Golden vine at Entrance to Herod's Temple(Image courtesy of http://homepage.ntlworld.com/ritmeyer/)
Throughout the last week before his crucifixion, Jesus was repeatedly warning Jerusalem's religious leaders of the consequences of what they were planning to do to him. And although he had repeatedly faced criticism before from some in his audiences, the intensity and severity of the opposition now increased as the Passover weekend approached.
The leaders were well aware of the import of his teachings, even though Jesus had refrained from explicit public claims to be the Messiah. They also knew that Passover in Jerusalem was the most likely place for him to finally reveal himself to the people, and that in view of his popularity it was quite likely that he would gain a large following and force their hands as leaders to accept him and challenge Rome.
They were right to fear the disastrous results of such a confrontation with Rome. In the years that followed Jesus’ death and resurrection there would be others who would claim openly to be the Messiah and would lead their Jewish supporters to death at the hands of the Romans. The flaw in their argument, however, was: first, that Jesus had never advocated a violent confrontation with Rome, and secondly, if he were to do so in the future, since he was the true Messiah, God’s armies of angels would easily overthrow the Romans.
But something other than just political and military fears was also at work. The religious leaders wanted to preserve their control over the people. They liked the exercise of power, which they now saw challenged by Jesus. If he were acknowledged to be the Messiah, there would be no place for them in the corridors of power. As religious leaders of God’s people, they were not kings. Nor did they own God’s people: they were merely custodians or shepherds ("tenants", if you like) to care for what was not their own. As such, they were accountable to God, the true owner—and of course to his Son and Heir. Jesus truly cared for the people, not just as a shepherd—although he truly was the Good Shepherd who gave his life for the sheep, but as the heir and true owner of the flock.
And so, when we understand this setting in which Jesus told this story, we can understand who is being depicted in each character. And we can understand why the leaders who heard it, knew very well that he had spoken this threat to them.
It is well known that the nation Israel was symbolized by a vine and a vineyard. this is already established by the "song of the Vineyard" in Isaiah 5:1-7, the climactic line 7 of which reads: "The vineyard of the LORD Almighty is the house of Israel, and the people of Judah are the vines he delighted in. And he looked for justice, but saw bloodshed; for righteousness, but heard cries of distress." Israel was God's vineyard and vines. The fruit he looked for was righteousness and faith, but instead he found the cries of ones who were treated unjustly. this brought on his judgment.
Over one of the entrances to the Temple of Herod in Jerusalem was an image of a vine made of gold (see the image above). This represented Israel, God's vine.
In the parable, the owner represents God who sends his servants the prophets to check on Israel's fruit and hold the tenants (the religious leaders) accountable for producing the fruit of righteousness in the people. Instead of yielding the expected income of the vineyard to its distant owner, the tenants (Old Testament kings and leaders) killed the prophets, the most recent of which was John the Baptizer. In the parable, the owner (God) then sends his son, supposing that perhaps his tenants will have greater respect for his son than for his servants. But they think that by killing the heir they may gain ownership of the vineyard, not just the management of it. So they throw him out of the vineyard and kill him. The sequence here emphasizes that they first rejected him before they killed him, just as Jesus was first rejected by the leaders and then turned over to the Romans for execution on a cross.
Jesus' final question to them: What do you think the owner will do to those tenants? Those who heard Jesus knew very well the terrible answer. And the religious leaders, knowing that the tenants represented them, replied "God forbid!" (v. 16). Jesus answered his own question, saying: "He will come and kill those tenants and give the vineyard to others." The judgment of the leaders and of the nation that followed their leadership was thus clearly predicted. What they now decided to do with Jesus was done in the full light of his many warnings.
The leaders doubtless said to themselves: "But this is just his story. A made-up story has no authority!" But Jesus, as usual knowing their thoughts, gave them the authority they ought to have recognized: the prophetic Scriptures. "Then what is the meaning of that which is written: 'The stone the builders rejected has become the cornerstone"? He was quoting from Psalm 118:22, one of the psalms of the Great Hallel, sung by pilgrims at Passover, and which generations of Jewish scholars had acknowledged was prophetic. All quibbling was now silenced. The prediction was there for all with clear heads and open eyes to see: The "builders" of Israel were her leaders, and the Stone rejected by them God would make into the Cornerstone.
But sadly, the leaders who heard Jesus did not change their minds. They remained intent upon doing away with this man who interfered with their plans for the nation (v. 19).
Medieval "Christians" made the terrible mistake of using the term "Christ-killers" of Jewish citizens in their midst, and used that awful term as an excuse to oppress and persecute them. This was a ghastly sin for which they will be held accountable at God's judgment seat. Jesus' warning was directed at this one generation of Judeans, and the judgment he warned of fell in AD 70, when Jerusalem was destroyed by Roman armies. The only judgment that is yet unfulfilled is not just for professing Jews, but for all people—Jews and Gentiles—who refuse to accept Jesus as God's promised Savior.
It is easy for us to point the finger at these ancient religious leaders, and fail to see the lesson that is in this passage for us all. We all like the feeling of being in control, not only of our own lives but also—if possible—of others. Yet disciples of Jesus are not even in control of their own lives: we belong to Jesus, and he is entitled to do with us as he wishes. This means not only demanding of us daily lives of kindness, generosity, and purity, but also that he can bring times of suffering and need into our lives, in order to test us. When things go wrong, do you blame God? When sickness comes, when a business venture collapses, when your love for another is rebuffed, what is your reaction? If we would not repeat the mistake of the religious leaders of Judea, we must remind ourselves each day: "Jesus died for me. I do not, therefore, belong to myself — I belong to him who so loved me." This is a proper lesson for us as our study takes us steadily toward the cross of Jesus and our own worship on Good Friday and Easter. What does his cross mean to you? Does it make you want to respond to his love: "Lord, you gave yourself for me. I give myself without reservation to you, to love and serve you all my life."
We too are God's tenants, given life itself and asked to use our resources to serve Him, and in so doing to serve the best interests of others. When instead we try to use other people for our own selfish ends, we are seeking to be more than tenants, but owners. And this, God will judge.
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