15<\/strong>. cast him out of the vineyard<\/em> ] This may involve an allusion to Christ suffering “without the gate,” Heb 13:12-13<\/span>; Joh 19:17<\/span>. The prophecy was meant if possible at the last hour to prevent the guilt of its own fulfilment (2Ki 8:12-13<\/span>).<\/p>\n 15. cast him out of thevineyard<\/B>(Compare Heb 13:11-13<\/span>;1Ki 21:13<\/span>; Joh 19:17<\/span>).<\/P><\/p>\n So they cast him out of the vineyard<\/strong>,…. Rejected him as the Messiah, even denied that he was of the Jewish nation; said he was a Samaritan, and delivered him to the Gentiles that were without, and were aliens from the commonwealth of Israel; and at last had him without their city, and put him to death, as follows:<\/p>\n and killed him<\/strong>; the Prince of life, the Lord of glory, and heir of all things; see Ac 2:23<\/span><\/p>\n what therefore shall the Lord of the vineyard do unto them<\/strong>? the husbandmen, the chief priests, elders, Scribes, and Pharisees; at whose solicitations the life of his Son, and heir, was taken away; by which he must be greatly provoked and incensed.<\/p>\n <\/strong><\/p>\n 1) “So they cast him out of the vineyard, and killed him.” <\/strong>(kai ekbalontes auton ekso tou ampelonos apekteinan) “And they killed him and threw him outside of the vineyard,” Act 2:23<\/span>; Act 4:25<\/span>; Act 4:27<\/span>; Mar 12:8<\/span>, alluding prophetically to what the Jews were then plotting to do to Him, Luk 19:47-48<\/span>, to crucify Him without the city wall, Joh 19:17<\/span>; Heb 13:11-12<\/span>.<\/p>\n 2) “What therefore shall the lord of the vineyard do unto them?” <\/strong>(ti oun poiesei autois ho kurios tou ampelonos) “Just what will the owner of the vineyard therefore do to them?” What would be a just thing toward them? Mat 21:39-40<\/span>; Mar 12:9<\/span>.<\/p>\n “And they cast him forth out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them?”<\/p>\n The result was that the servants rejected the son, expelling him from the vineyard and killing him. This was a clear warning to the Jewish leaders that both God and Jesus were fully aware of their murderous intentions. The expulsion from the vineyard indicated that it was their intention that Jesus be seen as excommunicated and cut off from Israel (the vineyard is Israel, not Jerusalem), and the killing simply described what was in their minds. And then He gave His warning, “What therefore will the lord of the vineyard do to them?” Let them think well of the consequences of what they were doing.<\/p>\n Mark has ‘they killed him and cast him forth out of the vineyard’. The ideas are not necessarily contradictory. It is rather a matter of where they wish the emphasis. For if the son was physically attacked and mortally wounded on entering the vineyard, retreating before the onslaught and collapsing dead outside the vineyard under their final blows, either description would be true. The question would then be, is someone killed when they are first mortally wounded, or when they finally collapse and die? The difference is thus one of emphasis, not of chronological order. Luke is wanting to lay stress on the son as being like the One Who is numbered among the Gentiles in His death, as well as on His being killed, Mark’s emphasis is on the blows that commenced the death throes of the son in the first place, the fist initial, vindictive and murderous attack. ‘Killed him and cast him out’ are simply two events that took place together. The verbs in translation can therefore be in any order that fits the grammar, for the physical order of words in one language is never the same as the physical order in another.<\/p>\n ‘Cast him forth out of\/from the vineyard.’ This could signify:<\/p>\n 1) The expulsion of Him from Israel by being cut off from among the people and ‘branded’ a renegade, and an excommunicate<\/p>\n 2) The expulsion of Him to take His place among the Gentiles, the greatest humiliation that the Jews could place on a homeborn Israelite.<\/p>\n 3) Simply a parabolic description.<\/p>\n As with all Jesus’ parables that were not explained the actual application was left to the listener and the reader, so that different ones could take it in different ways which were not exclusive.<\/p>\n DISCOURSE: 1569 Luk 20:15<\/span>. So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?<\/em><\/p>\n WHEN the mind is unbiassed, it can easily discern between truth and error, especially where the grounds of judgment are clear and strong. But where persons are under the influence of prejudice or worldly interest, they are blind to the most obvious conclusions, and obstinately tenacious of the most absurd opinions. Hence our Lord spake so much in parables; because his adversaries, not aware of their drift at first, were easily brought to acknowledge things, which, if more plainly delivered, would have excited the most inveterate opposition. In this manner he gained their assent to the equity of God in executing the heaviest judgments on themselves and their whole nation. I.<\/p>\n In whom this heinous wickedness is found<\/p>\n It was manifestly accomplished in those to whom the parable was spoken And is it not accomplished in us also? Let us then consider attentively,<\/p>\n II.<\/p>\n What portion such persons must expect<\/p>\n The Jews, as our Lord foretold, were visited with the heaviest calamities And shall not the wrath of God fall on those also who contemn him now? Let us then learn from this parable, That we are accountable to God for all the advantages we enjoy<\/p>\n [If God has made us his vineyard, and bestowed culture upon us, doubtless such a favour entails upon us an obligation to love and serve him. And if he have sent a succession of faithful servants to remind us of our duty, and direct us in the performance of it, this also calls for correspondent acknowledgments from us. Above all, if he have sent us his only dear Son, not only to instruct us, but to die for us, we should be incessantly filled with admiration of his love, and with zeal for his glory. But these very mercies, if overlooked and despised, will bring upon us the heavier indignation. Think then for how many things, both temporal and spiritual, you are indebted to God; and begin immediately to render to him his dues. That which, above all, he requires is, the tribute of a grateful heart. O that he may receive it daily from us; and that we may devote ourselves to him in body, soul, and spirit!]<\/p>\n 2.<\/p>\n That we are peculiarly responsible for our treatment of Jesus Christ<\/p>\n [Christ is the Fathers greatest gift. Our past abuse of all his other mercies may be forgiven, provided we be duly sensible of this mercy. However long we have alienated Gods property, yea, however shamefully we have abused his other messengers, if now we repent us of our sins, and turn to him in the name of Jesus, he will pardon our past transgressions, and remember our iniquities no more. But, if we continue to slight the Saviour, all other changes will be to no purpose. We may turn from profaneness to morality, or may even profess a regard for Jesus himself; yet if we do not cordially receive him for all the ends and purposes for which he was sent into the world, we shall only deceive ourselves to our eternal ruin. Let us then look on him whom we have pierced, and mourn. Then shall Gods indignation be turned to love; and we shall be made partakers of his eternal inheritance.]<\/p>\n<\/p>\n Luk 20:15<\/span> . , 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”.<\/p>\n out of = outside. Compare Heb 13:12, Heb 13:13. Joh 19:27. <\/p>\n they: Heb 13:12 <\/p>\n What: Mat 21:37-40, Mar 12:6-9 <\/p>\n Reciprocal: Gen 37:18 – conspired Isa 5:3 – judge Mat 21:40 – what Mar 12:8 – cast Mar 12:9 – he will Luk 6:22 – separate<\/p>\n THE WICKED HUSBANDMEN<\/p>\n What therefore shall the lord of the vineyard do unto them?<\/p>\n Luk 20:15<\/p>\n Notice<\/p>\n I. The vineyard.<\/p>\n (a) Its owner (see Isa 5:7).<\/p>\n (b)What the owner did with it (see Isa 5:1-2).<\/p>\n II. The husbandmen.<\/p>\n (a) Their privileges and how they used them.<\/p>\n (b) Their rebellion and how it ended.<\/p>\n The Jewish Church had served its end. The Jews thought it was to last for ever; but a great Church was to arise which should embrace all nations, Jews and Gentiles. And who was to be the Head of it? The Son they cast outthe stone they refused (Act 4:11-12) was to be the chief corner stone.<\/p>\n We are part of His kingdom. We are now in Gods vineyard. Then what does God expect from us? Fruit. Are we yielding any? Is the world any the better for our being in it? Are we rebellious? Not listening to Gods voice? Forgetting Who gives us all our blessings? Despising His Son? (Heb 6:6.) Then we must prepare for the Kings displeasurefor banishment from His presence.<\/p>\n Rev. Canon Watson.<\/p>\n Matthew and Luke have the tenants casting the son out of the vineyard and then killing him whereas Mark has them doing these things in the reverse order. Probably they removed him from the vineyard, killed him, and then cast his corpse farther from the vineyard. The order of Matthew and Luke makes the killing the climax, and Mark’s point seems to be the insults that the son suffered.<\/p>\n So they cast him out of the vineyard, and killed [him.] What therefore shall the lord of the vineyard do unto them? 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 … Continue reading “Exegetical and Hermeneutical Commentary of Luke 20:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25776","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25776","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25776"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25776\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25776"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25776"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25776"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
THE WICKED HUSBANDMEN<\/strong><\/p>\n
This was the scope of the parable before us [Note: Read the whole parable, ver. 916.] in opening which, we shall shew,<\/p>\n
[God had planted his Church among the Jews, and had cultivated it with peculiar care [Note: Isa 5:1-4<\/span>.]. From it he expected a revenue of honour and glory: and when the people were forgetful to pay it, he sent his prophets to remind them of their duty, and to stir them up to the performance of it. But they abused his messengers in every successive age, and beat them, and sent them away empty. He, however, averse to punish them as they deserved, sent, last of all, his Son, in hopes that, when they should see his exalted dignity, his clear credentials, and his unbounded benevolence, they would reverence and obey him. But they, wishing to retain undisturbed possession of their lusts, determined to cast him out and kill him. And though, when warned that they would do so, they exclaimed, God forbid that we should treat the Messiah thus [Note: ver. 16.]! they actually fulfilled the parable within the space of three days, and put to death Gods only begotten Son.]<\/p>\n
[It is true that we cannot crucify him as the Jews did, because he is not within our reach; but nevertheless we cast him out with as much indignity as ever they did. As he was among them, the man whom the nation abhorred, so is he still despised and rejected of men, a butt of contradiction to an ungodly world [Note: Luk 2:34-35<\/span>.]. How is he treated by the ungodly and profane<\/em> [Note: Shew under each of these heads (printed in Italics) what the Lord requires of them; which however they will not do.]? When he comes to them in the ministry of the word, and demands their hearts for God, do they not thrust him away, saying, Who made thee a ruler and a judge over us [Note: Act 7:27<\/span>.]? We will not have this man to reign over us [Note: Luk 19:14<\/span>.]? And how do the self-righteous moralists<\/em> regard him [Note: Shew under each of these heads (printed in Italics) what the Lord requires of them; which however they will not do.]? When he calls them to build on him as the only foundation of their hopes, do they not make him a stone of stumbling and a rock of offence [Note: Rom 9:30-33<\/span>.]? Do they not persist in going about to establish their own righteousness, instead of thankfully submitting to his [Note: Rom 10:3<\/span>.]? Among his very followers too, are there not many self-deceiving professors<\/em> [Note: Shew under each of these heads (printed in Italics) what the Lord requires of them; which however they will not do.], who acknowledge him in words, but in works deny him [Note: Tit 1:16<\/span>.]? If others crucify him more openly, these, like Judas, betray him with a kiss. Lastly, what shall be said of vile apostates<\/em> [Note: Shew under each of these heads (printed in Italics) what the Lord requires of them; which however they will not do.], who having once embraced his cause, decline from his ways, and go back unto the world? Are we not expressly told, that they crucify him afresh [Note: Heb 6:6<\/span>.], and tread him under foot? By all of these then is Jesus cast out of the vineyard, as much as ever he was by the Jews of old.]<\/p>\n
[They, when interrogated by our Lord, confessed what such labourers must expect at the hands of their lord [Note: Mat 21:41<\/span>.]. And behold, it happened to them according to their word. That generation was not passed away, before their city was burnt up, their people were massacred without distinction, and their whole polity, civil and religious, was dissolved. Nor can any one reflect on their treatment of their Messiah, without acknowledging the equity of those unparalleled judgments that were inflicted on them.]<\/p>\n
[Let our Lords appeal be considered, What shall the lord of the vineyard do unto them? Would any rational person imagine that he should shew kindness to such obstinate transgressors? Do we not see immediately that God must be incensed against them? must he not be displeased with those who withhold from him the tribute of their love? Must he not be indignant also that his messages of mercy are so continually slighted? And above all, must not the contempt poured upon his only dear Son, provoke him to anger? What can we expect, but that his wrath should wax hot against us, and burn even to the lowest hell [Note: Deu 32:22<\/span>.]? Let any one impartially consider the ingratitude and impiety of such conduct, and he will confess that the everlasting punishment of such offenders is no more than adequate to their just desert [Note: Heb 2:3<\/span>; Heb 10:28-29<\/span>.].]<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"