Mateus 21

John MacArthur · Citado em PreceptAustin

Mateus 21

MacArthur: Judgment on Christ's Rejectors (full sermon) - There are two things there. First is judgment. Second is replacement. Mark that. First is judgment, the replacement. So, they have said it with their own mouths they have concluded the illustration. Now, thirdly, I want you to see the explanation. And this is missed by many people, but I want you to see it. This is the explanation. So powerful. Because Jesus speaks, explaining the parable, but explaining it in a veiled way. Watch verse 42, the explanation. “Jesus saith unto them, ‘Did ye never read in the Scriptures, “The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvelous in our eyes?”‘” . . . The rejected stone is the crucified Christ; the restored cornerstone is the resurrected Christ. It couldn’t be more clearly said than that. Peter reiterates the same message is his first epistle, chapter 2, “Behold I lay in Zion” – verse 6 – “a chief cornerstone, elect, precious. He that believeth on Him shall not be confounded. Unto you, therefore, who believe He is precious. Unto them who are disobedient, the stone which the builders disallowed, the same is become the head of the corner, and a stone of stumbling, and a rock of offence.” Peter says the same thing. Christ is the cornerstone. Christ is the cornerstone. Paul says it in Ephesians chapter 2. Says, “We are fellow citizens” – verse 19 – “with the saints, in the household of God, and are built upon the foundation of the apostles and prophets, Jesus Himself being the chief cornerstone.” Now, listen carefully and get this. The Lord is saying, by quoting Psalm 118:22 and 23 – the man – the men in the tenant farmer situation took the son out, and they slew the son. And these leaders say, “Well, when that man comes back, he’s going to miserably destroy those wicked sinners and take away the vineyard from them.” And Jesus says to them, “The stone which the builders rejected, the same is become the head of the corner. Haven’t you read that?” And what He is saying is this: the stone is Jesus Christ. Right? We’ve seen that. The rejection constitutes the rejection of Israel. The restoration constitutes His resurrection and His following glory. . . Jesus says to the leaders of Israel, “You have lost the right to be in the place of blessing.” God turned from Israel. That was the end of a great day. Oh, my. That was the end of a great era. God turned away from Israel as the people of blessing and says, “I will give it to a nation.” What nation? Well, the word means people. What people? Well, the same nation of which Peter speaks in 1 Peter 2, “An holy nation.” I believe it’s the Church, the redeemed of this age. So, those two results. A kingdom of God shall be taken from you, given to someone else. That’s the first one. Taken away. That’s sad. That’s replacement that we talked about earlier. You forfeited it. And Israel today is unblessed. We’ve been learning about that in Romans 9, 10, and 11, and I’m not going to, and I’m not going to go into developing it all, but Israel has been removed for the time being from the place of blessing. You say, “Will they ever come back?” Yes, they will. Yes, they will. God will graft them in, it says in Romans. All Israel will be saved (Ro 11:26+). The gifts and calling of God are without repentance. “The day will come” – says Zechariah – “when they’ll look on Him whom they have pierced and mourn for Him as an only son.” Salvation will come to Israel. Related Resource: Scott Harris - sermon Results of Rejecting the Son

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MacArthur - They knew they were the son who falsely told his father he would work in the field but then did not go and that they were the wretched vine-growers who despised the vineyard owner and beat and killed his servants and eventually killed his son. They knew they were the builders who had rejected the stone that would become the chief corner stone and that, because of that rejection they themselves would be rejected by God and forbidden entrance into His kingdom. But as always, in spite of what they understood, the Jewish leaders took nothing Jesus said to heart. They heard but refused to heed....They would not repent, and therefore could not be forgiven. They knew the gracious truth about Jesus but would not follow Him, and they knew the damning truth about their own sin but would not turn from it. (See The MacArthur Commentary) C H Spurgeon -They had tried to turn aside the point of his parables; but they had tried in vain: the likenesses were striking, the parallels were perfect, they could not help knowing that he spake of them. Such parables; so true, so cutting, so pertinent, how could they escape them, or endure them? (Matthew 21 Commentary) Matthew 21:46 When they sought to seize Him, they feared the people, because they considered Him to be a prophet. KJV Matthew 21:46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. BGT Matthew 21:46 καὶ ζητοῦντες αὐτὸν κρατῆσαι ἐφοβήθησαν τοὺς ὄχλους, ἐπεὶ εἰς προφήτην αὐτὸν εἶχον. NET Matthew 21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds regarded him as a prophet. CSB Matthew 21:46 Although they were looking for a way to arrest Him, they feared the crowds, because they regarded Him as a prophet. ESV Matthew 21:46 And although they were seeking to arrest him, they feared the crowds, because they held him to be a prophet. NIV Matthew 21:46 They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet. NLT Matthew 21:46 They wanted to arrest him, but they were afraid of the crowds, who considered Jesus to be a prophet. NRS Matthew 21:46 They wanted to arrest him, but they feared the crowds, because they regarded him as a prophet. NJB Matthew 21:46 but though they would have liked to arrest him they were afraid of the crowds, who looked on him as a prophet. NAB Matthew 21:46 And although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet. YLT Matthew 21:46 and seeking to lay hold on him, they feared the multitudes, seeing they were holding him as a prophet. MIT Matthew 21:46 They wanted to arrest him, but they feared public opinion because he was esteemed as a prophet. they sought: 2Sa 12:7-13 Pr 9:7-9 15:12 Isa 29:1 Joh 7:7 because: Mt 21:11 Lu 7:16,39 Joh 7:40,41 Ac 2:22 Related Passages: Luke 7:16+ Fear gripped them all, and they began glorifying God, saying, “A great prophet has arisen among us!” and, “God has visited His people!” John 7:40-41+ (NOTE DISTINCTION BETWEEN PROPHET AND CHRIST) Some of the people therefore, when they heard these words, were saying, “This certainly is the Prophet.” 41 Others were saying, “This is the Christ.” Still others were saying, “Surely the Christ is not going to come from Galilee, is He? Luke 20:19+ The scribes and the chief priests tried to lay hands on Him that very hour, and they feared the people; for they understood that He spoke this parable against them. Mark 12:12+ And they were seeking to seize Him, and yet they feared the people, for they understood that He spoke the parable against them. And so they left Him and went away. THE WRONG REACTION TO THE TRUTH PROCLAIMED When they sought to seize (krateo) Him, they feared (phobeo) the people (Literally - crowds) - What a sad verse. Having heard Jesus' scathing words and understood them as predicting their fate, one would have thought this might have put the fear of the Lord in their hearts. But it was not to be, because their hearts were so shellacked over with willful rejection that even the sword of the Spirit could not penetrate. So instead of fearing the Lord, these fools feared the people. They were more worried about their temporal skin than their eternal destiny. And tragically, isn't that the natural reaction of most of humanity? Charles Swindoll: The message hit its target with full force. Up until that moment, the chief priests and Pharisees had been oblivious as to where they fit in Jesus’ parables. After the one-two punch delivered in the stories of the two sons and the unfaithful tenants, Jesus got their attention. They now understood that He had been speaking about them (Mt 21:45). Though they fumed in rage, they could do nothing to Jesus in that public forum of the temple court. Because the people (rightly) believed that Jesus was a genuine prophet, the Jewish leaders feared openly arresting Him (Mt 21:46). They would have to wait for a more opportune moment. (See Insights on Matthew 16--28 - Page 162) They were not God-pleasers but men-pleasers. -- John MacArthur Because (term of explanation) they considered Him to be a prophet - This is statement I would say is "close but no cigar!", an idiom which is used to indicate that one is almost correct but not fully correct. A prophet? Yes, indeed, He was prophet! In fact, He was THE Prophet (Dt 18:15-18+). So in considering Jesus to be a prophet (Mt 21:11+) the people were close to the truth. However, most of the people felt short of considering Him to be the Savior, their long expected Messiah! And salvation is not horseshoes, so being close to the goal doesn't not count! Stu Weber: The hypocrites could take a hint. They knew Jesus was accusing them of mismanaging God's kingdom and that he was pronouncing judgment on them. They should have repented in the face of the truth, but instead they decided to remove the truth and continue in their denial. They were still thinking that if they could kill Jesus, they would win. They were tragically mistaken. How blind is the insanity of unbelief, especially when marked by hatred and bitterness. (See Holman New Testament Commentary - Matthew) D. A. Carson: The pericope ends with magnificent yet tragic irony (v.46). The religious leaders and others who do not accept God’s Messiah are told they will reject Jesus and be crushed. But instead of taking the warning, they hunt for ways to arrest him, hindered only by fear of the people who accept Jesus as a prophet, and so trigger the very situation they have been warned about—a dramatic example of God’s poetic justice. God in the Scriptures foretells this very event. These men, prompted by hatred, rush to bring it to pass. (See The Expositor's Bible Commentary - Page 98) C H

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MacArthur adds this comment on the BRANCHES - From John 12:13 we learn that the branches were from palm trees, symbolic of salvation and joy and picturing the magnificent tribute that the “great multitude, which no one could count, from every nation and all tribes and peoples and tongues” one day will present “before the throne and before the Lamb, clothed in white robes, and palm branches … in their hands” (Rev. 7:9). (See The MacArthur Commentary) Paul Apple - The Triumphal Entry – (maybe the Triumphal Procession would be better) - Palm Sunday – occurred on the first day of Passion week – either Sunday or Monday (MacArthur favors Monday and calls it "Palm Monday") (The palms were) Not some symbol of peace and pleasantness as in our Sunday School classes with young children but symbol of Maccabean revolt by political revolutionaries -- The Palm branches signify the expectation of a military victory of their king over the occupying Romans. Look at Rev. 7:9+ the martyrs coming out of the Great Tribulation ("palm branches were in their hands;"). - What should we call it? The Reception That Wasn’t (John MacArthur calls it "The False Coronation of the True King")– looking not so much at the procession but what took place upon His arrival. Where does all this excitement and anticipation lead? Excitement Over Jesus That Stops Short Of Worshiping Him As King Over All Quickly Fades Away.

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MacArthur adds that "Now at last, they thought, He will manifest Himself as Conqueror. They were about to celebrate Passover, which commemorated the Lord’s miraculous deliverance of Israel from Egyptian bondage. What better occasion could there be for the Lord’s Anointed, the Messiah, to make the ultimate and final deliverance of His people from tyranny? The people wanted a conquering, reigning Messiah who would come in great military power to throw off the brutal yoke of Rome and establish a kingdom of justice and righteousness where God’s chosen people would have special favor. But Jesus did not come to conquer Rome but to conquer sin and death. He did not come to make war with Rome but to make peace with God for men. (See Matthew Commentary - Page 261) Son of David was clearly recognized as a title of the Messiah. Gotquestions says "the title “Son of David” is more than a statement of physical genealogy. It is a Messianic title. When people referred to Jesus as the Son of David, they meant that He was the long-awaited Deliverer, the fulfillment of the Old Testament prophecies." Son of David in the NT (most in Matthew which is not surprising as Matthew is the most "Jewish" of the 4 Gospels!) - Matt. 1:1; Matt. 1:20; Matt. 9:27; Matt. 12:23; Matt. 15:22; Matt. 20:30; Matt. 20:31; Matt. 21:9; Matt. 21:15; Matt. 22:42; Mk. 10:47; Mk. 10:48; Mk. 12:35; Lk. 3:31; Lk. 18:38; Lk. 18:39 Whitacre on Hosanna - The cry of Hosanna! is a Hebrew word (hôsî'ah-na) that had become a greeting or shout of praise but that actually meant "Save!" or "Help!" (an intensive form of imperative). Not surprisingly, forms of this word were used to address the king with a need (cf. 2 Sam 14:4; 2 Kings 6:26). Furthermore, the palm branches the people carry are symbolic of a victorious ruler (cf. 1 Macc 13:51; 2 Macc 10:7; 14:4). Indeed, in an apocalyptic text from the Maccabean era, palms are mentioned in association with the coming of the messianic salvation on the Mount of Olives (Testament of Naphtali 5). The cry of Hosanna! and the palm branches are in themselves somewhat ambiguous, but their import is made clear as the crowd adds a further line, Blessed is the King of Israel! (v. John 12:13). Clearly they see in Jesus the answer to their nationalistic, messianic hopes. (Jesus Enters Jerusalem as King of Israel) BLESSED (eulogeo - perfect tense) IS HE WHO COMES (erchomai - present tense) IN THE NAME (onoma) OF THE LORD (kurios); Hosanna (Hosanna) in the highest (see note) - In Luke 19:38+ the crowd was shouting "BLESSED IS THE KING". The crowd slightly altered the Ps 118:26 which reads "Blessed is the ONE who comes in the name of the LORD," and substituted "King." Passover celebrated the Hebrew people’s liberation and deliverance out of Egypt and Psalm 118 was one of the Egyptian Hallels (Ps 113-119). And so the nation of Israel mistakenly anticipates another deliverance like God had brought about from Egypt. They saw Jesus as the Messianic Liberator Who would deliver them from Roman oppression, but they misinterpreted Psalm 118 because they had missed the crucial context that the Messiah would be a Suffering Servant before He would be a conquering King. Note also that this blessing was voiced by the people when Christ entered Jerusalem (Mt 21:9). And when the leaders rebuked the people's praises (Lu 19:37-39+), Jesus then said to the Jews as a nation . “Behold (idou), your house is being left to you desolate! “For I say to you, from now on you will not see Me until (CRITICAL TIME PHRASE = IT WILL COME TO PASS BUT NOT "UNTIL"!) you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” (Mt 23:38-39+) A T Robertson on "BLESSED..." - Quotation from Psalm 118:25-26, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra 3:1-2). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" as Nathanael called him (John 1:49+). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and He allows them so to greet Him (Luke 19:38-40+), a thing that He prevented a year before in Galilee (John 6:14-15). It is probable that "in the name of the Lord" should be taken with "blessed" as in Deut. 21:5; 2 Samuel 6:18; 1 Kings 22:16; 2 Kings 2:24. The Messiah was recognized by Martha as the Coming One (John 11:27) and is so described by the Baptist (Matthew 11:3). Mark (Mark 11:10) adds "the coming kingdom" while Luke (Luke 19:38+) has "the king Who comes." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (John 18:33)" (Bernard). Henry

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MacArthur - They (THE JEWISH CROWD) were right in their belief that He was the Messiah, the Son of David, and that He had come in the name of the Lord. But they were wrong in their belief about the sort of Deliverer He was. They knew He was a king, but they did not understand the nature of His kingship or His kingdom. They did not realize any more than Pilate that the kingdom He came then to bring was not of this world (John 18:36+). That is why, when it dawned on them a few days later that Jesus had not come to deliver them from the Romans, they turned against Him. When they clamored before Pilate for the release of Barabbas instead of Jesus (John 18:40+), they shouted, in effect, the words Jesus had predicted in the parable of the nobleman: “We do not want this man to reign over us” (Luke 19:14+). The people wanted Jesus on their own terms, and they would not bow to a King who was not of their liking, even though He were the Son of God. They wanted Jesus to destroy Rome but not their cherished sins or their hypocritical, superficial religion. But He would not deliver them on their terms, and they would not be delivered on His. He was not a Messiah who came to offer a panacea of external peace in the world but to offer the infinitely greater blessing of internal peace with God. Many people today are open to a Jesus who they think will give them wealth, health, success, happiness, and the other worldly things they want. Like the multitude at the triumphal entry, they will loudly acclaim Jesus as long as they believe He will satisfy their selfish desires. But like the same multitude a few days later, they will reject and denounce Him when He does not deliver as expected. When His Word confronts them with their sin and their need of a Savior, they curse Him and turn away. (See Matthew Commentary) Warren Wiersbe makes the important observation that " This is the only time that Jesus permitted a public demonstration on His behalf, and He did so for at least two reasons. First, He was fulfilling prophecy and presenting Himself as Israel’s king (Zech. 9:9). How much of this the crowd really understood we cannot tell, even though they responded by quoting from a messianic psalm (Ps. 118:25–26). No doubt many of the Passover pilgrims thought that Jesus would now get rid of the Roman invaders and establish the glorious kingdom. The second reason for this demonstration was to force the Jewish religious leaders to act. They had hoped to arrest Him after the Passover (Matt. 26:3–5), but God had ordained that His Son be slain on Passover as the “Lamb of God, who taketh away the sin of the world” (John 1:29; and see 1 Cor. 5:7). Every previous attempt to arrest Jesus had failed because “His hour had not yet come” (John 7:30; 8:20; also see John 13:1; 17:1). When they saw this great public celebration, the leaders knew that they had to act, and the willing cooperation of Judas solved their problem for them (Matt. 26:14–16)." (Bible Exposition Commentary) NET NOTE - The expression Ὡσαννά (hōsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25–26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682–84. Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God. A quotation from Ps 118:25–26. C H

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MacArthur - instead of joining in the worship of the Messiah, the Temple leaders became indignant. The term behind indignant carries the idea of fury and wrath. To those men, Jesus’ healing of the blind and lame, though incontestably amazing, was repugnant. The Pharisees had charged Jesus with casting out demons by the power of “Beelzebub the ruler of the demons” (Matt. 12:24). The chief priests and the scribes now perhaps thought the same thing about His healing. Not only did He oppose them as the rulers of the Temple, but in their eyes He actually worked against God by arbitrarily healing those they thought were being divinely punished for their sins. Like the Pharisees, the chief priests and the scribes felt so self-righteously superior to the common man, especially to the afflicted and poor who were thought to deserve their fate, that witnessing no amount of suffering could elicit compassion in them. And they were so adamant in their rejection of Jesus as the Messiah that no amount of evidence could elicit belief in them. Instead of recognizing their authority, Jesus condemned their self-righteousness. Instead of praising their holiness, He condemned their hypocrisy. Instead of acknowledging their religious works as pleasing to god, He condemned them as offensive to God and worthless. (See The MacArthur Commentary) C H

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MacArthur explains "Mountain-moving faith is unselfish, undoubting, and unqualified confidence in God. It is believing in God’s truth and God’s power while seeking to do God’s will. The measure of such faith is the sincere and single desire that, as Jesus said, “the Father may be glorified in the Son.” True faith is trusting in the revelation of God. When a believer seeks something that is consistent with God’s Word and trusts in God’s power to provide it, Jesus assures him that his request will be honored, because it honors Him and His Father. When God’s commands are obeyed He will honor that obedience, and when any request is asked in faith according to His will He will provide what is sought. To do what God says is to do what God wants and to receive what God promises. (See Matthew Commentary - Page 281) The very real danger to most Christians is not asking extravagantly but not asking at all. -- Mark Moore C H

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MacArthur - John had clearly testified that Jesus was the Messiah. If John was a prophet whose words were true, they ought to believe his testimony about Christ. (Borrow The MacArthur study Bible) John MacArthur - If they said John’s ministry and message were from men, they would lose what little credibility they had with the people and would even incite their ire, because the multitude still considered John to be a prophet. They themselves firmly believed that John was not a prophet, but they did not dare state that belief in public. (See Matthew Commentary - Page 288) Matthew 21:27 And answering Jesus, they said, “We do not know.” He also said to them, “Neither will I tell you by what authority I do these things. We do not know. Mt 15:14 16:3 23:16-28 Isa 6:10 28:9 29:10-12 42:19,20 56:10,11 Jer 8:7-9 Mal 2:6-9 Lu 20:7,8 Joh 9:30,40,41 Ro 1:18-22,28 2Co 4:3 2Th 2:9,10 Related Passages: Mark 11:33+ Answering Jesus, they *said, “We do not know.” And Jesus *said to them, “Nor will I tell you by what authority I do these things.” Luke 20:7+ So they answered that they did not know where it came from. 8 And Jesus said to them, “Nor will I tell you by what authority I do these things.” WE "GIVE UP" And answering Jesus, they said, “We do not know.” - The religious bigots cop out. They "fold their cards," for Jesus had called their hand! As Akin says their answer "We do not know" was a lie motivated by fear. They would rather keep their position and live a lie than submit to Christ and walk in the truth. Their problem was not dullness of mind but stubbornness of will. They had neither sincere motives or an open mind. Cowardice instead of courage had become their barometer." He also said to them, “Neither will I tell you by what authority I do these things - They failed to answer, so He says He has no obligation to answer their question on His authority. In short they were between "a between a rock and a hard place" if they said ANYTHING, so they said NOTHING! Notice that their statement was dishonest because they do not say, "We don't want to answer Your question." That would have been a cowardly but honest answer. But to say "We do not know" was a lie. I would say about them what my wife used to say about my children when she knew they were guilty of lying - "Liar, liar, pants on fire!" "The Jewish leaders saved themselves from this dilemma by professing ignorance. (Wuest) Though Jesus gave no answer, the analogy he used to their own question makes His view clear. His authority came from heaven. He did not say that he had no authority. Jesus refused to give them more light for they refused to accept the light that He had been clearly presented. (cf John 7:17+ - "If (CONDITIONAL PROMISE) anyone is willing to do His will, [NB: NOT JUST HEAR HIS WILL IN HIS WORD BUT DO IT!] he will know of the teaching, whether it is of God or whether I speak from Myself."). Rejection of revelation already given is indeed a slender basis on which to ask for more. -- D A Carson D A Carson - In one sense the Sanhedrin enjoyed not only the right but the duty to check the credentials of those who claimed to be spokesmen for God. But because they misunderstood the revelation already given in the Scriptures and rejected the witness of the Baptist, the leaders proved unequal to their responsibility. They raised the question of Jesus’ authority; he raised the question of their competence to judge such an issue. (See Matthew) John MacArthur - They were not interested in learning the truth about either John or Jesus. Their sole purpose was to induce Jesus to again claim messiahship and divinity so they would have grounds for putting Him to death for blasphemy (cf. John 5:18; Matt. 22:15). (See Matthew Commentary - Page 288) Mark Moore - They simply refuse to admit the truth. And if they refused the truth before, they are not likely to receive it now. So Jesus doesn’t waste his words. They’re not looking for an answer but an opportunity. The Master is not about to give it to them. (See The Chronological Life of Christ - Page 494 - this resource highly recommended available in Logos or book format) NET NOTE - Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were—hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23–27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him. Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven. Stevenson - There is a lesson here. It is that when you refuse to believe the teachings of Jesus, then no further teachings are given. The criteria for receiving further spiritual truth is receiving and believing that which you have been given. William

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MacArthur - After three years of teaching and performing miracles, Jesus had given them sufficient proof that He was the Messiah. No more information would be forthcoming. There was no point in continuing to cast pearls before swine. The Jewish leaders had willfully rejected all the light they had seen; there was no reason to give them more. This was a pronouncement of judgment on the leadership of Israel. At His mock trial two days later, these men demanded of Jesus, “‘If You are the Christ, tell us.’ But He said to them, ‘If I tell you, you will not believe; and if I ask a question, you will not answer. But from now on the Son of Man will be seated at the right hand of the power of God’” (Luke 22:67-69). There was nothing left for them but judgment, and He would sit on that judgment seat to render sentence on them. There is a limit to God’s patience. Those who hard-heartedly reject the light will eventually be abandoned to judicial darkness. (See Luke Commentary) William Lane comments (on parallel passages in Mark) that "The implied judgment upon the chief priests and elders in Mark 11:27–33 is sustained in the parable of the vineyard which immediately follows (Mark 12:1–11). The climax of that section serves both as the application of the parable and as the reproach of the authorities, who have rejected both John and Jesus. The leading idea of the whole section is that the leaders of the Jewish people have rejected the will of God." (See The Gospel of Mark - Page 412) Walter Kaiser - Lk 20:8 Neither Will I Tell You? Why did Jesus refuse to give a straight answer to those who asked him why he acted as he did? It was during Holy Week, while he was walking in the temple precincts in Jerusalem, that some representatives of the Sanhedrin, Israel’s supreme court (comprising chief priests, scribes, or teachers of the law, and elders, as we are told in Mk 11:27), came to Jesus and asked him, “By what authority are you doing these things? Who gave you this authority?” By “these things” they meant not so much his teaching in the outer court but his cleansing of the temple, which had taken place the previous day. What right had he to put a stop to buying and selling within the bounds of the temple, or to forbid anyone to carry anything through the temple—to use the outer court as a short cut on their business errands? Many religious people might have agreed with him that the sacred area should not be turned into a bazaar, but a temple police force was stationed to protect its sanctity. Who authorized Jesus to act as he did? His cleansing of the temple was what would have been recognized in Old Testament times as a prophetic action—the kind of action by which a prophet would occasionally confirm his spoken message and bring it home to the people around him. Jesus protested that the temple was being prevented from fulfilling its purpose as “a house of prayer for all nations” (see Is 56:7). Gentiles were not allowed to enter the inner courts, but in the outer court they might draw near to the true and living God and worship him, like those “Greeks” who, according to John 12:20, went up to worship at Passover. Because of this the outer court was sometimes called “the court of the Gentiles.” But Gentiles were hindered in using it for its proper purpose if space within it was taken up by market stalls and the like. One of the latest Old Testament prophets had foretold how, when representatives of all the nations were to go up to Jerusalem to worship, “there shall no longer be a trader in the house of the Lord of hosts on that day” (Zech 14:21 RSV). Jesus’ prophetic action was designed to enforce this lesson. But by what authority did he perform such a prophetic action? By what authority did any of the ancient prophets perform prophetic actions? By the authority of God, in whose name they spoke to the people. So, when Jesus was asked, “Who gave you this authority?” the true answer was “God.” Why then did he not say so? Because his questioners would not have believed him. He tested them first with another question, to see if they were capable of recognizing divine authority when they saw it. Reminding them of John the Baptist’s ministry, he asked them whether John’s authority was derived “from heaven [that is, from God] or from men.” This put them on the spot: they argued with one another, “If we say, ‘From heaven,’ he will ask, ‘Why didn’t you believe him?’ But if we say, ‘From men?’ all the people will stone us, because they are persuaded that John was a prophet” (Lk 20:6). Could they recognize divine authority when it was expressed in the actions and teaching of John? If so, they might be expected to recognize it when it was manifested in the deeds and words of Jesus. But they professed themselves unable to say what the source of John’s authority was. So Jesus said to them in effect, “If you cannot recognize divine authority when you see it in action, no amount of argument will convince you of its presence. If you cannot tell me by what authority John baptized, I will not tell you by what authority I do these things.” There are some people who will demand authority for truth itself, forgetting that truth is the highest authority. (Go to page 451 of Hard Sayings) Matthew 21:28 “But what do you think? A man had two sons, and he came to the first and said, ‘Son, go work today in the vineyard.’ KJV Matthew 21:28 But 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. BGT Matthew 21:28 Τί δὲ ὑμῖν δοκεῖ; ἄνθρωπος εἶχεν τέκνα δύο. καὶ προσελθὼν τῷ πρώτῳ εἶπεν· τέκνον, ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνι. NET Matthew 21:28 "What do you think? A man had two sons. He went to the first and said, 'Son, go and work in the vineyard today.' CSB Matthew 21:28 "But what do you think? A man had two sons. He went to the first and said, 'My son, go, work in the vineyard today.' ESV Matthew 21:28 "What do you think? A man had two sons. And he went to the first and said, 'Son, go and work in the vineyard today.' NIV Matthew 21:28 "What do you think? There was a man who had two sons. He went to the first and said, 'Son, go and work today in the vineyard.' NLT Matthew 21:28 "But what do you think about this? A man with two sons told the older boy, 'Son, go out and work in the vineyard today.' what do you think: Mt 17:25 22:17 Lu 13:4 1Co 10:15 A man : Lu 15:11-32 had two sons: Mt 20:5-7 Mk 13:34 1Co 15:58 Watchtower in the Vineyard (Bible-history.com) THE PARABLE OF THE TWO SONS But what do you think? - In context Jesus now drills down into the hard hearts of these religious hypocrites. They wanted a fight, so He was game to give it to them! And guess who would win? They wanted an answer, so Jesus serves up three parables for these vultures! Mark Moore gives us the background for the three parables in Matthew - The Jewish leaders refuse to answer Jesus’ question about John’s authority (cf. § 132a). Jesus responds to their silence with three appropriate parables. Only Matthew includes all three; Mark and Luke only tell the parable of the vineyard. Nonetheless, all three parables are designed to show how the Jews had rejected God’s authority through Jesus. With each parable both the rejection and punishment grow progressively worse. In the first parable, those who reject Jesus are like the wicked son who didn’t do what the father asked. In the second, they are like the wicked servants who kill the son and will receive just recompense. In the third parable, they are like those who rejected the king’s invitation and will thus be rejected from the Messianic banquet. (See The Chronological Life of Christ - Page 494 - this resource highly recommended available in Logos or book format) It is interesting that normally Jesus spoke parables so that the unbelieving could not understand (Mt 13:12-13+), but in these three parables He presents stories which these Gospel rejecting religious leaders could clearly understand (Mt 21:45+)! It was as if Jesus held a mirror up for them to see themselves as they really were! A man had two sons, and he came to the first (protos) and said, ‘Son (teknon) go (hupago - present imperative) work (ergazomai - present imperative) today in the vineyard (ampelon) - This parable begins simply. Sons were expected to work in their father's vineyard, so it begins by a request to son #1. Note that the father spoke to each son personally and individually. They could not use the excuse that they did not hear what he said and what he asked. Note also that the father asked for him to work TODAY not some time in the future. ESV Study Note sets the stage for this parable linking it with the previous "test" the religious leaders had given to Jesus and His response - The parable of the two sons demonstrates the religious leaders’ failure to respond rightly to John the Baptist’s prophetic ministry. They hypocritically did not live up to their talk. The fruit of one’s life ultimately proves whether or not one is obedient to God’s message. A person’s actions ultimately prove whether or not he is obedient to God. (Borrow ESV Study Bible page 1866) C H

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MacArthur - Jesus’ point in this story is that doing is more important than mere saying. It is, of course, best for a person to say he will do God’s will and then do it. But it is immeasurably better to at first refuse His will and then repent and do it than to hypocritically agree to do it but not. In this context, the doing of God’s will relates to acceptance of the gospel, of receiving Jesus as the Messiah and as Savior and Lord. (See Matthew Commentary) C H

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MacArthur - After His opponents gave the only possible answer to His question, Jesus showed them their connection to the parable. He informed them that, although their answer to His question was right, their response to Him and His ministry was wrong and wicked. Their own words condemned them. They did not correspond to “the latter” son, who did the father’s will, but to the former, who did not do it. “They say things, and do not do them,” Jesus said on a later occasion (Matt. 23:3). They claimed to obey God, but their actions denied that He had any place in their hearts. They claimed to be longing for the Messiah and lauded His name; but when He came, they would not have Him. (See Matthew Commentary) Jesus *said (historical present tense) to them, “Truly (amen) I say (pay attention to these "Amen" declarations) to you that the tax collectors (telones) and prostitutes (porne) will get into the kingdom of God before you - This true saying to these religious hypocrites would cut to the quick so to speak for Jesus mentions two classes of Jewish society which the religious leaders found detestable and abhorrent, tax collectors and whores! The tax collectors were hated by the Jews (not only the religious leaders), but it was not a crime to be a tax collector. The crime of the tax collectors was in defrauding and extorting the people which usually "went with the territory!" Not to mention that these "traitors" collected taxes for the Roman government and adding a surcharge, which they would pocket. prostitutes (porne) were considered grossly immoral with no chance of receiving God's mercy. And yet here Jesus says these two hatred groups would get into the Kingdom of God if they later repented! D A Carson notes that "The shock value of Jesus’ statement can only be appreciated when the low esteem in which tax collectors were held, not to mention prostitutes, is taken into account.” (See Expositor's Bible Commentary- Page 97) John MacArthur adds that 'before you does not mean that the unbelieving leaders would eventually enter the Kingdom, because no unbeliever will ever enter. Jesus simply used the expression to show God’s reversal of man-made standards for salvation. The tax-gatherers and harlots were nearer the kingdom than the chief priests and elders, not because they were inherently more righteous or acceptable to God, but because they were more ready to acknowledge their need for God’s grace than the self-satisfied priests and elders. Jesus’ point was that claims to religion do not qualify a person to enter the kingdom, and even gross sin, when repented of, will not keep a person out. (See Matthew Commentary - Page 290) C H

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MacArthur - In other words, they would not be convicted either by the truth of the message or its power to transform sinners. They had been exposed to the full light of the prophet of God and the even greater light of the Son of God, yet they refused to be enlightened. They had heard the message of the herald of the King and the message of the King Himself, yet they would not listen or believe. They had witnessed the power of John and the power of Christ, yet they would not be moved. (See Matthew Commentary - Page 291) Righteousness (1343) dikaiosune from dikaios = being proper or right in the sense of being fully justified being or in accordance with what God requires) is the quality of being upright. In its simplest sense dikaiosune conveys the idea of conformity to a standard or norm and in Biblical terms the "standard" is God and His perfect, holy character. In this sense righteousness is the opposite of hamartia (sin), which is defined as missing of the mark set by God. Dikaiosune is rightness of character before God and rightness of actions before men. Righteousness of God could be succinctly stated as all that God is, all that He commands, all that He demands, all that He approves, all that He provides through Christ (Click here to read Pastor Ray Pritchard's interesting analysis of righteousness in the Gospel of Matthew). Hermann Cremer writes that "Righteousness in the biblical sense is a condition of rightness the standard of which is God, which is estimated according to the divine standard, which shows itself in behavior conformable to God, and has to do above all things with its relation to God, and with the walk before Him. It is, and it is called dikaiosune theou (righteousness of God) (Ro 3:21, 1:17), righteousness as it belongs to God, and is of value before Him, Godlike righteousness, see Ep 4:24; with this righteousness thus defined, the gospel (Ro 1:17) comes into the world of nations which had been wont to measure by a different standard. Righteousness in the Scripture sense is a thoroughly religious conception, designating the normal relation of men and their acts, etc., to God. Righteousness in the profane mind is a preponderantly a social virtue, only with a certain religious background. (Online Biblico-theological lexicon of New Testament Greek page 184) DIKAIOSUNE IN THE GOSPELS- Matt. 3:15; Matt. 5:6; Matt. 5:10; Matt. 5:20; Matt. 6:1; Matt. 6:33; Matt. 21:32; Lk. 1:75; Jn. 16:8; Jn. 16:10 Jesus Thy Blood and righteousness My beauty are, my glorious dress; ’Midst flaming worlds in these arrayed, With joy shall I lift up my head. (Play) Believe (4100) pisteuo from pistis; pistos; related studies the faith, the obedience of faith) means to consider something to be true and therefore worthy of one’s trust. To accept as true, genuine, or real. To have a firm conviction as to the goodness, efficacy, or ability of something or someone. To consider to be true. To accept the word or evidence of.

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MacArthur says parabole is "A spiritual or moral truth would often be expressed by laying it alongside, so to speak, a physical example that could be more easily understood. A common, observable object or practice was used to illustrate a subjective truth or principle. That which was well known was laid alongside that which was not known or understood in order to explain it. The known elucidated the unknown. The parable was a common form of Jewish teaching… Teaching through parables and other figurative means is effective because it helps make abstract truth more concrete, more interesting, easier to remember, and easier to apply to life. When a truth is externalized in the figures of a parable, the internalizing of moral and spiritual meaning is much easier. In the series of parables in chapter 13, Jesus uses such familiar figures as soil, seed, birds, thorns, rocks, sun, wheat, tares, mustard seed, leaven, hidden treasure, and a pearl. But in these particular parables themselves the truth is not made clear, because the basic story tells nothing but the literal account, without presenting the moral or spiritual truth. It was only to His disciples that Jesus explained what the soil, the seed, the thorns, and the other figures represent. And an unexplained parable was nothing but an impossible riddle, whose meaning could only be guessed at." (See Matthew Commentary) Parable in Baker's Evangelical Dictionary of Biblical Theology What is a parable? | GotQuestions.org Planted (5452)(phuteuo from phuton = a plant from phuo = to generate, to bring forth, to be born) means to plant, to put into the ground in order to grow, to set. Phuteuō in the classical use could have both a literal sense, “to plant” vegetation of some sort, and a figurative sense, “to beget” or “to produce” (cf. Liddell-Scott). In its 11 New Testament occurrences phuteuō is predominantly used in the literal sense, e.g., in Matthew 15:13 Jesus spoke of a plant which had been planted. In all its other occurrences in the Synoptic Gospels and also 1 Corinthians 9:7 it is used literally. In 1 Corinthians 3:6-8 Paul used this word figuratively to describe his work as an evangelist. He had planted spiritual seed among the Corinthians. PHUTEUO - 11V - Matt. 15:13; Matt. 21:33; Mk. 12:1; Lk. 13:6; Lk. 17:6; Lk. 17:28; Lk. 20:9; 1 Co. 3:6; 1 Co. 3:7; 1 Co. 3:8; 1 Co. 9:7 PHUTEUO IN THE SEPTUAGINT - Gen. 2:8; Gen. 9:20; Gen. 21:33; Deut. 16:21; Deut. 20:6; Deut. 28:30; Deut. 28:39; Jos. 24:13; Ps. 1:3; Ps. 80:15; Ps. 92:13; Ps. 94:9; Ps. 104:16; Ps. 107:37; Prov. 27:18; Eccl. 2:4; Eccl. 2:5; Eccl. 3:2; Eccl. 12:11; Isa. 5:2; Isa. 17:10; Isa. 17:11; Isa. 37:30; Isa. 40:24; Isa. 44:14; Isa. 65:22; Jer. 2:21; Jer. 12:2; Jer. 29:5; Jer. 29:28; Jer. 31:5; Jer. 32:41; Jer. 42:10; Jer. 45:4; Ezek. 19:10; Ezek. 19:13; Ezek. 28:26; Dan. 4:20; Amos 5:11; Amos 9:14 Gen. 2:8+ = The LORD God planted a garden toward the east, in Eden; and there He placed the man whom He had formed.; Matthew Henry Concise - Mt 21:33-46. This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake. QUESTION - What is the meaning of the Parable of the Vineyard? ANSWER - The Parable of the Vineyard appears in three of the gospels (Matthew 21:33-46; Mark 12:1-12; Luke 20:9-19), with Matthew’s account being the most complete. However, there are additions in the others; hence, it is wise to study all three accounts so as to achieve the greatest understanding. To get the context of what is happening, we need to look at Matthew 21:18. Early in the morning, Jesus goes to the temple courts to teach (Mt 21:23). While He is teaching, the chief priest and elders confront Him, wanting to know by what authority He is teaching. Not allowing them to control the conversation, Jesus answers the question by first asking a question (Mt 21:24-26). They do not like His question nor His response to their answer; essentially, He has told them that they can’t save face from their obvious attempt to cajole Him and, therefore, He is not obligated to answer their question (Mt 21:27). What Jesus told them is that John the Baptist and He received their authority from the same source. This exchange causes the leaders to become angry and puts them in opposition to Jesus. Jesus then further frustrates the priests by telling two parables: the first one is the Parable of the Two Sons, and the second is the Parable of the Vineyard, sometimes called the Parable of the Wicked Tenants. The first parable Jesus teaches tells the priests that they have claimed to accept the message from God but they have failed to live up to it by being obedient. Outwardly, they are pious and appear to be people of God, but God knows the heart, and there they have failed miserably. The next parable (the Parable of the Vineyard) is like pouring salt on a wound. Just in case they didn’t fully understand (which they did), Jesus gives a much clearer picture of what He means. Obviously, this further infuriates the priests, but it also gives the others who were present an opportunity to hear Jesus fully explain the implications of the disobedience of the Jewish people throughout the ages. Background: There are 6 main characters in this parable: 1) the landowner—God, 2) the vineyard—Israel, 3) the tenants/farmers—the Jewish religious leadership, 4) the landowner’s servants—the prophets who remained obedient and preached God’s word to the people of Israel, 5) the son—Jesus, and 6) the other tenants—the Gentiles. The imagery used is similar to Isaiah’s parable of the vineyard (it would be prudent to study this also) found in Isaiah 5. The watchtower and the wall mentioned in Mt 21:33 are means of protecting the vineyard and the ripened grapes. The winepress is obviously for stamping out the juice of the grapes to make the wine. The farmer was apparently away at the time of harvest and had rented the vineyard to the tenants. This was customary of the times, and he could expect as much as half of the grapes as payment by the tenants for use of his land. Explanation: Mt 21:34-36 tell us the landowner sent his servants to collect his portion of the harvest and how they were cruelly rejected by the tenants; some were beaten, stoned, and even killed. Then he sent even more the second time and they received the same treatment. The servants sent represent the prophets that God had sent to His people/Israel and then were rejected and killed by the very people who were claiming to be of God and obedient to Him. Jeremiah was beaten (Jeremiah 26:7-11; 38:1-28), John the Baptist was killed (Matthew 14:1-12), and others were stoned (2 Chronicles 24:21). In this parable Jesus is not only reminding the religious establishment what they were like, but He was putting in their minds a question: how could they claim obedience as God’s people and still reject His messengers? We don’t know how many servants the owner sent, but that is not what is important; the theme is God’s repeated appeal through His prophets to an unrepentant people. In the next verses (37-39), the situation becomes even more critical. The landowner sends his own son, believing that they will surely respect him. But the tenants see an opportunity here; they believe that if they kill the son they will then receive his inheritance. The law at the time provided that if there were no heirs then the property would pass to those in possession (possession is nine tenths of the law). This amounts to conspiracy to commit murder by the Jewish leadership, and it is prophetic in the sense that Jesus is now telling them what they are going to do to Him (see Psalm 118:22; Isaiah 28:16). After Jesus’ death, Peter would make the same charges against the religious establishment (Acts 4:8-12). The tenants probably thought that the fight for the property was over, but it wasn’t; the owner would now appear on the scene. Jesus now (Mt 21:40-41) asks the question, what will the owner do to the evil tenants? What He is doing is forcing the religious leaders/priests to declare their own miserable fate: condemnation for their blatant disobedience. This is similar to the question that Nathan put to David (2 Samuel 12:1-7). Up to this point, Jesus has been dealing with the immediate situation of Israel and its past disobedience; now Jesus leaves open the question of what Israel’s leadership is going to do with the Messiah, the Son of God, whom He refers to as the “chief cornerstone” (Mt 21:42). Cornerstones and capstones are used symbolically in Scripture and picture Christ as the main piece of the foundation of the church and the head of the church, respectively. Jesus is the beginning of and is foundational to the church, and He now stands over the church in His rightful position of honor, guiding the church to fulfill its divine destiny. This verse makes clear prophetically how Jesus will be rejected by the religious establishment and ultimately be crucified (see Psalm 118:22-23). The key to understanding this parable and what it says about the religious leaders is found in Mt 21:43, where Jesus makes their lack of obedience personal. Jesus tells the leaders that because of their disobedience they will be left out of the kingdom of heaven (individually and as a people); that they have let their opportunity for the time being slip away to be given to the Gentiles (see Mt 21:41, “other tenants”). This will be more than they can tolerate, as we will see in Mt 21:45, 46. He is saying that there will be a new people of God made up of all peoples who will temporarily replace the Jews so that Jesus can establish His church. This will change the way God deals with man, from the old dispensation of the law to a new dispensation of God’s grace. It will usher in a period of time where man will no longer understand forgiveness of sins as man’s work through what he does or doesn’t do or by the sacrifices of animals on the altar, but by the work of Christ on the cross. It will be a time where each individual can have a personal and saving relationship with the One and only God of the universe. The exciting part of the verse is the phrase “who will produce fruit”; this gives authority to the church to share the gospel of Christ to the lost of the world. Up to this time, the Jews felt that they had automatic membership in God’s kingdom because of their relationship to Abraham; this is why they put so much emphasis on genealogies. But the new people of God would truly have what God wanted for Israel all along: a personal and holy relationship that would be honored through the spreading of God’s word to all peoples (see Exodus 19:5-6). Jesus continues the stone metaphor in verse 44 to show how a stone can be used to build something beautiful, such as His church, or it can be used to crush and destroy, depending on the situation. This could be likened to God’s word: to some it is salvation, peace and comfort. To others it is foolish and disconcerting because of its ability to convict man of his sins (2 Timothy 3:16). Mt 21:45, 46 give us three insights into the psyche of the chief priest of the religious establishment. 1) They are jealous and envious of Jesus’ popularity with the common people. This encroaches on their authority and power to govern. 2) They have come to the realization that Jesus is talking about them. This hurts their pride and embarrasses them in front of the people. 3) They understood the analogy of the son and that Jesus was referring to Himself. This would be blasphemous to them, and they would now seek to kill Jesus. From here the leaders would meet in secrecy to plot how they would get rid of Jesus. Why all the secrecy? The people thought of Jesus as a prophet from God; arresting Him could cause an uprising. An uprising would jeopardize the leaders’ relationship with the Roman authorities, something that the Jews did not want at any cost. Application: We apply this parable to our lives by asking two questions: First, have you come to know Christ as your Lord and Savior, or have you rejected Him like the Jewish leadership did? The process is simple, as long as you are sincere in seeking a relationship with Christ. You need to recognize your sins, and then accept Christ as the only One who can save you from the penalty of your sins. Second, if you are a believer, what have you done with Jesus? Are you like the bad tenants, rejecting His Word and living a life of disobedience? If you are, you need to study God’s Word and pray for guidance (ED: AND ESPECIALLY LEARNING TO DEPEND ON THE POWER OF THE HOLY SPIRIT TO ENABLE YOUR OBEDIENT CHOICES!), seeking His will for your life and living out that will as best as you can, moment by moment, day by day. James Smith - THE WICKED HUSBANDMEN Matthew 21:33–41 In this parable Christ rebukes the unfruitful profession of the rulers of His people. They had rejected the Cornerstone, as builders, and their work had come to naught. So the vail of their temple was rent in twain from the top to the bottom, and the kingdom of God was taken from them and given to another nation (the Gentiles, v. 43). Religious knowledge, enthusiasm, and scrupulous observances are all empty and lifeless when Jesus Christ is rejected or denied His proper place—a lamp without a light, a body without a spirit. We observe here— I. Labour Expended.The householder himself was at all the expense of the “planting,” “hedging,” “digging,” and “building” (v 33). Think of what God had done for Israel as a nation. He dug them out of Egypt, planted them in a good land, and hedged them about with promises and privileges, yet it proved an empty vine. God, as the Householder, wrought all this work—there were none to help Him. Think of the labour expended by our Lord Jesus Christ, that we might bring forth fruit to the praise of His Name. Oh, what praying, suffering, groaning, sweating, dying, He gave Himself. II. Privilege Enjoyed. “He let it out to husbandmen, and went into a far country” (v. 33). These husbandmen did not purchase the vineyard; through the grace of God it was let out to them. Israel was honoured, as being the tenant of divine wisdom and knowledge, but because of unfaithfulness they have been expelled. This privilege now belongs to all who are in Christ Jesus. While the Master is in the far country these priceless blessings are let out to us by the grace of God. We have not bought them; we do not deserve them; they are the gifts of God—the tokens of His infinite love. III. Fruit Expected. “He sent his servants, that they might receive the fruits” (v. 34). Although the Master is in the far country (Heaven) He is still mindful of His vineyard. In asking the fruits He is only asking His own. The vineyard was His. “Ye are not your own, for ye are bought with a price; therefore glorify God in your body and your spirit, which are God’s” (1 Cor. 6:19, 20). The much labour of Christ for us should produce much fruit through us. IV. Selfishness Exhibited. “The husbandmen took his servants, and beat, and killed, and stoned them” (v. 35). There is here no sign of gratitude for great privileges bestowed; no concern about the Master’s interests. The grace of God has been in vain to them. It is sad to find this same selfish spirit among those who profess to be the servants of the Lord Jesus Christ. They are ready to take every earthly blessing and advantage God may give them, but they will yield Him nothing. They will even wear the Name of Christ for their own personal interests. V. Forbearance Manifested. “He sent other servants, and last of all He sent His Son” (v. 36). What longsuffering, what patience with insult and cruelty, what willingness to forgive, what reluctance to punish! What a hideous contrast between the selfish greed of man and the lovingkindness of God! “They will reverence My Son.” The appearance of His Son brought out the awful enmity of the human heart against God. Such is GRACE—giving His best gift to the least deserving. VI. Rebellion Declared. “When they saw the Son they said, This is the Heir; come, let us kill Him, and let us seize on His inheritance” (v. 38). “We will not have this Man to reign to reign over us.” “We have no king but Caesar” (John 19:15). So Jesus, as the Son of Sovereign Grace, is cast out, and the Father, as the Householder, is defied. We will reign as gods without Him is still the language of many a highly-favoured but God-hating sinner. Yet, O the depth of the mystery, that through the death of the Son we may indeed seize on His inheritance. Heirs of God. VII. Destruction Assured. “He will miserably destroy those wicked men” (v. 41). Privilege may exalt to the gate of Heaven, but if neglected and abused will crush into the depths of hell. These 1880 years’ wanderings of the Jews on the face of the earth, without a king and without a country, is a divine and solemn witness and warning that God will judge sin. When the Lord Himself appears to reckon with the husbandmen it will be a time of dreadful awakening to those who have been in the vineyard only for their own selfish ends. Carefully note that the Householder asked for the fruits before He came. His coming was the time of judgment for His servants. “We must all appear before the judgment-seat of Christ, that every one may receive the things done in His body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10) Matthew 21:34 “When the harvest time approached, he sent his slaves to the vine-growers to receive his produce. he sent: 2Ki 17:13,14-23 2Ch 36:15,16 Ne 9:29,30 Jer 25:3-7 35:15 Zec 1:3-6 7:9-13 Mk 12:2-5 Lu 20:10-19 that: Song 8:11,12 Isa 5:4 Related Passages: Luke 20:10+ “At the harvest time he sent a slave to the vine-growers, so that they would give him some of the produce of the vineyard; but the vine-growers beat him and sent him away empty-handed. Mark 12:2+ “At the harvest time he sent a slave to the vine-growers, in order to receive some of the produce of the vineyard from the vine-growers. LANDOWNER SENDS SLAVES FOR HARVEST When the harvest (karpos) time (kairos) approached, he sent (apostello) his slaves (doulos) to the vine-growers to receive his produce (Lit “to collect his fruits") - The vine-growers would then tend the grapes and give a certain percentage of the product to the owner (generally 25–30%). The slaves represent the prophets God sent to the nation, who were mistreated and rejected. 🙏 THOUGHT - Kairos is the same word Paul uses in Ephesians 5:16 calling on all of us "vine-growers" to Redeem the Time (see youtube video). C H

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MacArthur adds that "From Mark's account we learn that in Jesus' telling of this story, 3 different slaves came individually. The tenants "beat" the first one, "wounded" the second, and "killed" the third (Mk 12:2-5). This corresponds to the Jewish rulers' treatment of many of the OT prophets (1Ki 22:24; 2Ch 24:20, 21; 36:15, 16; Ne 9:26; Jer 2:30). C H

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MacArthur explains that "In typical rabbinical fashion, Jesus led His hearers to finish the story themselves, asking, "What will he do to those vine-growers?" The chief priests and elders readily replied with moral indignation, "He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers, who will pay him the proceeds at the proper seasons." They no doubt were highly pleased with this unusual opportunity to parade their self-righteousness before Jesus. They rightly assessed the proper ending of the parable, that the irate owner would first severely punish the wicked growers and then replace them with others who were reliable. They were completely unaware that, as they fed their pride on Jesus' baited question, they sprang the trap of their own condemnation." (See The MacArthur New Testament Commentary) C H

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MacArthur writes that "Apollumi (destroy) refers to utter devastation. But as the noted Greek scholar W. E. Vine explains, “The idea is not extinction but ruin, loss, not of being, but of well-being” (An Expository Dictionary of New Testament Words [Westwood, N.J.: Revel, 1940]). The term is often used in the New Testament to indicate eternal damnation (see, e.g., Mt 10:28; Lk 13:3; Jn 3:16; Ro. 2:12), which applies to unbelievers. But even with that meaning the word does not connote extinction, as annihilationists claim, but rather spiritual calamity that will continue forever. (See MacArthur Commentary) Click here for an in depth 3 PAGE discussion in the New International Dictionary of the New Testament APOLLUMI IN THE GOSPELS - Matt. 2:13; Matt. 5:29; Matt. 8:25; Matt. 9:17; Matt. 10:6; Matt. 10:28; Matt. 10:39; Matt. 10:42; Matt. 12:14; Matt. 15:24; Matt. 16:25; Matt. 18:11; Matt. 18:14; Matt. 21:41; Matt. 22:7; Matt. 26:52; Matt. 27:20; Mk. 1:24; Mk. 2:22; Mk. 3:6; Mk. 4:38; Mk. 8:35; Mk. 9:22; Mk. 9:41; Mk. 11:18; Mk. 12:9; Lk. 4:34; Lk. 5:37; Lk. 6:9; Lk. 8:24; Lk. 9:24; Lk. 9:25; Lk. 9:56; Lk. 11:51; Lk. 13:3; Lk. 13:5; Lk. 13:33; Lk. 15:4; Lk. 15:6; Lk. 15:8; Lk. 15:9; Lk. 15:17; Lk. 15:24; Lk. 15:32; Lk. 17:27; Lk. 17:29; Lk. 17:33; Lk. 19:10; Lk. 19:47; Lk. 20:16; Lk. 21:18; Jn. 3:16; Jn. 6:12; Jn. 6:27; Jn. 6:39; Jn. 10:10; Jn. 10:28; Jn. 11:50; Jn. 12:25; Jn. 17:12; Jn. 18:9 Matthew 21:42 Jesus *said to them, “Did you never read in the Scriptures, ‘THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone; THIS CAME ABOUT FROM THE LORD, AND IT IS MARVELOUS IN OUR EYES’? KJV Matthew 21:42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? BGT Matthew 21:42 Λέγει αὐτοῖς ὁ Ἰησοῦς· οὐδέποτε ἀνέγνωτε ἐν ταῖς γραφαῖς· λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας· παρὰ κυρίου ἐγένετο αὕτη καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν; NET Matthew 21:42 Jesus said to them, "Have you never read in the scriptures: 'The stone the builders rejected has become the cornerstone. This is from the Lord, and it is marvelous in our eyes'? CSB Matthew 21:42 Jesus said to them, "Have you never read in the Scriptures: The stone that the builders rejected has become the cornerstone. This came from the Lord and is wonderful in our eyes? ESV Matthew 21:42 Jesus said to them, "Have you never read in the Scriptures: "'The stone that the builders rejected has become the cornerstone; this was the Lord's doing, and it is marvelous in our eyes'? NIV Matthew 21:42 Jesus said to them, "Have you never read in the Scriptures: " 'The stone the builders rejected has become the capstone; the Lord has done this, and it is marvelous in our eyes'? NLT Matthew 21:42 Then Jesus asked them, "Didn't you ever read this in the Scriptures? 'The stone that the builders rejected has now become the cornerstone. This is the Lord's doing, and it is wonderful to see.' NRS Matthew 21:42 Jesus said to them, "Have you never read in the scriptures: 'The stone that the builders rejected has become the cornerstone; this was the Lord's doing, and it is amazing in our eyes'? NJB Matthew 21:42 Jesus said to them, 'Have you never read in the scriptures: The stone which the builders rejected has become the cornerstone; this is the Lord's doing and we marvel at it? NAB Matthew 21:42 Jesus said to them, "Did you never read in the scriptures: 'The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes'? YLT Matthew 21:42 Jesus saith to them, 'Did ye never read in the Writings, A stone that the builders disallowed, it became head of a corner; from the Lord hath this come to pass, and it is wonderful in our eyes. MIT Matthew 21:42 Jesus said to them: "You have not read—have you?—in the Scriptures: A stone the masons judged to be a misfit— that stone became the keystone of the arch. This was prearranged by Yahveh, and from our perspective it is splendid. GWN Matthew 21:42 Jesus asked them, "Have you never read in the Scriptures: 'The stone that the builders rejected has become the cornerstone. The Lord is responsible for this, and it is amazing for us to see'? BBE Matthew 21:42 Jesus says to them, Did you never see in the Writings, The stone which the builders put on one side, the same has been made the chief stone of the building: this was the Lord's doing, and it is a wonder in our eyes? Did you never read in the Scriptures: Mt 21:16 The stone: Ps 118:22,23 Isa 28:16 Zec 3:8,9 Mk 12:10,11 Lu 20:17,18 Ac 4:11 Ro 9:33 Eph 2:20 1Pe 2:4-8 and it is: Hab 1:5 Ac 13:40,41 Eph 3:3-9 Related Passages: Luke 20:17+ But Jesus looked at them and said, “What then is this that is written: ‘THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone’? Mark 12:10+ 10 “Have you not even read this Scripture: ‘THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone; 11 THIS CAME ABOUT FROM THE LORD, AND IT IS MARVELOUS IN OUR EYES’?” LEADERS REJECTED THE CORNER STONE Jesus *said (historical present tense) to them, “Did you never read (anaginosko) in the Scriptures (graphe) - Once again Jesus returns to the Scriptures to make His point. If they had read and understood the words in Psalm 118:22-23, they would have understood that the Stone, the Chief Cornerstone was literally standing before them. And it should have been a wonderful sight to their eyes, if they only had spiritual eyes to see Him. THE STONE (lithos) WHICH THE BUILDERS (oikodomeo - present tense) REJECTED (apodokimazo - aorist tense - active voice = decision of one's will, volitional choice) - The builders in this context refer to the Jewish religious leaders. The idea of rejected means they put Jesus to the test and made a conscious, deliberate choice of their will to reject Him as unfit or not genuine! When the Jewish leaders looked at the Stone (Christ) Who "invaded" their religious world, He was not Who they wanted, because He did not fit in with their legalistic approach to religion and thus was useless and unfit for what they thought they were building, which would prove to be a spiritual "house of cards" one which would fall in 70 AD when the Roman general Titus destroyed the Temple and sacked the city of Jerusalem. The rejection of the Stone is tantamount to the crucifixion of Jesus. But He would not stay rejected, but would be resurrected! His death did not eliminate Him but make Him fit to be what the new structure needed, a Cornerstone. Michael Wilkins: The crowds at Jesus’ entrance into Jerusalem had sung out a portion of the last of the Egyptian Hallel psalms, “O Lord, save us,” a quotation of Psalm 118:25 (cf. Matt. 21:9). Now Jesus draws on Psalm 118:22 to point to his rejection and future vindication. God has given prominence to his suffering servant like a “capstone” (lit., “head of the corner”), either the stone that held two rows of stones together in a corner (“cornerstone”) or the wedge-shaped stone placed at the pinnacle of an arch that locked the ascending stones together. The suffering of the Son will be turned into the position of ultimate prominence and importance. (See Matthew, Mark, Luke: Volume One - Page 133) John MacArthur explains that "Because the Jewish leaders were looking for the Messiah, when Jesus claimed to be the Christ (Mt 26:63, 64; Jn 1:49-51; 4:25, 26; cf. Mt 16:13-20; Lk 4:14-21) they examined His claim. Based on their blind hearts and false standards (Mt 12:2, 10, 38; 15:1, 2; 16:1; Mk 12:13–34; Jn 8:12–27), they concluded that He did not measure up, so they rejected Him (Jn 19:7, 12, 15; cf. 7:41–52; 12:37, 38). Contempt and hatred characterized their rejection (Mt. 26:57–68; 27:20-25, 39-43; Mk 12:12; Lk 6:11; 13:14; Jn 8:59; 10:31, 39; cf. Lk 4:28-30); it was unthinkable to them that Jesus could possibly be the cornerstone of God’s kingdom (cf. Ps 118:22). They viewed Him as one who foolishly denounced their religious system (cf. Mt 23:1–36; Mk 8:13–21), was too weak and humble to overthrow the occupying Romans and secure the Jews’ national freedom, and was willing to die ignominiously on a cross (Mt. 17:22, 23; 20:17-19; Mk 9:30-32; Luke 18:31-34). He simply did not measure up to any of the Jewish establishment’s expectations. (See 1 Peter Commentary - Page 105) THIS BECAME THE CHIEF (kephale - head) CORNER stone (gonia); THIS CAME ABOUT FROM THE LORD, AND IT IS MARVELOUS (thaumastos) IN OUR EYES (Ps 118:22–23) - Jesus is explaining that He fulfills the prophecy in Psalm 118:22-23. To reject the Stone, specifically the Chief Corner Stone makes it impossible to build a building, for the Corner Stone was critical for rightly orienting all the stones that subsequently were laid in place. The paradox is that the perfect Lamb of God, the Creator of the Universe, was rejected by His creation, men who had carefully (BUT NOT HONESTLY) evaluated the perfect God Man and found Him not "passing their test"! NET NOTE - Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20–22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kephalē gōnias) refers to a cornerstone, not a capstone. The stone the builders rejected has become the cornerstone. The use of Ps 118:22–23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6–8; cf. also Eph 2:20). The irony in the use of Ps 118:22–23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel. C H