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?

Jesus saith to them: Have you never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner? By the Lord this has been done; and it is wonderful in our eyes.

Jesus says to them, Have ye never read in the scriptures, The stone which they that builded rejected, this has become the corner-stone: this is of the Lord, and it is wonderful in our eyes?

Jesus saith to 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?

Jesus saith to them, 'Did ye never read in the Writings, A stone that the builders disallowed, it became head of a corner; from the Lord hath this come to pass, and it is wonderful in our eyes.

"Have you never read in the Scriptures," said Jesus, "'The Stone which the builders rejected has been made the Cornerstone: this Cornerstone came from the Lord, and is wonderful in our eyes'?

Jesus says to them, Did you never see in the Writings, The stone which the builders put on one side, the same has been made the chief stone of the building: this was the Lord's doing, and it is a wonder in our eyes?

Jesus said to them: "Have you never read in the Scriptures: 'The stone that the builders have rejected has become the cornerstone. By the Lord has this been done, and it is wonderful in our eyes?'

Then Jesus added, "Have you never read in the scriptures? – 'The stone which the builders despised – has now itself become the corner-stone. This corner-stone has come from the Lord, and is marvelous in our eyes.'

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 (Psalm 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, [1] Save, [2] 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 [3] 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! (Isaiah 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, (1-Corinthians 3:10, 11.) 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, [4] but must honor the power of God by admiring his hidden work. [5] 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 [6] appears, the whole world ought to be silent.

Footnotes

1 - "Ceste priere de louange;" -- "that prayer of praise."

2 - Our author alludes to the word Hosanna, (hosanna) which he had explained (Harmony, [2]vol. 2, p. 452) to be formed, by a slight alteration of the sound, from a Hebrew phrase used in the 118 Psalm, Hoshiana (hvsy n',) Save now, we beseech thee. -- Ed.

3 - "Ne pouvoient croire que Christ peust estre rejetté;" -- "could not believe that Christ could be rejected."

4 - "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."

5 - "Son oeuvre incomprehensible;" -- "his incomprehensible work."

6 - "La majesté du Fils de Dieu;" -- "the majesty of the Son of God."

The stone - R. Solom. Jarchi, on Micah 5:1-15, says, this stone means the Messiah, אכן משיח: 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 Psalm 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, 1-Corinthians 3:16; Hebrews 3:6; 1-Peter 2:5; so Jesus Christ is represented as the foundation on which this edifice is laid, 1-Corinthians 3:11; Ephesians 2:20, Ephesians 2:21.
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.

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.

Jesus saith unto them, did ye never read the Scriptures,.... The passage which stands in Psalm 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 Hosea 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 Micah. v. 2. (c) T. Bab. Subbut, fol. 114. 1. Vid. En Israel, fol. 64. 3. & Juchasin, fol. 80. 2. & 81. 1.

Jesus saith unto them. Did ye never read in the scriptures-- (Psalm 118:22-23).
The stone which the builders rejected, &c.--A bright Messianic prophecy, which reappears in various forms (Isaiah 28:16, &c.), and was made glorious use of by Peter before the Sanhedrim (Acts 4:11). He recurs to it in his first epistle (1-Peter 2:4-6).

The stone which the builders rejected. "The Scripture" that speaks of this stone is Psalm 118:22-23 --a psalm which the Jews applied to the Messiah. Peter twice applied it to him (Acts 4:11; 1-Peter 2:7). The figure represents a stone rejected by the builders as worthless, and then found to be the chief corner-stone of the building. The stone is Christ, rejected by the Jewish nation, but "the chief corner-stone," for this is what is meant by the "head of the corner." The "corner-stone" joined two walls. Alford thinks this is a reference to the union of Jews and Gentiles in the church.
Marvellous. That the rejected stone should become the "chief corner-stone, elect and precious," on which the whole structure of the spiritual temple rests.

The builders - The scribes and priests, whose office it was to build up the Church. Is become the head of the corner - Or the chief corner stone: he is become the foundation of the Church, on which the whole building rests, and is the principal corner stone, for uniting the Gentiles to it, as the chief corner stone of a house supports and links its two sides together. Psalm 118:22.