Exegetical and Hermeneutical Commentary of Matthew 21:42
Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvelous in our eyes?
42. Did ye never read in the scriptures ] Psa 118:22 ( Mat 21:25 of the same psalm is quoted above, Mat 21:9, where see note); the psalm “was probably composed for the first celebration of the Feast of Tabernacles after the completion of the Second Temple” (Neh 8:13-18). (Canon Perowne.) The original reference was to a stone used in the erection of the second Temple. The “corner stone” is the Jewish nation rejected at first, afterwards restored from captivity. Christ transfers this image to His Church, formed of Jew and Gentile alike (see Meyer), which, though despised at first, was destined to succeed to the spiritual supremacy of Israel.
In Act 4:11, Eph 2:20, 1Pe 2:6, Christ Himself is the head-corner-stone; but the two applications are not inconsistent, for Christ was the Representative first of the Jewish Nation (ch. Mat 4:15, Mat 2:1-11 (3)), then of the Church. Cp. also Isa 28:16, “I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation.”
The stone ] Rather, A stone. The builders rejected many stones.
the head of the corner ] The stone that connects the two walls at the top and supports the roof.
Fuente: The Cambridge Bible for Schools and Colleges
Mat 21:42
The stone which the builders rejected.
Redemption a marvellous work
I. It is Gods work.
1. Contrary to intentions or acts of the builders.
2. No one else competent to perform it.
II. It is a marvellous work.
1. From extent of agency employed.
2. Divine attributes displayed.
3. Demerit of its objects.
4. Number and extent of its benefits-
(a) wrath removed;
(b) reconciliation and peace;
(c) access to God;
(d) adoption;
(e) sanctified nature;
(f) eternal life. Learn-
(1) this work challenges our trust;
(2) requires thought;
(3) Demands unceasing praise. (Preachers Portfolio.)
It will grind him to powder:-Penalty of unbelief
I remember, away up in a lonely Highland valley, where beneath a tall black cliff, all weather-worn and cracked and seamed, there lies at the foot, resting on the green sward that creeps round its base, a huge rock that has fallen from the face of the precipice. A shepherd was passing beneath it, and suddenly, when the finger of Gods will touched it, and rent it from its bed in the everlasting rock, it came down, leaping and bounding from pinnacle to pinnacle, and it fell; and the man who was beneath it is there now! It will grind him to powder. Therefore I say to you, since all that stand against Him shall become as the chaff of the summer threshing-floor, and be swept utterly away, make Him the foundation on which you build, and when the storm sweeps away every refuge of lies you will be safe and serene, builded upon the Rock of Ages. (Dr. McLaren)
Judgment and mercy
I. The greatest judgment which can ever befall a people is taking the kingdom of God from them. The kingdom of God was taken by the Jews themselves for some peculiar and temporal blessings which those who enjoyed it had above all other people. It was taken by our Saviour for a clearer manifestation of the will of God to the world, and the consequence of that in the hearts of good men, and all the spiritual blessings which do attend it. So that the taking away the kingdom of God from them must needs be the heaviest judgment which could befall a people, since it implies in it the taking away all the greatest temporal and spiritual blessings. Jews make the kingdom of God to consist
(1) in deliverance of them from their enemies;
(2) in the flourishing of their state, or that polity which God established among them;
(3) in the solemn worship of Him at the temple.
All these were taken away. Take the kingdom of God in the sense our Saviour meant-the power of the gospel-and the judgment is yet more evident.
1. It is acknowledged by the Jews themselves that these great calamities have happened to them for some extraordinary sins.
2. The sin ought to be looked on as so much greater by how much heavier and longer this punishment hath been than any inflicted on them before.
3. The Jews have not suffered these calamities for the same sins for which they suffered before.
4. It must be some sin which their fathers committed, and which continues yet unrepented of by them to this day.
There were these remarkable forerunners of desolation in the Jewish state which I am afraid we are too much concerned in.
1. A strange degeneracy of all sorts of men from the virtues of their ancestors.
2. A general stupidity and inapprehensiveness of common danger.
3. An atheistical contempt of religion.
4. Spiritual pride.
II. The greatest mercy that can ever be vouchsafed to a nation is Gods giving His kingdom to it. (Bishop Stilligfleet.)
The head stone of the corner
The Jews were the first builders to whom God gave the privilege to build His Church. Three things the corner-stone is to the builders work-
1. The structure ranges up to the corner-stone. All else is below, that it may be high; all ministers to it. Abase yourself that Christ may be exalted.
2. The whole fabric holds up the head of the corner to the view of men that it may be admired. Take care that the aspect which your religion wears to every man is not yourself, but Christ.
3. Let Christ, as the stone does the corner, bind everything. He is the one cementing all that is true. Whatever is in Christ, though it be repugnant to your feelings, do not send it away from you. (J. Vaughan, M. A.)
The stone of stumbling
The two clauses of the text figuratively point to two different classes of operation-in the one case the stone is represented as passive, lying quiet; in the other, it has got motion. In the one case, it is a self-inflicted, remedial injury; in the other, it is total and judicial.
I. Every man has some kind of connection with Christ. The gospel must influence every man somehow; it is an element in our present civilization. Christ does something to every one of us. He is either the rock on which I build or a stone of stumbling.
II. The immediate issue of rejection of him is loss and maiming-Whosoever shall fall on this stone shall be broken. The positive harm. No man ever yet passively rejected Christ; there is always a slight struggle with right before living away. So that every man who rejects Christ wounds his own conscience, hardens his own heart, makes himself a worse man. By the natural result of his unbelief his nature shall be broken. I need not dwell on the negative evil results of unbelief; we fail to possess the great Jove of God by which only we are made what we ought to be. Not only by the act of rejection of Christ do we maim ourselves, but also all attempts of opposition to the gospel as a system stand self-convicted-Whosoever falls on this stone shall be broken.
III. The ultimate issue of unbelief is irremediable destruction when Christ begins to move. The former clause has spoken about the passive operation of unbelief whilst the gospel is being preached; this about the active agency of Christ, It shall grind him to powder. (A. McLaren, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 42. The stone] R. Solom. Jarchi, on Micah 5., says, this stone means the Messiah, : Abarbanel is of the same opinion. This seems to have been originally spoken of David who was at first rejected by the Jewish rulers, but was afterwards chosen by the Lord to be the great ruler of his people Israel. The quotation is taken from Ps 118:22.
As the Church is represented in Scripture under the name of the temple and house of God, in allusion to the temple of Jerusalem, which was a type of it, 1Co 3:16; Heb 3:6; 1Pe 2:5; so Jesus Christ is represented as the foundation on which this edifice is laid, 1Co 3:11; Eph 2:20-21.
The builders] The chief priests and elders of the people, with the doctors of the law.
Rejected] An expression borrowed from masons, who, finding a stone, which being tried in a particular place, and appearing improper for it, is thrown aside, and another taken; however, at last, it may happen that the very stone which had been before rejected, may be found the most suitable as the head stone of the corner.
This passage, as applied by our Lord to himself, contains an abridgment of the whole doctrine of the Gospel.
1. The Lord’s peculiar work is astonishingly manifested in the mission of Jesus Christ.
2. He, being rejected and crucified by the Jews, became an atonement for the sin of the world.
3. He was raised again from the dead, a proof of his conquest over death and sin, and a pledge of immortality to his followers.
4. He was constituted the foundation on which the salvation of mankind rests, and the corner stone which unites Jews and Gentiles, beautifies, strengthens, and completes the whole building, as the head stone, or uppermost stone in the corner does the whole edifice.
5. He is hereby rendered the object of the joy and admiration of all his followers and the glory of man. This was done by the Lord, and is marvellous in our eyes.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark saith, Mar 12:10,11, And have ye not read this scripture, The stone which the builders rejected is become the head of the corner: this was the Lords doing, and it is marvellous in our eyes. Luke saith, Luk 20:17,18, 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? Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. It is more than probable that our Saviour had more words with them upon this argument than are left us upon sacred record; for John hath let us know, that we are not to expect that all he did or spake should be written, Joh 21:25; and as not every discourse or action, so not all words in the same discourse, nor all circumstances relating to the same action. Knowing themselves and their masters to be the husbandmen with whom the Lord had entrusted this vineyard the house of Israel, it is not reasonable to think they should be very patient to hear that God would miserably destroy them as wicked men, and commit his vineyard to the trust of others. We cannot therefore in reason imagine but that they should reply something to that, as thinking it a strange thing that he should assert, that for the rejection of him, God would reject his ancient people, and cast off the church of the Jews. To show this was nothing which ought to seem strange to them, he asks them, Did ye never read in the Scriptures, The stone, & c. Luke saith, he beheld them, and said, What is this then, &c.? As if the Pharisees had charged him with speaking without any warrant from the word of God, there was no such thing in the law or prophets. To convince them of their mistake, or at least that there was nothing in that he said which needed to appear strange to them, he saith, Did ye never read? or, Have ye not read the scripture? (so Mark relates it); or, What is this then? As Luke hath it. The text he quotes is Psa 118:22,23. It is manifest that the Jews understood that Psalm to be a prophecy of Christ, by the peoples acclamations of Hosanna; for the substance of those acclamations are in Psa 118:25,26; Save now, I beseech thee, O Lord: O Lord, I beseech thee, send now prosperity. Blessed is he that cometh in the name of the Lord. Hoshiah na, hn he eyvwh Save, I beseech thee. This they understood of the Messiah. This they had heard cried unto our Saviour. Saith our Saviour, In that very Psalm you may read, The stone which the builders rejected is become the head of the corner. Before he had compared the church to a vineyard, to show their obligation to bring forth fruit; here to a building, to denote Gods dwelling in it. The builders here intended were the heads of the Jewish church, who not only by their own pretences, but by their calling, were builders, and ought to have been builders; though indeed they proved destroyers and pullers down, instead of builders. The church is elsewhere compared to a building, 1Co 3:9; Eph 2:21; and the teachers in it to builders, Rom 15:20; Gal 2:18. Our Lord is here compared to a stone, because he is the only firm foundation, the chief cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit, Eph 2:20-22; called by the prophet Isaiah, Isa 28:16, a stone laid in Zion for a foundation, a tried stone, a precious cornerstone, a sure foundation; which is applied to Christ, Act 4:11; Rom 9:33; 1Pe 2:6-8. He is become the head of the corner, that is, the chief, the principal stone in the building. Lest they should be startled at this, he addeth, this is the Lords doing, and it is marvellous in our eyes. This may seem strange to you, that those who seemed to be builders and pillars should be rejected and thrown away; and no wonder, for it is the Lords doing. In the reformations of churches from gross corruptions, God doth always some extraordinary things, which we are not at present able to reconcile to other reasons. Mat 21:43, (which some think should have been put after the next verse), our Lord tells them plainly, that God was removing his church from them to the Gentiles, which he calleth a people that should bring forth the fruits thereof.
And whosoever shall fall on this stone shall be broken: there will be many that shall be offended at Christ, his person, his doctrine, his institutions, upon which account he is called a stumbling stone, Rom 9:33. But they shall be broken: if they take offence at me, so as they will not believe on me, nor receive me, it will be their ruin.
But on whomsoever it shall fall, it will grind him to powder: if they shall go on to persecute me and my members, so that I fall on them, they shall be ruined, irreparably and irrecoverably, with a more dreadful destruction.
Fuente: English Annotations on the Holy Bible by Matthew Poole
42. Jesus saith unto them. Did yenever read in the scriptures (Psa 118:22;Psa 118:23).
The stone which the buildersrejected, &c.A bright Messianic prophecy, which reappearsin various forms (Isa 28:16,&c.), and was made glorious use of by Peter before the Sanhedrim(Ac 4:11). He recurs to it inhis first epistle (1Pe2:4-6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus saith unto them, did ye never read the Scriptures,…. The passage which stands in Ps 118:22.
The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes. Very appropriately is this Scripture cited, and applied to the present case; which expresses the rejection of the Messiah by the Jewish builders, priests, and scribes: the whole Psalm may be understood of the Messiah. R. David Kimchi owns z, that there is a division among their Rabbins about it: some say that the Psalm is spoken of David, and others, that it is spoken of the days of the Messiah; and these are certainly in the right; and as for this particular passage, it is applied by some of them to the Messiah: so on mentioning Ho 3:5 they a say,
“David was king in this world, and David shall be king in the time to come: wherefore it is said, the stone which the builders refused, c.”
And one of their noted commentators b on those words, “though thou be little among the thousands of Judah”, has this note:
“It is fit thou shouldest be little among the families of Judah, because of the impurity of Ruth the Moabitess, which is in thee: out of thee shall come forth unto me, Messiah, the son of David for so he saith, “the stone which the builders refused”, c.”
Christ is often in Scripture compared to a stone, and is called the stone of Israel is said to be a stone of stumbling to some, and a precious tried stone to others: is represented as a stone cut out of the mountain without hands, and on which are seven eyes: and is fitly compared to one, for his usefulness in the spiritual building the church, where he is as both the foundation and corner stone, and for his strength and duration. Christ is the sure, firm, and everlasting foundation, which God has laid in Zion, and the only one of any avail; nor can any other be laid to any purpose; and if he is neglected, and laid aside, in the ministration of the word, the building which men endeavour to rear, or exhort unto, will come to nothing. Whoever build on him are safe, and on nothing else: Christ is the foundation, on which the church, and every believer, are built, and therefore will abide; for the gates of hell cannot prevail against them: the covenant of grace is immoveable, being established in him; its mercies are sure, and its promises yea and amen: the salvation of immortal souls is certain, resting upon him; the faith and hope of the saints fail not, being directed to, and settled on him: the house not made with hands, which is in heaven, is an eternal one; and the city, which has foundations, is a continuing one, because of the concern that Christ has in it; and though he is of such eminent use and importance in the building, yet, as such, the “builders rejected” him: by the builders are meant, the Jewish rulers, both political and ecclesiastical, especially the latter, who pretended to instruct, and build up the people in knowledge and understanding; but in a very bad way did they do it, and upon a very sandy foundation, upon their fleshly privileges, their moral righteousness, and the observance of the ceremonial law, and the traditions of the elders. The Jews used to call their doctors and their scholars “builders” c: says R. Jochanan,
“the disciples of the wise men are called , “builders”, because they study in the building of the world all their days, which is the law.”
These rejected the Messiah, refused to receive, and acknowledge him as such: they disallowed and disapproved of him, as base and vile, and the most contemptible of mortals, and set him at nought, and had him in the utmost scorn and derision. And so he is rejected by some who bear the characters of builders among Christians: as when his proper deity, and eternal sonship are denied, and he is treated as a mere creature; when his satisfaction and atoning sacrifice are either wholly rejected, or little regarded, lessened, and depreciated, and repentance and good works are put in the room of them; when his imputed righteousness is opposed, and laid aside, and the righteousness of men preferred unto it, and cried up as the matter of justification in the sight of God; when his efficacious grace is represented as unnecessary to regeneration, conversion, and sanctification, and to the performance of good works; and when he is left out of public ministrations, as the way of life and salvation, as the fountain of all grace, and foundation of all happiness, and human power, free will, and moral righteousness are put in his room. But notwithstanding the former and present rejection, and ill treatment of him, he is
become the head of the corner: he is the corner stone in the building which knits and cements it together, angels and men, Jews and Gentiles; Old and New Testament saints; saints above, and saints below, and in all ages and places, all meet, and are united together in this corner stone; which also strengthens and supports the building, and holds it together, and is the ornament and beauty of it: he is the chief corner stone; he is higher than the kings of the earth; he is superior to angels, and the chiefest among ten thousands of his saints; he is exalted above all creatures, angels, and men, who, by the Jewish builders, was despised and rejected, and scarce allowed to be worthy the name of a man:
this is the Lord’s doing; this stone is laid in the building by him: the rejection of him is according to his determinate counsel and foreknowledge; and the exaltation of him, above every name, is owing to him, and he is by, and at his own right hand: and
is marvellous in our eyes; in the eyes of all the saints; there being in all this such, a wonderful display of the wisdom, grace, mercy, power, and faithfulness of God.
z In Psal. cxviii. 1. a Zohar in Exod. fol. 93. 3. b Jarchi in Mic. v. 2. c T. Bab. Subbut, fol. 114. 1. Vid. En Israel, fol. 64. 3. & Juchasin, fol. 80. 2. & 81. 1.
Fuente: John Gill’s Exposition of the Entire Bible
The stone which ( ). Inverse attraction of the antecedent into the case of the relative.
The builders rejected ( ). From Ps 118:22. A most telling quotation. These experts in building God’s temple had rejected the corner-stone chosen by God for his own house. But God has the last word and sets aside the building experts and puts his Son as the Head of the corner. It was a withering indictment.
Fuente: Robertson’s Word Pictures in the New Testament
42. Have you never read in the Scriptures? We must remember what we said a little before, that, as the priests and scribes kept the people devoted to them, it was a principle current among them, that they alone were competent to judge and decide as to the future redemption, so that no one ought to be received as Messiah, unless he were approved and sanctioned by their voice. They therefore maintain that what Christ had said is impossible, that they would slay the son and heir of the proprietor of the vineyard. But Christ confirms his statement by the testimony of Scripture, and the interrogation is emphatic, as if he had said, “You reckon it highly absurd to say that it is possible for the vine dressers to conspire wickedly against the Son of God. But what then? Did the Scripture (Psa 118:22) foretell that he would be received with joy, and favor, and applause; or did it not, on the contrary, foretell that the rulers themselves would oppose him?”
The passage which he quotes is taken from the same psalm from which had been taken that joyful exclamation, (50) Save, (51) O Lord. Blessed is he that cometh in the name of the Lord. That it is a prediction of the reign of the Messiah is evident from this consideration, that David was appointed by God to be king, on the condition that his throne would remain forever, so long as the sun and moon would shine in heaven, and that, when decayed, it would again be restored by the favor of God to its former prosperity. Since, therefore, that psalm contains a description of the reign of David, there is also added the perpetuity of it, on which the restoration depends. If the discourse had related to any temporal reign, Christ would have acted improperly in applying it to himself. But we must also observe what sort of reign God raised up in the person of David. It was that which He would establish in the true Messiah to the end of the world; for that ancient anointing was but a shadow. Hence we infer that what was done in the person of David was a prelude and figure of Christ.
Let us now return to the words of the psalm. The scribes and priests reckoned it incredible that Christ should be rejected (52) by the rulers of the Church. But he proves from the psalm, that he would be placed on his throne by the wonderful power of God, contrary to the will of men, and that this had already been shadowed out in David, whom, though rejected by the nobles, God took to give an instance and proof of what he would at length do in his Christ. The prophet takes the metaphor from buildings; for, since the Church is God’s sanctuary, Christ, on whom it is founded, is justly called the corner stone; that is, the stone which supports the whole weight of the building. If one were to examine minutely every thing that relates to Christ, the comparison would not apply in every part; but it is perfectly appropriate, for on him the salvation of the Church rests, and by him its condition is preserved. And therefore the other prophets followed the same form of expression, particularly Isaiah and Daniel. But Isaiah makes the closest allusion to this passage, when he represents God as thus speaking,
Lo, I lay in Zion a foundation-stone, a precious and elect stone, against which both houses of Israel shall stumble! (Isa 28:16.)
The same mode of expression frequently occurs in the New Testament.
The amount of it therefore is, that the kingdom of God will be founded on a stone, which the builders themselves will reject as unsuitable and useless; and the meaning is, that the Messiah, who is the foundation of the safety of the Church, will not be chosen by the ordinary suffrages of men, but that, when God shall miraculously raise him up by a secret and unknown power, the rulers, to whom has been committed the care of the building, will oppose and persecute him. There are two things here which we ought to consider. First, that we may not be perplexed by the wicked attempts of men, who rise up to hinder the reign of Christ, God has warned us beforehand that this will happen. Secondly, whatever may be the contrivances of men, God has at the same time declared, that in setting up the kingdom of Christ, His power will be victorious. Both ought to be carefully observed by us. It appears to be monstrous that the Author of salvation should be rejected, not by strangers, but by those who belonged to his own household, — not by the ignorant multitude, but by the rulers themselves, who hold the government of the Church. Against such strange madness of men our faith ought to be fortified, that it may not give way through the novelty of the occurrence. We now perceive how useful that prediction is, which relieves godly minds from the terror that would otherwise be produced by the mournful spectacle. For nothing is more unreasonable than that the members should rise up against the head, the vine-dressers against the proprietor, the counselors against their king, and that the builders should reject the foundation of the building.
That stone is made the head of the corner. Still more emphatic is this clause, in which God declares that the wicked, by rejecting Christ, will avail nothing, but that his rank will remain unimpaired. The design of it is, that believers, relying on that promise, may safely look down with contempt and derision on the wicked pride of men; for when they have made all their contrivances, Christ will still, ill opposition to their wishes, retain the place which the Father has appointed to him. How fiercely soever he may be assailed by those who appear to possess honor and dignity, he will nevertheless remain in his own rank, and will abate nothing on account of their wicked contempt. In short, the authority of God will prevail, that he may be the elect and precious stone, which supports the Church of God, his kingdom and temple. The stone is said to be made the head of the corner, not that he is only a part of the building, (since it is evident from other passages that the Church is entirely founded on Him alone,) but the prophet merely intended to state that he will be the chief support of the building. Some go into ingenious arguments about the word corner, that Christ is placed in the corner, because he unites two separate walls, the Gentiles and Jews. But in my opinion, David meant nothing more than that the corner-stone supports the chief weight of the building.
It may now be asked, How does the Spirit call those men builders, who are so strongly bent on the ruin and destruction of the temple of God? For Paul boasts of having been an honest builder, because he founded the Church on Christ alone, (1Co 3:10.) The answer is easy. Though they are unfaithful in the execution of the office committed to them, yet he gives them this title with respect to their calling. Thus the name prophet is often given to deceivers, and those who devour the flock like wolves are called pastors. And so far is this from conferring honor on them, that it renders them detestable, when they utterly overthrow the temple of God, which they were appointed to build. Hence we draw a useful warning, that the lawful calling does not prevent those who ought to have been the ministers of Christ from being sometimes his base and wicked enemies. The legal priesthood had certainly been appointed by God, and the Lord had bestowed on the Levites permission to govern the Church. Did they therefore discharge their office faithfully? or ought the godly to have obeyed them by renouncing Christ?
Let the Pope now go with his mitered bishops, and let them boast that they ought to be believed in all things, because they occupy the place of pastors. Even granting that they were lawfully called to the government of the Church, yet they have no right to claim any thing more than to hold the title of prelates of the Church. But even the title of calling does not belong to them; for, in order to raise them to that tyranny, it would be necessary that the whole order of the Church should be overturned. And even though they might justly claim ordinary jurisdiction, yet, if they overturn the sacred house of God, it is only in name that they must be reckoned builders. Nor does it always happen that Christ is rejected by those who are entrusted with the government of the Church; for not only were there many godly priests under the Law, but also, under the reign of Christ, there are some pastors who labor diligently and honestly in building the Church; but as it was necessary that this prediction should be fulfilled, that the builders should reject the stone, wisdom must be exercised in distinguishing between them. And the Holy Spirit has expressly warned us, that none may be mistaken as to an empty title or the dignity of calling.
This has been done by the Lord, As it is a matter too far removed from the ordinary judgment of men, that the pastors of the Church should themselves reject the Son of God from being their Prince, the prophet refers it to the secret purpose of God, which, though we cannot comprehend it by our senses, we ought to contemplate and admire. Let us therefore understand, that this cuts short every question, and that every man is expressly forbidden to judge and measure the nature of Christ’s kingdom by the reason of the flesh; for what folly is it to wish to subject to the capacity of our mind a miracle which the prophet exhorts us to adore? Will you then receive nothing but what appears to yourself to be probable, in reference to the kingdom of Christ, the commencement of which the Holy Spirit declares to be a mystery worthy of the highest admiration, because it is concealed from the eyes of men? So then, whenever the question relates to the origin, restoration, condition, and the whole safety of the Church, we must not consult our senses, (53) but must honor the power of God by admiring his hidden work. (54) There is also an implied contrast between God and men; for not only are we commanded to embrace the wonderful method of governing the Church, because it is the work of God, but we are likewise withdrawn from a foolish reverence for men, which frequently obscures the glow of God; as if the prophet had said, that however magnificent may be the titles which men bear, it is wicked in any man to oppose them to God.
This furnishes a refutation of the diabolical wickedness of the Papists, who do not scruple to prefer to the word of God a decision of their pretended Church. For on what does the authority of the word of God depend, according to them, but on the opinion of men, so that no more power is left to God than what the Church is pleased to allow him? Far otherwise does the Spirit instruct us by this passage namely, that as soon as the majesty of God (55) appears, the whole world ought to be silent.
(50) “ Ceste priere de louange;” — “that prayer of praise.”
(51) Our author alludes to the word Hosanna, ( ὡσαννὰ) which he had explained (Harmony, vol. 2, p. 452) to be formed, by a slight alteration of the sound, from a Hebrew phrase used in the 118 Psalm, Hoshiana ( הושיע נא,) Save now, we beseech thee. — Ed.
(52) “ Ne pouvoient croire que Christ peust estre rejetté;” — “could not believe that Christ could be rejected.”
(53) “ Qu’il nous souviene de ne nous arrester point a ce que nos sens pervent comprende;” — “let us remember not to stop at what our senses can comprehend.”
(54) “ Son œuvre incomprehensible;” — “his incomprehensible work.”
(55) “ La majesté du Fils de Dieu;” — “the majesty of the Son of God.”
Fuente: Calvin’s Complete Commentary
(42) Did ye never read. . . .?The quotation is remarkable as being found (Psa. 118:22) in the immediate context of the verse which had supplied the hosanna shouts of the multitude on the preceding day. In the primary meaning of the Psalm, the illustration seems to have been drawn from one of the stones, quarried, hewn, and marked, away from the site of the Temple, which the builders, ignorant of the head architects plans, had put on one side, as having no place in the building, but which was found afterwards to be that on which the completeness of the structure depended, that on which, as the chief corner-stone, the two walls met and were bonded together. The Psalmist saw in this a parable of the choice of David to be king over Israel; perhaps, also, of the choice of Israel itself out of the nations of the world. Elsewhere, as in Eph. 2:20, and in the language of later ages, Christ Himself is the chief corner-stone. Here the context gives a somewhat different application, and the stone which the builders rejected is found in the future converts from among the Gentiles, the nation bringing forth the fruits which Israel had not brought forththe corner-stone of the great edifice of the Catholic Church of Christ. This meaning was obviously not incompatible with the other. As the mind of the Psalmist included both David and Israel under the same symbolism, so here the Christ identifies Himself, more or less completely, with the Church which is His body. (Comp. Eph. 1:22-23.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
42. Jesus saith unto them Our Lord now proceeds to hint to them that their first question, with which they opened this debate, was, as has just been said, completely answered. Still under a figure that of a stone rejected, he indicates how he, though by them rejected, would ultimately prove to be Lord of all, whose judgment would grind them to powder. The stone which the builders rejected Psa 118:22. Note the rapid yet harmonious changes of our Lord’s illustration of the stone. The same stone is first a rejected stone; then, second, a head corner-stone; then, third, a stumbling-stone; and lastly, a stone hurled from a balista.
The stone which the builders reject is one which the architect or workman thinks too unshapely to be worked into the structure, and so casts it off; and this pictures Christ rejected by the Jewish rulers. The head stone of the corner is the large stone placed in the corner of a stone edifice, for the purpose of binding the two walls firmly together. And this describes Christ in his exaltation in the kingdom of God. Our Lord here interrupts the transition of the figure to declare, from Psalm cxviii, that this exaltation of himself was from God; and thus their question as to his authority is completely answered.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jesus says to them, “Did you never read in the scriptures,
‘The stone which the builders rejected,
The same was made the head of the corner.’
This was from the Lord,
And it is marvellous in our eyes?”
As He constantly did Jesus then challenged them from the Scriptures. Jesus had a high view of the Scriptures. He saw them as accurately indicating the mind and purposes of God. He saw what was written there as a totally reliable indication of what God would do.
The quotation is taken from Psa 118:22-23 which reads in MT, ‘the Stone which the builders rejected is become the head of the corner. This is the Lord’s doing, it is marvellous in our eyes.’ It is in fact cited by Matthew as in LXX, as is common when Matthew is using Mark, but the differences are slight and the meaning can be seen as identical.
The illustration is on the surface an amusing one. The builders came across a stone while building which did not appear to be useable because of its shape and size, and they thus put it to one side as ‘rejected’ and ‘useless’. Eventually, however, someone (probably God was intended) recognised that it was in fact the very cornerstone of the building, without which the building would not be complete, and it was thus brought into use and made the head of the corner. We do not know enough about their building techniques to be certain whether it was part of the foundation, or the final keystone which would bind the building together. But either way the whole building depended on it.
The Psalm is undoubtedly a celebration of the deliverance of one who was of the house of David (the Aramaic translations of the Scriptures, the Targum, refer it to David himself) who will cut off the nations who surround him so that the righteous will rejoice in their tents. He will then return in order to worship God in His house (entering through the gates of righteousness), with the result that all will cry out, ‘blessed is he who comes in the name of the Lord’, and the fact that it had become linked with Messianic expectations is suggested by the fact that verses from the Psalm were cited by the crowds, and linked with the title ‘Son of David’ as they welcomed Jesus when He rode in on the asses colt. Jesus now therefore uses it to confirm His Messianic and royal status. It will be noted how admirably the citation of the Psalm follows on from Jesus entry into Jerusalem as royalty, riding on an asses colt and receiving the acclamation of the crowds.
We do not know who the builders were who had rejected the original son of David. But they, as the leaders of Judah, had clearly despised him and dismissed him as being unsuitable to be their war leader. But now with his victory things were different. God had made him the head of the corner.
By using this same Scripture Messianically as the son of David Jesus is indicating that the new builders (the Chief Priests, Elders and Scribes) have also failed to recognise Him for what He is, but that nevertheless He too will be established and will become the chief cornerstone. However, the next verse indicates that this will be of a new building in which the previous builders have no part. He is to be the foundation stone (compare Mat 16:18), or chief corner stone, of the new Israel. And all this will be as a result of God’s activity which all men can only wonder at (compare Isa 52:13-15).
(Interestingly the community at Qumran also referred to the Jewish leaders as ‘the builders’ in a derogatory fashion).
Fuente: Commentary Series on the Bible by Peter Pett
The Application and Significance of the Parable (21:42-46).
Jesus then makes clear the basic facts which the parable is bringing home, that the very Stone which is the keystone of the whole of God’s building, is to be rejected by the builders, but will then be made the head of the corner by God. And the result is that the Kingly Rule of God will be taken away from them, and will be given to a nation which will bring forth its fruits, built upon God’s Cornerstone, while for those who have rejected it, the Stone will either become a stone on which they fall so that their bodies are broken, or a Stone which will fall on them and crush them. It is a parable in itself.
Analysis.
a
‘The stone which the builders rejected,
The same was made the head of the corner.’
This was from the Lord,
And it is marvellous in our eyes?” (Mat 21:42)
b “Therefore I say to you, The Kingly Rule of God will be taken away from you, and will be given to a nation bringing forth its fruits” (Mat 21:43).
c “And he who falls on this stone will be broken to pieces, but on whoever it will fall, it will scatter him as dust” (Mat 21:44).
b And when the chief priests and the Pharisees heard His parables, they perceived that He spoke of them (Mat 21:45).
a And when they sought to lay hold on Him (the builders rejected Him), they feared the crowds, because they took Him for a prophet (they made Him the head of the corner) (Mat 21:46).
Note that in ‘a’ the builders reject the Stone, but the Stone is made the Head of the corner, while in the parallel similar things happen. In ‘b’ the Kingly Rule of God is to be taken away from those who should have been participating in it (Mat 21:31-32), and the Chief Priests and the Pharisees recognise that He is referring to them. Centrally in ‘c’ is the effect of the Stone on all who reject it.
Fuente: Commentary Series on the Bible by Peter Pett
The application:
v. 42. Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes?
v. 43. Therefore I say unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
v. 44. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. Christ does not mince words, but applies the parable with merciless power. He reminds the members of the Jewish council of the words of the prophet, Psa 118:22. The Jews were the chosen builders of the spiritual temple of God. But one condition of their continuing in the work was the acceptance of the stone which was selected by God to be the headstone of the corner. By the miracle of Christ’s resurrection their rejection of Him was judged. Christ has become the corner-stone of the New Testament Church, the foundation of the great spiritual structure which will be completed on the last day, Eph 2:20-22. Addressing Himself directly to them, Jesus tells them the doom they may expect: forfeiture of all their privileges in the Kingdom, which will be given to the heathen world. And there is still another word which applies here, that of the stone of stumbling and of the rock of offense, Isa 8:14. If any one takes offense at this Corner-stone and falls on Him, he will be shattered; but if the Stone should fall upon someone by the judgment of God, he will be crushed to powder and scattered to the winds, Luk 2:34-35. On the last day all those that refused obedience to the heavenly King and rejected His Son, thus despising the grace gained also for them, will find themselves ground to pieces by the inexorable justice of God. “But to be built on the Stone is to believe on Christ that He is our Savior. If, then, I am called to the Gospel, and accept it and believe it, then I am one of the stones laid upon Him and am considered saved, not for the sake of my merit and works, but that I am built and laid on the Cornerstone, which is done through the true Christian faith, as the children pray: I believe on Jesus Christ, who was conceived by the Holy Ghost, born of Mary, the virgin, suffered under Pilate; He is the polished and proved Corner-stone. If I believe in Him, then I am built upon Him and will be saved, as Isaiah says: He that trusts in Him will not be ashamed; there the prophet explains clearly that being built upon Him means to trust in Christ and believe in Him.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 21:42 . The enemies of Jesus have answered correctly, but they are not aware that they have thus pronounced their own condemnation, since those who thrust out the Son that was sent to them are no other than themselves. To bring this fully home to them (Mat 21:45 ), is the purpose of the concluding words added by our Lord. The quotation is from the Septuagint version of Psa 118:22 f., which was composed after the captivity, and in which the stone, according to the historical sense of the psalm, represents the people of Israel , who, though rejected by the Gentiles, were chosen by God to form the foundation-stone of His house (the theocracy); while, according to the typical reference of the passage (which the Rabbinical teachers also recognised, see Schoettgen), it denotes the ideal head of the theocracy, viz. the Messiah .
] a stone which , attraction of very frequent occurrence.
.] as not fit for being used in the building.
] this , and no other.
] , head of the corner, i.e. corner-stone (in Hesychius we find in the sense of corner-stone; see Lobeck, ad Phryn. p. 700), is the metaphorical designation of Him on whom the stability and development of the theocracy depend, without whom it would fall to pieces, and in this respect He resembles that stone in a building which is indispensably necessary to the support and durability of the whole structure. The antitype here referred to is not the Gentiles (Fritzsche), but, as must be inferred from the connection of our passage with what is said about the Son being thrust out and put to death, from the further statement in Mat 21:44 , and from the common usage throughout the New Testament (Act 4:11 ; Eph 2:20 ; 1Pe 2:7 ), the Messiah.
] did he become so (viz. the corner-stone, ). Here the feminine is not a Hebraism for the neuter (as little is it so in 1Sa 4:7 ; Psa 27:4 ), as Buttmann, Neut. Gr. p. 108 [E. T. 123], would have us suppose, but strictly grammatical, inasmuch as it refers to . .; and accordingly we find that in the Septuagint also is rendered according to its contextual reference. To refer to merely (Wetstein) is inadmissible, for this reason, that, in what precedes, . was the prominent idea.
, . . .] viz. this . “Our eyes,” as referring to believers.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?
Ver. 42. Did ye never read in the Scriptures ] Yes, full often, but never applied such a place as this to themselves. A godly man reads the Scriptures as he doth the statute book: he holds himself concerned in all that he reads; he finds his own name written in every passage, and lays it to heart, as spoken to him. The wicked, on the other side, put off all they like not, and dispose of it to others, as if themselves were none such. God forbid, said these to our Saviour,Luk 20:16Luk 20:16 . But he convinceth them out of their own reading, to be the men he meant. Men may make some sorry shift, and shuffle for a while from side to side, as Balaam’s ass did, but there is no averting or avoiding the dint of God’s displeasure, otherwise than by falling down, as the ass did, and afterwards her master, being rebuked for his iniquity, “The dumb ass speaking with man’s voice, forbad the madness of the prophet,” 2Pe 2:16 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
42. ] A citation from the same Psalm of triumph from which the multitudes had taken their Hosannas . This verse is quoted with the same signification in Act 4:11 ; 1Pe 2:6-7 , where also the cognate passage Isa 28:16 is quoted, as in Rom 9:33 . The words here are those of the LXX.
are feminine by a Hebraism, in which idiom the fem. is used as the neuter, there being no neuter. Meyer takes it as agreeing with . , but surely with the examples in the reff. before us, it is simpler and better to understand the construction as above.
The answer to the husbandmen , and the addition is made in this changed similitude to shew them that though they might reject and kill the Son, yet He will be victorious in the end .
. . ] The corner-stone binds together both walls of the building; so Christ unites Jews and Gentiles in Himself. See the comparison beautifully followed into detail, Eph 2:20-22 .
On . ., cf. Act 4:13-14 .
Fuente: Henry Alford’s Greek Testament
Mat 21:42 . , etc.: another of Christ’s impromptu felicitous quotations; from Psa 118:22-23 (Sept [119] ). This quotation contains, in germ, another parable, in which the ejected and murdered heir of the former parable becomes the rejected stone of the builders of the theocratic edifice; only, however, to become eventually the accepted honoured stone of God. It is an apposite citation, because probably regarded as Messianic by those in whose hearing it was made (it was so regarded by the Rabbis Schttgen, ad loc. ), and because it intimated to them that by killing Jesus they would not be done with Him.
[119] Septuagint.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 21:42-44
42Jesus said to them, “Did you never read in the Scriptures,
‘The stone which the builders rejected,
This became the chief corner stone;
This came about from the Lord,
And it is marvelous in our eyes’?
43Therefore I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. 44And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.”
Mat 21:42 “Did you never read in the Scriptures” This was a quote from Psa 118:22-23. Originally this referred to the nation of Israel rejected by the Gentiles. How ironical that it now refers to the nation of Israel rejected by God and His acceptance of the common person and by implication the Gentiles.
“stone” The “stone” was a title of God in the OT (cf. Psalms 18). It was used of the Messiah as the only sure foundation in Isa 28:16. It was used as a metaphor of the coming Messianic kingdom in Dan 2:34; Dan 2:44-45. The Messiah can be both a sure and sturdy foundation sent by God or a destructive judgment sent by God! Resurrection Day will also be Judgment Day! See Special Topic below.
SPECIAL TOPIC: CORNERSTONE
Mat 21:43 “and given to a nation” This passage and the parable found in Mat 22:1-14 lead one to believe that these three connected parables deal with the rejection of the nation of Israel, not only its leaders. At the least it was a rejection of rabbinical Judaism. The word for Gentiles was literally “the nations.”
Mat 21:44 The NASB and NRSV include Mat 21:44 while the RSV, TEV and JB only put it in a footnote. This verse is similar to Luk 20:18 and the RSV, JB and TEV translation committees assumed it was transferred to Matthew by a copyist. UBS4 gives it a “C” rating. However, the Greek text in Luke and Matthew are not exact. This verse was also included in many ancient Greek uncial manuscripts: , B, C, K , L, W & Z and also in the Latin, Syriac, Coptic and Armenian translations, as well as the Greek texts used by Chrysostom, Cyril, Jerome and Augustine. As a matter of fact, the earliest Greek manuscript that omits it is the sixth century manuscript, D (Bezae). It should be included.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Did ye never read, &c. ? See App-117and App-143:4.
The Stone, &c. Quoted from Psa 118:22. Compare Act 4:10-12. See App-107.
the LORD’S = Jehovah’s. App-98. Literally “from Jehovah”.
Fuente: Companion Bible Notes, Appendices and Graphics
42.] A citation from the same Psalm of triumph from which the multitudes had taken their Hosannas. This verse is quoted with the same signification in Act 4:11; 1Pe 2:6-7, where also the cognate passage Isa 28:16 is quoted, as in Rom 9:33. The words here are those of the LXX.
are feminine by a Hebraism, in which idiom the fem. is used as the neuter, there being no neuter. Meyer takes it as agreeing with . , but surely with the examples in the reff. before us, it is simpler and better to understand the construction as above.
The answer to the husbandmen, and the addition is made in this changed similitude to shew them that though they might reject and kill the Son, yet He will be victorious in the end.
. .] The corner-stone binds together both walls of the building; so Christ unites Jews and Gentiles in Himself. See the comparison beautifully followed into detail, Eph 2:20-22.
On . ., cf. Act 4:13-14.
Fuente: The Greek Testament
Mat 21:42. , in the Scriptures, Writings). There is one volume which deserves the name of Writing[944] (Scripture), and Book. The rest deserve to be valued only so far as they aid mankind in understanding and obeying this One Book, and are conformed to that Archetype.– , the stone-in our eyes) This is an exact quotation from [945] Psa 118:22-23, as rendered by the LXX. This Psalm was particularly well known. See Gnomon on Mat 21:9 (comp. ch. Mat 26:30).-, rejected) They did not consider Him as even a fit stone or worthy member of the Church at all.- , is the Lords doing) This is known to be the case, from the importance of the matter, and the disagreement of the builders.-, this [Lat. hc, Fr. cette]) The feminine for the neuter: a Hebraism. This, sc. thing. In Psa 102:19[946] the LXX. render (this, fem.) by , thus preserving the gender of the original: as also in the analogous phrases in Psa 119:50,[947] 56; Jdg 15:7; Jdg 21:3, where (is THIS come to pass) occurs. Cf. 1Ki 3:18.- , and is) sc. , it (fem.), i.e. , the stone, itself is wonderful.-, wonderful[948]) sc. on account of the great glory which it has obtained. The Evangelist uses the feminine, because he was unwilling to depart from the LXX.- , in our eyes) sc. of us believers [1Pe 2:7].
[944] In Greek and Latin the same word signifies both Writings and Scriptures.-(I. B.)
[945] Numbered cxvii. in S. V.-(I. B.)
[946] These are the Hebrew numbers. In S. V. it is ci. 18; in E. V. cii. 18.-(I. B.)
[947] Numbered cxviii. in S. V.-(I. B.)
[948] Bengel in both instances uses the word mirabilis, which implies in this place admiration as well as wonder.-(I. B.)
Fuente: Gnomon of the New Testament
Lord’s
Jehovah. Psa 118:23.
Fuente: Scofield Reference Bible Notes
Did: Mat 21:16
The stone: Psa 118:22, Psa 118:23, Isa 28:16, Zec 3:8, Zec 3:9, Mar 12:10, Mar 12:11, Luk 20:17, Luk 20:18, Act 4:11, Rom 9:33, Eph 2:20, 1Pe 2:4-8
and it is: Hab 1:5, Act 13:40, Act 13:41, Eph 3:3-9
Reciprocal: Gen 24:50 – The thing Gen 49:24 – the stone 1Sa 14:38 – chief Psa 119:139 – because Jer 48:45 – devour Zec 4:7 – headstone Mat 4:7 – It Mat 9:13 – go Mat 19:4 – Have Mat 22:31 – have Mar 2:25 – Have Mar 8:31 – rejected Luk 6:3 – Have Luk 17:25 – rejected Joh 12:48 – rejecteth Gal 4:21 – do 2Ti 3:16 – All 1Pe 2:7 – the stone
Fuente: The Treasury of Scripture Knowledge
CHRIST THE HEADSTONE
The stone which the builders rejected, the same is become the head of the corner: this is the Lords doing, and it is marvellous in our eyes.
Mat 21:42
Three things the corner-stone is to the builders work; and those three things Christ must be to you.
I. Exaltation.First, the structure ranges up to the cornerstone. All else is below, that it may be high; and all ministers to it. So be it between you and Christ. Abase yourself, that Christ may be exalted; you nothing but a poor, wretched sinner, and He all your salvation and all your desire. You cannot go too low, and you cannot put Him too high.
II. Admiration.Secondly, the whole fabric holds up the head of the corner to the view of men, that it may be admired. Take care that the aspect which your religion wears to every man is not yourself, but Christ. Let all see you in the shade, Him in the light. Least of all be ashamed of Him. But speak of Him in any company, or under any circumstances.
III. Union.And thirdly, let Him, as the stone does the corner, bind everything. For He is union,He is the One cementing of all that is true. In Christ, the very earth and heavens meet. Whatever meets in Christ, though it be repugnant to your other feelings, do not send it away from you. Let it be Christ which binds your heart and the heart that you now love best.
The Rev. James Vaughan.
Fuente: Church Pulpit Commentary
1:42. Jesus began opening their understanding of the parable by referring to a prediction in the Old Testament. They doubtless were aware of this statement and must have begun to see the light that was exposing them.
Fuente: Combined Bible Commentary
Mat 21:42. The stone, etc. From Psa 118:22. The Hosannas at our Lords entry to Jerusalem were taken from the same Psalm. The original reference of the passage is doubtful, whether to David or to Zerubbabel (Zec 3:8-9; Zec 4:7); but it is properly applied to the Messiah. Compare Isa 28:16, which Peter cites in connection with it (1Pe 2:6-7; comp. Rom 9:33).
The builders rejected. The rulers of the Jews (the husbandmen), whose duty it was to build up the spiritual temple, now addressed in rebuke and warning.
The head of the corner. The most important foundation stone, joining two walls. A reference to the union of Jews and Gentiles in Christ (as in Eph 2:19-22) may be included, but the main thought is, that the Messiah, even if rejected by the builders, should become the corner-stone of the real temple of God. This involves the important idea, that the builders would be themselves rejected: the parable left the Son dead outside of the vineyard, this citation, representing Him as victor and avenger (Mat 21:44), points to the resurrection.
This head of the comer was from the Lord, etc. This must grammatically refer either to head or comer. Others understand it as this thing, this exaltation of the despised one.
Fuente: A Popular Commentary on the New Testament
Which words are the application that our Saviour makes of the foregoing parable concerning the vineyard; which the chief priests and Pharisees did not apprehend themselves to be concerned in, till he brought the application of it home unto them. Therfore, say I unto you, the kingdom of God shall be taken from you, &c.
Note, 1. The greatest mercy that God can bestow upon any people, is his giving his kingdom to them; that is, all gospel ordinances, and church privileges leading to the kingdom of heaven.
2. Observe the terms upon which God either gives or continues his kingdom to a church and nation. And that is, upon bringing forth the fruits thereof.
Learn, 3. That the greatest judgement which can befall a people, is the taking away the kingdom of God from them. The kingdom of God shall be taken from you, and given, &c.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 21:42-43. Jesus saith unto them Luke says, , , having looked on them, namely, with great compassion and solemnity in his countenance, he said, Did ye never read, or never reflect upon this remarkable passage in the Scriptures, The stone which the builders refused, &c.? As if he had said, If the vineyard is not to be taken from you and given to others, what is the meaning of these words? Do they not plainly foretel that the Messiah shall be rejected by the Jewish great men, their teachers and rulers, the builders of their church and commonwealth, and that, though they put him to death, he shall become the head of the corner, or the head of the church? Now, what else is this but that he shall be believed on by the Gentiles, and unite them to the Church of God, as a head cornerstone unites the two sides of a building? This is the Lords doing, and it is marvellous, &c. The rejection of the Messiah by the Jews, his reception among the Gentiles, and their admission into the church, are all very wonderful events, brought to pass by the singular providence of God. Therefore, because God himself has long ago expressly foretold that this judgment will happen to you; and because it is a most righteous and equitable judgment, I tell you plainly, the kingdom of God Which you have thus vilely and ungratefully contemned and abused, shall be taken from you, and given to a nation, &c. That is, the gospel of Christ shall be taken from you, and carried to the Gentiles, who will have more regard to the favour shown them, and improve it much better than you have done. It is justly observed by Dr. Campbell, that this is one of the clearest predictions of the rejection of the Jews and of the call of the Gentiles, which we have in this history.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 42
Did ye never read? (Psalms 118:22.) Christ is the stone, rejected by the Jews, but, in the councils of God, made the great foundation of the Christian temple.
Fuente: Abbott’s Illustrated New Testament
21:42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the {u} builders rejected, the same is {x} become the {y} head of the corner: {z} this is the Lord’s doing, and it is marvellous in our eyes?
(u) Master builders, who are chief builders of the house, that is of the Church.
(x) Began to be.
(y) The chiefest stone in the corner is called the head of the corner: which bears up the couplings or joints of the whole building.
(z) That matter (in that the stone which was cast away is made the head) is the Lord’s doing which we behold and greatly marvel at.
Fuente: Geneva Bible Notes
Every time Jesus said, "Did you never read?" He was stressing that the Scriptures pointed to Him (cf. Mat 12:3; Mat 12:5; Mat 19:4; Mat 21:16; Mat 22:31; Mar 12:10). In these instances He also referred to well known texts, but He used them in unexpected ways. Jesus changed the figure from a vineyard to a building. This quotation is from Psa 118:22-23. It probably originally described David, Jesus’ ancestor and type. All Israel’s leaders including Samuel and Saul had originally rejected David, but God chose him and made him the capstone of the nation. Likewise God had chosen Israel, a nation that the other world leaders despised. However, God would make Israel the capstone of the nations when He established the kingdom.
Similarly in Jesus’ day Israel’s leaders had rejected after trial (Gr. apodokimazo) the Son of David, but God would make Him the capstone of His building. Jesus’ history recapitulated the history of both Israel and David. Earthly leaders were rejecting Him, but God would exalt Him over all eventually. This reversal of fortunes is a phenomenon that onlookers marvel at as they observe it. Jesus made another strong messianic claim when He applied this passage to Himself.