its temporal and relational implications concerning the eschatological status of the Pharisees. Second, the idiomatic force of the phrase δὸς δόξαν τῷ Θεῷ (“give glory to God”) became a focal point, examining whether it functions as a formula for an oath or an injunction to tell the truth, as observed in John 9:24, Joshua 7:19 (LXX), and its potential application in Romans 4:20.
Greek text (Nestle 1904)
Matthew 21:31: λέγει αὐτοῖς ὁ Ἰησοῦς· ἀμὴν λέγω ὑμῖν ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ Θεοῦ.
John 9:24: Ἐφώνησαν οὖν τὸν ἄνθρωπον ἐκ δευτέρου ὃς ἦν τυφλός, καὶ εἶπον αὐτῷ· δὸς δόξαν τῷ Θεῷ· ἡμεῖς οἴδαμεν ὅτι οὗτος ὁ ἄνθρωπος ἁμαρτωλός ἐστιν.
- Key differences with SBLGNT (2010):
- For Matthew 21:31, Nestle 1904 and SBLGNT (2010) present identical Greek text, indicating no substantive textual variants impacting the meaning of the phrase in question.
- For John 9:24, the SBLGNT (2010) reads εἶπαν (“they said”) where Nestle 1904 has εἶπον. This represents a minor orthographical or dialectal variant (aorist third person plural) that does not alter the meaning or the exegetical issue regarding the idiom δὸς δόξαν τῷ Θεῷ. The NA28 text also reads εἶπαν.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG):
For Matthew 21:31, no significant textual variants are noted in NA28 that would alter the meaning of the clause οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ Θεοῦ. The discussion centers purely on interpretation rather than textual uncertainty.
- Lexical Analysis of προάγουσιν (Matthew 21:31):
- BDAG defines προάγω (present active indicative: προάγουσιν) with several senses: (1) go ahead of, precede (in space or time), or (2) go before in the sense of leading the way. The specific nuance is highly context-dependent.
- KITTEL (TDNT) for the root ἄγω (and thus προάγω) similarly emphasizes “to lead forward” or “to go before.”
- Lexical Analysis of δόξα (in δὸς δόξαν τῷ Θεῷ, John 9:24):
- BDAG provides primary meanings such as state of being praised, honor, renown, glory, with specific application to divine attributes or honor. The idiom δίδωμι δόξαν typically means “to give honor/praise.”
- KITTEL (TDNT) offers an extensive analysis of δόξα, noting its connection to δοκέω (opinion, to seem) and its frequent use in the LXX to translate the Hebrew כָּבוֹד (*kabod*, meaning “weight, honor, glory”). In the context of “giving glory to God,” KITTEL highlights that this phrase, particularly in passages like Joshua 7:19, carries the sense of confessing the truth or acknowledging God’s sovereignty and knowledge. This suggests that “giving glory” can encompass both praise and a truthful confession made before God. Another participant suggests a link to δοκία (“opinion”), positing that “giving glory” means exhibiting an “exalted opinion of Him and His power.”
Translation Variants with Grammatical & Rhetorical Analysis
Matthew 21:31 – προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ Θεοῦ
The verb προάγουσιν is a present active indicative, indicating an ongoing or immediate action: “are going ahead.” The rhetorical force of this statement is a profound rebuke to the religious leaders. The core question for interpretation is whether “going ahead” implies that the Pharisees will eventually follow behind (a “just behind” scenario) or if it constitutes an absolute contrast, indicating their exclusion.
- Argument for eventual inclusion: The verb προάγω can, in some contexts, denote leading the way for others to follow. This interpretation suggests a hierarchy of entry, with the marginalized entering first, followed by the Pharisees.
- Argument against eventual inclusion (or for absolute contrast): A participant compellingly cites Matthew 5:20: ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν (“Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven”). This parallel passage suggests that the righteousness of the scribes and Pharisees is insufficient for entry. Thus, “going ahead” would function as an indictment of their absolute failure to meet the requirements for the kingdom, rather than merely a temporal precedence for shared entry. The rhetorical effect is one of stark paradox and challenge: Jesus contrasts the despised tax collectors and prostitutes, who respond to God’s call, with the self-righteous religious elite, who fail to do so. This emphasizes the spiritual blindness and unresponsiveness of the Pharisees.
John 9:24 – δὸς δόξαν τῷ Θεῷ
The phrase δὸς δόξαν τῷ Θεῷ is an imperative (“give glory”) which presents an interpretive challenge: does it exclusively mean “praise God,” or can it function as an injunction to “tell the truth before God,” particularly in a context of interrogation or oath-taking?
- Evidence for “tell the truth” idiom: The strongest evidence comes from Joshua 7:19 (LXX), where Joshua addresses Achan: δὸς δόξαν σήμερον τῷ κυρίῳ Θεῷ Ἰσραήλ (“give glory today to the Lord God of Israel”). In this context, Joshua is pressuring Achan to confess his sin, making “telling the truth” the primary meaning of “giving glory.” The NET Bible’s note on John 9:24, suggesting an “idiomatic formula used in placing someone under oath to tell the truth,” is consistent with this interpretation.
- Counter-evidence/Nuance: Other New Testament occurrences of “giving glory to God” (e.g., Luke 17:18, Acts 12:23, Revelation 11:13) are generally interpreted as praise or acknowledgment of God’s power and identity. The unique context of John 9:24, where the Pharisees are questioning the healed blind man, lends weight to the “tell the truth” interpretation, though it remains debated.
- Application in Romans 4:20: A participant explores whether Abraham “giving glory to God” (δυσ δόξαν τῷ Θεῷ) in Romans 4:20 could also mean “telling the truth about what God had done for him.” This understanding would connect to the broader sense of “giving credit” to God or “making God very apparent” through truthful testimony and faithful actions. The semantic range of δόξα, related to both “praise” and “opinion,” supports this; an “exalted opinion of Him and His power” could be expressed through both worship and truthful acknowledgement of His deeds.
Conclusions and Translation Suggestions
The exegesis of Matthew 21:31 reveals a powerful rhetorical device employed by Jesus to challenge the self-perceived righteousness of the religious leaders. While the idiom δὸς δόξαν τῷ Θεῷ often signifies praise, its use in specific contexts like John 9:24, informed by Joshua 7:19, suggests an imperative to confess the truth before God.
Translation Suggestions for Matthew 21:31:
- “The tax collectors and prostitutes are presently entering the Kingdom of God, taking precedence over you.”
This translation emphasizes the immediate and ongoing action of the marginalized, highlighting the Pharisees’ current exclusion through a stark contrast. - “The tax collectors and prostitutes are going into God’s Kingdom, leading the way, while you are not.”
This rendering captures the sense of precedence inherent in προάγουσιν but refrains from explicitly stating the Pharisees will follow, thereby maintaining the strong sense of rebuke. - “It is the tax collectors and prostitutes who are entering God’s Kingdom, leaving you behind.”
This interpretation underscores the confrontational aspect of Jesus’ statement, emphasizing the spiritual chasm between the two groups and the Pharisees’ failure to respond to God’s call.