Luke 20:10 - Printer Friendly

ESV: When the time came, he sent a servant to the tenants, so that they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed.

NIV: At harvest time he sent a servant to the tenants so they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed.

NASB: At the harvest time he sent a slave to the vine-growers, so that they would give him his share of the produce of the vineyard; but the vine-growers beat him and sent him away empty-handed.

CSB: At harvest time he sent a servant to the farmers so that they might give him some fruit from the vineyard. But the farmers beat him and sent him away empty-handed.

NLT: At the time of the grape harvest, he sent one of his servants to collect his share of the crop. But the farmers attacked the servant, beat him up, and sent him back empty-handed.

KJV: 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.

NKJV: Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard. But the vinedressers beat him and sent him away empty-handed.

Jesus is on the Temple Mount telling the parable of the wicked tenants. The lesson begins with a landowner who plants a vineyard and finds tenants to care for it (Luke 20:9). At harvest time, the owner sends a servant to collect some of the grapes. Instead, the hired workers abuse the messenger and throw him out.

In Jesus' audience are chief priests, lawyers, and elders—businessmen (Luke 20:1). They are the leaders of the people: the tenants to whom God has entrusted His "vineyard." They are probably angry that Jesus cleaned the Temple Mount of the merchants who made them rich (Luke 19:45–48). The identity of the vineyard is likely the Jewish people, the fruit being God's followers' worship and obedience (Isaiah 5:1–7). The servant is one of God's prophets whom God sends to ensure the leaders are directing their own and the people's praise and honor to God—that they are living out the righteousness and justice that reflects His character and His commands. God, of course, is the landowner. The tenants send the servant back "empty-handed;" they will not lead the people to God. They'd rather keep the people's praise for themselves (John 12:42–43).

Occasionally in Israel's history, kings and priests would listen to God's prophets. Huldah (2 Kings 22:14—23:3; 2 Chronicles 34:22–33) and Isaiah (2 Kings 19:1–7; Isaiah 37:1–7) are examples of prophets whose words were heard. Often, however, Israel's rulers so resented God's will that they beat (Jeremiah 20:1–2) and even killed (1 Kings 18:13) His prophets (Matthew 23:34–37). Stephen mentions this before he is martyred (Acts 7:51–53) in the early days of the church.

In the parable, the landowner continues to send servants and the tenants continue to beat or kill them. Finally, he sends his son, presuming they will show him honor. Yet they kill him, too. In response, the landowner kills the tenants and replaces them. The listeners are incredulous and respond, "Surely not!" (Luke 20:16). They refuse to believe that the comparison applies to them and their abuse of power. Like the kings and religious leaders of old, they behave as if the leaders' positions are greater than God's words.

The "time" that has come may mean harvest, but because this is a new vineyard it may have been five years if the owner followed the Mosaic law (Leviticus 19:23–25). The landowner in Jesus' parable was in "another country for a long while" (Luke 20:9) so there is a sense of the tenants being given ample opportunity to tend to the land as well as ample opportunity to respond to the multiple servants sent.

Luke 20:9–18 records Jesus' response to religious leaders who challenged His authority (Luke 20:1–8). This comes in the form of the parable of the wicked tenants. The underlying meaning is that as the Son of God, Jesus has proper authority over religious leaders. However, the leaders of His era will kill Him, and God will destroy them. In the mirrored structure of Luke 20, the parallel argument is that Jesus is also superior to the line of the Jewish kings (Luke 20:41–44). In between, religious leaders foolishly challenge Jesus' understanding of the Mosaic law (Luke 20:19–40). This passage echoes the records in Matthew 21:33–46 and Mark 12:1–12.

Luke 20 is a chiasm about authority. Jesus has entered Jerusalem and cleansed the temple (Luke 19:28–46). Now, the priests and teachers attack Jesus' authority in religion, law, and doctrine; Jesus defends Himself and shows their sinful lifestyles disqualify them for authority. After holding up a widow as a better role model (Luke 21:1–4), Jesus warns His disciples about the challenges they will face in the coming years, including the destruction of Jerusalem (Luke 21:5–38). The events in Luke 20 are also discussed in Matthew 21—23 and Mark 11—12.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.