(41) They say unto him . . .--The fact that the answer to the question came, not from the speaker, but from the hearers of the parable, is peculiar to St. Matthew. On the assumption that those who gave the answer were the scribes and Pharisees, we may see in it either a real unconsciousness that they were as the men on whom the punishment was to fall (see Note on Matthew 21:31), or, more probably, an affected horror, by which they sought to disguise the conviction that the parable was meant for them. They would not admit, in the presence of the multitude, that they winced at this intimation that their designs were known.

Those wicked men.--Better, those miserable men, the adjective being the same as the preceding adverb. Their answer, like the speech of Caiaphas in John 11:49-51, was an unconscious prophecy, in which were wrapt up at once the destruction of the Holy City, and the transfer of the privileges that had belonged to Israel to the Gentile Church, which was to grow into Catholic Christendom. The Lord of the vineyard would not be robbed of its fruits, and sooner or later would find faithful and true labourers.

Verse 41. - They say unto him. The Pharisees probably made the reply, not at the moment apprehending the sense of the parable. Or the words were spoken by some of the bystanders, and taken up and emphatically repeated by our Lord with an unmistakable application (ver. 43). The conclusion was a necessary consequence, and this will account for Mark and Luke apparently making them a part of Christ's speech. By their answer they blindly condemn themselves, as David did at hearing Nathan's parable (2 Samuel 12:5). He will miserably (kakw = ) destroy those wicked men (κακοὺς, miserable men); or, he will evilly destroy those evil men; Vulgate, Malos male perdet. He will make their punishment equal their crime. The slaughter and mortality at the siege of Jerusalem accomplished this prediction to the letter. Unto other husbandmen; i.e. the Christian ministry, which took the place of the Jewish priests and teachers. As the husbandmen in the parable were rather the rulers and rabbis than the whole nation (which, indeed, only followed their guides), so these others are not the whole Gentile world, but those who sustained the ministerial offices in the Christian Church. Which (οἵτινες); of such kind as, denoting a class of servants. The clause is peculiar to Matthew. The speakers did not clearly apprehend the bearing of this detail of the parable. In their seasons. The times when the various fruits are ripe and ready for harvesting. These would vary in different climates and under differing circumstances; but the good husbandmen would be always ready to render to their Lord the fruits of faith and obedience, at every holy season and in due proportion. This parable, spoken originally of Israel, applies, like all such similitudes, to the Christian Church and to the human soul. How God dealt with individual Churches we see in his words to the seven Churches of Asia (Revelation 1-3.). Ecclesiastical history furnishes similar examples throughout all ages. God gives privileges, and looks for results worthy of these graces. He sends warnings; he raises up apostles, preachers, evangelists; and if a Church is still unfaithful, he takes away his Spirit, and lets it lapse, and gives its inheritance to others, In the other case, the vineyard is the soul of man, which he has to cultivate for his Master's use. God has hedged it round with the law, external and internal, given it the ministry and sacraments and the Scripture, and looks to it to bring forth the fruits of obedience, service, worship. He sends times of visitation, teaching, warning; he speaks to it by secret inspiration; he calls it in loving tones to closer union. If it hearkens to the call, it walks in the way of salvation; if it refuses to hear, it casts away the hope of its calling, and must share the lot of Christ's enemies.

21:33-46 This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.They say unto him,.... Either the common people that were about him; or rather the chief priests, scribes, and elders, to whom he put the question; little thinking then, that they were the persons intended in this parable:

he will miserably destroy those wicked men: in saying which, they own that persons guilty of such crimes, as beating, killing, and stoning, servants sent to them by the proprietor of the vineyard, to receive his due and proper fruit, and at last murdering his son and heir, were very wicked persons, and deserved the severest punishments to be inflicted upon them, and that without mercy; nor could it be thought, but this must and would be unavoidably their case, when the Lord of the vineyard should come: thus tacitly did they condemn themselves as wicked men, and as deserving the worst of deaths, who in a few days after this, were concerned in the death of the Son of God:

and will let out his vineyard unto other husbandmen; allowing it to be a very just thing, not only to put these men to the most miserable and tormenting death that could be devised, but to take the vineyard out of the hands of their posterity, and let it out to other persons; as it was a righteous thing with God, to remove the church state, Gospel and ordinances from the Jews, and deliver them to the Gentiles:

which shall render him the fruits in their seasons; that is, his due, and that in proper time. The other evangelists relate these words, as spoken by Christ: for the reconciliation of which let it be observed, that they were first spoken by the Jews, as is here signified; and after that were spoken by Christ, confirming what they said, and applying it to them; upon which they said, "God forbid"; that we should ever be guilty of such crimes, incur such punishment, and this should be our case: but in proof of it, that so it would be, our Lord alleges the following words.