TRV
Translation
King James Version
And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.
Complete Jewish Bible
When the time came, he sent a servant to the tenants to receive his share of the crop from the vineyard; but the tenants beat him up and sent him away empty-handed.
Berean Standard Bible
At harvest time, he sent a servant to the tenants to collect his share of the fruit of the vineyard. But the tenants beat the servant and sent him away empty-handed.
American Standard Version
And at the season he sent unto the husbandmen a servant, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.
World English Bible Messianic
At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty.
Geneva Bible (1599)
And at the time conuenient he sent a seruant to the husbandmen, that they should giue him of the fruite of the vineyard: but the husbandmen did beate him, and sent him away emptie.
Young's Literal Translation
and at the season he sent unto the husbandmen a servant, that from the fruit of the vineyard they may give to him, but the husbandmen having beat him, did send him away empty.
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Commentary on Luke 20 verses 9–19
9 ¶ Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.
10 And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.
11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.
12 And again he sent a third: and they wounded him also, and cast him out.
13 Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.
14 But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.
15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?
16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.
17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?
18 Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.
19 And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.
Christ spoke this parable against those who were resolved not to own his authority, though the evidence of it was ever so full and convincing; and it comes very seasonably to show that by questioning his authority they forfeited their own. Their disowning the lord of their vineyard was a defeasance of their lease of the vineyard, and giving up of all their title.
I. The parable has nothing added here to what we had before in Matthew and Mark. The scope of it is to show that the Jewish nation, by persecuting the prophets, and at length Christ himself, had provoked God to take away from them all their church privileges, and to abandon them to ruin. It teaches us, 1. That those who enjoy the privileges of the visible church are as tenants and farmers that have a vineyard to look after, and rent to pay for it. God, by setting up revealed religion and instituted orders in the world, hath planted a vineyard, which he lets out to those people among whom his tabernacle is, Luk 20:9. And they have vineyard-work to do, needful and constant work, but pleasant and profitable. Whereas man was, for sin, condemned to till the ground, they that have a place in the church are restored to that which was Adam's work in innocency, to dress the garden, and to keep it; for the church is a paradise, and Christ the tree of life in it. They have also vineyard-fruits to present to the Lord of the vineyard. There are rents to be paid and services to be done, which, though bearing no proportion to the value of the premises, yet must be done and must be paid. 2. That the work of God's ministers is to call upon those who enjoy the privileges of the church to bring forth fruit accordingly. They are God's rent-gatherers, to put the husbandmen in mind of their arrears, or rather to put them in mind that they have a landlord who expects to hear from them, and to receive some acknowledgment of their dependence on him, and obligations to him, Luk 20:10. The Old Testament prophets were sent on this errand to the Jewish church, to demand from them the duty and obedience they owed to God. 3. That it has often been the lot of God's faithful servants to be wretchedly abused by his own tenants; they have been beaten and treated shamefully by those that resolved to send them empty away. They that are resolved not to do their duty to God cannot bear to be called upon to do it. Some of the best men in the world have had the hardest usage from it, for their best services. 4. That God sent his Son into the world to carry on the same work that the prophets were employed in, to gather the fruits of the vineyard for God; and one would have thought that he would have been reverenced and received. The prophets spoke as servants, Thus saith the Lord; but Christ as a Son, among his own, Verily, I say unto you. Putting such an honour as this upon them, to send him, one would have thought, should have won upon them. 5. That those who reject Christ's ministers would reject Christ himself if he should come to them; for it has been tried, and found that the persecutors and murderers of his servants the prophets were the persecutors and murderers of himself. They said, This is the heir, come let us kill him. When they slew the servants, there were other servants sent. "But, if we can but be the death of the son, there is never another son to be sent, and then we shall be no longer molested with these demands; we may have a quiet possession of the vineyard for ourselves." The scribes and Pharisees promised themselves that, if they could but get Christ out of the way, they should for ever ride masters in the Jewish church; and therefore they took the bold step, they cast him out of the vineyard, and killed him. 6. That the putting of Christ to death filled up the measure of the Jewish iniquity, and brought upon them ruin without remedy. No other could be expected than that God should destroy those wicked husbandmen. They began in not paying their rent, but then proceeded to beat and kill the servants, and at length their young Master himself. Note, Those that live in the neglect of their duty to God know not what degrees of sin and destruction they are running themselves into.
II. To the application of the parable is added here, which we had not before, their deprecation of the doom included in it (Luk 20:16): When they heart it, they said, God forbid, Mē genoito - Let not this be done, so it should be read. Though they could not but own that for such a sin such a punishment was just, and what might be expected, yet they could not bear to hear of it. Note, It is an instance of the folly and stupidity of sinners that they proceed and persevere in their sinful ways though at the same time they have a foresight and dread of the destruction that is at the end of those ways. And see what a cheat they put themselves, to think to avoid it by a cold God forbid, when they do nothing towards the preventing of it; but will this make the threatening of no effect? No, they shall know whose word shall stand, God's or theirs. Now observe what Christ said, in answer to this childish deprecation of their ruin. 1. He beheld them. This is taken notice of only by this evangelist, Luk 20:17. He looked upon them with pity and compassion, grieved to see them cheat themselves thus to their own ruin. He beheld them, to see if they would blush at their own folly, or if he could discern in their countenances any indication of relenting. 2. He referred them to the scripture: "What is this then that is written? How can you escape the judgment of God, when you cannot prevent the exaltation of him whom you despise and reject? The word of God hath said it, that the stone which the builders rejected is become the head of the corner." The Lord Jesus will be exalted to the Father's right hand. He has all judgment and all power committed to him; he is the corner-stone and top-stone of the church, and, if so, his enemies can expect no other than to be destroyed. Even those that slight him, that stumble at him, and are offended in him, shall be broken - it will be their ruin; but as to those that not only reject him, but hate and persecute him, as the Jews did, he will fall upon them and crush them to pieces - will grind them to powder. The condemnation of spiteful persecutors will be much sorer than that of careless unbelievers.
Lastly, We are told how the chief priests and scribes were exasperated by this parable (Luk 20:19): They perceived that he had spoken this parable against them; and so he had. A guilty conscience needs no accuser; but they, instead of yielding to the convictions of conscience, fell into a rage at him who awakened that sleeping lion in their bosoms, and sought to lay hands on him. Their corruptions rebelled against their convictions, and got the victory. And it was not because they had any fear of God or of his wrath before their eyes, but only because they feared the people, that they did not now fly in his face, and take him by the throat. They were just ready to make his words good: This is the heir, come let us kill him. Note, When the hearts of the sons of men are fully set in them to do evil, the fairest warnings both of the sin they are about to commit and of the consequences of it make no impression upon them. Christ tells them that instead of kissing the Son of God they would kill him, upon which they should have said, What, is thy servant a dog? But they do, in effect, say this: "And so we will; have at him now." And, though they deprecate the punishment of the sin, in the next breath they are projecting the commission of it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–19. Public domain.
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Eusebius of Caesarea (as quoted by Aquinas, AD 1274)AD 339
Catena Aurea by Aquinas
The rulers of the Jewish people being now assembled together in the temple, Christ put forth a parable, foretelling by a figure the things they were about to do to Him, and the rejection that was in store for them.
But the parable which Esaias gives denounces the vineyard, whereas our Saviour's parable is not directed against the vineyard, but the cultivators of it; of whom it is added, And he let it out to husbandmen, that is, to the elders of the people, and the chief priests, and the doctors, and all the nobles.
Christ is called a stone on account of His earthly body, cut out without hands, (Dan. 2:34.) as in the vision of Daniel, because of His birth of the Virgin. But the stone is neither of silver nor gold, because He is not any glorious King, but a man lowly and despised, wherefore the builders rejected Him.
Basil of Caesarea (as quoted by Aquinas, AD 1274)AD 379
Catena Aurea by Aquinas
And this happens as it were to men who are condemned, having nothing to answer to the plain evidence of justice. But it is the property of Divine mercy not to inflict punishment in secret, but to foretell it with threatenings, that so it might recall men to repentance; and thus it follows here, He shall come and destroy those husbandmen.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 9.23-24
Very many derive various meanings from the word vineyard, but Isaiah clearly stated that the vineyard of the Lord of hosts is the house of Israel. Who else but God founded this vineyard? He leased it and set out to foreign places. The Lord, who is always everywhere, does not journey from place to place, but he is present to those who love him and absent from those who neglect him. He was absent for many seasons, fearing that the foreclosure might seem premature. The more indulgent the generosity, the more inexcusable is the stubbornness.… He thus leased to the Jews his fortified, prepared and beautified vineyard.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
Now it was not accidentally but part of the purpose of the divine dispensation that Christ came after the prophets. For God does not pursue all things at once, but accommodates Himself to mankind through His great mercy; for if they despised His Son coming after His servants, much less would they have heard Him before. For they who listened not to the inferior commands, how would they have heard the greater?
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 134
The vineyard of the Lord of hosts is the man of Judah, a plant new and beloved. He who planted the vineyard is God, who also went away for a long time. God still fills everything and in no way whatsoever is absent from anything that exists. How, therefore, did the Lord of the vineyard go away for a long time? After they saw him in the shape of fire at his descent on Mount Sinai with Moses, who spoke the law to them as the mediator, he did not again grant to them his presence in a visible way. To use a metaphor taken from human affairs, his relation to them was like one who made a long journey abroad.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 134
He went away, but plainly he cared for his farm and kept it in his mind. He sent faithful servants to them at three different times to receive produce or fruit from the tillers of the vineyard. There was no period in the interval, during which there were not sent by God prophets and righteous men to admonish Israel and urge it to bring forth as fruits the glories of a life in accordance with the law. They still were wicked, disobedient and callous, and their heart was hardened against admonition so that they would in no way listen to the word that would have profited them.… Israel was guilty of the charge of apostasy and of idol worship. This is how they shamefully threw out those who were sent to them.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
Or God took Himself away from the vineyard for the course of many years, for since the time that He was seen to descend in the likeness of fire upon Mount Sinai, He no longer vouchsafed to them His visible presence; though no change took place, in which He sent not His prophets and righteous men to give warning thereof; as it follows, And at the time of the vintage he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard. (Exod. 19.)
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
The man then who plants the vineyard is the same who, according to another parable, hired labourers into his vineyard.
But it is rightly written fruit, not increase. For there was no increase in this vineyard. The first servant sent was Moses, who for forty years sought of the husbandmen the fruit of the law which he had given, but he was wroth against them, for they provoked his spirit. Hence it follows, But they beat him, and sent him away empty.
By the other servant is meant David, who was sent after the commandment of the law, that he by the music of his psalmody might stir up the husbandmen to the exercise of good works. But they on the contrary declared, What portion have we in David, neither have we inheritance in the son of Jesse. (1 Sam. 20:1.). Hence it follows, And they beat him also, and entreated him shamefully, and sent him away empty. (1 Kings 12:16.) But He does not stop here, for it follows, And again he sent a third: whereby we must understand the company of prophets who constantly visited the people with their testimony. But which of the Prophets did they not persecute; as it follows, And they wounded him also, and cast him out. Now these three successions of servants, our Lord elsewhere shows to comprehend under a figure all the teachers under the law, when He says, For all those things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms, concerning me.
But our Lord most clearly proves that the Jewish rulers crucified the Son of God not from ignorance but for envy. For they knew it was He to whom it was said, I will give thee the heathen for thine inheritance. (Ps. 2:8.) And they cast him out of the vineyard, and slew him. (Heb. 13:12.) Because Jesus, that He might sanctify the people by His blood, suffered without the gate.
Or was He cast out of the vineyard and slain, because He was first driven out of the hearts of the unbelievers, and then fastened to the cross?
As if He said, How shall the prophecy be fulfilled, except that Christ, being rejected and slain by you, is to be preached to the Gentiles, who will believe on Him, that as the corner stone He may thus from both nations build up one temple to Himself?
Or else, He who is a sinner, yet believes on Christ, falls indeed upon the stone and is shaken, for he is preserved by penitence unto salvation. But upon whomsoever it shall fall, that is, upon whom the stone itself has come down because he denied it, it shall grind him to powder, so that not even a broken piece of a vessel shall be left, in which may be drunk a little water. Or, He means by those who fall upon Him, such as only despise Him, and therefore do not yet utterly perish, but are shaken violently so that they cannot walk upright. But upon whom it falls, upon them shall He come in judgment with everlasting punishment, therefore shall it grind them to powder, that they may be as the dust which the wind scatters from the face of the earth. (Ps. 1:4.)
(in Marc. 12.) Or understanding it morally; to every one of the faithful is let out a vineyard to cultivate, in that the mystery of baptism is entrusted to him to work out. One servant is sent, a second and a third, when the Law, the Psalms, and the Prophets are read. But the servant who is sent is said to be treated despitefully or beaten, when the word heard is despised or blasphemed. The heir who is sent that man kills as far as he can, who by sin tramples under foot the Son of God. (Heb. 6:6.) The wicked husbandman being destroyed, the vineyard is given to another, when with the gift of grace, which the proud man spurned, the humble are enriched.
BedeAD 735
On the Gospel of Luke
And in due season he sent a servant to the tenants to receive from them the fruit of the vineyard. But they beat him and sent him away empty-handed. Correctly, he placed the time of fruits, not of harvests. For no fruit existed from the Jews, no yield of this vineyard was found, even though it was often and diligently sought. Therefore, the servant who was first sent is understood to be the lawgiver Moses, who for forty continuous years sought some fruit of the law he had given from the tenants; but they beat him and sent him away empty-handed. For they provoked Moses in the camp, and Aaron, the holy one of the Lord. And Moses was vexed because of them, for they embittered his spirit. And this same servant clearly declares what he thinks of the fruit of the vineyard, saying in a song: "For their vine is from the vine of Sodom, and their branch from Gomorrah. Their grapes are grapes of gall, their clusters are bitter. The fury of dragons is their wine, and the cruel venom of asps" (Deut. 32).
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Or each one of the people is the vineyard, each likewise is the husbandman, for every one of us takes care of himself. Having committed then the vineyard to the husbandmen, he went away, that is, he left them to the guidance of their own judgment. Hence it follows, And went into a far country for a long time.
He says of the fruit of the vineyard, because not the whole fruit, but part only, He wished to receive. For what does God gain from us, but His own knowledge, which is also our profit.
After the prophets then had suffered all these things, the Son is delegated; for it follows, Then said the Lord of the vineyard, What shall I do? That the Lord of the vineyard speaks doubtingly, arises not from ignorance, for what is there that the Lord knows not? but He is said to hesitate, that the free will of man may be preserved.
Now He said this, not as ignorant that they would treat Him worse than they did the prophets, but because the Son ought to be reverenced by them. But if they should still be rebellious and slay Him, this would crown their iniquity. Lest therefore any should say that the Divine Presence has necessarily been the cause of their disobedience, He uses purposely this doubtful mode of speech.
Since we have already assumed the people, not Jerusalem, to be the vineyard, it may perhaps be more properly said that the people indeed slew Him without the vineyard; that is, our Lord suffered without the hands of the people, because in truth the people did not with their own hands inflict death upon Him, but delivered Him up to Pilate and the Gentiles. But some by the vineyard have understood the Scripture, which not believing they slew the Lord. And so without the vineyard, that is, without Scripture, our Lord is said to have suffered.
Now Matthew seems to relate the parable differently; that when our Saviour asked indeed, What will he do then to the husbandmen? the Jews answered, he will miserably destroy them. But there is no difference between the two circumstances. The Jews at first pronounced that opinion, then perceiving the point of the parable said, God forbid, as Luke here relates.
For the rulers of the people rejected Him, when they said, This man is not of God. (John 9:16.) But He was so useful and so precious, that He was placed as the head stone of the corner.
He mentions two condemnations or destructions of them, one indeed of their souls, which they suffered being offended in Christ. And He touches this when He says, Whosoever shall fall upon that stone shall be shaken to pieces. But the other of their captivity and extermination, which the Stone that was despised by them brought upon them. And He points to this when He says, But upon whomsoever it shall fall, it shall grind him to powder, or winnow him. For so were the Jews winnowed through the whole world, as the straw from the threshing floor. And mark the order of things; for first comes the wickedness committed against Him, then follows the just vengeance of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 20:10 initiates the escalating conflict within Jesus' Parable of the Wicked Husbandmen, detailing the vineyard owner's initial attempt to collect his rightful share of the harvest. It vividly portrays the husbandmen's violent and contemptuous response to the first servant sent, who, instead of receiving the expected fruit, is brutally beaten and sent away empty-handed, setting a grim precedent for the events that follow.
CONTEXT
Literary Context: This verse is an integral part of the Parable of the Wicked Husbandmen, found in Luke 20:9-19. Jesus tells this parable immediately after the chief priests and scribes challenge His authority (Luke 20:1-8). The parable serves as a direct and scathing indictment of these religious leaders, who, like the husbandmen, were entrusted with God's people (the "vineyard") but repeatedly rejected His messengers (the "servants"). Luke 20:10 marks the first instance of the tenants' escalating defiance, foreshadowing their ultimate rejection of the owner's son in the subsequent verses. This narrative sequence highlights Jesus' confrontational teaching style and His direct challenge to the established religious order.
Historical & Cultural Context: In ancient Israel, vineyards were a common and valuable agricultural enterprise, often symbolizing the nation of Israel itself in prophetic literature (e.g., Isaiah 5:1-7). Land tenancy agreements were typical, where tenants cultivated the land and paid rent, often in the form of a portion of the produce, at harvest time. The owner's sending of servants to collect this share was a standard and expected practice. The husbandmen's violent reaction, however, was a shocking breach of contract and a profound act of rebellion, reflecting the historical pattern of Israel's leaders rejecting and persecuting the prophets God sent to them throughout their history, as documented in the Old Testament.
Key Themes: Luke 20:10 contributes significantly to several key themes within the parable and broader Lukan narrative. Firstly, it underscores the theme of Divine Ownership and Expectation, asserting God's rightful claim over His people and His expectation of "fruit"—spiritual obedience, righteousness, and worship—from them. Secondly, it powerfully illustrates the recurring theme of the Rejection of God's Messengers, a pattern deeply embedded in Israel's history where prophets, sent by God, were often scorned, persecuted, or even killed by those they sought to call to repentance (e.g., Jeremiah 7:25-26 and Nehemiah 9:26). Finally, this verse marks the beginning of the Escalating Rebellion of the tenants, setting the stage for their ultimate, climactic act of defiance against the owner's son, which directly foreshadows the religious leaders' rejection and crucifixion of Jesus.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Parable of the Wicked Husbandmen is a profound Allegory, where each element represents a deeper spiritual reality: the vineyard is Israel, the owner is God, the husbandmen are the religious leaders, the servants are the prophets, and the fruit is the expected righteousness. This verse employs Foreshadowing, as the violent treatment of this first servant sets a grim precedent for the escalating abuse of subsequent messengers and, most significantly, the ultimate rejection and murder of the owner's son, which directly points to Jesus' own crucifixion. There is a stark Contrast between the owner's patience and rightful expectation and the husbandmen's escalating wickedness and unjustified violence. The "fruit" itself serves as Symbolism, representing the spiritual harvest of obedience and righteousness that God seeks from His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:10 profoundly illustrates God's persistent yet often-rejected pursuit of His people, and His unwavering expectation of spiritual fruit from those entrusted with His blessings. It highlights the historical pattern of human rebellion against divine authority, particularly among those in positions of spiritual leadership. The husbandmen's violent rejection of the servant mirrors Israel's consistent mistreatment of the prophets God sent throughout their history, revealing a deep-seated resistance to God's call for repentance and faithfulness. This act of defiance underscores the gravity of rejecting God's messengers and His rightful claims, setting the stage for the ultimate rejection of His Son.
REFLECTION AND APPLICATION
This verse serves as a powerful reminder of our own stewardship under God's sovereign ownership. Just as the husbandmen were entrusted with the vineyard, believers today are entrusted with God's grace, His Word, His spiritual gifts, and His resources. We are called to be faithful stewards, producing spiritual fruit for God's glory, rather than claiming ownership or abusing His provisions for our own selfish gain. The husbandmen's resistance to God's messengers in the past can be paralleled with modern-day resistance to God's Word, the promptings of His Spirit, or the challenging truths conveyed by faithful preachers and teachers. We must be careful not to "beat" or reject the messages God sends, whether through His written Word, through the conviction of the Holy Spirit, or through the wise counsel of other believers. This verse compels us to examine our hearts: are we faithfully yielding the fruit God expects, or are we, in subtle or overt ways, resisting His claims and mistreating His messengers?
Questions for Reflection
FAQ
What does the "fruit of the vineyard" represent in this parable?
Answer: In the Parable of the Wicked Husbandmen, the "fruit of the vineyard" represents the spiritual obedience, righteousness, worship, and faithfulness that God expects from His people, Israel. The vineyard itself symbolizes Israel, whom God had carefully planted, cultivated, and blessed, expecting a return on His investment of care and covenant. The fruit, therefore, signifies the proper response of a people dedicated to God, living according to His commands and producing a harvest of good works and sincere devotion. The husbandmen's refusal to give the fruit symbolizes Israel's religious leaders' failure to lead the people in righteousness and their rejection of God's rightful claims.
CHRIST-CENTERED FULFILLMENT
Luke 20:10, within the broader parable, finds its profound Christ-centered fulfillment in Jesus Himself. The series of servants sent by the owner culminates in the sending of his "beloved son" (Luke 20:13), a clear prophetic reference to Jesus. Just as the first servant was beaten and sent away "empty," Jesus, the ultimate Messenger and Son of God, was rejected, physically abused, and ultimately "sent away empty" through His crucifixion by the very religious leaders who should have recognized and welcomed Him. His suffering and death on the cross, a direct consequence of this rejection, became the means by which God's ultimate harvest—salvation for all who believe—was secured. The cornerstone rejected by the builders (Luke 20:17) becomes the head of the corner, signifying Jesus' resurrection and exaltation. Through His atoning sacrifice, Jesus not only fulfilled the pattern of the rejected prophets but also inaugurated a new covenant, transferring the "vineyard" (God's kingdom) to those who will produce fruit, the church, demonstrating that God's plan for a fruitful people would ultimately be realized through His Son's redemptive work (John 15:1-8).