Under these figurative modes of speech, or parables, Jesus Christ began to trace out for their reflection a true portraiture of their ingratitude, and of the divine vengeance. By this man we are to understand God the Father, whose vineyard was the house of Israel, which he guarded by angels; the place dug for the wine-vat is the law; the tower, the temple; and Moses, the prophets and the priests, whom the Jews afflicted and persecuted are the husbandmen or servants. (St. Jerome) — This same parable was employed by Isaias, (v. 1.) where speaking of Christ, he says: My beloved had a vineyard, and he fenced it in. (Tirinus) — He went into a far country, not by change of place, for he is every where, but by leaving the workmen the power of free-will, either to work or not to work; in the same manner as a man in a far country cannot oversee his husbandmen at home, but leaves them to themselves. (Ven. Bede) — This parable is thus morally explained: Jesus Christ planted a Church with his own blood, surrounded it with evangelical doctrine, as with a hedge; dug a place for the wine-vat, by the abundance of spiritual graces which he has prepared for his Church; built a tower, by appointing his angels to guard each individual Christian, who are the husbandmen to whom he has let it out. (Nicholas of Lyra)
I. They that enjoy the privileges of the visible church, have a vineyard let out to them, which is capable of great improvement, and from the occupiers of which rent is justly expected. When God showed his word unto Jacob, his statutes and judgments unto Israel (Ps 147 19), when he set up his temple among them, his priesthood, and his ordinances, then he let out to them the vineyard he had planted; which he hedged, and in which he built a tower, v. 1. Members of the church are God's tenants, and they have both a good Landlord and a good bargain, and may live well upon it, if it be not their own fault.
Cross references: : Isa. 5:1 ; Jer. 2:2 ; Matt. 21:33 ; Luke 20:9 The calling of God is not tied either to place, person, or time, without exception. This word Parable, which the Evangelists use, doth not only signify a comparing of things together, but also dark speeches and allegories.
Verses 1-12 Christ showed in parables, that he would lay aside the Jewish church. It is sad to think what base usage God's faithful ministers have met with in all ages, from those who have enjoyed the privileges of the church, but have not brought forth fruit answerable. God at length sent his Son, his Well-beloved; and it might be expected that he whom their Master loved, they also should respect and love; but instead of honouring him because he was the Son and Heir, they therefore hated him. But the exaltation of Christ was the Lord's doing; and it is his doing to exalt him in our hearts, and to set up his throne there; and if this be done, it cannot but be marvellous in our eyes. The Scriptures, and faithful preachers, and the coming of Christ in the flesh, call on us to render due praise to God in our lives. Let sinners beware of a proud, carnal spirit; if they revile or despise the preachers of Christ, they would have done so their Master, had they lived when he was upon earth.
II. Those whom God lets out his vineyard to, he sends his servants to, to put them in mind of his just expectations from them, v. 2. He was not hasty in his demands, nor high, for he did not send for the rent till they could make it, at the season; nor did he put them to the trouble of making money of it, but was willing to take it in specie.
The first servant whom the Almighty sent, was Moses; but they sent him away empty; for, says the Psalmist, they provoked him to anger in the camp. (Psalm cv.) The second servant sent was David, whom they used reproachfully, saying: What have we to do with David? (3 Kings xii. 16.) The third was the school of the prophets; and which of the prophets did they not kill? (Matthew xxiii.) (Ven. Bede)
III. It is sad to think what base usage God's faithful ministers have met with, in all ages, from those that have enjoyed the privileges of the church, and have not brought forth fruit answerable. The Old-Testament prophets were persecuted even by those that went under the name of the Old-Testament church. They beat them, and sent them empty away (v. 3); that was bad: they wounded them, and sent them away shamefully entreated (v. 4); that was worse: nay, at length, they came to such a pitch of wickedness, that they killed them, v. 5.
IV. It was no wonder if those who abused the prophets, abused Christ himself. God did at length send them his Son, his well-beloved; it was therefore so much the greater kindness in him to send him; as in Jacob to send Joseph to visit his brethren, Gen 37 14. And it might be expected that he whom their Master loved, they also should respect and love (v. 6); "They will reverence my son, and, in reverence to him, will pay their rent." But, instead of reverencing him because he was the son and heir, they therefore hated him, v. 7. Because Christ, in calling to repentance and reformation, made his demands with more authority than the prophets had done, they were the more enraged against him, and determined to put him to death, that they might engross all church power to themselves, and that all the respect and obedience of the people might be paid to them only; "The inheritance shall be ours, we will be lords paramount, and bear all the sway." There is an inheritance, which, if they had duly reverenced the Son, might have been theirs, a heavenly inheritance; but they slighted that, and would have their inheritance in the wealth, and pomp, and powers, of this world. So they took him, and killed him; they had not done it yet, but they would do it in a little time; and they cast him out of the vineyard, they refused to admit his gospel when he was gone; it would by no means agree with their scheme, and so they threw it out with disdain and detestation.