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Translation
American Standard Version
And he sent yet a third: and him also they wounded, and cast him forth.
World English Bible Messianic
He sent yet a third, and they also wounded him, and threw him out.
Young's Literal Translation
and he added to send a third, and this one also, having wounded, they did cast out.
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In the KJVVerse 25,792 of 31,102
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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 sent a third, but they wounded this one also and threw him out. Understand the third servant as the group of prophets, who with continual testimonies admonished the people and foretold the evils that were to come upon this vineyard. But which of the prophets did they not persecute? They killed those who announced the coming of the just one (Acts 7). And these also spoke much about the barrenness of this vineyard, but let the lament of Jeremiah alone suffice. "I planted you as a choice vine, wholly of pure seed. How then have you turned degenerate and become a wild vine?" (Jeremiah 2). For the protection of this vineyard, namely so that in it or for it there would not arise the weak and infirm vegetable of quickly perishing sweetness, we read that Naboth the Jezreelite was not only wounded but also killed. Although we receive no prophetic utterance from him, yet his prophetic act, through his own blood, foretold that many martyrs were to come for this vineyard. Clearly, these three grades of servants can be understood to represent the figure of all teachers under the law, as the Lord elsewhere plainly shows, saying: "For it is necessary to fulfill all that is written about me in the law of Moses, the prophets, and the psalms" (Luke 24).
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 20:12 is a crucial verse within Jesus' Parable of the Wicked Vinedressers, illustrating the escalating rejection faced by the vineyard owner's messengers. Following the ill-treatment of two previous servants, this verse describes the third messenger being severely wounded and forcibly expelled by the rebellious tenants. This act of violence and expulsion underscores the vinedressers' hardened hearts and their persistent refusal to acknowledge the owner's authority or render the expected produce, setting the stage for the ultimate rejection of the owner's beloved son.
CONTEXT
Literary Context: Luke 20:12 is an integral part of the Parable of the Wicked Vinedressers, which Jesus delivers in the Temple courts to a hostile audience of chief priests, scribes, and elders, as noted in Luke 20:1-8. This parable immediately follows a confrontation where these religious leaders questioned Jesus' authority. The narrative flow of the parable itself depicts a series of escalating rejections by the tenants: the first servant is beaten and sent away empty-handed (Luke 20:10), the second is beaten and shamefully treated (Luke 20:11), and then the third is wounded and cast out. This progressive violence builds dramatic tension, highlighting the tenants' deep-seated rebellion and foreshadowing the ultimate act of defiance against the owner's son in Luke 20:13. The parable serves as a direct indictment of the religious leaders' historical and impending rejection of God's messengers, culminating in their rejection of Jesus Himself.
Historical & Cultural Context: The parable draws heavily on the agricultural practices and social structures of ancient Israel. Vineyards were common, and it was customary for landowners to lease their land to tenants, expecting a share of the produce as rent. The imagery of a vineyard was deeply symbolic for Israel, frequently used by prophets like Isaiah to represent God's chosen people (Isaiah 5:1-7). The "owner" represents God, the "vineyard" is Israel, and the "vinedressers" are the religious leaders entrusted with its care. The "servants" sent by the owner symbolize the prophets whom God had repeatedly sent throughout Israel's history to call His people to repentance and faithfulness. The historical record, often recounted in the Old Testament, shows a consistent pattern of Israel's leaders and people rejecting, persecuting, and even killing these divine messengers, a pattern Jesus laments in Matthew 23:37. The Temple setting for this discourse adds a layer of irony, as the very leaders responsible for God's "vineyard" were now confronting God's ultimate messenger.
Key Themes: This verse, within the broader parable, contributes to several significant themes. Firstly, it powerfully illustrates Divine Patience and Persistent Grace. Despite repeated rejections and violence, the owner continues to send messengers, demonstrating God's enduring longsuffering and His desire for His people to bear fruit and return to Him. Secondly, it highlights the theme of Escalating Rebellion and Hardness of Heart. The progressively worse treatment of each servant—from beating to shameful handling to wounding and expulsion—reveals the increasing depravity and entrenched opposition of the vinedressers, mirroring Israel's historical trajectory of rebellion against God's overtures. Thirdly, the verse functions as a profound Prophetic Foreshadowing of Christ's Suffering. The fate of the third servant, wounded and cast out, directly prefigures Jesus' own impending rejection, physical suffering, and execution outside the city gates, as later described in Hebrews 13:12. Finally, it reinforces the broader theme of the Rejection of God's Messengers, a recurring motif throughout biblical history where those entrusted with God's truth often resisted His call and persecuted those who spoke on His behalf.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Parable of the Wicked Vinedressers, and this verse within it, is a powerful Allegory. Each element of the story clearly represents a deeper spiritual reality: the owner is God, the vineyard is Israel, the vinedressers are the religious leaders, and the servants are the prophets. The escalating violence against the servants, particularly the wounding and expulsion of the third, serves as a poignant Foreshadowing of Jesus' own suffering and eventual crucifixion outside Jerusalem. The narrative employs Escalation as a key device, where the severity of the tenants' actions progressively worsens with each messenger, building dramatic tension and emphasizing their increasing hardness of heart and rebellion. The repeated sending of messengers, despite their violent reception, also highlights the owner's unwavering Patience, contrasting sharply with the tenants' escalating depravity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:12 profoundly illustrates the persistent grace of God in the face of human rebellion. The repeated sending of messengers, despite their brutal treatment, underscores God's unwavering desire for His people to turn to Him and bear the fruit of righteousness. However, it also highlights the tragic reality of humanity's stubborn resistance to divine overtures, particularly from those entrusted with spiritual authority. This escalating rejection culminates in a profound act of injustice, foreshadowing the ultimate rejection of God's Son. The parable's underlying message is one of divine patience reaching its limit, leading inevitably to a just judgment upon those who reject His messengers and usurp His authority.
REFLECTION AND APPLICATION
The treatment of the third servant in Luke 20:12 serves as a stark mirror for self-examination. It compels us to consider our own responsiveness to God's persistent calls and the messengers He sends into our lives, whether through His Word, His Spirit, or His people. Are we receptive to correction and guidance, or do we exhibit a hardened heart, resisting truth that challenges our comfort or perceived autonomy? This verse reminds us of our spiritual accountability; we are stewards of God's grace and truth, and He expects fruit from our lives. Furthermore, it prepares us for the reality that faithfulness to God, especially when speaking His truth, may involve rejection, suffering, or even persecution from a world hostile to His kingdom, just as the servants and ultimately the Son experienced. God's patience is immense, but it is not infinite; there is a time when opportunities for repentance cease, and judgment follows. Therefore, this verse is a call to immediate and humble obedience, lest we, like the wicked vinedressers, squander the precious opportunities God extends to us.
Questions for Reflection
FAQ
Why did the owner keep sending servants even after they were mistreated?
Answer: The owner's repeated sending of servants, even after they were mistreated, underscores his profound patience and persistent hope for a righteous outcome. The parable illustrates God's longsuffering with Israel, continually sending prophets and messengers despite their rejection and persecution. This divine patience reflects God's desire for His people to repent and bear the spiritual fruit He expects, offering multiple opportunities for them to turn back before ultimate judgment. It also highlights the tenants' increasing culpability with each act of defiance.
What does "cast him out" signify in this context?
Answer: The phrase "cast him out" (Greek: ekbállō) signifies a forceful and complete expulsion. In the context of the parable, it means the tenants not only wounded the servant but also violently removed him from the vineyard, denying him any right to be there or to represent the owner. This act emphasizes their complete usurpation of authority and their determination to claim the vineyard as their own, rejecting the owner's dominion entirely. It also foreshadows Jesus' own rejection and crucifixion outside the city gates, as noted in Hebrews 13:12.
CHRIST-CENTERED FULFILLMENT
Luke 20:12, with its depiction of the wounded and expelled third servant, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The parable, spoken by Jesus himself, is a thinly veiled prophecy of His own impending suffering and death at the hands of those very religious leaders who were listening. Just as the owner's patience was met with escalating violence against his messengers, God's ultimate messenger, His beloved Son, would face the most severe rejection. Jesus, the true "third" and final messenger, was indeed "wounded" through scourging and crucifixion, and "cast out" of Jerusalem to suffer and die outside its walls, as prophesied in Isaiah 53:5 and fulfilled in John 19:17. However, unlike the servant, Jesus' expulsion was not the end. The parable culminates with the owner's son being rejected by the builders but becoming the "head of the corner" (Luke 20:17), powerfully affirming Christ's resurrection and His ultimate vindication and exaltation as the cornerstone of God's new spiritual temple (Ephesians 2:20). Thus, the suffering of the third servant foreshadows the redemptive suffering of the Son of God, whose rejection by humanity paradoxically became the means of salvation for all who believe (Acts 4:11-12).