TRV
“Parable of the Wicked Tenants”· Matthew 21:33–46
Translation
King James Version
Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
Complete Jewish Bible
Therefore, I tell you that the Kingdom of God will be taken away from you and given to the kind of people that will produce its fruit!"
Berean Standard Bible
Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.
American Standard Version
Therefore say I unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof.
World English Bible Messianic
“Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation producing its fruit.
Geneva Bible (1599)
Therefore say I vnto you, The kingdome of God shalbe taken from you, and shalbe giuen to a nation, which shall bring foorth the fruites thereof.
Young's Literal Translation
`Because of this I say to you, that the reign of God shall be taken from you, and given to a nation bringing forth its fruit;
See on the biblical-era map
In the KJVVerse 23,870 of 31,102 · 76.7%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
Copy as
Historical interpretation
Ten Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Ante-NicenePost-NiceneEarly MedievalMedieval
2003004005006007008009001000110012001300
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
By the kingdom of God, He means the mysteries of the kingdom of God, that is, the divine Scriptures, which the Lord committed, first to that former people who had the oracles of God, but secondly to the Gentiles who brought forth fruit. For the word of God is given to none but to him who brings fruit thereof, and the kingdom of God is given to none in whom sin reigns. Whence came it then that it was given to them from whom it was afterwards taken away? Remember that whatever is given is given of free gift. To whom then He let out the vineyard, He let it out not as to elect already and believing; but to whom He gave it, He gave it with a sentence of election.
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.
(Verse 43.) Therefore I say to you, that the kingdom of God will be taken away from you, and it will be given to a nation producing its fruits. I have said many times that the kingdom of God is to be understood as the holy Scriptures, which the Lord took away from the Jews and gave to us, so that we may produce their fruits. This is the vineyard that is entrusted to the farmers and winegrowers, and those who do not work in it, having only the name of the Scriptures, will lose the fruits of the vineyard.
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.
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.
Copy as
Continue studying Matthew 21:43 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Jesus delivers a stark declaration to the Jewish religious leaders, pronouncing divine judgment upon them for their rejection of Him. This verse, serving as the climactic interpretation of the Parable of the Wicked Tenants, reveals that the stewardship of God's kingdom, previously entrusted to Israel's leadership, would be irrevocably removed from them and bestowed upon a new "nation"—a spiritual community comprised of all who genuinely embrace Christ and demonstrate their faith through righteous living and spiritual fruitfulness.
Context
Literary Context
Matthew 21:43 stands as the interpretive climax of the Parable of the Wicked Tenants, which Jesus had just finished telling. This parable allegorically depicts God as the vineyard owner, Israel as the vineyard, the prophets as the servants sent to collect fruit, and ultimately Jesus as the owner's son who is killed by the wicked tenants (the Jewish religious leaders). Immediately preceding this parable, Jesus' authority was challenged by the chief priests and elders (Matthew 21:23), and His response in the parable, culminating in this verse, directly addresses their spiritual unfaithfulness and rejection of Him as the Messiah. The leaders themselves understood the parable was aimed at them (Matthew 21:45), making Jesus' pronouncement in verse 43 a direct and unavoidable indictment.
Historical & Cultural Context
Jesus' audience, the chief priests and elders, represented the religious and political establishment of first-century Judaism under Roman occupation. They held significant power, interpreting the Law, administering the Temple, and guiding the spiritual life of the nation. Their authority was deeply intertwined with their understanding of Israel's unique covenant relationship with God. The "kingdom of God" was a central concept, often understood by many Jews in a nationalistic, political sense—a future earthly reign that would overthrow Roman rule and restore Israel's glory. Jesus' teaching, however, consistently redefined the kingdom as a spiritual reality, present in His person and work, and demanding repentance and faith (Matthew 4:17). The Temple, the center of Jewish worship and national identity, was also a point of contention, as Jesus had recently cleansed it (Matthew 21:12-13), further challenging the leaders' authority and practices.
Key Themes
This verse powerfully contributes to several overarching themes in Matthew's Gospel and broader biblical theology. Firstly, it underscores the theme of Divine Judgment and Accountability, demonstrating that spiritual privilege comes with responsibility, and persistent rejection of God's messengers—especially His Son—leads to severe consequences. Secondly, it highlights the Transfer of Authority and Stewardship from the unfaithful leaders of Israel to a new, inclusive community. This foreshadows the shift from a nationalistic, ethnically defined covenant to a spiritual, global one, a theme foundational to the early church's understanding of its mission (Acts 1:8). Thirdly, the emphasis on "bringing forth the fruits thereof" reinforces the theme of True Discipleship and Fruitfulness. It clarifies that mere religious affiliation or lineage is insufficient; genuine faith must manifest in righteous living and obedience, a concept echoed throughout Jesus' teachings, such as the Parable of the Sower and the Sermon on the Mount, where bearing good fruit is the mark of a true follower (Matthew 7:16-20).
Exposition and Analysis
Key Word Analysis
This verb signifies "to lift up, to take up or away." In this context, it denotes a definitive removal or cessation. It's not merely a passive withdrawal but an active, authoritative act of God to dispossess the current stewards of the kingdom. The implication is a complete and irreversible transfer of privilege and responsibility.
Meaning "to give, bestow, grant," this word highlights the intentional and sovereign act of God in transferring the kingdom. It implies a deliberate impartation of authority and stewardship to a new recipient, emphasizing divine initiative and purpose in the establishment of the new spiritual order.
While often referring to an ethnic group or Gentile nation, in this specific context, éthnos carries a broader, more inclusive meaning. It refers not to a specific ethnicity but to a collective body, a people, or a community that will succeed the unfaithful Jewish leadership. This "nation" is defined by its spiritual fruitfulness rather than its lineage, signifying the multi-ethnic, spiritual Israel—the Church.
Verse Breakdown
"Therefore say I unto you,"
Jesus introduces His declaration with a solemn and authoritative tone, directly addressing the chief priests and elders. The "therefore" links this statement as a direct consequence and interpretation of the preceding Parable of the Wicked Tenants, leaving no ambiguity about its target or significance.
"The kingdom of God shall be taken from you,"
This is the core pronouncement of judgment. "The kingdom of God" refers to God's sovereign rule and saving activity, both present and future. "Taken from you" signifies the removal of the unique spiritual privileges, stewardship, and leadership roles that had been entrusted to the Jewish religious establishment. Their failure to recognize and receive God's Son, and their rejection of His authority, rendered them unfit to continue as the primary stewards of God's redemptive plan.
"and given to a nation"
This clause announces the transfer of the kingdom's stewardship. The recipient is "a nation," which, as discussed in the Key Word Analysis, refers not to a specific ethnic group but to a new spiritual community. This new "nation" would be comprised of those, both Jew and Gentile, who would genuinely accept Jesus as Messiah and Lord.
"bringing forth the fruits thereof."
This crucial qualifying phrase defines the character of the new "nation." The transfer of the kingdom is conditional upon "fruitfulness." These "fruits" are not literal agricultural products but spiritual produce—righteous deeds, obedience, faith, love, and the virtues of the Holy Spirit (e.g., Galatians 5:22-23). This emphasizes that true participation in God's kingdom requires a life transformed by God's will and actively demonstrating His character.
Literary Devices
Jesus employs several potent literary devices in Matthew 21:43. The entire statement functions as a Prophecy, foretelling a significant shift in God's redemptive plan and the recipients of His covenant blessings. It is also a direct Application of the preceding Allegory (the Parable of the Wicked Tenants), where the vineyard, owner, servants, and son all represent specific entities in salvation history, making the meaning of the "taken" and "given" explicit. The phrase "bringing forth the fruits thereof" uses Metaphor, where "fruits" symbolize the spiritual outcomes, righteous actions, and transformed lives expected from those who truly belong to God's kingdom, contrasting with the barrenness of the unfaithful leaders. The declaration itself is a form of Divine Pronouncement, carrying the weight of God's sovereign will and judgment, delivered through the authoritative voice of Jesus.
Theological and Thematic Connections
Matthew 21:43 marks a pivotal moment in salvation history, signaling a profound shift in the administration of God's redemptive program. It underscores the principle that God's covenant promises are not automatically inherited but are contingent upon faithful response and fruitfulness. The "kingdom of God" is not merely a static entity but a dynamic realm of God's active rule, requiring active participation and obedience from its subjects. The transfer of the kingdom from the unfaithful Jewish leadership to a "nation bringing forth the fruits thereof" foreshadows the inclusion of Gentiles into the covenant community and the formation of the Church as the new spiritual Israel, a body defined by faith in Christ and the production of spiritual fruit, rather than by ethnic lineage. This divine reordering highlights God's justice, His unwavering purpose, and His readiness to extend His grace to all who respond in faith, regardless of their background.
Reflection and Application
Matthew 21:43 serves as a timeless warning and a profound encouragement for believers today. It reminds us that spiritual privilege, whether individual or corporate, is always accompanied by responsibility. Just as the Jewish leaders were judged for their spiritual barrenness and rejection of Christ, so too are we called to examine our lives for genuine fruitfulness. Our faith is not merely intellectual assent or outward religious observance but a dynamic, transformative relationship with God that should manifest in tangible ways—in our character, our actions, and our impact on the world. This verse challenges any notion of spiritual complacency or entitlement, emphasizing that true belonging in God's kingdom is evidenced by a life that actively produces the "fruits" of righteousness, love, and obedience. It also celebrates God's expansive grace, demonstrating His readiness to embrace all who respond to Him in faith, forming them into a new, vibrant community that truly reflects His glory.
Questions for Reflection
FAQ
What does "the kingdom of God shall be taken from you" mean?
This phrase signifies a profound spiritual and administrative shift. It means that the unique stewardship, spiritual authority, and primary role in God's redemptive plan, which had been entrusted to the Jewish religious leadership and, by extension, the nation of Israel, would be removed from them due to their persistent rejection of Jesus as the Messiah. It's a declaration of divine judgment, indicating that their privileged position as the primary agents of God's kingdom on earth was forfeited. This does not mean God abandoned His promises to Israel as a whole, but rather that the administration of the kingdom would transition to a new body.
Who is the "nation bringing forth the fruits thereof"?
The "nation" (Greek: éthnos) here does not refer to another specific ethnic or geopolitical nation. Instead, it refers to a new spiritual community, the Church, comprised of all people—both Jews and Gentiles—who genuinely believe in Jesus Christ and demonstrate their faith through righteous living and obedience. This "nation" is defined by its spiritual fruitfulness, meaning it produces the "fruits" of the Spirit (e.g., love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control, as listed in Galatians 5:22-23) and lives in accordance with God's will. This concept is further developed in the New Testament, particularly by Paul, regarding the inclusion of Gentiles into God's family (Ephesians 2:11-22).
Christ-Centered Fulfillment
Matthew 21:43 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the very embodiment and inaugurator of the kingdom of God. The "taking away" of the kingdom from the unfaithful Jewish leadership is directly linked to their rejection of Christ, God's Son, as depicted in the Parable of the Wicked Tenants. Jesus, as the rejected cornerstone (Matthew 21:42), becomes the foundation of a new spiritual house, the Church (1 Peter 2:4-8). This "nation bringing forth the fruits thereof" is the body of Christ, established through His atoning death and resurrection, and empowered by His Spirit. Through His sacrifice, Jesus opened the way for all, both Jew and Gentile, to enter this kingdom, not by ethnic lineage, but by faith in Him. He is the true Vine, and believers are the branches who, by abiding in Him, produce the abundant fruit that the Father desires (John 15:1-8). Thus, the transfer of the kingdom is not merely a punitive act but a redemptive one, culminating in the establishment of a new covenant community centered entirely on Christ, the King of this new, fruitful "nation" (Colossians 1:13-14).