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“Parable of the Wicked Tenants”· Matthew 21:33–46
Translation
King James Version
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
Complete Jewish Bible
Now when the owner of the vineyard comes, what will he do to those tenants?"
Berean Standard Bible
Therefore, when the owner of the vineyard returns, what will he do to those tenants?”
American Standard Version
When therefore the lord of the vineyard shall come, what will he do unto those husbandmen?
World English Bible Messianic
When therefore the lord of the vineyard comes, what will he do to those farmers?”
Geneva Bible (1599)
When therefore the Lord of the vineyarde shall come, what will hee doe to those husbandmen?
Young's Literal Translation
whenever therefore the lord of the vineyard may come, what will he do to these husbandmen?'
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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 Luke indeed saith, that He declared what these men should suffer; and they said, "God forbid;" and He added the testimony of Scripture. For "He beheld them, and said, What is it then that is written? The stone which the builders rejected, the same is become the head of the corner; and every one that falleth upon it shall be broken." But Matthew, that they themselves delivered the sentence. But this is not a contradiction. For indeed both things were done, both themselves passed the sentence against themselves; and again, when they perceived what they had said, they added, "God forbid;" and He set up the prophet against them, persuading them that certainly this would be.
Nevertheless, not even so did He plainly reveal the Gentiles, that He might afford them no handle, but signified it darkly by saying, "He will give the vineyard to others." For this purpose then did He speak by a parable, that themselves might pass the sentence, which was done in the case of David also, when He passed judgment on the parable of Nathan. But do thou mark, I pray thee, even hereby how just is the sentence, when the very persons that are to be punished condemn themselves.
(Verse 40, 41.) When therefore the Lord of the vineyard shall come, what will he do to those farmers? They say to him: He will destroy those wicked men and will lease out his vineyard to other farmers who will render to him the fruits in their seasons. The Lord asks them not because he doesn't know what they will answer, but in order to condemn them by their own response. And a vineyard has been leased to us, and it has been leased under the condition that we render to the Lord the fruits in their seasons, and we should know at all times what we must either say or do.
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.
(de Cons. Ev. ii. 70.) Mark does not give this as their answer, but relates that the Lord after His question put to them, made this answer to Himself. But it may be easily explained, that their words are subjoined in such a way as to show that they spoke them, without putting in 'And they answered.' Or this answer is attributed to the Lord, because, what they said being true, might well be said to have been spoken by Him who is truth.
(ubi sup.) This troubles us more, how it is that Luke not only does not relate this to have been their answer, but attributes to them a contrary answer. His words are, And when they heard it they said, God forbid. (Luke 20:16.) The only way that remains for understanding this is, therefore, that of the listening multitudes some answered as Matthew relates, and some as Luke. And let it perplex no one that Matthew says that the Chief Priests and elders of the people came to the Lord, and that he connects the whole of this discourse in one down to this parable of the vineyard, without interposing any other speaker. For it may be supposed that He spoke all these things with the Chief Priests, but that Matthew for brevity's sake omitted what Luke mentions, namely, that this parable was spoken not to those only who asked Him concerning His authority, but to the populace, among whom were some who said, He shall destroy them, and give the vineyard to others. And at the same time this saying is rightly thought to have been the Lord's, either for its truth, or for the unity of His members with their head. And there were also those who said, God forbid, those namely, who perceived that He spoke this parable against them.
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 householder in this parable is the Father of our Lord Jesus Christ. The vineyard he planted represents the Jewish people who were begotten from Abraham, Isaac and Jacob, multiplied like the stars in the sky and the sand of the shore, liberated from the land of Egypt and the yoke of slavery, and led through the sea to the promised land, as the prophet said: “You brought a vine out of Egypt; you drove out the nations and planted it.” The Lord planted the Jewish people in the promised land, flowing with milk and honey, so that they would bear the fruit of the commandments of God. “He surrounded it with a hedge” means that God fortified it with the protection of angels. The wine press he dug signifies the holy church, where the fruits of righteousness and holiness are gathered; just as the grapes are pressed only with great toil and effort, so also the holy martyrs are crushed like grapes and shed their blood only through great persecutions and tortures. The tower constructed in the middle of the vineyard is our Lord himself, who appeared like a strong tower in the midst of the holy church through the Virgin. Because of his presence, all the saints and martyrs are protected with spiritual weapons from their most wicked enemy, who is the devil. “When harvest time drew near, he sent his servants,” that is, the prophets, “to the tenants,” who were the teachers of the law, “to collect the fruit of the vineyard.” He had already sent the prophets to them repeatedly to collect his fruit, but they were disdainful and rebellious toward the Lord and greeted his prophets with swords, beatings, stonings and other persecutions. They killed Isaiah, stoned Jeremiah, pursued Elijah and beheaded John the Baptist. Every nation that persecutes its teachers and fails to produce the fruit of the gospel is an accomplice to the Jews. “Finally, therefore, he sent his only son to them, saying, ‘surely they will respect my son.’ ” The “only son” of the householder is the Lord, the Son of God, who came by the will of the Father to his vineyard, which is the Jewish people. “But when the tenants,” who are the teachers of the law, “saw his son, they said to themselves, ‘this is the heir; come, let us kill him, and the inheritance will be ours,’ and they threw him out of the vineyard and killed him.” They also crucified our Lord outside the city, while they shouted, “Crucify him! Crucify him!” Yet they did not in fact come to possess the inheritance of the law; instead, they sentenced themselves to death, for the Lord asked, “What will the owner of the vineyard do to the tenants when he comes?” They responded, “He will destroy the evil tenants and give the vineyard to other tenants who will produce its fruit in a timely manner.” They condemned themselves by their own words, as the Lord implies when he speaks about himself and their faithlessness: “The stone which the builders rejected has become the cornerstone; therefore, I say to you that the kingdom of God will be removed from you and given to a people producing its fruits.” INTERPRETATION OF THE GOSPELS 31.THEY CAST HIM OUT OF THE VINEYARD AND KILLED HIM. CHRYSOSTOMAnd where do they wish to kill him? “Outside the vineyard.” Do you see how he prophesies even the place where he was to be slain? Well, they did cast him out, and they killed him.
And Luke indeed says, “He declared what they must suffer.” When they heard this, they said, “God forbid!” He then asks them to remember the testimony of Scripture: “He looked at them and said, ‘What then is this that is written: The very stone which the builders rejected has become the head of the corner.’ Everyone who falls on that stone will be broken to pieces.” Matthew’s account does not contradict Luke’s. They passed the sentence against themselves, as Matthew says, and again, when they perceived what they had said, they added, “God forbid.” By the words of the prophet against them, he sought to persuade them that this certainly would come to pass.
He signified only in a hidden way that he would “give the vineyard to others,” not mentioning the Gentiles and not affording his opponents a handle to use to attack him. It was for this reason that he spoke in parables, that they themselves might pass the sentence.
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.
When He cometh. When? At the second coming? It seems to have this meaning, but a better meaning is this: the lord of the vineyard is God the Father Who sent His Son Who was slain by them. When He comes, that is, when He looks down on the lawlessness which the Jews committed, then He will miserably destroy them by sending the Roman army. And His vineyard, that is, His people, He will give to other husbandmen, that is, to apostles and teachers. Understand the vineyard to mean also the Divine Scriptures, in which the hedge is the letter, the wine-press that is dug is the depth of the Spirit, and the tower is theology, lofty and exalted. These Scriptures, then, were first possessed by bad husbandmen, the Pharisees; but God has let them out to us who cultivate them well. But they slew the Lord outside the vineyard, that is, outside those things of which Scripture spoke.
(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 21:40 is a pivotal rhetorical question posed by Jesus at the climax of the Parable of the Wicked Husbandmen, serving as a direct challenge to the Jewish religious leaders who opposed Him. This question forces His audience to pronounce judgment upon themselves, revealing the inevitable and severe consequences awaiting those who reject God's gracious overtures, abuse their entrusted stewardship, and ultimately murder His Son, thereby incurring divine wrath and the forfeiture of their spiritual privileges.
Context
Literary Context
Matthew 21:40 is the culminating question in the Parable of the Wicked Husbandmen (also known as the Parable of the Tenants), which Jesus tells immediately after His triumphal entry into Jerusalem and the cleansing of the temple. Following these events, Jesus' authority was directly challenged by the chief priests and elders in Matthew 21:23. In response, Jesus delivers a series of parables, beginning with the Parable of the Two Sons, followed by this parable, starting in Matthew 21:33. The narrative describes a landowner who establishes a vineyard, leases it to tenants, and repeatedly sends servants to collect his share of the produce, only for them to be abused and killed. Finally, he sends his own son, believing they will respect him, but they conspire to kill him to seize his inheritance. Verse 40 is Jesus' direct inquiry, prompting His listeners to articulate the just outcome for such wicked tenants, thereby unknowingly condemning themselves, a judgment explicitly stated in Matthew 21:41.
Historical & Cultural Context
The parable draws heavily on the agricultural practices and social structures of ancient Israel, particularly the concept of a vineyard, which was a common and potent metaphor for Israel itself in the Old Testament (e.g., Isaiah 5:1-7). Landowners would often lease their vineyards to tenants (husbandmen) who would cultivate the land and pay a portion of the harvest as rent. The repeated sending of servants reflects the long history of God sending prophets to Israel, who were often rejected and persecuted. The sending of the son signifies the ultimate divine messenger, Jesus Himself. The historical backdrop is the escalating tension between Jesus and the Jewish religious establishment (the chief priests, elders, and Pharisees), who were the spiritual leaders and "stewards" of God's people. Their rejection of Jesus' messianic claims and their plotting to kill Him directly parallel the actions of the wicked husbandmen in the parable.
Key Themes
The parable, and specifically the question in Matthew 21:40, contributes to several major theological and narrative themes within Matthew's Gospel and broader biblical theology. One central theme is Divine Authority and Stewardship, where God is depicted as the rightful "lord of the vineyard," the sovereign owner of all creation and the covenant people, Israel. The "husbandmen" symbolize the religious leaders of Israel, entrusted with the care of God's vineyard, highlighting their profound failure as stewards and their attempt to usurp divine authority. Another critical theme is the Rejection of God's Messengers and Son, as the escalating violence against the servants foreshadows Israel's historical persecution of God's prophets. The ultimate act of killing the son directly points to the Jewish leaders' impending rejection and crucifixion of Jesus, God's beloved Son, a theme powerfully echoed in the "stone which the builders rejected" in Matthew 21:42. This leads to the theme of the Consequences of Unbelief and Disobedience, as the question forces the listeners to confront the inevitable and severe judgment awaiting those who persistently reject God's gracious overtures and abuse their entrusted responsibilities. Finally, the implied answer to the question directly leads to the theme of The Transfer of the Kingdom, as Jesus declares in Matthew 21:43 that the kingdom of God would be taken from them and given to a nation producing its fruits, signifying a shift in divine favor and the expansion of God's people beyond ethnic Israel.
Exposition and Analysis
Key Word Analysis
From a root suggesting supremacy, this word denotes one who is supreme in authority, a controller, or Master. In this context, it unequivocally signifies God as the absolute owner and ultimate authority over His vineyard (Israel/creation). The use of "lord" here reinforces the divine sovereignty that the husbandmen are defying.
This term refers to a plot of land planted with grapevines. Biblically, the vineyard is a powerful and frequent metaphor for Israel, emphasizing God's careful cultivation, protection, and expectation of fruit from His chosen people. The "vineyard" represents God's covenant people and the spiritual blessings entrusted to them.
Derived from "earth" (γῆ) and "work" (ἔργον), this word means a "land-worker" or "farmer." In the parable, the husbandmen are the tenants entrusted with the care and cultivation of the vineyard. They represent the religious leaders of Israel, who were given the responsibility to nurture and guide God's people, but instead exploited them and rejected the owner's rightful claims.
Verse Breakdown
"When the lord therefore of the vineyard cometh,"
This clause establishes the inevitability of the owner's return and reckoning. The "lord" represents God, and His "coming" signifies a time of divine visitation and judgment. The "therefore" (G3767, oûn) logically connects this question to the preceding narrative of the husbandmen's escalating rebellion, implying that the owner's response is a necessary consequence of their actions.
"what will he do unto those husbandmen?"
This is a direct, rhetorical question posed by Jesus to His audience, particularly the chief priests and elders. It forces them to consider the just and logical outcome for such egregious behavior. By asking them to pronounce judgment, Jesus leads them to condemn themselves, as they are the very "husbandmen" in the parable who have rejected God's messengers and are about to reject His Son. The question anticipates a severe and decisive action from the lord.
Literary Devices
The Parable of the Wicked Husbandmen, and specifically Matthew 21:40, is rich in Allegory. Every major element in the story represents a deeper spiritual reality: the landowner is God, the vineyard is Israel (or God's kingdom), the servants are the prophets, and the son is Jesus. The "husbandmen" represent the Jewish religious leaders. The question in verse 40 functions as a powerful Rhetorical Question, designed not to elicit new information but to provoke self-condemnation and underscore the obvious justice of the landowner's impending action. Jesus uses this device to force His adversaries to articulate the very judgment that awaits them. Furthermore, the entire parable, culminating in the question about the son's fate, serves as profound Foreshadowing and Prophecy. It clearly predicts Jesus' impending rejection and crucifixion by the Jewish authorities, as well as the subsequent judgment upon them and the transfer of the kingdom to a new people who will bear fruit.
Theological and Thematic Connections
Matthew 21:40, as the climactic question of the parable, encapsulates profound theological truths about God's sovereignty, human accountability, and the consequences of rejecting divine authority. It underscores God's patience and persistent grace in sending messengers, yet also His unwavering justice in holding stewards accountable. The parable's trajectory, leading to the murder of the son, directly foreshadows the crucifixion of Jesus, making it a powerful statement on the cost of humanity's rebellion against God's ultimate revelation. The question forces the listener to acknowledge that such a grave offense against the owner's son demands a severe and just recompense, setting the stage for the declaration that the kingdom will be taken from those who reject its true heir. This passage thus highlights the critical choice humanity faces in responding to God's gracious initiatives, particularly in the person of His Son.
Reflection and Application
Matthew 21:40, though a question from a parable, carries profound implications for personal reflection and application today. It serves as a stark reminder that we are all stewards of God's blessings—our lives, talents, resources, and opportunities. Just as the husbandmen were entrusted with the vineyard, we are entrusted with the "vineyard" of our lives and the spiritual truths of God's kingdom. The question challenges us to consider: Are we producing the fruit God expects, or are we selfishly hoarding what has been given to us? Are we honoring God's messengers and, supremely, His Son, Jesus Christ, or are we, in our own ways, rejecting His authority and claims on our lives? The parable's warning of judgment for unfaithful stewardship and rejection of the Son compels us to examine our hearts, repent of any unfaithfulness, and embrace Christ as the rightful Lord of our lives, yielding fruit in keeping with His will. It calls us to live with an awareness of ultimate accountability to the divine Owner.
Questions for Reflection
FAQ
Who do the "husbandmen" in the parable primarily represent, and what is their significance?
The "husbandmen" (or tenants) in the Parable of the Wicked Husbandmen primarily represent the Jewish religious leaders of Jesus' day—the chief priests, elders, and scribes—who were the spiritual custodians of God's people, Israel. Their significance lies in their entrusted responsibility to care for God's "vineyard" (Israel) and to guide His people in righteousness. However, instead of faithfully stewarding God's blessings and responding to His messengers (the prophets), they exploited the vineyard for their own gain and violently rejected those sent by the owner, culminating in their rejection and planned murder of the owner's Son, Jesus. This highlights their profound failure as leaders and their usurpation of divine authority, leading to their self-condemnation when Jesus asks the question in Matthew 21:40.
What is the main message or warning conveyed by this parable and Jesus' question in Matthew 21:40?
The main message of the parable, powerfully underscored by Jesus' rhetorical question in Matthew 21:40, is a severe warning against rejecting God's authority, abusing entrusted responsibility, and ultimately refusing His gracious offer of salvation through His Son. It conveys that God is sovereign and just, and there will be an inevitable and severe judgment for those who persistently defy His will and reject His ultimate messenger, Jesus Christ. The parable warns that spiritual privileges and responsibilities, if abused, will be taken away and given to those who will bear fruit, as Jesus explicitly states in Matthew 21:43. It's a call to repentance and faithful stewardship, emphasizing the dire consequences of unbelief and disobedience.
Christ-Centered Fulfillment
Matthew 21:40, within the Parable of the Wicked Husbandmen, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The "Son" whom the wicked husbandmen reject and murder is none other than Jesus Himself, the beloved Son of God, sent as God's final and ultimate messenger to His people (Hebrews 1:1-2). The parable's prophetic narrative directly foreshadows Jesus' impending crucifixion at the hands of the very religious leaders to whom He was speaking (John 1:11). Yet, the story does not end with the Son's death; rather, it implicitly points to His vindication and ultimate triumph. Though rejected by the builders, Jesus becomes the "chief cornerstone" (Matthew 21:42; Acts 4:11; 1 Peter 2:7), the foundation of a new spiritual house, the Church (Ephesians 2:20). The judgment pronounced upon the wicked husbandmen—that the kingdom would be taken from them and given to a nation producing its fruits (Matthew 21:43)—is fulfilled in the establishment of the New Covenant through Christ's blood, extending salvation and kingdom participation to all who believe, Jew and Gentile alike (Romans 9:30-33; Galatians 3:28). Thus, the parable, culminating in the question of the Son's fate, powerfully proclaims both the tragic rejection of Christ and His glorious, redemptive victory, establishing a new people who will truly bear fruit for God's kingdom.