31:
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hearers as commercial farmers hungry for profits. Hence, their equation with the ruling priests would have been readily perceived. There is no reason to assume that the γεωργοὶ would necessarily have been understood as impoverished or marginalized. Their high-handed actions against the servants and son of the owner parallel
Jeddous’ rough treatment of the emissaries of Zenon’s associate, while the owner’s military response parallels the action taken against the Senators of Salamis. These parallels from history are consistent with an interpretation of the parable that identifies the tenant farmers as the ruling priests.
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His master said, 'Perhaps he didn't know them.' He sent another slave, and the farmers beat that one as well. Then the master sent his son and said, 'Perhaps they'll show my son some respect.' Because the farmers knew that he was the heir to the vineyard, they grabbed him and killed him. Anyone here with two ears had better listen!"
344:. Matthew also has the priests and leaders say that the husbandmen should be killed, a joke on them when they later realize they are the husbandmen, whereas Mark and Luke have Jesus conclude the story himself in this way. Both Luke and Matthew have a statement about the stone's destructive power, which Mark lacks.
238:
65. He said, "A ... person owned a vineyard and rented it to some farmers, so they could work it and he could collect its crop from them. He sent his slave so the farmers would give him the vineyard's crop. They grabbed him, beat him, and almost killed him, and the slave returned and told his master.
497:
Interpreters should not assume that these farmers would necessarily have been understood as poor sharecroppers who out of desperation for land resorted to theft and murder. The farmers who entered into a legal agreement with the owner of the vineyard could very well have been understood by Jesus’
753:
He went into a far country, not by a change of place, for he is every where, but by leaving the workmen the power of free-will, either to work or not work; in the same manner as a man in a far country cannot oversee his husbandmen at home, but leaves them to themselves. Ven.
283:
through Jesus' death, resurrection and role as the messiah. Others think it might be a reference to the Roman destruction of
Jerusalem as seen by Christians as God's punishment for Jesus' death and their assumption that their new communities were the new Temple.
273:, which might be what generated seeing Jesus as a stone. Since the synoptics state Jesus said this in the Temple, this could reflect their view of Jesus as replacing the function of the Temple, bringing God's presence to humanity.
789:
Kloppenborg, John. “The Growth and Impact of
Agricultural Tenancy in Jewish Palestine (III BCE-I CE).” Journal of the Economic and Social History of the Orient 51, no. 1 (2008): 31–66. https://doi.org/10.1163/156852008X287549.
792:
Applebum, Shimon. Royal and
Imperial Estates in the Sharon and Samaria. In Studies in Judaism in Late Antiquity, vol. 40: Judaea in Hellenistic and Roman Times: Historical and Archaeological Essays. Leiden: E.J. Brill:
149:
33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:
452:, or perhaps the world itself. The produce made at the vineyard might be a metaphor for all the good produced by the people, which the authorities are not sharing with God, and trying to keep for themselves.
177:
42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?
477:, although they could be all of God's preceding messengers. The meaning of the "others" who will be given the vineyard is debated. Some proposed interpretations have seen them as other Jews,
796:
Rowlandson, Jane. 1996. Landowners and
Tenants in Roman Egypt: The Social Relations of Agriculture in the Oxyrhynchite Nome. Oxford Classical Monographs. Oxford and New York: Clarendon Press.
675:
493:
Craig Evans surveys the use of "tenant" (γεωργοὶ cf. Matt 21:38) in lease agreements in antiquity to contextualize how these tenants should be viewed. He concludes that:
174:
41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.
30:
765:
Evans, Craig A. “Jesus’ Parable of the Tenant
Farmers in Light of Lease Agreements in Antiquity.” Journal for the Study of the Pseudepigrapha 7, no. 14 (1996): 65–83.
786:
Kloppenborg, John S. The
Tenants in the Vineyard : Ideology, Economics, and Agrarian Conflict in Jewish Palestine / John S. Kloppenborg. Tübingen: Mohr Siebeck, 2006.
214:, probably appeared first in Mark, then was copied and slightly altered by Matthew and Luke. Mark's source is in dispute, with the earliest tradition given by
1162:
934:
336:
Matthew's version states the method of killing the third servant, stoning, which the other versions lack. Stoning might be a reference to
Christian
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38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.
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The owner of the vineyard is God and the son is Jesus. The traditional interpretation about the owner leaving the vineyard is expressed by
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43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
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34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.
418:. Workers often tended absentee estates and if the owner had no heirs the workers would have the first right to the land. The
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44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
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Muhammad, the
Apostle of God, in the Holy Scriptures of Judaism, Christianity, Zoroastrianism, Hinduism and Buddhism
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749:
The New
Testament of our Lord and Saviour Jesus Christ; First Published by the English College at Rheims, A.D. 1582
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299:, refers to Jesus as a stone. Paul does not use the Psalms for his scriptural support but instead uses quotes from
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understood that Jesus' parable was directed against them, and thus that they are the husbandmen. The term
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45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.
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467:: "He seems to leave the vineyard so as to leave the keepers of the vineyard free choice of action."
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713:. Translated and annotated by Erika Rummel. University of Toronto Press. 1988. pp. 144, 211.
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35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.
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40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
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used this Psalm to sum up their understanding of Jesus' death as part of his role as the
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Here is the version of this parable that appears in Thomas (Patterson–Meyer Translation):
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36 Again, he sent other servants more than the first: and they did unto them likewise.
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A common Christian interpretation is that this parable was about the chief priests and
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66. Jesus said, "Show me the stone that the builders rejected: that is the keystone."
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37 But last of all he sent unto them his son, saying, They will reverence my son.
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Seeing Jesus as a "stone" to build on precedes Jerusalem's destruction, however.
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887:] (in Arabic) (1989 ed.). Council of Senior Scholars (Saudi Arabia).
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was a common practice for religious discourse at the time. It could also be
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This could be seen as referring to the new Church's belief that they had
646:
Craig A. Evans (1997). "The Life of Jesus". In Stanley E. Porter (ed.).
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The possibility of tenants as greedy commercial farmers vs. poor farmers
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46 But when they sought to lay hands on him, they feared the multitude,
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39 And they caught him, and cast him out of the vineyard, and slew him.
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used the same Psalm to describe Jesus shortly after Jesus' death.
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845:] (in Arabic) (1st 2006 ed.). Tanweer Publishing center.
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have been interpreted as "sanctuary" and "altar", respectively.
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and Jesus, so the God of the Jews must also be Jesus' father.
310:. Luke stated, probably after Jerusalem's destruction, in
485:. They are usually seen as the new Christian community.
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as sayings 65–66, which some have suggested preceded the
470:
A common interpretation of the servants is that of the
390:
versions of the parable state that the priests of the
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as Mark's source being Peter. It is also found in the
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329:, uses both Isaiah and the Psalm as references in
109:in some translations) who failed in their duties.
116:, and was given to the people present within the
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648:A Handbook to the Exegesis of the New Testament
632:
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711:Collected Works of Erasmus: Paraphrase on Mark
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350:used this parable to defend the link between
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892:Ünal, Ali; Gültekin, Harun (25 April 2014).
481:(generally), Christians, or maybe even the
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751:. A. Fullarton and Co. 1852. p. 539.
895:The Prophet Promised In World Scriptures
822:A Brief Commentary on the Gospel of Mark
429:The description of the vineyard is from
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459:to argue that God leaving humans the
7:
898:(2013 ed.). USA: Tughra Books.
192:because they took him for a prophet
808:The New Jerome Biblical Commentary
515:Life of Jesus in the New Testament
358:. If one sees the servants as the
25:
269:, is almost the same as stone, '
44:Parable of the Wicked Husbandmen
838:محمد رسول الله في الكتب المقدسة
340:' deaths, perhaps the death of
325:, which most scholars consider
34:The Wicked Husbandmen from the
210:The parable, according to the
1:
885:Izhar ul-Haq (Truth Revealed)
89:. It describes a landowner (
1053:New Wine into Old Wineskins
416:New American Standard Bible
82:). It is also found in the
48:Parable of the Bad Tenants,
1254:
863:What Did Jesus Really Say?
806:Brown, Raymond E. et al.
771:10.1177/095182079600001406
140:Part of the Greek text on
97:) planting a vineyard and
1163:Wise and Foolish Builders
1063:Pharisee and the Publican
436:. Using a vineyard as a
408:New International Version
261:. It is notable that the
246:Verse 66 is a quote from
1177:Non-canonical / disputed
879:
874:Kairanawi, Rahmatullah.
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1168:Workers in the Vineyard
291:, in his letter to the
27:Parable taught by Jesus
733:: CS1 maint: others (
650:. BRILL. p. 465.
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253:. Many writers of the
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18:The Wicked Husbandman
1078:Rich man and Lazarus
860:Abdullah, Misha'al.
835:Ameri, Sami (2006).
312:Acts of the Apostles
46:, also known as the
1148:Unforgiving Servant
1123:Tree and its Fruits
824:Paulist Press 1989
820:Kilgallen, John J.
680:Book IV, Chapter 36
600:New Century Version
381:Temple in Jerusalem
197:Matthew 21:33–46] (
118:Temple in Jerusalem
1038:Master and Servant
973:Drawing in the Net
685:2006-06-19 at the
621:2006-06-19 at the
616:Book 4, Chapter 36
465:Bede the Venerable
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354:and Jesus, in his
199:King James Version
146:
40:
1238:Parables of Jesus
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1158:Wicked Husbandmen
1043:Mote and the Beam
968:Counting the cost
951:Canonical Gospels
944:Parables of Jesus
905:978-1-59784-271-6
830:978-0-8091-3059-7
816:978-0-13-614934-7
676:Adversus Haereses
612:Adversus Haereses
535:Ministry of Jesus
483:Jewish Christians
398:is translated as
356:Adversus Haereses
224:canonical Gospels
60:Gospel of Matthew
16:(Redirected from
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1103:Talents or minas
978:Faithful Servant
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36:Bowyer Bible
1128:Two Debtors
1113:Ten Virgins
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412:vine-grower
142:Papyrus 104
132:The parable
124:before the
120:during the
95:householder
1098:Strong Man
1033:Lost Sheep
880:إظهار الحق
801:References
610:Irenaeus,
530:Matthew 21
396:husbandman
278:superseded
122:final week
103:husbandmen
101:it out to
74:) and the
1189:Empty Jar
1118:True Vine
1073:Rich Fool
1028:Lost Coin
729:cite book
461:free will
424:winepress
392:Sanhedrin
376:Sanhedrin
251:118:22–23
114:Pharisees
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1184:Assassin
1133:Two Sons
683:Archived
671:Irenaeus
619:Archived
509:See also
479:Gentiles
475:prophets
450:covenant
438:metaphor
422:and the
388:synoptic
386:All the
348:Irenaeus
295:chapter
1217:Parable
1198:Related
525:Mark 12
520:Luke 20
457:Erasmus
414:in the
410:and as
406:in the
379:in the
338:martyrs
323:1 Peter
281:Judaism
259:messiah
107:tenants
99:letting
66:), the
52:parable
1083:Scribe
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442:Israel
431:Isaiah
404:farmer
400:tenant
301:Isaiah
293:Romans
263:Hebrew
216:Papias
1205:Jesus
1108:Tares
1093:Sower
1058:Pearl
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331:2:6–8
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