TRV
Translation
King James Version
And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.
Complete Jewish Bible
He sent another servant; they beat him too, insulted him and sent him away empty-handed.
Berean Standard Bible
So he sent another servant, but they beat him and treated him shamefully, sending him away empty-handed.
American Standard Version
And he sent yet another servant: and him also they beat, and handled him shamefully, and sent him away empty.
World English Bible Messianic
He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty.
Geneva Bible (1599)
Againe he sent yet another seruant: and they did beate him, and foule entreated him, and sent him away emptie.
Young's Literal Translation
`And he added to send another servant, and they that one also having beaten and dishonoured, did send 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.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
And it came to pass that He ordained many others, whom the Jews sent back to him disgraced and empty, for they could reap nothing from them; as it follows, And again he sent another servant.
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
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.
BedeAD 735
On the Gospel of Luke
And he added the sending of another servant. But they also beat him and treated him shamefully, and sent him away empty-handed. The other servant signifies David the prophet and king. Who was sent after Moses, to urge the tenants of the vineyard, through the modulation of psalmody and the sweetness of the lyre, to the practice of good work after the legal decrees. For David himself also sought to lift the heart of the people to higher things, establishing that the praises of the Lord be sung continuously with sweet melody among the rites of carnal sacrifices. But even him they treated shamefully and sent away empty-handed. For they said: "What portion have we in David? Neither have we inheritance in the son of Jesse" (1 Kings 12). They changed David's kingdom with an ignoble lineage and the religion with impiety. Yet he intercedes that this vineyard, which, transplanted from Egypt, covered the mountains of Palestine with its shadow, might not be utterly destroyed. "O Lord God of hosts, turn now, look down from heaven, and see, and visit this vineyard, and protect the branch that your right hand has planted" (Ps. 80). Where he also explains who the man is who planted this vineyard, namely the Lord God of hosts.
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.
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 20:11 continues the Parable of the Wicked Vinedressers, illustrating the vineyard owner's persistent patience and the escalating rebellion of the tenants. Following the mistreatment of the first messenger, the owner sends a second servant, who is not only physically assaulted but also subjected to profound humiliation and sent away without any of the vineyard's produce, symbolizing the repeated rejection and abuse of God's prophets by Israel's religious leaders throughout history. This verse underscores the deepening hostility of the vinedressers and the owner's continued, yet ultimately unheeded, attempts to secure his rightful share.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 20:11 employs several significant literary devices. The primary device is Allegory, where the entire parable functions as an extended metaphor. The "owner" represents God, the "vineyard" is Israel, the "vinedressers" are the religious leaders, and the "servants" symbolize the prophets. This allegorical framework allows Jesus to convey profound theological truths about God's relationship with Israel and the leaders' accountability. The phrase "sent him away empty" functions as Symbolism, representing the spiritual barrenness and the failure of the religious leaders to produce the fruit of righteousness and obedience that God expected. Furthermore, there is a clear Progression in the narrative: from the beating of the first servant (Luke 20:10) to the beating and shameful treatment of the second (Luke 20:11), and finally to the murder of the son (Luke 20:15). This progression highlights the escalating rebellion and hardening of the vinedressers' hearts, building dramatic tension and foreshadowing the ultimate climax of the parable.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:11 powerfully illustrates the tragic pattern of humanity's rebellion against God's gracious overtures. The repeated rejection and abuse of the servants, culminating in their being sent away "empty," underscores the deep-seated spiritual blindness and unfaithfulness of those entrusted with God's spiritual vineyard. This highlights a consistent theme in biblical history: God's persistent sending of His messengers to call His people to repentance, and their equally persistent rejection of these divine appeals. Despite the escalating defiance, God's patience is profoundly demonstrated in His continued efforts to reach His people, even in the face of such egregious disrespect and violence. This divine longsuffering, however, is not endless, setting the stage for the ultimate and final appeal through His Son.
REFLECTION AND APPLICATION
Luke 20:11 serves as a profound mirror for our own hearts and a powerful warning against spiritual complacency and rebellion. Just as the vinedressers were entrusted with the care of the vineyard, believers today are entrusted with the stewardship of God's truth and the cultivation of spiritual fruit in their lives and communities. This verse challenges us to consider how we receive God's Word and His messengers. Do we welcome and honor those who speak truth, even when it's uncomfortable, or do we, like the vinedressers, reject or even shame them, thereby rejecting God Himself? The "empty" return of the servant is a stark reminder of the barrenness that results from disobedience and a failure to produce the fruit of righteousness, love, and faithfulness. It compels us to examine our lives: are we producing fruit for God's glory, or are we sending Him away "empty" through our neglect and disobedience? God's patience is immense, but it is not infinite; we are called to respond to His gracious overtures with humble obedience and genuine repentance.
Questions for Reflection
FAQ
What is the significance of the servant being "sent away empty"?
Answer: The servant being "sent away empty" signifies two key things. First, it means the vinedressers refused to give the owner his rightful share of the vineyard's produce, demonstrating their complete defiance and theft. Spiritually, this represents the failure of Israel's religious leaders to produce the "fruit" of righteousness, obedience, and faithfulness that God expected from His people. It highlights their spiritual barrenness and their withholding of what was due to God, foreshadowing their ultimate rejection of His Son. This concept of spiritual fruit is important throughout the New Testament, as seen in passages like Matthew 7:15-20 and Galatians 5:22-23.
CHRIST-CENTERED FULFILLMENT
Luke 20:11, within the Parable of the Wicked Vinedressers, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The repeated sending of servants who are beaten and shamefully treated foreshadows the long history of God's prophets being rejected and persecuted by Israel's leaders, a pattern that culminates in the ultimate rejection of God's own Son. Jesus Himself is the "beloved son" of the vineyard owner, sent as the final and supreme messenger after all others had been abused and sent away "empty" (Luke 20:13). The escalating violence against the servants—from beating to shameful treatment—directly prefigures the physical abuse, public humiliation, and ultimate crucifixion that Jesus would endure at the hands of those very religious leaders to whom He was speaking (Luke 22:63-65 and Luke 23:11). The parable's climax, where the vinedressers cast the son out of the vineyard and kill him (Luke 20:15), is a direct prophetic declaration of Jesus's death outside Jerusalem. Thus, Luke 20:11 is not merely a historical recounting but a powerful prophetic unveiling of the world's persistent rejection of God's messengers, culminating in the ultimate sacrifice of the Lamb of God, who takes away the sin of the world!, whose suffering and rejection ultimately paved the way for salvation.