Matthew 21:39

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Matthew 21:39 in Multiple Translations

Berean Standard Bible BSB

So they seized him and threw him out of the vineyard and killed him.

King James Version KJV

And they caught him, and cast him out of the vineyard, and slew him.

American Standard Version ASV

And they took him, and cast him forth out of the vineyard, and killed him.

Bible in Basic English BBE

And they took him and, driving him out of the vine-garden, put him to death.

Free Bible Version FBV

They grabbed him, threw him out of the vineyard, and killed him.

Geneva Bible 1599 GNV

So they tooke him, and cast him out of the vineyarde, and slewe him.

Young's Literal Translation YLT

and having taken him, they cast [him] out of the vineyard, and killed him;

World English Bible WEB

So they took him and threw him out of the vineyard, then killed him.

Noah Webster Bible WBS

And they caught him, and cast him out of the vineyard, and slew him .

Douay-Rheims 1899 DRV

And taking him, they cast him forth out of the vineyard, and killed him.

Translation for Translators T4T

So they grabbed him, dragged him outside the vineyard, and killed him.

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Berean Amplified Bible — Matthew 21:39

BAB

Word Study

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Matthew 21:39 Interlinear (Deep Study)

BIB

GRK και λαβοντες αυτον εξεβαλον εξω του αμπελωνος και απεκτειναν

και kai G2532 and Conj

λαβοντες lambanō G2983 to take Verb-2AAP-NPM

αυτον autos G846 it/s/he Pron-ASM

εξεβαλον ekballō G1544 to expel Verb-2AAI-3P

εξω exō G1854 out/outside(r) Adv

του ho G3588 the/this/who Art-GSM

αμπελωνος ampelōn G290 vineyard Noun-GSM

και kai G2532 and Conj

απεκτειναν apokteinō G615 to kill Verb-AAI-3P

Greek Word Study

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Greek Word Reference — Matthew 21:39

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

λαβοντες lambanō G2983 "to take" Verb-2AAP-NPM

To take or receive something, like in Matthew 26:26, where Jesus takes bread and breaks it. It can also mean to accept or obtain something, and is often translated as receive or accept in the KJV.

Definition: λαμβάνω, [in LXX chiefly for לקח, also for אחז ,לכד ,נשׂא, etc. ;] __1. to take, lay hold of: absol., Mat.26:26, Mrk.14:22; with accusative of thing(s), Mat.5:40 26:52, al. mult.; with accusative of person(s), Mat.21:35, Mrk.12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mat.13:31 14:19, al.; so also indic., Mrk.7:27, Jhn.19:1, 40 Rev.8:5, al.; metaphorically, with accusative of thing(s), ἀφορμήν, Rom.7:8, 11; ὑδόδειγμα, Jas.5:10; id. with accusative of person(s), φόβος, Luk.7:16; πνεῦμα, Luk.9:39; πειρασμός, 1Co.10:13; aoristic pf. (M, Pr., 145, 238; BL, §59, 4), Rev.5:7 8:5, al. __2. to receive: absol., opposite to αἰτεῖν, Mat.7:8, al.; διδόναι, Mat.10:8, Act.20:35; with accusative of thing(s), Mat.27:6, Mrk.10:3o, al. mult.; with accusative of person(s), Jhn.6:21 13:20 19:27, 2Jo.10; ῥαπίσμασιν (a vulgarism; Bl., §38, 3), Mrk.14:65; metaphorically, τ. λόγον, Mat.13:20, Mrk.4:16; τ. μαρτυρίαν, Jhn.3:11; τ. ῥήματα, Jhn.12:48; πρόσωπον (Heb. נָשָׂא פָּנִים, Dalman, Words, 30), Luk.20:21, Gal.2:6; ζωὴν αἰώνιον (Dalman, op. cit., 124f.), Mrk.10:30 (cf. ἀνα-, ἀντι-, συν-αντι- (-μαι), ἀπο-, ἐπι-, κατα-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-, συν-περι-, ὑπο-λαμβάνω). (AS)

Usage: Occurs in 248 NT verses. KJV: accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up) See also: 1 Corinthians 2:12; John 10:18; 1 Peter 4:10.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εξεβαλον ekballō G1544 "to expel" Verb-2AAI-3P

To expel means to forcefully drive or send something out, as seen in Matthew 7:22 and Mark 1:34. Jesus used this word when describing casting out demons. It can also mean to send away or put out, as in Matthew 15:17.

Definition: ἐκ-βάλλω [in LXX chiefly for גָּרַשׁ pi., also for שָׁלַךְ hi., יָצָא hi., יָרַשׁ hi., etc. ;] __1. to drive, cast or send out, to expel: with accusative of thing(s), mid. (σῖτον), before εἰς, Act.27:38; pass., Mat.15:17; with accusative of person(s), Mat.21:12, Mrk.11:15, al.; δαιμόνια, Mat.7:22, Mrk.1:34, al.; id. before ἐκ, Mrk.7:26; παρά, Mrk.16:9; ἐν, Mrk.3:22; (ἐν) τ. ὀνόματι, Mat.7:22, Mrk.9:38; λόγῳ, Mat.8:16; before ἔξω, Jhn.6:37; id. with genitive, Mrk.12:8, al.; of expulsion from home, Gal.4:30; from the Church, III Jn 10. __2. In LXX and NT (like Heb. יָצָא and Aram. הַנְפֵּק), to command or cause to depart: Mat.9:38, Mrk.1:12 (see Swete, in l.), ib. Mrk.1:43 5:40, Luk.10:2, Jas.2:25; τ. κρίσιν εἰς νῖκος (to cause to proceed to its goal), Mat.12:20 (LXX). __3. to reject (cl.): τ. ὄνομα ὑμῶς ὡς πονηρόν (cf. Deu.25:14), Luk.6:22; to leave out, Rev.11:2. __4. to take, draw or pluck out; __(a) with violence: Mat.7:5, Mrk.9:47, Luk.6:42; __(b) to bring forth or out of: Mat.12:35, Luk.10:35. (AS)

Usage: Occurs in 76 NT verses. KJV: bring forth, cast (forth, out), drive (out), expel, leave, pluck (pull, take, thrust) out, put forth (out), send away (forth, out) See also: 3 John 1:10; Mark 3:23; James 2:25.

εξω exō G1854 "out/outside(r)" Adv

The Greek word for out or outside, used in the Bible to describe physical locations, like outside a house, or spiritual conditions, like being outside the Church. It appears in Matthew 12:46 and 1 Corinthians 5:12.

Definition: ἔξω adv. (ἐξ), [in LXX for חוּץ ;] __1. outside, without; __(a) adverbially: Mat.12:46, Mrk.3:31 11:4, Luk.8:20, Jhn.18:16, al.; with art., ὁ ἔ., he who is without; metaphorically, in pl., οἱ ἔ., of those outside the Church, 1Co.5:12-13, Col.4:5 (Lft., in l), 1Th.4:12; ὁ ἔ. ἄνθρωπος, 2Co.4:16; αἱ ἔ. πόλεις, Act.26:11; __(b) as prep. with genitive: Luk.13:33, Act.21:5, Heb.13:11-12 __2. After verbs of motion; __(a) adverbially, forth, out: Mat.5:13 Mrk.14:68, Luk.22:62, Jhn.19:4, 13, Act.9:40, al.; __(b) as prep. with genitive, out of: Mat.21:17, Mrk.11:19 12:8, Luk.4:29, Act.7:58, Heb.13:13, al (AS)

Usage: Occurs in 62 NT verses. KJV: away, forth, (with-)out (of, -ward), strange See also: 1 Corinthians 5:12; Luke 4:29; Hebrews 13:11.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αμπελωνος ampelōn G290 "vineyard" Noun-GSM

A vineyard is a place where grapes are grown, like the one in Matthew 20:1 and Luke 13:6. The Bible uses this word to describe a specific location. It is translated as 'vineyard'.

Definition: ἀμπελών, -ῶνος, ὁ (ἄμπελος), [in LXX for כֶּרֶם ;] a vineyard: Mat.20:1 ff. Mat.21:28 ff, Luk.13:6 20:9 ff., 1Co.9:7. Æschin., 49, 13; Diod., al.; see MM, VGT, see word; LS, see word ἀμπελουργεῖον.) (AS)

Usage: Occurs in 21 NT verses. KJV: vineyard See also: 1 Corinthians 9:7; Mark 12:9; Matthew 21:41.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

απεκτειναν apokteinō G615 "to kill" Verb-AAI-3P

To kill means to destroy or take someone's life, like in Matthew 14:5 where Herod had John the Baptist killed. It can also be used figuratively to describe spiritual destruction.

Definition: ἀπο-κτείνω (also in late forms -κτέννω, Mat.10:28, a1., LTTr., -κτεννύω, Mrk.12:5, WH), [in LXX for הָרַג, מוּת ;] to kill: Mat.14:5, al.; before instr. ἐν (which see), Eph.2:16, Rev.2:23, al. Metaphorical: Rom.7:11; τ. ἔχθραν, Eph.2:16; τὸ γράμμα ἀποκτείνει 2Co.3:6 (on the perfective force of this verb, see M, Pr., 114) (AS)

Usage: Occurs in 72 NT verses. KJV: put to death, kill, slay See also: 1 Thessalonians 2:15; Mark 6:19; Revelation 2:13.

Study Notes — Matthew 21:39

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Context
Cross References
Matthew 21:39 Summary
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Gill's Exposition on Matthew 21:39
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Matthew Poole's Commentary on Matthew 21:39
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Context — The Parable of the Wicked Tenants

37Finally, he sent his son to them. ‘They will respect my son,’ he said. 38But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and take his inheritance.’

39So they seized him and threw him out of the vineyard and killed him.

40Therefore, when the owner of the vineyard returns, what will he do to those tenants?” 41“He will bring those wretches to a wretched end,” they replied, “and will rent out the vineyard to other tenants who will give him his share of the fruit at harvest time.”

Cross References

	Reference	Text (BSB)
1	Acts 2:23	He was delivered up by God’s set plan and foreknowledge, and you, by the hands of the lawless, put Him to death by nailing Him to the cross.
2	James 5:6	You have condemned and murdered the righteous, who did not resist you.
3	Luke 22:52–54	Then Jesus said to the chief priests, temple officers, and elders who had come for Him, “Have you come out with swords and clubs as you would against an outlaw? Every day I was with you in the temple courts, and you did not lay a hand on Me. But this hour belongs to you and to the power of darkness.” Then they seized Jesus, led Him away, and took Him into the house of the high priest. And Peter followed at a distance.
4	Acts 3:14–15	You rejected the Holy and Righteous One and asked that a murderer be released to you. You killed the Author of life, but God raised Him from the dead, and we are witnesses of the fact.
5	Acts 4:25–27	You spoke by the Holy Spirit through the mouth of Your servant, our father David: ‘Why do the nations rage and the peoples plot in vain? The kings of the earth take their stand and the rulers gather together against the Lord and against His Anointed One.’ In fact, this is the very city where Herod and Pontius Pilate conspired with the Gentiles and the people of Israel against Your holy servant Jesus, whom You anointed.
6	John 18:12	Then the band of soldiers, with its commander and the officers of the Jews, arrested Jesus and bound Him.
7	Matthew 26:57	Those who had arrested Jesus led Him away to the house of Caiaphas the high priest, where the scribes and elders had gathered.
8	Acts 7:52	Which of the prophets did your fathers fail to persecute? They even killed those who foretold the coming of the Righteous One. And now you are His betrayers and murderers—
9	Matthew 26:50	“Friend,” Jesus replied, “do what you came for.” Then the men stepped forward, seized Jesus, and arrested Him.
10	Acts 4:10	then let this be known to all of you and to all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed.

Matthew 21:39 Summary

In Matthew 21:39, the son is thrown out of the vineyard and killed, representing the rejection and crucifixion of Jesus Christ. This act of violence and rebellion against God's plan is a stark reminder of the darkness of human hearts, as seen in Jeremiah 17:9. Just as the owner of the vineyard will return to judge the tenants, God will one day judge all people for their response to His messengers and His plan of salvation (Matthew 25:31-46, Revelation 20:11-15). By surrendering to God's will and respecting His representatives, we can avoid the consequences of rejection and instead receive eternal life through Jesus Christ (John 3:16, Romans 10:9-10).

Frequently Asked Questions

What is the significance of the son being thrown out of the vineyard and killed in Matthew 21:39?

This act represents the rejection and crucifixion of Jesus Christ, as prophesied in Psalm 118:22 and fulfilled in Matthew 27:35, highlighting the extreme opposition to God's plan of salvation.

Who do the tenants represent in this parable?

The tenants symbolize the Jewish leaders who rejected Jesus as the Messiah, as seen in Matthew 21:38, and instead sought to maintain their own power and control, much like the Pharisees in Matthew 23:13-36.

How does this verse relate to the theme of God's judgment?

The killing of the son sets the stage for the owner's return and judgment, as seen in Matthew 21:40-41, illustrating the consequences of rejecting God's messengers and His plan, as warned in Hebrews 10:26-31.

What does this parable teach about the nature of humanity?

This verse reveals the depths of human depravity and the capacity for evil, as seen in the tenants' willingness to kill the son, highlighting the need for salvation and redemption through Jesus Christ, as taught in Romans 3:23 and Ephesians 2:1-10.

Reflection Questions

How do I respond to God's messengers and His plan for my life, and what are the consequences of rejecting them?
In what ways can I identify with the tenants' desire for control and power, and how can I surrender to God's will instead?
What does this verse teach me about the importance of respecting and honoring God's representatives and His Word?
How can I apply the lessons of this parable to my own relationships and interactions with others, especially those in authority or with a message from God?

Gill's Exposition on Matthew 21:39

And they caught him,.... Seized and laid hold of him, in a rude and violent manner, as they had some of the servants before.

Jamieson-Fausset-Brown on Matthew 21:39

And they caught him, and cast him out of the vineyard, and slew him.

Matthew Poole's Commentary on Matthew 21:39

Ver. 38,39. Mark and Luke have the same with no considerable alteration. Our Lord here prophesieth his own death by the means of these wicked priests, and so both lets them know that he was not ignorant of what was in their hearts, and they had been already (as we heard before) taking counsel about, by which they might again have concluded that he was the Son of God, and one who knew their hearts; and he also lets them know, that they should not surprise him, and that he was not afraid of them. But when the husbandmen saw the son, they said, This is the heir. These words let the Pharisees (to whom, together with the people, he at that time spake) know that themselves knew he was the Son of God, and were convicted in their own consciences that he was the true Lord of the church. Though this was not true of all that had a hand in crucifying Christ; for Paul saith of some of them, that if they had known him, they would not have crucified the Lord of glory; yet it was doubtless true of many of them, and those the most knowing men amongst them. But herein did their most prodigious blindness and madness appear, that when they knew this, they should think it possible to prevent his being set as King upon the Lord’ s holy hill of Zion. One would think this were impossible to rational creatures. But why should we think so? How many are there in the world at this day, that are convicted in their own consciences, and do believe that the ways and people whom they prosecute to their ruin, yea, to death itself, are the truths, the ways, the people of God, yet they will be kicking against the pricks! And though God makes many of them perish in their enterprises, and suffers them not to come with hoary heads to the grave in peace, yet there ariseth another instead of this hydra, a posterity approving their doings and thinking, though their fathers failed in this or that little policy, yet they shall prevail against God, and his inheritance shall be theirs. Wise Providence thus fitteth the saints for their crown, and suffers sinners to prepare themselves for the day of wrath.

Trapp's Commentary on Matthew 21:39

39 And they caught him, and cast him out of the vineyard, and slew him. Ver. 39. Cast him out of the vineyard, and slew him] By wicked hands, Acts 2:23, and are therefore abhorred of God and men, and exiled out of the world, as it were, by a common consent of nations for their inexpiable guilt. And in Constantinople and Thessalonica (where are many thousand Jews at this day), if they but stir out of doors at any Easter time between Maundy Thursday at noon and Easter eve at night, the Christians, among whom they dwell, will stone them, because at that time they derided, buffeted, and crucified our blessed Saviour.

Ellicott's Commentary on Matthew 21:39

(39) Cast him out of the vineyard.—The minor touches of a parable are not always to be pressed in our interpretation of it; but we can hardly help seeing here a latent reference to the facts (1) that our Lord was delivered over to the judgment of the Gentiles; and (2) that He was crucified outside the Holy City, (John 19:20; Hebrews 13:12), which was, in a special sense, as the vineyard of the Lord of Hosts.

Adam Clarke's Commentary on Matthew 21:39

Verse 39. Cast him out of the vineyard] Utterly rejected the counsel of God against themselves; and would neither acknowledge the authority of Christ, nor submit to his teaching. What a strange and unaccountable case is this! - a sinner, to enjoy a little longer his false peace, and the gratification of his sinful appetites, rejects Jesus, and persecutes that Gospel which troubles his sinful repose.

Cambridge Bible on Matthew 21:39

39. cast him out of the vineyard] Words that recall the crucifixion of Jesus outside the city of Jerusalem.

Sermons on Matthew 21:39

	Sermon	Description
	Seven Words From the Cross - Submission by Warren Wiersbe	In this sermon, the speaker discusses the death of Jesus Christ on the cross. He highlights the significance of the three statements Jesus made before his death: "I thirst," "It is
	(Exodus) Exodus 27:1-8 by J. Vernon McGee	In this sermon, the preacher emphasizes the significance of the way of the cross as the only path to God. The brazen altar is highlighted as the place where access to God is made p
	Jesus in the Way of the Shedding of His Blood by F.J. Huegel	In this sermon, the speaker discusses his conversation with someone who reads Watchman Knee's book, "Sit, Walk, Stand." The speaker initially struggled to reconcile the idea of sit
	To See the Living God by David Cooper	In this sermon, the preacher focuses on the description of four living creatures in the book of Ezekiel. These creatures have wings joined together and always move straight forward
	(Demonology) the Devil Against Christ - Part 2 by Willie Mullan	In this sermon, the preacher emphasizes the importance of understanding and engaging in spiritual warfare against the devil and his dark forces. He mentions the charismatic movemen
	(Divine Attributes) 09 the Sovereign Triune God of the Universe by Denny Kenaston	In this sermon, the preacher emphasizes the power and sovereignty of God. He recounts the story of Nebuchadnezzar, who was brought down by God's judgment and spent seven years craw
	Mankind's Darkest Moments by Chuck Smith	This sermon delves into the prophecies and events surrounding the death of Jesus Christ, highlighting the fulfillment of Old Testament prophecies in the New Testament. It emphasize