TRV
Translation
King James Version
¶ Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:
KJV (with Strong's)
Hear G191 another G243 parable G3850: There was G2258 a certain G444 G5100 householder G3617, which G3748 planted G5452 a vineyard G290, and G2532 hedged G5418 it G846 round about G4060, and G2532 digged G3736 a winepress G3025 in G1722 it G846, and G2532 built G3618 a tower G4444, and G2532 let G1554 it G846 out G1554 to husbandmen G1092, and G2532 went into a far country G589:
Complete Jewish Bible
"Now listen to another parable. There was a farmer who planted a vineyard. He put a wall around it, dug a pit for the winepress and built a tower; then he rented it to tenants and left.
Berean Standard Bible
Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it, and built a tower. Then he rented it out to some tenants and went away on a journey.
American Standard Version
Hear another parable: There was a man that was a householder, who planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into another country.
World English Bible Messianic
“Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a wine press in it, built a tower, leased it out to farmers, and went into another country.
Geneva Bible (1599)
Heare another parable, There was a certaine housholder, which planted a vineyard, and hedged it round about, and made a winepresse therein, and built a tower, and let it out to husbandmen, and went into a strange countrey.
Young's Literal Translation
`Hear ye another simile: There was a certain man, a householder, who planted a vineyard, and did put a hedge round it, and digged in it a wine-press, and built a tower, and gave it out to husbandmen, and went abroad.
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TertullianAD 220
Against Praxeas
He also introduces a parable of the mission to the vineyard of the Son (not the Father), who was sent after so many servants, and slain by the husbandmen, and avenged by the Father.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
The householder is God, who in some parables is represented as a man. As it were a father condescending to the infant lisp of his little child, in order to instruct him.
Or, the hedge which God set round his people was His own Providence; and the winepress was the place of offerings.
Or, because God who had been with them in the cloud by day, and in the pillar of fire by night, (Exod. 13:21.) never after showed Himself to them in like manner. In Isaiah (Is. 5:7.) the people of the Jews is called the vineyard, and the threats of the householder are against the vineyard; but in the Gospel not the vineyard but the husbandmen are blamed. For perchance in the Gospel the vineyard is the kingdom of God, that is, the doctrine which is contained in holy Scripture; and a man's blameless life is the fruit of the vineyard. And the letter of Scripture is the hedge set round the vineyard, that the fruits which are hid in it should not be seen by those who are without. The depth of the oracles of God is the winepress of the vineyard, into which such as have profited in the oracles of God pour out their studies like fruit. The tower built therein is the word concerning God Himself, and concerning Christ's dispensations. This vineyard He committed to husbandmen, that is, to the people that was before us, both priests and laity, and went into a far country, by His departure giving opportunity to the husbandmen. The time of the vintage drawing near may be taken of individuals, and of nations. The first season of life is in infancy, when the vineyard has nought to show, but that it has in it the vital power. As soon as it comes to be able to speak, then is the time of putting forth buds. And as the child's soul progresses, so also does the vineyard, that is, the word of God; and after such progress the vineyard brings forth the ripe fruit of love, joy, peace, and the like. Moreover to the nation who received the Law by Moses, the time of fruit draweth near.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Or, He set forth the Prophets as it were winepresses, into which an abundant measure of the Holy Spirit, as of new wine, might flow in a teeming stream.
Or, The tower is the eminence of the Law, which ascended from earth to heaven, and from which, as from a watch-tower, the coming of Christ might be spied. And let it out to husbandmen.
These more than the first who were sent, denote that time, when, after the preaching of single Prophets, a great number was sent forth together.
By the Son sent at last, is denoted the advent of our Lord.
Christ was cast out of Jerusalem, as out of the vineyard, to His sentence of punishment.
He is become the head of the corner, because He is the union of both sides between the Law and the Gentiles.
John ChrysostomAD 407
Homily on the Gospel of Matthew 68
Many things doth He intimate by this parable, God's providence, which had been exercised towards them from the first; their murderous disposition from the beginning; that nothing had been omitted of whatever pertained to a heedful care of them; that even when prophets had been slain, He had not turned away from them, but had sent His very Son; that the God both of the New and of the Old Testament was one and the same; that His death should effect great blessings; that they were to endure extreme punishment for the crucifixion, and their crime; the calling of the Gentiles, the casting out of the Jews.
Therefore He putteth it after the former parable, that He may show even hereby the charge to be greater, and highly unpardonable. How, and in what way? That although they met with so much care, they were worse than harlots and publicans, and by so much.
And observe also both His great care, and the excessive idleness of these men. For what pertained to the husbandmen, He Himself did, the hedging it round about, the planting the vineyard, and all the rest, and He left little for them to do; to take care of what was there, and to preserve what was given to them. For nothing was left undone, but all accomplished; and not even so did they gain, and this, when they had enjoyed such great blessings from Him. For when they had come forth out of Egypt, He gave a law, and set up a city, and built a temple, and prepared an altar.
"And went into a far country;" that He bore long with them, not always bringing the punishments close upon their sins; for by His going into a far country, He means His great long-suffering.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. lxviii.) The design of this further parable is to show that their guilt was heinous, and unworthy to be forgiven.
Or, it applies to His long-suffering, in that He did not always bring down immediate punishment on their sins.
(non occ. ap. Chrys.) He calls the Prophets servants, who as the Lord's Priests offer the fruits of the people, and the proofs of their obedience in their works. But they showed their wickedness not only in refusing the fruits, but in having indignation against those that come to them, as it follows, And the husbandmen took his servants, and beat one, and killed another, and stoned another.
Wherefore then did He not send Him immediately? That from what they had done to the others they might accuse themselves, and putting away their madness they might reverence His Son when He came.
Or He speaks as declaring what ought to be; they ought to reverence Him; thus showing that their sin was great, and void of all excuse.
Or there is no contradiction, because both are right; they first made answer in these words, and then the Lord repeated them.
Or otherwise: the Lord proposed this parable to them with this intent, that not understanding it they should give sentence against themselves; as was done by Nathan to David. Again, when they perceived the meaning of the things that had been said against them, they said, God forbid.
Christ is the stone, the builders are the Jewish teachers who rejected Christ, saying, This man is not of God. (John 9:16.)
And that they might know that nothing that had been done was against God's will, He adds, It is the Lord's doing.
Or, He here points out their twofold destruction; first in their stumbling and being offended at Him, signified in that, Whosoever shall fall upon this stone; the other in the captivity that should come upon them, signified by that, But upon whomsoever it shall fall.
JeromeAD 420
Commentary on Matthew
(Verse 33.) Listen to another parable: There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants, and then went on a journey. This is what the Lord meant by the proverb: It is hard to kick against the goads (Acts 9:5). The chief priests and the elders of the people, who questioned the Lord, said to him, 'By what authority are you doing these things, and who gave you this authority?' And they desired to attain wisdom in words, they are surpassed by their own skill; and they listen in parables, because they did not deserve to listen with an open face. This man, the head of the household, is the one who had two sons; and in another parable, he hired workers for his vineyard; who planted a vineyard, of which Isaiah speaks most fully in the Song, bringing it to a conclusion: The vineyard of the Lord of hosts is the house of Israel (Isaiah 5:7). And in the Psalm: You have brought a vine out of Egypt, he says, you have driven out the nations, and planted it (Psalm 80:9). And he surrounded her with a hedge, or with the walls of a city, or with the help of angels: and he dug into her a winepress, or an altar, or those things for pressing wine, which are noted in the title of three Psalms: the eightieth, and the eighty-third. And he built a tower: no doubt the temple, of which it is said through Micah: And you, O cloudy tower, daughter of Zion (Mic. 4:8). And he placed it for the farmers, whom elsewhere he called vineyard workers: who were hired at the first, third, sixth, ninth, and eleventh hour (Matt. 20). And he went on a journey: yes, not by a change of place; for how can God be absent where all things are fulfilled? And as it says through Jeremiah: I am a God who is near and not far away, says the Lord (Jeremiah 23:23). But he seems to be leaving the vineyard so as to leave the vine-dressers free will in their work.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
He hath planted a vine of which Isaiah speaks, The vine of the Lord of Hosts is the house of Israel. (Isa. 5:7.) And hedged it round about; i. e. either the wall of the city, or the guardianship of Angels.
A winepress, that is to say, An altar; or those winepresses after which the three Psalms, the 8th, the 80th, and the 83d are entitleda, that is to say, the martyrs.
And built a tower therein, that is, the Temple, of which it is said by Micah, And thou, O cloudy tower of the daughter of Sion. (Mic. 4:8.)
Not a change of place, for God, by whom all things are filled, cannot be absent from any place; but He seems to be absent from the vineyard, that He may leave the vine-dressers a freedom of acting.
Beat them, as Jeremiah, killed them, as Isaiah, stoned them, as Naboth and Zacharias, whom they slew between the temple and the altar.
But when He says, They will reverence my Son, He does not speak as in ignorance. For what is there that this householder (by whom in this place God is intended) knows not? But God is thus spoken of as being uncertain, in order that free-will may be reserved for man.
Let us enquire of Arrius and Eunomius. See here the Father is said not to know somewhat. Whatever answer they make for the Father, let them understand the same of the Son, when He says that He knows not the day of the consummation of all things. (Mat. 22:36.)
The Lord asks them not as though He did not know what they would answer, but that they might be condemned by their own answer.
The same things are treated under various figures; whom above He called labourers and husbandmen, He now calls builders.
Whoso sinneth, yet believeth on Him, falls indeed upon a stone and is broken, yet is not altogether crushed, but is preserved to salvation through endurance. But on whomsoever it shall fall, that is, whomsoever this stone shall itself assault, and whosoever shall utterly deny Christ, it shall so crush him, that not a bone of him shall be left in which a drop of water could be taken up.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
This He brings in because the Priests had asked not in order to learn, but to tempt Him. But of the common folk many had believed; and for that reason He brings forward the parable of the two sons, showing them therein that the common sort, who from the first professed secular lives, were better than the Priests who from the first professed the service of God, inasmuch as the people at length turned repentant to God, but the Priests impenitent, never left off to sin against God. And the elder son represents the people; because the people is not for the sake of the Priests, but the Priests are for the sake of the people.
He is called man, by title, not by nature; in a kind of likeness, not in verity. For the Son knowing that by occasion of His human name He himself should be blasphemed as though he were mere man, spoke therefore of the Invisible God the Father as man; He who by nature is Lord of Angels and men, but by goodness their Father.
Or, by the hedge understand the protection of the holy fathers, who were set as a wall round the people of Israel.
Or, the winepress is the word of God, which tortures man when it contradicts his fleshly nature.
When, that is, Priests and Levites were constituted by the Law, and undertook the direction of the people. And as an husbandman, though he offer to his Lord of his own stock, does not please him so much as by giving him the fruit of his own vineyard; so the Priest does not so much please God by his own righteousness, as by teaching the people of God holiness; for his own righteousness is but one, but that of the people manifold. And went into a far country.
At each step of their wickedness the mercy of God was increased, and at each step of the Divine mercy the wickedness of the Jews increased; thus there was a strife between human wickedness and Divine goodness.
He sent Him not as the bearer of a sentence of punishment against the guilty, but of an offer of repentance; He sent Him to put them to shame, not to punish them.
But some say, that it was after His incarnation, that Christ was called a Son in right of His baptism like the other saints, whom the Lord refutes by this place, saying, I will send my Son. Therefore when He thus meditated sending His Son after the Prophets, He must have been already His Son. Further, if He had been His Son in the same way as all the saints to whom the word of God was sent, He ought to have called the Prophets also His sons, as He calls Christ, or to call Christ His servant, as He calls the Prophets.
After His entry into the Temple, and having cast out those who sold the animals for the sacrifices, then they took counsel to kill Him, Come, let us kill him. For they reasoned among themselves, It will happen that the people hereby shall disuse the practice of sacrificing, which pertains to our gain, and shall be content to offer the sacrifice of righteousness, which pertains to the glory of God; and so the nation shall no more be our possession, but shall become God's. But if we shall kill Him, then there being none to seek the fruit of righteousness from the people, the practice of offering sacrifice shall continue, and so this people shall become our possession; as it follows, And the inheritance shall be ours. These are the usual thoughts of all worldly Priests, who take no thought how the people shall live without sin, but look to how much is offered in the Church, and esteem that the profit of their ministry.
That their answer is true, comes not of any righteous judgment in them, but from the case itself; truth constrained them.
Otherwise: Luke has given the answer of their lips, Matthew that of their hearts. For some made answer openly contradicting Him, and saying, God forbid, but their consciences took it up with He shall miserably destroy these wicked men. For so when a man is detected in any wickedness, he excuses himself in words, but his conscience within pleads guilty.
When they seemed discontent, He brings forward Scripture testimony; as much as to say, If ye understood not My parable, at least acknowledge this Scripture.
As much as to say, How do ye not understand in what building that stone is to be set, not in yours, seeing it is rejected, but in another; but if the building is to be other, your building will be rejected.
Christ is called A Stone, not only because of His strength, but because He mightily crushes His enemies; whence it follows, And whosoever shall fall on this stone shall be broken, and on whomsoever it shall fall, it shall grind him to powder.
It is one thing to be broken, and another to be ground to powder. Of what is broken there remains something; but what is ground to powder is as it were converted into dust. And what falls upon a stone is not broken by any power of the stone, but because it fell heavily, either by reason of its weight, or of its fall from a great height. So a Christian in sinning, perishes, but not to the utmost that Christ can destroy; but only so far as he destroys himself, either by the greatness of his sin, or by his exalted rank. But the unbelievers perish to the utmost that Christ can destroy them.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
The season of fruit, He says, not of rent-paying, because this stiff-necked nation brings forth no fruit.
Or, the first servants who were sent were the Lawgiver Moses himself, and Aaron the first Priest of God; whom, having beaten them with the scourge of their tongue, they sent away empty; by the other servants understand the company of the Prophets.
By what they say, This is the Son, He manifestly proves that the rulers of the Jews crucified the Son of God, not through ignorance, but through jealousy. For they understood that it was He to whom the Father speaks by the Prophet, Ask of me, and I shall give thee the heathen for thine inheritance (Ps. 2:8.) The inheritance given to the Son is the holy Church; an inheritance not left Him by His Father when dying, but wonderfully purchased by His own death.
Or, The Jews endeavoured by putting Him to death to seize upon the inheritance, when they strove to overthrow the faith which is through Him, and to substitute their own righteousness which is by the Law, and therewith to imbue the Gentiles. It follows, And they caught him, and cast him out of the vineyard, and slew him.
Morally; a vineyard has been let out to each of us to dress, when the mystery of baptism was given us, to be cultivated by action. Servants one, two, and three are sent us when Law, Psalm, and Prophecy are read, after whose instructions we are to work well. He that is sent is beaten and cast out when the word is contemned, or, which is worse, is blasphemed. He kills (as far as in him lies) the heir, who tramples under foot the Son, and does despite to the Spirit of grace. The wicked husbandman is destroyed, and the vineyard is given to another, when the gift of grace which the proud has contemned is given to the lowly.
But despite of their displeasure, the same stone furnished the head stone of the corner, for out of both nations He has joined by faith in Him as many as He would.
Theophylact of OhridAD 1107
. Yet another parable He brings to them, showing that though they were deemed worthy to receive an immeasurable degree of care for their condition, they did not get better. The "man, a householder" is the Lord Who in His love for man calls Himself a man. The vineyard is the Jewish people, planted by God in the land of promise. For He says, "Bring them in and plant them in Thy holy mountain" (Ex. 15:17). The hedge is the law which prevented them from mixing with the Gentiles; or, it is the holy angels who guarded Israel. The wine-press is the altar; the tower, the temple. The husbandmen are the teachers of the people, the Pharisees and the scribes. The householder, God, went into a far country when He no longer spoke to them in a pillar of cloud. Or, the departure of God into a far country is His long-suffering; for when He is long-suffering and not in hot pursuit of wrongdoers, demanding an account, He appears to be asleep or absent on a far journey.
Theophylact of OhridAD 1107
Yet another parable He brings to them, showing that though they were deemed worthy to receive an immeasurable degree of care for their condition, they did not get better. The man, a householder is the Lord Who in His love for man calls Himself a man. The vineyard is the Jewish people, planted by God in the land of promise. For He says, Bring them in and plant them in Thy holy mountain. [Ex. 15:17] The hedge is the law which prevented them from mixing with the Gentiles; or, it is the holy angels who guarded Israel. The wine-press is the altar; the tower, the temple. The husbandmen are the teachers of the people, the Pharisees and the scribes. The householder, God, went into a far country when He no longer spoke to them in a pillar of cloud. Or, the departure of God into a far country is His long-suffering; for when He is long-suffering and not in hot pursuit of wrongdoers, demanding an account, He appears to be asleep or absent on a far journey.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(ord.) Or, the Lord whom they killed, came immediately rising from the dead, and brought to an evil end those wicked husbandmen, and gave up His vineyard to other husbandmen, that is, to the Apostles.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 21:33 introduces the profound Parable of the Wicked Husbandmen, delivered by Jesus in the Temple courts during His final week in Jerusalem. This verse meticulously sets the scene, describing a householder's extensive and careful preparation of a vineyard before entrusting it to tenants and departing. It lays the foundational imagery for a narrative that allegorically portrays God's meticulous provision for Israel, His people, and the subsequent stewardship entrusted to its religious leaders, thereby foreshadowing their ultimate rejection of His divine messengers, culminating in the rejection of His Son.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 21:33, as the opening of the parable, masterfully employs several literary devices. The primary device is Allegory, where the entire narrative functions as an extended metaphor. The "householder" represents God, the "vineyard" symbolizes Israel, and the "husbandmen" stand for the religious leaders of Israel. This allegorical framework allows Jesus to convey profound theological truths about God's relationship with His people and the leaders' responsibility in a compelling narrative form. Symbolism is also heavily at play, with each element of the vineyard's preparation carrying deeper meaning: the "hedge" symbolizes divine protection, the "winepress" signifies the expected spiritual fruit and the means to process it, and the "tower" represents watchful care and oversight. These symbols emphasize God's comprehensive provision. Finally, the phrase "went into a far country" serves as Foreshadowing, hinting at the owner's long-suffering patience and setting the stage for the subsequent events of the parable, particularly the sending of messengers and the eventual arrival of the owner's son, which directly foreshadows God's sending of prophets and ultimately Jesus Himself.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 21:33 establishes the theological foundation for the Parable of the Wicked Husbandmen, underscoring God's absolute sovereignty and His meticulous care for His covenant people, Israel. The householder's thorough preparation of the vineyard reflects God's generous provision and investment in Israel, from the Exodus to the giving of the Law and the establishment of the temple. By entrusting the vineyard to husbandmen, God delegates stewardship, implying an expectation of faithfulness and fruitfulness from those in leadership. This verse sets the stage for the parable's core message: God's patience in repeatedly sending messengers (prophets) to His people, only to have them rejected by the very leaders entrusted with their care, ultimately leading to the climactic rejection of His Son.
REFLECTION AND APPLICATION
Matthew 21:33, though setting the scene for a parable about ancient Israel, carries timeless lessons for every believer. The householder's meticulous preparation of the vineyard reminds us of God's immense generosity and the complete provision He has made for our spiritual lives. Just as the vineyard was equipped for fruitfulness, so too has God provided us with His Word, His Spirit, and His community to enable us to bear spiritual fruit. We are all "husbandmen" in some capacity, entrusted with gifts, talents, resources, and opportunities within God's kingdom. This verse calls us to examine our stewardship: are we faithfully cultivating the "vineyard" God has placed in our care? Are we producing the fruit of righteousness, love, and service that He expects? Or are we neglecting our responsibilities, failing to acknowledge His ownership, and perhaps even resisting His gentle prompts? This parable challenges us to live with a profound awareness of God's ownership and our accountability, ensuring that our lives reflect His investment and bring glory to His name.
Questions for Reflection
FAQ
What is the significance of the "vineyard" in this parable?
Answer: The vineyard is a profoundly significant symbol in Jewish tradition, primarily representing the nation of Israel. This imagery is deeply rooted in the Old Testament, most notably in Isaiah 5:1-7, where God is depicted as the diligent owner who planted Israel, cared for it meticulously, and expected a harvest of righteousness and justice. In this parable, the vineyard underscores God's special covenant relationship with Israel and His expectations of its spiritual leaders.
Who do the "householder" and "husbandmen" represent?
Answer: The "householder" unequivocally represents God, the ultimate owner, creator, and provider of all things. He is the one who establishes, equips, and expects fruit. The "husbandmen" or tenants represent the religious leaders of Israel—the chief priests, elders, and Pharisees—who were entrusted with the spiritual care and guidance of God's people. They were responsible for nurturing the "vineyard" (Israel) and yielding its spiritual produce to God, but tragically, they failed in their stewardship and rejected God's messengers.
CHRIST-CENTERED FULFILLMENT
Matthew 21:33, as the opening of the Parable of the Wicked Husbandmen, sets the stage for a profound Christ-centered fulfillment. The meticulous preparation of the vineyard by the householder speaks of God's long history of covenant faithfulness to Israel, providing everything necessary for them to be a fruitful people. The subsequent narrative, though not fully in this verse, climaxes with the sending of the householder's "beloved son," a clear foreshadowing of God sending Jesus, His only begotten Son, into the world. The rejection of the son by the husbandmen in the parable directly parallels the historical rejection and crucifixion of Jesus by the Jewish leaders, as prophesied and later fulfilled. This parable underscores that Jesus is not merely another messenger but the ultimate and final heir, the very Son of God, through whom God speaks His last word, as stated in Hebrews 1:1-2. His death, though a rejection by the unfaithful stewards, became the means by which the "kingdom of God" would be taken from them and given to a people "producing its fruit" (Matthew 21:43), referring to the Church, comprised of both Jews and Gentiles who believe in Christ. Thus, this parable, initiated by Matthew 21:33, powerfully illustrates God's sovereign plan of salvation, culminating in the person and work of Jesus Christ, who, though rejected by the former stewards, is now the cornerstone of a new, fruitful vineyard—His Church (Acts 2:36).