Matthew 21:46

 Matthew 21:46

But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.

a. NASB 1995: When they sought to seize Him, they feared the [fn]people, because they considered Him to be a prophet.  [NASB95 New American Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation; All Rights Reserved]

b. NKJV: But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.  [Scripture quotations marked "NKJV" are taken from the New King James Version®, Copyright© 1982, Thomas Nelson. All rights reserved.]

c. Classic Amplified: And although they were trying to arrest Him, they feared the throngs because they regarded Him as a prophet. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: So they wanted to arrest him, but they were afraid of the people, because they regarded him as a prophet.  [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. ESV:  And although they were seeking to arrest him, they feared the crowds, because they held him to be a prophet. [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."]

f. Unless otherwise stated, all Greek and Hebrew definitions are from Blue Letter Bible

1. But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.

a. But [Strong: 2532 kaí, kahee; apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:—and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. [when they] sought [Strong: 2212 zētéō, dzay-teh'-o; of uncertain affinity; to seek (literally or figuratively); specially, (by Hebraism) to worship (God), or (in a bad sense) to plot (against life):—be (go) about, desire, endeavour, enquire (for), require, (X will) seek (after, for, means).]

c. [to] lay hands [Strong: 2902 kratéō, krat-eh'-o; from G2904; to use strength, i.e. seize or retain (literally or figuratively):—hold (by, fast), keep, lay hand (hold) on, obtain, retain, take (by).]

d. [on] him [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) of the third person , and (with the proper personal pronoun) of the other persons:—her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

e. [they] feared [Strong: 5399 phobéō, fob-eh'-o; from G5401; to frighten, i.e. (passively) to be alarmed; by analogy, to be in awe of, i.e. revere:—be (+ sore) afraid, fear (exceedingly), reverence.]

f. the [Strong: 3588. [tous] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tous] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

g. multitude [Strong: 3793 óchlos, okh'los; from a derivative of G2192 (meaning a vehicle); a throng (as borne along); by implication, the rabble; by extension, a class of people; figuratively, a riot:—company, multitude, number (of people), people, press.]

h. because [Strong: 1894 epeidḗ, ep-i-day'; from G1893 and G1211; since now, i.e. (of time) when, or (of cause) whereas:—after that, because, for (that, -asmuch as), seeing, since.]

i. [they] took [Strong: 2192 ĕchō, ekh'-o (includ. an alternate form; σχέω schĕō, skheh'-o; used in certain tenses only); a primary verb; to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiguity, relation, or condition):—be (able, × hold, possessed with), accompany, + begin to amend, can(+ -not), × conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, × sick, take for, + tremble, + uncircumcised, use.]

j. him [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) of the third person , and (with the proper personal pronoun) of the other persons:—her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

k. for [Strong: 5613 hōs, hoce; probably adverb of comparative from G3739; which how, i.e. in that manner (very variously used, as follows):—about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, × with all speed.]

a. [a] prophet [Strong: 4396 prophḗtēs, prof-ay'-tace; from a compound of G4253 and G5346; a foreteller ("prophet"); by analogy, an inspired speaker; by extension, a poet:—prophet.]

1). Perry Stone: Much symbolism is concealed within this parable. The householder (Matthew 21:33 is the Lord Himself. The husbandman (Matthew 21:33, 34 who work in the vineyard was Christ’ own people, Israel. The vineyard (Matthew 21:33 is the city of Jerusalem. Hedged round about (Matthew 21:33) refers to Divine protection. Some suggest the winepress (Matthew 21:33 is a metaphor for the Law and sacrificial rites conducted at the Temple. The servants sent to harvest the fruits were the hebrew prophets slain (beaten, killed, and stoned (Matthew 21:35) by their own people. The final servant sent to israel was the owner's son, Christ Himself, the Son of God, whom they would slay (Matthew 21:37, 39). When they heard the parable, without realizing the full meaning of its symbolism, the Pharisees predicted that the owner would destroy “those wicked men” and give the vineyard to someone else (Matthew 21:41). Christ exposed the symbolism by predicting that the Kingdom would be taken from them and given to a “nation” bearing the fruits of it (Matthew 21:43. The “nation” that would work the vineyard is the Church, called a “holy nation” (1 Peter 2:9). The imagery of the stone (Messiah) falling and crushing those under it (Matthew 21:44) is found in Daniel 2:34, 35) Note that the chief priests and Pharisees knew Christ was speaking of them (Matthew 21:45. Again, Christ’s message angered the Pharisees, but they resisted arresting Him because they feared an uprising among the people.

2). In his address to the Jewish leaders in Rome Paul said the same thing.

a). Acts 28:17-29 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

28:18 Who, when they had examined me, would have let me go, because there was no cause of death in me.

28:19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.

28:20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

28:21 And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.

28:22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

28:23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

28:24 And some believed the things which were spoken, and some believed not.

28:25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,

28:26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:

28:27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

28:28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

28:29 And when he had said these words, the Jews departed, and had great reasoning among themselves.

b). This parable does not teach replacement theology, that the church has replaced Israel. Though it did come to pass, it is also true that the promises of God toward Israel will come to pass. Romans 11. 

c). With the completion of this verse, on October 8th 2025 the entire word and verse book of Matthew was finished. 

Matthew 21:45

 Matthew 21:45

And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.

a. NASB 1995: When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them.  [NASB95 New American Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation; All Rights Reserved]

b. NKJV:  Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them. [Scripture quotations marked "NKJV" are taken from the New King James Version®, Copyright© 1982, Thomas Nelson. All rights reserved.]

c. Classic Amplified: And when the chief priests and the Pharisees heard His parables (comparisons, stories used to illustrate and explain), they perceived that He was talking about them.[Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: When the high priests and Pharisees heard his parables, they understood that he was speaking against them. [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. ESV: When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."]

f. Unless otherwise stated, all Greek and Hebrew definitions are from Blue Letter Bible

1. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.

a. And [Strong: 2532 kaí, kahee; apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:—and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. [Strong: 3588. [hoi] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [hoi] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

c. [the] chiefpriests [Strong: 749 archiereús, ar-khee-er-yuce'; from G746 and G2409; the high-priest (literally, of the Jews, typically, Christ); by extension a chief priest:—chief (high) priest, chief of the priests.]

d. and [Strong: 2532 kaí, kahee; apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:—and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

e. [Strong: 3588. [hoi] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [hoi] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

f. Pharisees [Strong: 5330 Pharisaîos, far-is-ah'-yos; of Hebrew origin (compare H6567); a separatist, i.e. exclusively religious; a Pharisean, i.e. Jewish sectary:—Pharisee.]

1).  The Outline of Biblical usage: [The Outline of Biblical Usage was created by Larry Pierce, creator of the Online Bible]. A sect that seems to have started after the Jewish exile. In addition to OT books the Pharisees recognised in oral tradition a standard of belief and life. They sought for distinction and praise by outward observance of external rites and by outward forms of piety, and such as ceremonial washings, fastings, prayers, and alms giving; and, comparatively negligent of genuine piety, they prided themselves on their fancied good works. They held strenuously to a belief in the existence of good and evil angels, and to the expectation of a Messiah; and they cherished the hope that the dead, after a preliminary experience either of reward or of penalty in Hades, would be recalled to life by him, and be requited each according to his individual deeds. In opposition to the usurped dominion of the Herods and the rule of the Romans, they stoutly upheld the theocracy and their country's cause, and possessed great influence with the common people. According to Josephus they numbered more than 6000. They were bitter enemies of Jesus and his cause; and were in turn severely rebuked by him for their avarice, ambition, hollow reliance on outward works, and affection of piety in order to gain popularity.

g. [had] heard [Strong: 191 akoúō, ak-oo'-o; a primary verb; to hear (in various senses):—give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be noised, be reported, understand.]

h. his [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) of the third person , and (with the proper personal pronoun) of the other persons:—her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

i. [Strong: 3588. [tas] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tas] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

j. parables [Strong: 3850 parabolḗ, par-ab-ol-ay'; from G3846; a similitude ("parable"), i.e. (symbolic) fictitious narrative (of common life conveying a moral), apothegm or adage:—comparison, figure, parable, proverb.]

k. [they] perceived [Strong: 1097 ginṓskō, ghin-oce'-ko; a prolonged form of a primary verb; to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed):—allow, be aware (of), feel, (have) know(-ledge), perceived, be resolved, can speak, be sure, understand.]

l. that [Strong: 3754 hóti, hot'-ee; neuter of G3748 as conjunction; demonstrative, that (sometimes redundant); causative, because:—as concerning that, as though, because (that), for (that), how (that), (in) that, though, why.]

m. [he] spake [Strong: 3004 légō, leg'-o; a primary verb; properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue)); by implication, to mean:—ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.]

n. of [Strong: 4012 perí, per-ee'; from the base of G4008; properly, through (all over), i.e. around; figuratively with respect to; used in various applications, of place, cause or time (with the genitive case denoting the subject or occasion or superlative point; with the accusative case the locality, circuit, matter, circumstance or general period):—(there-)about, above, against, at, on behalf of, × and his company, which concern, (as) concerning, for, × how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, × (e-)state, (as) touching, (where-)by (in), with. In comparative, it retains substantially the same meaning of circuit (around), excess (beyond), or completeness (through).]

1). Perry Stone: Much symbolism is concealed within this parable. The householder (Matthew 21:33 is the Lord Himself. The husbandman (Matthew 21:33, 34 who work in the vineyard was Christ’ own people, Israel. The vineyard (Matthew 21:33 is the city of Jerusalem. Hedged round about (Matthew 21:33) refers to Divine protection. Some suggest the winepress (Matthew 21:33 is a metaphor for the Law and sacrificial rites conducted at the Temple. The servants sent to harvest the fruits were the hebrew prophets slain (beaten, killed, and stoned (Matthew 21:35) by their own people. The final servant sent to israel was the owner's son, Christ Himself, the Son of God, whom they would slay (Matthew 21:37, 39). When they heard the parable, without realizing the full meaning of its symbolism, the Pharisees predicted that the owner would destroy “those wicked men” and give the vineyard to someone else (Matthew 21:41). Christ exposed the symbolism by predicting that the Kingdom would be taken from them and given to a “nation” bearing the fruits of it (Matthew 21:43. The “nation” that would work the vineyard is the Church, called a “holy nation” (1 Peter 2:9). The imagery of the stone (Messiah) falling and crushing those under it (Matthew 21:44) is found in Daniel 2:34, 35) Note that the chief priests and Pharisees knew Christ was speaking of them (Matthew 21:45. Again, Christ’s message angered the Pharisees, but they resisted arresting Him because they feared an uprising among the people.

2). In his address to the Jewish leaders in Rome Paul said the same thing.

a). Acts 28:17-29 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

28:18 Who, when they had examined me, would have let me go, because there was no cause of death in me.

28:19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.

28:20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

28:21 And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.

28:22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

28:23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

28:24 And some believed the things which were spoken, and some believed not.

28:25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,

28:26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:

28:27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

28:28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

28:29 And when he had said these words, the Jews departed, and had great reasoning among themselves.

b). This parable does not teach replacement theology, that the church has replaced Israel. Though it did come to pass, it is also true that the promises of God toward Israel will come to pass. Romans 11. 

3). John MacArthur: This refers to the crucifixion and restoration of “the chief cornerstone” anticipates His resurrection. To the superficial eye, this quotation from Psalm 118:22, 23 is irrelevant to the parable that precedes it . but it is taken from a Messianic Psalm. Jesus cited it to suggest that “the Son” who was killed and thrown out of the vineyard was also the chief cornerstone in God’s redemptive plan. 

Matthew 21:44

 Matthew 21:44

And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

a. NASB 1995: “And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.”  [NASB95 New American Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation; All Rights Reserved]

b. NKJV: “And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder.”  [Scripture quotations marked "NKJV" are taken from the New King James Version®, Copyright© 1982, Thomas Nelson. All rights reserved.]

c. Classic Amplified: And whoever falls on this Stone will be broken to pieces, but he on whom It falls will be crushed to powder [and It will winnow him, scattering him like dust].  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text:  And whoever falls on this stone will be broken, and on whomever it falls it will scatter him. [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. ESV:  And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.” [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."]

f. Unless otherwise stated, all Greek and Hebrew definitions are from Blue Letter Bible

1. “And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.”

a. And [Strong: 2532 kaí, kahee; apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:—and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. [Strong: 3588. [ho] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ho] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

c. [whosoever shall] fall [Strong: 4098 píptō, pip'-to; probably akin to G4072 through the idea of alighting; to fall (literally or figuratively):—fail, fall (down), light on.]

d. on [Strong: 1909 epí, ep-ee'; a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e. over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.:—about (the times), above, after, against, among, as long as (touching), at, beside, × have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with.]

e. this [Strong: 5126 toûton, too'-ton; accusative case singular masculine of G3778; this (person, as objective of verb or preposition):—him, the same, that, this.]

f. [Strong: 3588. [ton] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ton] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

g. stone [Strong: 3037 líthos, lee'-thos; apparently a primary word; a stone (literally or figuratively):—(mill-, stumbling-)stone.]

h. [shall be] broken [Strong: 4917 synthláō, soon-thlah'-o; from G4862 and thlao (to crush); to dash together, i.e. shatter:—break.]

i. but [Strong: 1161 dé, deh; a primary particle (adversative or continuative); but, and, etc.:—also, and, but, moreover, now (often unexpressed in English).]

j. on [Strong: 1909 epí, ep-ee'; a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e. over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.:—about (the times), above, after, against, among, as long as (touching), at, beside, × have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with.]

k. whomsoever [Strong: 3739 hós, hos; probably a primary word (or perhaps a form of the article G3588); the relatively (sometimes demonstrative) pronoun, who, which, what, that:—one, (an-, the) other, some, that, what, which, who(-m, -se), etc.]

l. [it will] fall [Strong: 4098 píptō, pip'-to; probably akin to G4072 through the idea of alighting; to fall (literally or figuratively):—fail, fall (down), light on.]

m. [it will grind] him [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) of the third person , and (with the proper personal pronoun) of the other persons:—her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

n. [to] powder [Strong: 3039 likmáō, lik-mah'-o; from λικμός likmós, the equivalent of λίκνον líknon (a winnowing fan or basket); to winnow, i.e. (by analogy), to triturate:—grind to powder.]

1). Perry Stone: Much symbolism is concealed within this parable. The householder (Matthew 21:33 is the Lord Himself. The husbandman (Matthew 21:33, 34 who work in the vineyard was Christ’ own people, Israel. The vineyard (Matthew 21:33 is the city of Jerusalem. Hedged round about (Matthew 21:33) refers to Divine protection. Some suggest the winepress (Matthew 21:33 is a metaphor for the Law and sacrificial rites conducted at the Temple. The servants sent to harvest the fruits were the hebrew prophets slain (beaten, killed, and stoned (Matthew 21:35) by their own people. The final servant sent to israel was the owner's son, Christ Himself, the Son of God, whom they would slay (Matthew 21:37, 39). When they heard the parable, without realizing the full meaning of its symbolism, the Pharisees predicted that the owner would destroy “those wicked men” and give the vineyard to someone else (Matthew 21:41). Christ exposed the symbolism by predicting that the Kingdom would be taken from them and given to a “nation” bearing the fruits of it (Matthew 21:43. The “nation” that would work the vineyard is the Church, called a “holy nation” (1 Peter 2:9). The imagery of the stone (Messiah) falling and crushing those under it (Matthew 21:44) is found in Daniel 2:34, 35) Note that the chief priests and Pharisees knew Christ was speaking of them (Matthew 21:45. Again, Christ’s message angered the Pharisees, but they resisted arresting Him because they feared an uprising among the people.

2). In his address to the Jewish leaders in Rome Paul said the same thing.

a). Acts 28:17-29 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

28:18 Who, when they had examined me, would have let me go, because there was no cause of death in me.

28:19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.

28:20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

28:21 And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.

28:22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

28:23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

28:24 And some believed the things which were spoken, and some believed not.

28:25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,

28:26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:

28:27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

28:28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

28:29 And when he had said these words, the Jews departed, and had great reasoning among themselves.

b). This parable does not teach replacement theology, that the church has replaced Israel. Though it did come to pass, it is also true that the promises of God toward Israel will come to pass. Romans 11. 

3). John MacArthur: This refers to the crucifixion and restoration of “the chief cornerstone” anticipates His resurrection. To the superficial eye, this quotation from Psalm 118:22, 23 is irrelevant to the parable that precedes it . but it is taken from a Messianic Psalm. Jesus cited it to suggest that “the Son” who was killed and thrown out of the vineyard was also the chief cornerstone in God’s redemptive plan.

Matthew 21:43

 Matthew 21:43

Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

a. NASB 1995: “Therefore I say to you, the kingdom of God will be taken away from you and given to a [fn]people, producing the fruit of it.  [NASB95 New American Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation; All Rights Reserved]

b. NKJV: “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.  [Scripture quotations marked "NKJV" are taken from the New King James Version®, Copyright© 1982, Thomas Nelson. All rights reserved.]

c. Classic Amplified:  I tell you, for this reason the kingdom of God will be taken away from you and given to a people who will produce the fruits of it.  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: Therefore I say to you, that the kingdom of God will be taken away from you, and will be given to a people who bear fruits.  [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. ESV:  Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits.  [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."]

f. Unless otherwise stated, all Greek and Hebrew definitions are from Blue Letter Bible

1. Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

a. Therefore [Strong:1223 diá, dee-ah'; a primary preposition denoting the channel of an act; through (in very wide applications, local, causal, or occasional):—after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, × though, through(-out), to, wherefore, with (-in).]

b. [Strong: 5154 toûto, too'-to; neuter singular nominative or accusative case of G3778; that thing:—here (-unto), it, partly, self(-same), so, that (intent), the same, there(-fore, -unto), this, thus, where(-fore).]

c. say [I] [Strong: 3004 légō, leg'-o; a primary verb; properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue)); by implication, to mean:—ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.]

d. [unto] you [Strong: 5213 humin, hoo-min'; irregular dative case of G5210; to (with or by) you:—ye, you, your(-selves).]

e. The [Strong: 3588. [hē] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [hē] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

f. kingdom [Strong: 932 basileía, bas-il-i'-ah; from G935; properly, royalty, i.e. (abstractly) rule, or (concretely) a realm (literally or figuratively):—kingdom, + reign.]

g. [of] The [Strong: 3588. [you] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tou] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

h. [of] God [Strong: 2316 theós, theh'-os; of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:—X exceeding, God, god(-ly, -ward).]

h. [shall be] taken [Strong: 142 aírō, ah'-ee-ro; a primary root; to lift up; by implication, to take up or away; figuratively, to raise (the voice), keep in suspense (the mind), specially, to sail away (i.e. weigh anchor); by Hebraism (compare H5375) to expiate sin:—away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).]

i. from [Strong: 575 apó, apo'; a primary particle; "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative):—(X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with.

j. you [Strong: 5216 humōn, hoo-mone'; genitive case of G5210; of (from or concerning) you:—ye, you, your (own, -selves).]

k. and [Strong: 2532 kaí, kahee; apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:—and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

l. given [Strong: 1325 dídōmi, did'-o-mee; a prolonged form of a primary verb (which is used as an alternative in most of the tenses); to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection):—adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield.]

m. [to a] nation [Strong: 1484 éthnos, eth'-nos; probably from G1486; a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan):—Gentile, heathen, nation, people.]

n. bringing forth [Strong: 4160 poiéō, poy-eh'-o; apparently a prolonged form of an obsolete primary; to make or do (in a very wide application, more or less direct):—abide, + agree, appoint, × avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, × journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, × secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield.]

o. the [Strong: 3588. [tous] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tous] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé, Hē, hē, hai, tas.]

p. fruits [Strong: 2590 karpós, kar-pos'; probably from the base of G726; fruit (as plucked), literally or figuratively:—fruit.]

q. thereof [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) of the third person , and (with the proper personal pronoun) of the other persons:—her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

1). Perry Stone: Much symbolism is concealed within this parable. The householder (Matthew 21:33 is the Lord Himself. The husbandman (Matthew 21:33, 34 who work in the vineyard was Christ’ own people, Israel. The vineyard (Matthew 21:33 is the city of Jerusalem. Hedged round about (Matthew 21:33) refers to Divine protection. Some suggest the winepress (Matthew 21:33 is a metaphor for the Law and sacrificial rites conducted at the Temple. The servants sent to harvest the fruits were the hebrew prophets slain (beaten, killed, and stoned (Matthew 21:35) by their own people. The final servant sent to israel was the owner's son, Christ Himself, the Son of God, whom they would slay (Matthew 21:37, 39). When they heard the parable, without realizing the full meaning of its symbolism, the Pharisees predicted that the owner would destroy “those wicked men” and give the vineyard to someone else (Matthew 21:41). Christ exposed the symbolism by predicting that the Kingdom would be taken from them and given to a “nation” bearing the fruits of it (Matthew 21:43. The “nation” that would work the vineyard is the Church, called a “holy nation” (1 Peter 2:9). The imagery of the stone (Messiah) falling and crushing those under it (Matthew 21:44) is found in Daniel 2:34, 35) Note that the chief priests and Pharisees knew Christ was speaking of them (Matthew 21:45. Again, Christ’s message angered the Pharisees, but they resisted arresting Him because they feared an uprising among the people.

2). In his address to the Jewish leaders in Rome Paul said the same thing.

a). Acts 28:17-29 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

28:18 Who, when they had examined me, would have let me go, because there was no cause of death in me.

28:19 But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.

28:20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.

28:21 And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.

28:22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

28:23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

28:24 And some believed the things which were spoken, and some believed not.

28:25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,

28:26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:

28:27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

28:28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

28:29 And when he had said these words, the Jews departed, and had great reasoning among themselves.

b). This parable does not teach replacement theology, that the church has replaced Israel. Though it did come to pass, it is also true that the promises of God toward Israel will come to pass. Romans 11.