TRV
“Parable of the Wicked Tenants”· Matthew 21:33–46
Translation
King James Version
Again, he sent other servants more than the first: and they did unto them likewise.
Complete Jewish Bible
So he sent some other servants, more than the first group, and they did the same to them.
Berean Standard Bible
Again, he sent other servants, more than the first group. But the tenants did the same to them.
American Standard Version
Again, he sent other servants more than the first: and they did unto them in like manner.
World English Bible Messianic
Again, he sent other servants more than the first: and they treated them the same way.
Geneva Bible (1599)
Againe hee sent other seruants, moe then the first: and they did the like vnto them.
Young's Literal Translation
`Again he sent other servants more than the first, and they did to them in the same manner.
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Historical interpretation
Nine Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
(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.
And "He sent His servants," that is, the prophets, "to receive the fruit;" that is, their obedience, the proof of it by their works. But they even here showed their wickedness, not only by failing to give the fruit, after having enjoyed so much care, which was the sign of idleness, but also by showing anger towards them that came. For they that had not to give when they owed, should not have been indignant, nor angry, but should have entreated. But they not only were indignant, but even filled their hands with blood, and while deserving punishment, themselves inflicted punishment.
Therefore He sent both a second, and a third company, both that the wickedness of these might be shown, and the love towards man of Him who sent them.
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.
(Verse 34 and following) But when the time of the fruit drew near, he sent his servants to the vinedressers, that they might receive the fruits of it. And the vinedressers took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. And last of all he sent unto them his son, saying, They will reverence my son. But when the vinedressers saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. We read the letter of Paul to the Hebrews (Heb. XI) ; and from it we learn in great detail the sufferings endured by the servants of the Lord.
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.
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.
(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 21:36, a pivotal verse within Jesus's Parable of the Wicked Vinedressers, illustrates the vineyard owner's extraordinary patience and persistent attempts to collect his due fruit by sending a second, larger group of servants after the first were brutally mistreated. This act underscores divine long-suffering in the face of escalating human rebellion, as the tenants respond to these new messengers with the same contempt and violence, setting the stage for the parable's climactic and tragic conclusion.
Context
Literary Context
Matthew 21:36 is nestled within the allegorical Parable of the Wicked Vinedressers, which Jesus delivers to the chief priests and elders in the temple courts of Jerusalem (Matthew 21:23). This parable immediately follows the Triumphal Entry and Jesus's cleansing of the temple, actions that directly challenged the religious authorities. The preceding verse, Matthew 21:35, details the severe abuse and murder of the first group of servants sent by the owner. Verse 36, by stating "Again, he sent other servants more than the first," highlights the owner's remarkable forbearance and the tenants' escalating wickedness, creating a narrative tension that builds towards the sending of the son in Matthew 21:37. The parable as a whole, concluding in Matthew 21:46, serves as a direct indictment of Israel's leadership and a prophetic warning of their impending judgment.
Historical & Cultural Context
The parable draws upon familiar imagery of viticulture, a common agricultural practice in ancient Israel. Vineyards were significant economic assets, and the practice of leasing land to tenants was well-known. The owner's expectation of a share of the harvest was a standard contractual agreement. The "servants" would have been understood as agents of the owner, sent to collect his rightful portion. The repeated mistreatment and murder of these agents by the tenants would have been recognized as a profound act of rebellion, not merely against the agents themselves, but against the owner's authority and property rights. This scenario would resonate with the historical pattern of God sending prophets to Israel, only for them to be rejected, persecuted, and killed by the nation's leaders and people, a pattern frequently lamented in the Old Testament (e.g., Jeremiah 7:25-26).
Key Themes
Matthew 21:36 powerfully contributes to several overarching themes within the parable and the broader Gospel of Matthew. Firstly, it emphasizes Divine Patience and Persistence, showcasing God's enduring grace and His repeated attempts to call His people to repentance and fruitfulness, even in the face of their persistent rebellion. This theme is echoed throughout Scripture, such as in 2 Peter 3:9, which speaks of the Lord's long-suffering. Secondly, the verse highlights the Rejection of God's Messengers, with the "servants" allegorically representing the long line of prophets sent by God to Israel. Their repeated mistreatment by the tenants mirrors Israel's historical pattern of persecuting and rejecting those who spoke God's truth, a pattern explicitly condemned by Stephen in Acts 7:52. Finally, the phrase "they did unto them likewise" underscores the Escalation of Disobedience and Rebellion, demonstrating a hardened heart and increasing defiance on the part of the tenants, which foreshadows their ultimate and fatal rejection of the owner's son, Jesus Christ, in Matthew 21:37-39.
Exposition and Analysis
Key Word Analysis
From ἀπό and στέλλω, meaning to "set apart" or "send out (properly, on a mission)." This word emphasizes the deliberate, purposeful dispatch of the servants by the owner, highlighting their role as authorized representatives with a specific task. It implies a divine commission when applied to God's messengers.
From δέω, meaning "a slave (literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency)." This term denotes a bondservant, emphasizing their complete dedication, submission, and absolute loyalty to the master's will. In the context of the parable, it signifies the prophets as those wholly devoted to God's message and mission.
From ὡς and an adverb from αὐτός, meaning "as thus" or "in the same way." This adverb powerfully conveys the consistent and unchanging nature of the tenants' wicked response, indicating a pattern of behavior that is both defiant and escalating in its implications, rather than a one-off act.
Verse Breakdown
"Again, he sent other servants more than the first"
This clause reveals the owner's remarkable patience and persistence. Despite the violent mistreatment of the initial group of servants (as described in Matthew 21:35), the owner does not immediately resort to judgment. Instead, he extends grace by sending a second group, and notably, "more than the first," indicating an even greater effort and perhaps a larger, more authoritative delegation, underscoring his desire for reconciliation and the rightful return of his produce.
"and they did unto them likewise"
This concluding phrase tragically highlights the tenants' unyielding rebellion and hardened hearts. The word "likewise" signifies that the second group of servants suffered the same fate or similar severe abuse as the first. This demonstrates a pattern of escalating defiance, moving beyond mere negligence to overt and repeated hostility, sealing their guilt and setting the stage for the owner's final, desperate act of sending his son.
Literary Devices
The Parable of the Wicked Vinedressers, and Matthew 21:36 within it, is rich in Allegory, where the narrative elements consistently represent deeper theological realities. The owner is God, the vineyard is Israel, the tenants are Israel's religious leaders, and the servants are the prophets. The phrase "Again, he sent other servants more than the first" employs Repetition and Amplification to underscore God's persistent grace and the tenants' escalating obstinacy. The use of "likewise" further emphasizes this pattern of repeated rejection. There is also strong Symbolism present: the "fruit" symbolizes the obedience and spiritual righteousness God expected from His people, and the repeated failure to render it, coupled with the abuse of messengers, symbolizes Israel's historical unfaithfulness and rejection of divine authority.
Theological and Thematic Connections
Matthew 21:36 profoundly illustrates God's steadfast love and long-suffering towards His people, even in the face of their persistent rebellion. It reflects a divine characteristic of giving repeated opportunities for repentance and obedience before judgment. The sending of "other servants more than the first" underscores the abundance of God's grace and His unwavering commitment to His covenant. However, the tenants' consistent rejection of these messengers also highlights the grave consequences of hardening one's heart against divine appeals, foreshadowing the ultimate rejection of the Son and the subsequent transfer of the kingdom to those who will bear fruit.
Reflection and Application
Matthew 21:36 is a powerful reminder of God's relentless pursuit of humanity, even when met with indifference or outright hostility. The owner's patience in sending more servants, despite the previous violence, mirrors God's persistent grace in our lives. We are constantly presented with opportunities to respond to His call, whether through His Word, the Spirit's conviction, or the witness of His people. This verse challenges us to examine our own hearts: Do we recognize and heed God's messengers in our lives, or do we, like the wicked tenants, harden our hearts against His truth? The parable warns that persistent rejection of God's overtures leads to severe consequences. Therefore, we are called to cultivate a posture of humility and responsiveness, ensuring that we are not found among those who resist the divine will, but rather among those who produce the fruit of righteousness in due season.
Questions for Reflection
FAQ
Who do the "servants" in this parable represent, particularly in Matthew 21:36?
In the allegorical Parable of the Wicked Vinedressers, the "servants" consistently represent the prophets whom God sent throughout Israel's history. These prophets were God's messengers, tasked with calling the nation, and particularly its leaders, to repentance, obedience, and faithfulness to the covenant. The repeated sending of "other servants more than the first" in Matthew 21:36 symbolizes God's continuous and abundant sending of His prophetic word, despite the historical pattern of rejection and persecution these messengers faced at the hands of Israel's leadership, as recounted in passages like Nehemiah 9:26 and Jeremiah 25:4.
Christ-Centered Fulfillment
Matthew 21:36, within the broader Parable of the Wicked Vinedressers, finds its profound Christ-centered fulfillment in Jesus Himself. The sending of "other servants more than the first" represents God's long history of sending prophets to Israel, whom the nation consistently rejected and persecuted. This historical pattern of rebellion culminates in the ultimate act of divine patience and human depravity: the sending of the owner's beloved son in Matthew 21:37. His rejection and crucifixion by the religious leaders and ultimately by the people of Israel, as foreshadowed by the tenants' murder of the son in Matthew 21:38-39, reveal the depths of human sin and the tragic culmination of Israel's historical unfaithfulness. Yet, it is through this very rejection and death that God's ultimate plan of salvation is accomplished. Jesus, the rejected stone, becomes the cornerstone of a new spiritual house, as prophesied in Psalm 118:22 and directly applied by Jesus in Matthew 21:42. Thus, the parable points directly to Christ's atoning sacrifice and the subsequent transfer of the kingdom to those who would bear fruit, demonstrating that God's patience, though immense, ultimately leads to a just and redemptive resolution through His Son.