Luke 20:15

Luk 20:15 . ἐκβαλόντες ἀπέκτειναν , casting out they killed him, inverting the order of the actions in Mk.; perhaps with prospective reference (on Lk.’s part) to the crucifixion, when Jesus was led outside the city and crucified “without the gate”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

cast him out of the vineyard--(Compare Heb 13:11-13; Kg1 21:13; Joh 19:17).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15. cast him out of the vineyard] This may involve an allusion to Christ suffering “without the gate,” Heb_13:12-13; Joh_19:17. The prophecy was meant if possible at the last hour to prevent the guilt of its own fulfilment (2Ki_8:12-13).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he beheld them,.... Looked very earnestly and wistly at them, speaking as it were by his looks, signifying, that verily so it would be, as he had said; that they would reject the Messiah, and put him to death, and bring utter ruin upon themselves, and deprive their posterity of many advantages and privileges:

and said, what is this then that is written; that is, what else is the meaning of such a Scripture? is not the sense of that perfectly agreeable to what has been said, that the Messiah shall be rejected by the principal men among the Jews in church and state, and yet he shall be exalted, who will then take vengeance on them?

the stone which the builders rejected, the same is become the head of the corner? The passage is in Psa 118:22. See Gill on Mat 21:42.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

As this whole parable may be applied exactly to the Jews, to the prophets and Christ; so may this last part, with no less accuracy, be applied to our Saviour. The husbandmen, before they killed the lord’s beloved son, first cast him out of the vineyard. So the Jews did not kill the Son of God immediately themselves: they first cast him out from themselves, into the hands of Pilate, a Gentile, and then procured his death. (Theophylactus) --- Thus sinners likewise act, by casting Christ out of their hearts, and crucifying him by sin. (Ven. Bede) --- To reconcile St. Matthew and St. Luke, we must observe, says St. Augustine that this parable was not only spoken to those who questioned his authority, but to the people themselves; as St. Luke tells us.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Vers. 15, 16. So they cast him out of the vineyard, and killed him. The parable-story of itself was an improbable one. The conduct of the husbandmen, the long patience of the owner of the vineyard, his last act in sending his beloved and only son, all this makes up a history without a parallel in human experience. Yet this is an exact sketch of what did actually take place in the eventful story of Israel! What therefore shall the lord of the vineyard do unto them? He shall come and destroy these husbandmen, and shall give the vineyard to others. Again a hint of a solemn deliberation in heaven, a prophetic picture of the future of the Jewish race fulfilled with terrible exactness. And when they heard it, they said, God forbid! Well understood they the Speaker"s meaning here. He foreshadowed, in no veiled language, the utter ruin of the Jewish polity. When they heard this, forgetting to be scornful, they exclaimed, in deprecation of the ominous and terrible prediction, Mh genoito ! which we render accurately, though not literally, "God forbid!"

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Connecting Statement:

Jesus finishes telling his parable to the crowd.

They threw him out of the vineyard

"The vine growers forced the son out of the vineyard"

What then will the lord of the vineyard do to them?

Jesus uses a question to get his listeners to pay attention to what the owner of the vineyard will do. AT: "So now, listen to what the lord of the vineyard will do to them." (See: Rhetorical Question)

May it never be

"May it never happen"

translationWords

vineyard

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

15. ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος. This may involve an allusion to Christ “without the gate,” Heb 13:12-13; Joh 19:17. The prophecy was meant if possible at the last hour to prevent the guilt of its own fulfilment (2Ki 8:12-13).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15. ἐκβαλόντες ἀπέκτειναν . This perhaps was intended to represent their turning him out of his inheritance. It may be doubted whether it refers to Jesus “suffering without the gate.” Outside the vineyard would be outside Israel rather than outside Jerusalem. Moreover in Mk. the heir is killed before he is cast out of his inheritance. It is possible that they regard the vineyard as already made over to the heir, as was often the case in ancient law: see on 15:12. Comp. the case of Naboth: ἐξήγαγον αὐτὸν ἄξω τῆς καὶ ἐλιθοβόλησαν αὐτὸν λίθοις, καὶ ἀπέθανεν (1Ki 20:13). No doubt ἔξω τ. ἀμπελῶνος goes with ἐκβαλόντες (4:29; Act 7:58, which is closely parallel), not with ἀπέκτειναν.

τί οὖν ποιήσει αὐτοῖς ; Not, τί οὖν ἐποίησεν; Our Lord indicates that the parable is not a mere fiction: it is a key to a future which depends upon present action. Assuming that the heir is killed, what will happen? In Mt. some of the bystanders answer the question. They are so interested, and enter so fully into the spirit of the narrative, that, without seeing the application to themselves, they reply κακοὺς κακῶς. See on 19:25, and comp. David’s reply to Nathan’s parable (2Sa 12:5, 2Sa 12:6).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.