The Parable of the Wicked Tenants and The Owner's Beloved Son

6 · Identifies the vineyard explicitly as Israel by quoting Isaiah 5:7

So as Jesus is starting this parable, the religious leaders' ears are alive. They realize that Jesus is talking about the Lord's vineyard. Who is the Lord's vineyard? What is the Lord's vineyard? Going back to the same chapter of Isaiah 5 and verse 7, for the vineyard of the Lord of hosts is the house of Israel. And the men of Judah are His pleasant planting. And He, the Lord, looked for justice, but behold, He found bloodshed. He looked for righteousness, but behold, an outcry.

7 · Traces the vineyard imagery back to Genesis 12 and the Abrahamic covenant

So these religious leaders know that Jesus is going to be talking about their nation, their religious nation. The vineyard of the Lord. In Genesis chapter 12, God calls Abram out from his father's house and says, I'm going to build from you a nation. I'm going to bless you and build from you a nation that will bless every family in the world. God begins his work of planting his people in the earth, his vineyard. The work of His hands, the redemptive work of God in the earth, His vineyard. So when Jesus is talking about His vineyard here in this parable, the Jewish leaders know exactly what He's talking about. He's talking about the nation of Israel. And there's probably a sense of pride rising in their hearts because they were the shepherds, the leaders of God's vineyard. The one who God had given stewardship to over his house, over his land, over his people.

8 · Identifies the key figures in the parable: the owner is God the Father, the tenants are the Jewish leaders, and the servant is sent to collect fruit from the harvest

So we continue to read in Matthew 12. I'll start at the beginning again. A man planted a vineyard and put a fence around it and dug a pit for the winepress and built a tower and leased it to tenants. And went to another country. So the tenants are the ones who are the caretakers, the Jewish leaders. When the season came, season of harvest, he, the owner, sent a servant to the tenants to get from them some of the fruit from the vineyard. So the owner of the vineyard, who is clearly God the Father, It's His planting in the earth. The Jewish people, the Jewish leaders understood this. He sent to them a servant in this story to get some of the harvest.

9 · Narrates the escalating violence of the tenants against the servants sent by the owner

Verse 3, and they took these tenants, these wicked tenants took him, the servant, and beat him and sent him away empty-handed. Again, he, the owner, sent to them another servant. And they struck him on the head and treated him shamefully, treated him worse than the first servant. And he, the owner, sent another, and him they killed. And so with many others, some they beat and some they killed.

10 · Observes that the Jewish leaders would have understood their identification as the wicked tenants and that the parable's trajectory was increasingly condemning them

So this story that Jesus is telling is not turning out well for the Jewish leaders. They understand that they are the tenants. They understand that in this story that Jesus is unfolding, their role isn't turning out well.

11 · Interprets the servants in the parable as representing the Old Testament prophets whom God sent repeatedly to call Israel back to faithfulness

What is Jesus talking about? Well, these servants that the owner is sending is the picture of God sending his prophets to his people in the Old Testament. Time after time after time again, the patience of the Lord, the goodness and kindness of the Lord towards his people. When his people would rebel, he would send a prophet. They would repent and follow the Lord for a season, but then they would turn away from the Lord. He would send another prophet. Sometimes they would repent, sometimes they wouldn't. But many times, just as in this story, they would kill the prophet.

12 · Signals a shift to supporting scripture passages that demonstrate the pattern of God sending prophets and Israel's violent rejection of them

Let's take a look at a few scriptures that speak to this.

13 · Cites Hebrews 1:1 to establish the biblical pattern of God speaking to His people repeatedly through prophets over Israel's history

In Hebrews 1:1, the writer of Hebrews says this: Long ago, at many times and in many ways, God spoke to our fathers by the prophets.

14 · Cites Hebrews 11:35-38 to catalog the sufferings and violent deaths endured by the Old Testament prophets, confirming the pattern depicted in Jesus's parable

10 chapters later, Hebrews 11, talking about men of faith from the Old Testament, of which the prophets were numbered in that number. Some were tortured, refusing to accept release so that they might rise again to a better life. Others suffered mocking and flogging and even chains and imprisonment. They were stoned, they were sawn in two, They were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated, of whom the world was not worthy, wandering about in deserts and mountains and in dens and caves of the earth.

15 · Cites Matthew 23 where Jesus pronounces woes on the Pharisees and Sadducees, explicitly accusing them of killing prophets throughout Israel's history and declaring that judgment for all this bloodshed will come upon that generation

In Matthew 23, that takes place a few days after this parable in Mark, Jesus starts to pronounce woes upon the Pharisees and the Sadducees. And I would encourage you to read that passage in Matthew 23 sometime this week and see what the Lord is doing. The Lord, as a holy God, is starting to judge the spiritual leaders of Israel, and He's pronouncing woes on them. And one of the things that He says towards the end of that passage in Matthew 23 is this: Therefore I sent you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, so that on you may come all the righteous bloodshed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Berechiah, 'Whom you murdered between the sanctuary and the altar.' He's referring back to the treatment of His prophets in the Old Testament. 'Truly I say to you, all these things will come upon this generation.' And then in verse 37 of Matthew 23, Jesus starts to lament and mourn over Jerusalem. 'O Jerusalem, Jerusalem, the city that kills the prophets.' and stones those who are sent to it. How often I would have gathered you, your children, together as a hen gathers her brood under her wings, and you were not willing. See, your house is left to you desolate.

16 · Synthesizes the exposition into a theological claim about God's character: the repeated sending of prophets demonstrates God's patience, kindness, and restraint of judgment as He waited for His people to repent

So that is the picture of what Jesus is talking about in this parable. The owner sent servant after servant, prophet after prophet, messenger after messenger to his people. The kindness of God withholding judgment, withholding punishment, patiently waiting, hoping, praying for his people to repent. And in the parable, they killed or beat Every single one.

17 · Returns the listener's attention to the parable in Mark 12 after the supporting exposition from other scriptures

And so back to the parable.

18 · Reads the climax of the parable where the owner, after sending many servants, finally sends his beloved son, expecting respect

Verse 5 again, and he sent another, and him they killed. And so with many others, some they beat and some they killed. But the owner, in verse 6, he still had one other, a beloved son. Finally, he sent him to them, saying, 'They will respect my son.' But those tenants said to one another, 'This is the heir. Come, let us kill him.' and the inheritance will be ours. And they took him and killed him and threw him out of the vineyard.

19 · Draws attention to the dramatic irony: Jesus Himself, whom the Father has twice declared to be His beloved Son, is the one telling this parable about the owner sending his beloved son

So picture the setting. Here is Jesus telling this story. Jesus, our Lord. Jesus, who when He was baptized by John the Baptist, a voice came out of heaven, 'This is my beloved Son with whom I am well pleased.' Jesus, who was on the Mount of Transfiguration, and a voice from the cloud from heaven said, 'This is my beloved Son. Hear him.' This is Jesus narrating this parable, telling the Jewish leaders that the owner will send his beloved son.

20 · Makes explicit the prophetic claim embedded in the parable: Jesus is telling the Jewish leaders that they will kill Him, God's beloved Son, and throw Him out of the vineyard

And in the story, they kill him and throw him out of the vineyard. Jesus is telling them, you're going to kill me in just a matter of days. You, the leaders of my vineyard, are going to kill me. And throw me out of my vineyard. You are going to kill the beloved Son.

21 · Connects the parable to John 3:16, framing the sending and death of the beloved Son as an expression of God's love for the world

In talking to Nicodemus in the 3rd chapter of John, Jesus says to Nicodemus, for God so loved the the world that He gave His only Son, that whosoever would believe on Him would not perish but have everlasting life. The love of God for His people is an amazing thing.

22 · Reiterates the prophetic confrontation: Jesus is not speaking mysteriously but openly declaring to the religious leaders their imminent act of murdering Him

And Jesus is openly confronting these religious leaders. He's openly telling them that you're going to kill me and throw me out of my vineyard.

23 · Adds Luke's account of the religious leaders' shocked response to the parable's ending

In Luke, the same story, Luke tells it a little bit differently. He says this: of the owner. He will come and destroy those tenants and give the vineyard to others. When the religious leaders heard this, they said, surely not! But Jesus looked directly at them. Can you imagine that moment when Jesus is looking directly at these religious leaders? They said, surely not, surely not that the owner will give the vineyard to others. Surely not, God's not going to turn his back on his people and give it to others. We are the chosen people. We are the leaders of the chosen people. Surely not.

24 · Jesus responds to their protest by quoting Psalm 118 about the rejected stone becoming the cornerstone

Jesus looks directly at them in Luke 17 and says this, what then 'Is this that is written?' And here he quotes out of Psalms 118, 'The stone,' and this is also in Mark, 'The stone that the builders rejected has become the cornerstone.' Luke adds, 'Everyone who falls on that stone will be broken to pieces.' And when it falls, On anyone, it will crush him.

25 · Identifies the tragedy: despite the Son of God standing in their midst and openly warning them, the religious leaders' hearts were so hardened that they did not believe, and they would kill Him in three days

These Jewish leaders, their hearts were so hardened. The tragedy of this story is that the Son of God was in their midst, and their hearts were so hard that they didn't receive his teaching. In 3 days, they would kill the beloved Son of the Father.

26 · Introduces the great reversal: the very act of rejecting and killing the Son becomes the means of redemption

But this last passage here in Mark, and also in Luke, where Jesus quotes this passage out of Psalm 118, that the stone that the builders rejected would become the cornerstone. This is our great hope. This is the sovereign redemption of God. In the midst of this prophetic and very terrifying parable. Jesus, in one short verse, encapsulates his redemptive purpose on earth. The stone that the builders rejected would become the cornerstone. So let's consider that for a minute. How can that be? How can the fact that they will kill the son and throw him out of the vineyard, how can that event be something positive? Paul in 1 Corinthians 1 says this: The cross is foolishness and a stumbling block to those who do not believe, but for us who do believe, It is the power of God unto salvation.

27 · Cites 1 Corinthians 2 to show that the rulers' ignorance of Jesus's true identity led them to crucify Him, which became the very means of salvation

In the next chapter, Paul says if the rulers of this age had known who Jesus was, clearly known who Jesus was, they wouldn't have crucified him. So what the Jewish leaders thought, what their goal was, was to get rid of this rabbi who was causing so much problem in their religious community. If we could just get rid of him, then we can get back to normal. Their thinking led Jesus to the cross to become the Savior of the world.

28 · Names the theological move as a "glorious reversal" (quoting Daniel Akin): what the builders rejected as worthless, the Father transformed into the cornerstone of redemption

The stone that they rejected, the stone that they considered worthless, something to get rid of, the Father transformed in what Pastor Daniel Akin calls a glorious reversal. The stone that the builders rejected, not good enough for our building, the Father takes and makes it the cornerstone of His redemptive saving work in the world, Jesus Christ our Lord.

29 · Doxological declaration of Christ's uniqueness and supremacy

There's nobody like Jesus. There is nobody like our Lord. No one.

30 · Transitions from the historical parable to contemporary application by asserting that we are no different from the Jewish leaders in our susceptibility to hardened hearts

And our prayer today is that we will have ears to hear what our Father, what our Savior is saying to us today. Because really, we're no different than these Jewish leaders. We're still susceptible to not hearing what God is saying to us. We need to be humble in our hearts and hear the word of the Lord to us, because we actually have more responsibility than these Jewish leaders. They had the Old Testament and the prophets. We have the whole word of God, the Old Testament, the Old Testament prophets, The New Testament, the Lord himself, the Holy Spirit that he sent to indwell us, to teach us, to guide us, to convict us. We have greater responsibility to follow the Lord even than these men did. And so Jesus's words are just as applicable to us today. This is not just a history lesson in Jewish history. This is us understanding that God is still at work in the world today saving and redeeming men and women. And he's using us as an extension of his ministry.

31 · Personal story of Marian Lumpkin praying for her brother in front of a spiritually struggling friend, which became a moment of witness as the friend observed Marian's heart for God

I was talking to Marian Lumpkin in the first or in between services. She lost her brother this week. He went home to be with the Lord. And she was riding in the car. Can I tell this story, Marian? She was riding in a car with a friend of hers, and her surviving brother was calling to tell Marian of her other brother who had passed away. And so Marian just, she wanted to pray for her surviving brother, but she had this friend in the car who was struggling in her walk with God, trying to figure out who God is to her. And so Marian just thought, well, I'm just going to pray in front of my friend. I'm just going to pray for my brother in front of my friend. And so as she was praying for her brother unashamedly in front of her friend, the Lord started moving in her friend's heart, hearing Marian's heart for her brother and her heart for God. That's the position we have as we're with our friends, our families, our coworkers, is to bring the message, this redemptive message of Jesus our Savior to those around us.

32 · Reads 1 Peter 2:4-7 to show how Peter interprets the rejected stone becoming the cornerstone

I want to read 1 Peter chapter 2 to you. In verse 11, let me go back to the parable. In verse 11, we start back in verse 10. Jesus says, 'Have you not read this scripture? The stone that the builders rejected has become the cornerstone. This,' and this is Jesus talking, 'this was the Lord's doing, and it is marvelous in our eyes.' So Jesus tells this terrible parable about the Lord's servants being killed one after another, after another, after another, and then The beloved son who will certainly be received, he is killed as well and thrown out of the vineyard. And then Jesus makes this strange reference to Psalm 118, the stone that the builders rejected has become the cornerstone. This was the Lord's doing and it is marvelous in our eyes. It doesn't seem like that fits with the rest of this story. But look what 1 Peter says. Peter writes in the second chapter, to Christians, to us and you as you come to Him, as we come to Jesus. A living stone rejected by men, but in the sight of God chosen and precious. You yourselves like living stones are being built up to a spiritual house to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture, 'Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in Him—' The cornerstone is a Him. It's our Lord. 'And whoever believes in Him will not be put to shame. So the honor is for you who believe. 1 Peter chapter 2.

33 · Signals the shift to application by framing two areas for consideration

How can we apply this to our lives today? Let me ask you to consider just two things, two areas.

34 · Introduces the first application area: the congregation's responsibility to hear God's voice today

As I said, we have a responsibility. We have a responsibility to hear God's voice today.

35 · Quotes Sinclair Ferguson extensively to identify the various ways God sends messengers today — pastors, friends, family, circumstances, joys, and sorrows

Listen to this quote by Sinclair Ferguson. God continues to send his servants to us today to remind us of our debt to him. In a multitude of ways, he reminds us that he looks for the fruit of grace in our lives. Do we hear God's messengers to us today? Who are God's messengers? Well, they may be our pastors, our preachers, our teachers of the Word. They may be those, our friends, our family, they may be those around us who remind us personally that we are to live for Christ. As we exhort one another, we become messengers of the Lord to one another. Those around us who personally exhort us to live for Christ. They may be the joys and sorrows of life. God speaks to us through the circumstances of our life, those circumstances which encourage us to seek our only ultimate joy and strength in God and his grace. The question is, How do we respond to these messengers? How do we respond to the word when it comes? How do we respond from encouragement and exhortation from one another? How do we respond to the sorrows, the challenges, the joys of life? Are we listening? Are we looking for the Lord's voice to us in those things? So that's the first application, to receive God's message through his messengers. In whatever way that it comes.

36 · Introduces the second application area: the Great Commission to preach Christ to the nations, to neighbors, and to friends

Second challenge to us is our call, our charge, our commission that Jesus gives us to go and preach Him to the nations. To go and preach Him to the nations. To our neighbors, to our friends.

37 · Identifies a pastoral concern: believers are often hesitant to challenge unsaved family and friends with the seriousness of their decision about Christ

As I was just going over this message, I just thought, Sometimes we're a little hesitant to challenge our unsaved family and friends, to challenge them with the seriousness of their decision.

38 · Quotes Spurgeon to establish the urgency and finality of the gospel message: rejecting Christ is refusing the last hope, because heaven has no further messenger to send

Listen to what Spurgeon says. This is an amazing quote. Charles Spurgeon: Remember once more If you do not hear the well-beloved Son of God, you have refused your last hope. Jesus is God's ultimatum. Nothing remains when Christ is refused. No one else can be sent. Heaven itself contains no further messenger. If Christ is rejected, hope is rejected.

39 · Cites John 1:11-12 to show the two possible responses to Christ — rejection or reception — and urges the congregation not to be hesitant in warning people of the seriousness of their decision because tomorrow is not guaranteed

John 1:11-12, He, Jesus, came to His own, and His own people did not receive Him. But to all who did receive Him, to them who believed on His name, He gave the right to become children of God. So as we're taking this message, let's not be hesitant to warn people of the seriousness of their decision. There may not be a tomorrow for that person.

40 · Brief anecdote illustrating the dangerous assumption that salvation can be deferred until after death

Marian's friend said, well, I think if there is a heaven, when I get there, then I'll make a decision.

41 · Direct appeal to the congregation based on 2 Corinthians 6:2 that today is the day of salvation

The Bible says today is the day of salvation. Today is the day of salvation. Maybe there's a decision you need to make today. Maybe you haven't received the Lord into your heart, or maybe the Lord has been speaking some things to you that you haven't been listening to. Today is the day to make that decision. Today is the day to open your heart to what the Lord is is saying to you about the important issues of your life.

42 · Concluding summary of the sermon's central claim: Jesus is the cornerstone of salvation

Because our Savior, the Lord Jesus, is speaking. He is the cornerstone. He is the main stone that the house of salvation, God's household, is built on. Those who reject the Lord reject the Father who sent him. But those who receive the Lord are welcomed into the Father's household, which Jesus is the main cornerstone of.

43 · Closing prayer rehearsing the sermon's major themes: God's patience and kindness, the severity of judgment on those who reject Him, the sending of His Son to live the perfect life we could not, the welcome into God's household for those who receive Him, and the call to obedience and mission for believers

Let's stand up and pray together. Father, I pray that, Lord, as we have looked at this incredible 12-verse parable where Jesus summarizes really all of redemptive history in just a few short verses, where Jesus reveals Your heart, Father, for Your vineyard, for Your people. Lord, how You long for us to walk in holiness and righteousness after You. How patient and how kind You are, Lord, and And yet your word says that you are kind but also severe in your judgment to those who reject you. Lord, we thank you that you sent your Son Jesus to live a perfect life, the perfect life that we could never live. And Lord, as we receive him into our lives, as we hear his words and receive him, and we repent of our sin, Lord, you welcome us into your household. We become part of your family so that we can call you Father. Lord, I pray for all of us today in whatever situation we find ourselves in with you. Lord, those here that don't know you, those who haven't fully come to you, those who are considering considering, Lord, I pray for them that they would receive you today, that they would hear the message of the beloved Son who loves them, who died for them, Lord, who you raised from the dead. Father, your word says that Jesus is alive today at your right hand, interceding for us. And Father, for those of us who have received you, Father, help us all the more to love you, to demonstrate our love to you through our obedience as we follow you every day of our lives. Lord, use us to take your message to this world. In Jesus' name, amen.