Matthew 21:23-46
One question ( λογον ενα ). Literally "one word" or "a word." The answer to Christ's word will give the answer to their query. The only human ecclesiastical authority that Jesus had came from John.The baptism of John ( το βαπτισμα το Ιωανου ). This represents his relation to Jesus who was baptized by him. At once the ecclesiastical leaders find themselves in a dilemma created by their challenge of Christ.
They reasoned with themselves ( διελογιζοντο ). Picturesque imperfect tense describing their hopeless quandary.
I will not ( ου θελω ). So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir" ( εγω, κυριε ) suits better for the second son (verse 30) with a reference to the blunt refusal of the first. So also the manuscripts differ in verse 31 between the first ( ο πρωτος ) and the last ( ο υστερος or εσχατος ). But the one who actually did the will of the father is the one who
repented and went ( μεταμεληθεις απηλθεν ). This word really means "repent," to be sorry afterwards, and must be sharply distinguished from the word μετανοεω used 34 times in the N.T. as in Mt 3:2 and μετανοια used 24 times as in Mt 3:8. The verb μεταμελομα occurs in the N.T. only five times (Mt 21:29, 32; 27:3; 2Co 7:8; Heb 7:21 from Ps 109:4). Paul distinguishes sharply between mere sorrow and the act "repentance" which he calls μετανοιαν (2Co 7:9). In the case of Judas (Mt 27:3) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance ( μετανοιαν ), but mere sorrow is not repentance.
Go before you ( προαγουσιν ). "In front of you" (Weymouth). The publicans and harlots march ahead of the ecclesiastics into the kingdom of heaven. It is a powerful indictment of the complacency of the Jewish theological leaders.
In the way of righteousness ( εν οδω δικαιοσυνης ). In the path of righteousness. Compare the two ways in Mt 7:13, 14 and "the way of God" (22:16).
A hedge ( φραγμον ). Or fence as a protection against wild beasts.
Digged a winepress ( ωρυξεν ληνον ). Out of the solid rock to hold the grapes and wine as they were crushed. Such wine-vats are to be seen today in Palestine.
Built a tower ( ωικοδομησεν πυργον ). This for the vinedressers and watchmen (2Ch 26:10). Utmost care was thus taken. Note "a booth in a vineyard" (Isa 1:8). See also Isa 24:20; Job 27:18. Let it out ( εξεδετο, εξεδοτο the usual form). For hire, the terms not being given. The lease allowed three forms, money-rent, a proportion of the crop, or a definite amount of the produce whether it was a good or bad year. Probably the last form is that contemplated here.
His servants ( τους δουλους αυτου ). These slaves are distinguished from
the husbandmen ( γεωργο, workers of the soil) or workers of the vineyard who had leased it from the householder before he went away. The conduct of the husbandmen towards the householder's slaves portrays the behaviour of the Jewish people and the religious leaders in particular towards the prophets and now towards Christ. The treatment of God's prophets by the Jews pointedly illustrates this parable.
They will reverence my son ( εντραπησοντα τον υιον μου ). Second future passive from εντρεπω, to turn at, but used transitively here as though active or middle. It is the picture of turning with respect when one worthy of it appears.
Take his inheritance ( σχωμεν την κληρονομιαν αυτου ). Ingressive aorist active subjunctive (hortatory, volitive) of εχω. Let us get his inheritance.
He will miserably destroy those miserable men ( κακους κακως απολεσε αυτους ). The paronomasia or assonance is very clear. A common idiom in literary Greek. "He will put the wretches to a wretched death" (Weymouth).
Which ( οιτινες ). Who, which very ones of a different character.
The stone which ( λιθον ον ). Inverse attraction of the antecedent into the case of the relative.
The builders rejected ( απεδοκιμασαν ο οικοδομουντες ). From Ps 118:22. A most telling quotation. These experts in building God's temple had rejected the corner-stone chosen by God for his own house. But God has the last word and sets aside the building experts and puts his Son as the Head of the corner. It was a withering indictment.
Shall be taken away from you ( αρθησετα αφ' υμων ). Future passive indicative of αιρω. It was the death-knell of the Jewish nation with their hopes of political and religious world leadership.
Shall be broken to pieces ( συνθλασθησετα ). Some ancient manuscripts do not have this verse. But it graphically pictures the fate of the man who rejects Christ. The verb means to shatter. We are familiar with an automobile that dashes against a stone wall, a tree, or a train and the ruin that follows.
Will scatter him as dust ( λικμησε ). The verb was used of winnowing out the chaff and then of grinding to powder. This is the fate of him on whom this Rejected Stone falls.
Perceived ( εγνωσαν ). Ingressive second aorist active of γινωσκω. There was no mistaking the meaning of these parables. The dullest could see the point.
Took him ( ειχον ). Descriptive imperfect of εχω, to hold. This fear of the people was all that stayed the hands of the rabbis on this occasion. Murderous rage was in their hearts towards Jesus. People do not always grasp the application of sermons to themselves.
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