1. Study the Parable of the Tenants (Matt 21:33-45; Mark 12:1-12; Luke 20:9-19). Divide the three passages into their corresponding sections to see how they compare and what details each author reveal about the parable.

2. Who is Jesus speaking to?

Jesus is teaching to people in the temple when the chief priests, scribes and elders approach and challenge His authority to teach and do miracles (Matt 21:23-27; Mark 11:27-33; Luke 20:20:1-8). Matthew 21:33 opens with, "Listen to another parable" which draws a connection or sequence with the preceding Parable of the Two Sons. The Parable of the Tenants is Jesus' second consecutive parable directed at the Jewish religious leaders, which they understood and were quite angry. However, the parable could well be directed at other Jews who shared the same views as their religious leaders.

3. What is the meaning of the parable? What does it say about Israel's response to Jesus Christ? What is God's response to Israel? What is the purpose of references to the Old Testament? Use this chart to get you started in understanding the parable.

Because of Isaiah 5:1-7 and subsequent Jewish literature, the vineyard was a common metaphor for the nation of Israel. Jesus' Jewish audience would have immediately made the allegorical connection; thus, when the landowner judged to destroy the wicked tenants and give the vineyard over to others, the Jews recognized this as their nation being given over to another, which prompted their response in Luke 20:16, "may it never be!"

It would not be until Matthew 21:43 when the Jews learn that Jesus uses the image of a protected and production ready vineyard to represent the image of the kingdom of God. The Jews discover, contrary to their belief, that Jesus did not equate the nation of Israel with the kingdom of God.

Jewish religious leader's response to God:

Jesus portrays Israel's response in two ways: 1) their response to God's sent prophets and 2) their response to Jesus.

The parable's allegory portrays religious leaders of ill treating and murdering God's Old Testament prophets. Did that really happen? As noted earlier, the Old Testament records prophets being killed (1 Kings 18:4, 13; Jer 26:20-23) and stoned (2 Chron 24:21-22). More pertinent and later is Jesus final woe (Matt 23:29-32) to Jewish religious leaders (scribes and Pharisees) that calls out their hypocrisy when they recognized that their forefathers, and thus acknowledging themselves to be sons, murdered and shed the blood of prophets.

In Matthew 23:32, when Jesus says, "Fill up, then, the measure of the guilt of your father," He is referring to their corporate sin and guilt that continues among the descendants of the wicked unless they repent (Ex 20:5; Num 14:18; Deut 23:2-6).

Blood guilt affects the whole community (Deut 21:1-9), which God Himself avenges (Deut 32:43; Ps 79:10).

"The measure of sin," refers to the idea that God can only tolerate so much sin, and when the "measure is full," He responds in wrath. While this usually applied to Gentile nations (Gen 15:16; Deut 9:4), this was the first time it applied to Israel.

While the parable portrayed the ill treatment and murder of the landowner's son, it was clear that Jewish religious leaders, recognizing and refusing Jesus’ messianic claim, initially were not out to kill Him.

However, the people recognized Jesus as the Messiah. A few days earlier, Jesus entered Jerusalem to a big welcome and acclamation, and He cleansed the temple to shouts of, "Hosanna to the son of David!" (Matt 21:1-11). "Hosanna" is the Hebrew term for "save" with the context of appealing as in "save I pray." "Son of David" recognizes Jesus' lineage and hope of Messiah.

For six months, Jesus had been telling His disciples that Jewish religious leaders will kill Him (Matt 16:21; 17:22-23; 20:17-18), and through the Parable of the Tenants, Jesus now told the religious leaders themselves what they will do.

Understanding the quotation of Psalm 118:22-23 is essential to its significance to Jesus.

Psalm 118:22-23 is one of the most quoted Old Testament verses in the New Testament (Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11, 1 Peter 2:7, and paraphrased in Eph 2:20).

In the construction of ancient stone structures, the cornerstone was the first and most important stone laid down. Also known as the foundation stone or capstone, it served as the reference point for the layout of all corners of the building and its entire structure. In many instances, the name of the architect and the date of construction can be found on the cornerstone. To qualify as the cornerstone, the stone had to be large, cut a certain way and have a certain flawless quality in look and substance. It was the stone most carefully scrutinized by the stone cutter, mason and architect, and a construction project may be delayed until the right cornerstone was found and cut.

Psalm 118 is believed to be about the nation of Israel or its king, because the king often represented the nation. King David would be an example of "the stone which the builders rejected has become the chief cornerstone" when Samuel, expecting the older sons of Jesse to be the next king, realized that God had chosen the youngest.

In like manner, Jesus, from lowly Nazareth (John 1:46), did not fit the expectation of Jewish religious leaders. He was not the military leader that would overthrow Roman rule and restore the greatness of the nation. Jesus did not meet the qualifications for the cornerstone that the Jewish builders sought.

In recalling Psalm 118:22-23, not only does Jesus claim to be the Messiah, but He is the rejected Cornerstone of the kingdom of God who will be vindicated and exalted.

God's response to Israel:

In the parable, the landowner assumed that the wicked tenants would accept his son, and his forbearance with their malicious behavior was cause for the ultimate implacability of his wrath. "What will the owner do?" Jesus leaves no doubt that the punishment would be capital.

The parable's allegory is a prophecy: God's response to Israel's rejection of His Son will be Israel's removal of their caretaking of the kingdom of God. The kingdom will be "given to a people who will produce its fruit."

Jesus' allusion to Isaiah 8:14-15, which speaks of God figuratively as a means of destruction (a stone, a rock, a snare, a trap), serves as a warning. Jewish religious leaders who fail to see and recognize the Chief Cornerstone do so at their own peril.