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Explanation for:
Matthew
21
:
40
When therefore the lord of the vineyard shall come, what will he do to those husbandmen?
10
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Lord poses the question to them, not due to any uncertainty about their response, but so that they may recognize their own conviction through their reply."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"According to Matthew, it was the Jewish leaders who delivered the verdict. This is not contradictory; both elements are present. They condemned themselves, and upon grasping the lesson of the parable, they pleaded, “Let it not be!” Jesus responded to them with prophetic words, affirming that the prophecy would indeed be fulfilled. Nonetheless, even in this instance, He refrained from directly accusing the Gentiles to avoid provoking hostility against Himself, merely alluding to them with the statement: “He will give the vineyard to others” (Luke 20:16). It is clear that He shared the parable so that the Jews would recognize and declare their own judgement, much like David did when he realized his actions through Nathan's parable. Consider how truly just is the judgement when those who are admonished are the ones who condemn themselves."},{"author-name":"John Damascene","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88f1652142a026a0c6d53_John%20Damascene.png","category":"Holy Fathers and Teachers","century":8,"exegesis-text":"The Lord did not dishearten the obstinate with His parable, for they blinded their eyes to avoid seeing and deafened their ears to escape hearing. Consequently, the radiance of the Gospel could not illuminate their hearts. Oh, the profound folly of the Jews! In their misunderstanding, they bring condemnation upon themselves through their own words. When the Lord inquired, \\"What will the master of the vineyard do to those who tend the grapes?\\" they unwittingly spoke the truth: \\"He will bring destruction upon the wicked\\"—for those who commit injustice deserve severe punishment—and \\"He will entrust the grapes to others, who will yield fruit at the appointed time\\" (Matthew 21:40-41). Thus, the priests and Pharisees prophesied truthfully without their awareness. Indeed, the grapes, representing the Lord’s people, have been entrusted to different laborers who, in due season, have produced abundant fruit for the Lord. Their message will resonate throughout the earth, and their declarations will reach the ends of the world. Blessed are the feet of those who announce peace and proclaim glad tidings (Rom. 10:15, 18)! As sheep among wolves, they transformed those wolves into sheep, meaning that the Gentiles, once distant from God, became part of Christ’s flock, winning over chosen individuals through their acts of goodness (Titus 2:14)."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"When will His return occur? At the second coming? This interpretation is certainly one possibility. However, a more fitting understanding might be as follows: The Master of the vineyard represents God the Father; He entrusted His Son, who was crucified by the Jews. When He returns, meaning when He observes the wrongdoing perpetrated by the leaders, then “He will put these wicked men to an evil death,” and direct the Roman legions against them."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"When the Master of the vineyard arrives, what will befall those laborers? They replied, He will punish the wrongdoers and share the grapes with other workers, who will bring forth their due return. Jesus presented this parable to the bishops and leaders of the people, who approached Him while He was teaching in the temple (Matthew 21:23). For He positioned them as judges in this matter, saying, ‘When the Master of the vine comes, what will He do to those that work in the vineyard?’ They retorted, ‘He will destroy those who do wrong.’ But who among them gave this answer? It was likely those who were present, specifically the Hierarchs and elders; nevertheless, according to the words of the holy Luke, it is clear that others were included who declared: ‘the wicked shall be punished,’ among other things; and when the Hierarchs and elders heard this, they exclaimed, ‘Let it not be’! (Mt. 21:41; Lk. 20:16) Did not the bishops and elders, upon learning from the Evangelist Mark that the parable was about them, remain silent? The disciples of Christ, observing their silence, responded to Him. Yet when the bishops and elders heard the response, ‘the wicked shall be punished,’ they shouted, ‘may this never happen’! (Mk. 12:12) It could be that those same Hierarchs and elders, confronted by the truth, acknowledged the consequences that awaited the wrongdoers, then fervently wished for this fate to be avoided: ‘Let it not be’! \\n\\nWhen were the Jews punished, and what was their punishment? There are two instances: one in this life and another in the life to come; and two types of punishment: one for now, and the other for eternity. At the resurrection of the Savior, the Jewish people lost all earthly authority, were exiled from the holy city, removed from the promised land, and dispersed in despair and disgrace to the far corners of the earth. At the second coming of the Lord Jesus, ‘they shall gaze upon Him whom they pierced’ (John 19:37), and in that moment, they will lament and mourn, destined for eternal damnation. This is indicated by the phrase: ‘They that are wicked shall be punished’. The other workers are the God-bearing Apostles, along with all the divine teachers and proclaimers of the Gospel. God has entrusted to them not only the people of Israel but also all nations, as stated in Scripture: ‘Go therefore and make disciples of all nations’ (Matthew 28:19). These servants, throughout various ages, have yielded fruit in the form of the Gospel’s proclamation, the works, faith, virtues, and the blood of believers in Him. The Lord affirms this with the following prophetic words:"},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"The aim of this inquiry is for the Jewish people to once again render judgment upon themselves, thereby acknowledging the righteousness of God's impending verdict against them (Matt. 21:43). In referring to the arrival of the owner, we are not speaking of Christ's second coming or the final dreadful judgment; rather, the owner of the vineyard is representative of God the Father. The vinedressers will present Him the fruits in 'their seasons,' signifying the period of labor and harvest in our current earthly existence, rather than after the consummation of the final judgment. It is reasonable to infer that the arrival of the master alludes to the destruction of Jerusalem, during which God’s judgment will be enacted upon the stewards of the vineyard, symbolizing the Church of the Old Covenant."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The master of the vineyard will eventually return; indeed, what actions will he take concerning these grapes upon his arrival? What are your thoughts on his actions? - Jesus Christ concluded His parable with these words. The parable's message was unmistakable; its significance was exceedingly clear. Even the ancient prophet Isaiah expressed a similar imagery, portraying the chosen people as a vineyard and inquiring of them on God's behalf: \\"What more could I have done for My vineyard that I have not done?\\" Other prophets also compared the people to a vine: Jeremiah, Ezekiel, and Hosea made similar analogies. This metaphor is even present in the Law of Moses and in the Psalms. The vine, a humble yet noble plant, demands the vinedresser's diligent and consistent care throughout the year. In the same way, God selected the Hebrew nation from all other peoples, demonstrating His extraordinary care for them at all times. St. Chrysostom remarks that despite God's extensive efforts, the Jews allowed themselves to be surpassed by the harlots and tax collectors, highlighting their immense negligence in the face of God's great care. What the farmers were meant to do, God Himself fulfilled: He planted a vineyard, encircled it with a protective fence, and so forth. When the Jews departed from Egypt, God provided them with the Law, established their civil order, built the altar—symbolized by the “winepress,” where the blood of animals was spilled, foreshadowing the blood of Christ—and constructed the temple, referred to as the “pillar” in the parable. Through the protections of the Law, the Jews became a distinct nation, with the Law acting like a “wall of fire” safeguarding them from pagan tribes, idolatry, and a pledge of God’s protection. Their homeland, Palestine, was comprehensively shielded: to the east lay the Jordan River and two lakes, to the south, the desert and the mountainous Idumea, to the west, the sea, and to the north, Antiliban. During the miraculous exodus from Egypt, at Sinai, and throughout the conquest of the Promised Land, God continually manifested Himself as the people's leader through countless miracles and signs; later, having made all things well, He entrusted His people to their spiritual leaders—the high priests, priests, and Levites—giving them the authority to sit in Moses' seat, where they would instruct the people and interpret the Law. In this way, God displayed great patience, enduring long without immediate punishment for their offenses (as noted by St. John Chrysostom). “And He sent His servants,” meaning the prophets, the chosen messengers of God, who declared His will to the Jews, called them to repentance, and foretold the coming of the world's Redeemer—the only begotten Son of God. These divine messengers sought fruit from the Jews—evidence of obedience to God's will. However, instead of yielding fruit after such diligent attention, the Jews not only rejected these messengers but also violently harmed them; they shed the blood of those sent to them, deserving execution themselves (according to St. John Chrysostom). Thus, Jeremiah and Zechariah, son of Jodai, endured stoning (Jeremiah 37:15), Isaiah was sawn in two, others faced scorn, beatings, imprisonment, and all forms of torture, dying by the sword—those whose loss was not deserved by mankind. “I have sent to you,” declares God through the prophet Jeremiah, “all My servants, the prophets sent from early morning to say, ‘Do not do this detestable thing that I hate.’” (Jer. 44:4-6). Yet the Jews remained obstinate. St. Chrysostom poses the question: “But why did God not immediately send His Son?” and answers, “So they might realize how unjustly they had treated the servants who were sent, and, setting aside their anger, become ashamed of His coming.” The words, “they shall be ashamed of My Son,” indicate neither ignorance on God's part nor a lack of foresight, but rather a desire to highlight the gravity of sin and the obstinate heart of the Jews. God foreknew that they would kill the Son, yet He sent Him anyway. If they had not recognized the servants, at the very least, they ought to have honored the dignity of the Son. In sending His Son, the heavenly Father made one last monumental appeal of mercy. St. Chrysostom observes: “What was their response? They should have come to seek forgiveness, yet instead they remained entrenched, devising even more heinous plots than before. Upon seeing the Son, their thoughts were, ‘Let us go and kill Him.’ But for what reason? Could they indict Him, great or small? Was it because He honored you? Being God, He took on flesh for your sake and performed countless miracles? Or was it in calling you into the kingdom?” Witness the depth of their madness and wickedness, their unrestrained desire for murder: “Let us kill Him,” they resolved, “and seize His inheritance!” In a similar vein to Joseph's brothers, who conspired against him, they declared as they spotted him from afar, “Look, the dreamer is coming; let us go now and kill him… and see what becomes of his dreams.” (Gen. 37:19-20). Just like Joseph's brothers inadvertently played a role in fulfilling God's plan regarding their younger sibling, the legalists of Judah, in defying Christ, unwittingly became agents of God's purposes. “This is the heir,” said the wicked vinedressers. Jesus Christ stands as the Heir of all things—not merely as God but also as Man, for while He is God, He is also the Creator of all. The parable’s striking words—“let us go and kill Him… and seize His inheritance”—foreshadow the actions of Jewish leaders, who soon heard Caiaphas expressing in a secret Sanhedrin meeting, “What shall we do? This Man is performing many miracles. If we allow Him to continue, all will believe in Him… it is better for us that one man die…” (Jn. 11:47-50). They led Him out of the vineyard and murdered Him. “Do you perceive,” St. Chrysostom asserts, “how Jesus Christ predicts the very location of His impending death?” It is known that He “suffered outside the gate” (Hebrews 13:12). The Lord, in His parable, speaks with omniscience, illustrating the evil intentions of the Jews with uncanny precision, depicting their imminent offense as it would later unfold. He perceives their malevolent schemes and shows them, as though in a mirror, the horrifying reality of their plans, aiming, if possible, to instill dread in them. He places their actions before their own consciences and directly poses the question that determines their fate: “When the master of the vineyard returns,”—when God’s great patience has reached its limit and He comes as the formidable avenger of unrighteousness—“what will He do to these vinedressers?” Following all this, what was the reaction of the scribes and Pharisees? They comprehended the parable and understood the implication of this critical inquiry; it was posed before the people to ensure its undeniable weight, and they rendered their response… With an appearance of calmness, but a shocking boldness, they judged themselves once more."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"In essence, the significance of the parable was as evident to them as it is for us today. However, had they indicated even slightly that they saw themselves as the wicked vinedressers, it is likely the crowd would have turned against them violently. This fear only intensified their boldness and arrogance, leading them to deny any connection to the parable. When Jesus posed the question, “So, when the owner of the vineyard comes, what will he do to these vinedressers?” they responded, “Surely he will put these evildoers to cruel execution, and give the vineyard to others who will render him the fruit in its season.” Ironically, these men themselves decreed their fate. Soon after, their authority over the Jewish people was revoked, along with their claim to lead God’s will among both Jews and Gentiles visiting the temple in Jerusalem. The destruction of the temple resulted in their disbandment, effectively ending them as a people."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"When the master of the vineyard arrives, what will he do to the tenants? The listeners, whether genuinely convinced individuals from the crowd or the Pharisees, who sought to reveal their disdain for the implications of this parable, answered, “He will put these wicked men to a miserable death, and he will assign the vineyard to other caretakers who will yield fruits in their season.” Yet again, they inadvertently proclaimed their own doom, acknowledging that God’s justice demanded their privileges be stripped away and granted to the Gentiles."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"Through His continued discourse, the Lord made it clear that due to their obstinacy and malicious resistance, not only were they but the entire nation losing the privilege of the initial entrance into the kingdom of the Messiah. The new parable shared not only with the Pharisees but also with the crowds (Luke 20:9-19) drew from the imagery of a vineyard, to which the Lord entrusted caretakers—not to cultivate, but rather to gather its yield. He sent messengers to them repeatedly, yet the wicked tenants mistreated some, killed others, and stoned still others. In due course, He sent His Son, yet they plotted to take His life as well in their attempt to seize His inheritance by force. Consequently, they led Him out of the vineyard and executed Him. This parable required no further explanation; those to whom it was directed recognized who the unfaithful stewards were. It was undeniable that the Lord, in declining to respond to inquiries regarding His authority as the Messiah, claimed for Himself the title of the Son of the Master, thereby setting Himself apart from all the servants who had been sent beforehand."}]}
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