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Parable of the Wicked Husbandmen |
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Mark 11:27-12:12 (Matt. 21:33-46, Luke 20:1-19)
Mark 11:27-12:12
27 And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,
28 And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?
29 And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.
30 The baptism of John, was it from heaven, or of men? answer me.
31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?
32 But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed.
33 And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.
12:1 And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.
2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.
3 And they caught him, and beat him, and sent him away empty.
4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.
5 And again he sent another; and him they killed, and many others; beating some, and killing some.
6 Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.
7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.
8 And they took him, and killed him, and cast him out of the vineyard.
9 What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.
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(Luke 20:16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.)
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(Matt 21:41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.)
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10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:
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(Luke 20: 17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?
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18 Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.)
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(Matt,21: 43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.)
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11 This was the Lord's doing, and it is marvellous in our eyes?
12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.
Notes on Customs
“Vineyard” is often used as a metaphor in the Old Testament for Israel, symbolizing Israel as God’s vineyard. Vineyards were carefully protected and well taken care of, especially when the grapes were ripening. They represented years of hard work and their owners took great pride in them. When land was cleared to plant a vineyard the stones removed from the soil were used to build perimeter walls of the vineyard. There was usually only one “gate” or entrance built into the walls allowing access to the vineyard. These walls were made high enough to keep out animal predators, such as foxes, and to discourage thieves. A tower was built in the center of the vineyard and a watch kept as the harvest time approached. If an animal (especially foxes) or thief got into the vineyard the alarm would be given and the intruder driven out. It would not at all be uncommon for a wealthy landowner to either hire or lease out his parts or all of his estate to others. This practice is seen in the parable of the Unjust Steward. “The lease allowed three forms, money-rent, a proportion of the crop, or a definite amount of the produce whether it was a good or bad year. Probably the last form is that contemplated here.”[1]
The “winefat,” or winepress in Matthew, is a two-tiered construction of pits into solid rock. The upper pit held the grapes for crushing. There was cut a trough in it to allow the juice to flow into the lower pit. The juice was collected, cleaned and bottled from this pit. As a note of interest, only about 10% of grape harvest was made into wine. The biggest percentage of it was made into a paste, like our concentrated grape juice. This paste was kept in pouches and when used a spoon full was added to water and thus producing grape juice. It was said to have been very tasty and pleasant, especially on long arduous journeys in to dessert. The remainder of the grapes were sold as table grapes or made into raisins.
The laws of inheritance were covered in the Rich Fool parable. But in this parable there is a rather curious reference to inheritance. The men who are working the vineyard believed that by murdering the son of the owner they would become the new owners the vineyard. According to the Talmud this is possible under certain circumstances. Several conditions would have to be met for this to happen. First is that this is the only child of the owner and he is not married (without wife or children of his own), next the owner has no brothers, and finally the owner has not willed his estate to others.[2] If these conditions exist then the land is open to whoever first claims it. In this case it would be those who are presently occupying the land, since they would be first to stake the claim.
Language Notes
Verse 27
“Walking in the Temple.” Here “temple” is a figure of speech meaning “in the temple grounds.” This could have been in anyone of the courtyards, or the Great Stoa.
“The chief priests, and the scribes, and the elders.” The definite article is before each of the titles. This indicates that they were officials connected with the temple. It is fairly conclusive that they were members of the “Great Sanhedrin,” the official judicial court of the Jews.
Verse 28
“By what or whose authority?” was the question challenging Christ’s right to preach, heal and to drive out the moneychangers and sellers oxen, sheep and doves. Authority is primary the right, or permission, but also can be ability, power or strength. And even further in verse 16 “And would not suffer that any man should carry any vessel through the temple.” These men ask who gave you the right, or might to you to do these things (lit. that you keep on doing these things). It is put to Jesus as a demand!
Verse 30
“Answer Me!” The verb is “aorist imperative.” Meaning, give me an answer this very moment. It is a demand and a biting demand not just a request for their answer.
Luke 20:16
“God forbid.” Literally it is “may it not happen,” or “may it not be so.” The phrase “God forbid” is a King James Version idiom.
Verse 9 is written in Matthew 21:41 as “He will miserably destroy those miserable men” i.e. “He will put the wretches to a wretched death.”
Verse 10
“The head of the corner.” It is possible this rejected stone is the “keystone,” the last stone to put in place, which holds or securely keeps in place all other stones. The support of the structure is burdened on the keystone. Or it might be the corner stone of a wall, or building. The corner stone is the first stone to be laid. Corner stones were meticulously set in place to the exact height and location since all other stones would be measured and set in relation to it. In effect it was the landmark stone.
Luke 20:17
“He beheld them.” Not in Mark and Matthew. He looked upon them with a piercing glance.
Luke 20:18
“Shall be broken.” Shall be shattered, broken into pieces.
“It will grind him to powder.” Will scatter him as dust, a verb to winnow and then to grind to power. This language is very much like the stone cut without hands destroying the dream image of Nebuchadnezzar and grinding it to powder never to be seen again. Dan. 2:35,44,45.
Points of the Parable
This parable is given in response to the clash between Christ and the Sanhedrin “committee.” To take the parable out of context of the situation is to destroy the power of its staggering implications. The implications are not vague, but very pointed and condemning. The situation is in three divisions; the challenge, the parable and the power of Psalm 118:22,23 as concluding text.
The Opening Scene
Just prior to our text in all three versions, Matthew, Mark, and Luke, Jesus in effect cleaned house in the temple complex. He cast out the moneychangers, sellers of animals and we can imagine Him tearing from the arms the goods men were carrying. Couple this with the healings and offensive (to the leaders) sermons, all done in the temple, the stronghold, the very home of great powerful leaders of Judaism, caused the confrontation. Jesus had been a thorn in their flesh for many years. Doubtless many discussions in the great court and among its members in private centered on the problem of Jesus. Many of the messages of Jesus were sweeping condemnations of them, their conduct and theology. The hatred was long simmering and growing in intensity. Now they find Him in the heart of their realm, or seat of authority, behaving even more outrageous than ever before. This of course is from their point of view.
The chief priests, the scribes, and the elders act as a delegation of the Sanhedrin to confront and challenge Jesus. The motive was to get testimony to impeach and destroy Him. The question itself, “by what authority and whose authority” gives you the right for such conduct, is appropriate and as care takers of the temple they actually had the duty to make the investigation. They assumed the power to ensure no law was violated in the temple. But the undercurrent was not of doing right but as a formal attack on Jesus.
Immediately Jesus puts them on the defensive by His reply. The same authority John had was the authority of Jesus. He put them on the horns of a dilemma. They knew that whatever they would admit to John’s authority they would have to acknowledge for Jesus. If they had said “God,” then they had to recognize the actions of Jesus to be that of “God authorized.” If they had said of men, then they would have justification in exposing Jesus as a fraud. But because of their fear of popular opinion, they had not the courage to publicly admit what they believed, or better did not believe. They did not recognize John as being from God. But the question of Jesus ends with a demand, “Answer Me!”
Their refusal to answer is followed by the same response from Jesus. Apparently this stopped them dead for the scene breaks off, leaving them still in the state of refusing the authority of Jesus, thus rejecting Him personally.
The Parable
This parable is addressed to those men who came challenging Jesus. They were the legal and spiritual leaders of Israel. The elements of the story are taken from Old Testament allegories. Isa 5:1 names Israel as God’s vineyard (those with whom God had made His covenant). Many pastors have worked in His Vineyard (Jer. 12:10). God had repeatedly sent His servants, the prophets, to receive the fruits of His vineyard. Only to be shamefully treated, beaten and some murdered. The fruit God desired from His vineyard, Israel, was honor, service (obedience, faith) and glory. These fruits were given to others; alien gods and men. These allegories were well within their of understanding. But the two remaining elements, the beloved son and the “others,” would not have been allegorically understood. To this day the Jews still cannot grasp it; that Jesus Christ is the Messiah (the only beloved Son), and their part in the death of the son in the story, or the fact the kingdom has been taken from them and given to others.
Verse 9 is the second question Jesus asked them. “What shall therefore the lord of the vineyard do?” Luke quotes Jesus answering the question. Mark’s language indicates that Jesus gave the answer but it is not conclusive. Matthew writes that the men answered it. In any case these leaders did not recognize the wicked husbandmen representing them. At this point they were in the dark of their impending destruction and the covenant given to others. But the answer, no matter who gave it, is setting up the conclusion and application of the parable.
The parable abruptly ends with the sentence of death and destruction upon those wicked men and the declaration of the vineyard being let out to others who will render the fruits. The irony is that in Matthew, the verdict came from the mouths of them who the judgment is against.
The Third Question
Jesus asks if they knew Psalms 118:22,23 - “The stone which the builders refused is become the head stone of the corner. (23) This is the LORD'S doing; it is marvellous in our eyes.”
It was at this point of having this scripture applied to them that they now clearly understood that Jesus was speaking of them. Jesus was naming them as the wicked husbandmen. Their offense became hatred and if it were not for their fear of the people they would have taken Jesus into custody and put Him before the Great Sanhedrin for trial. This is the second time that the fear of the people influenced their actions. Jesus had defeated them, but they were not through in their aim of ridding themselves of Him.
They went their way and began sending men to entrap Him. First came the Pharisees of the Herodians asking about paying taxes. Next came the Sadducees challenging Him with questions of the resurrection. And then scribes came asking about the Law. This all shows their determination, without realizing it, to fulfill the final act of treachery of the wicked husbandmen of the parable.
Reflecting on the Parable
With our hindsight and belief in the Gospel of Jesus Christ, we have a full understanding of the parable and its consequences. The only beloved son is the Son of God, Jesus Christ of Nazareth. The others to whom the Kingdom of God was given are those in the New Covenant, the Church. Not exclusively Gentile, but made of all nations, without nationality, neither Jew nor Gentile within the community of the Church.
The question as to why Jesus gave them this parable deserves thought. He could have ended the whole conversation when He told them He could not give them His authority. Jesus certainly knew the response He evoked in them by the parable. So what was the purpose? There could be several. It could have been as a last warning to them to repent and help the nation to turn to their King. Or, as a means prodding them, knowing they would harden their hearts, to bring the end of His life at their hands. It could have been to illustrate the justification of God’s action against them. The parable and the consequences is evidence of their heart’s unbelief and opposition to the will of God. This speaks of Israel as a nation, and not a condemnation of individuals. For later we see portions of the groups of men, which this “committee” was composed turning to Christ in faith and being added by God to His Church. All are valid reasons and possibly they all apply.
A refusal to hear God makes the heart hardened against Him, which often turns to anger because of the misery of such a life, and finally anger can become hatred.
The lesson for our personal application can be seen as duty and accountability. Each of us need to keep our responsibility for what God has committed to us to render to Him the rich fruits of His vineyard. Glorify Him, Honor Him, Praise Him, Worship Him, Love Him, Obey Him, and Believe Him! For if we refuse we may suffer the same fate as Israel and be removed from His vineyard.
[1] A. T. Robinson, Word Pictures in the New Testament. Vol.1, pg. 33
[2] Everyman’s Talmud, Abraham Cohen, Schocken Books, New York. 1975
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Next: Parable of The Unmerciful Servant |
This page last updated November 10, 2004 at 10:58am
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