John Calvin Commentary Matthew 21:42

"Jesus saith unto them, Did ye 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 marvelous in our eyes?" — Matthew 21:42 (ASV)

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 (Psalms 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 he quotes is taken from the same psalm from which that joyful exclamation had been taken, ⁵⁰Save,⁵¹O Lord. Blessed is he that cometh in the name of the Lord. That it is a prediction of the Messiah’s reign is evident from this: David was appointed by God to be king, on the condition that his throne would remain forever, as long as the sun and moon would shine in heaven, and that, when decayed, it would be restored again by God’s favor to its former prosperity. Therefore, since that psalm contains a description of David’s reign, its perpetuity is also added, on which the restoration depends. If the passage had related to any temporal reign, Christ would have acted improperly in applying it to himself. But we must also observe what kind of reign God raised up in the person of David. It was that which He would establish in the true Messiah until the end of the world, for that ancient anointing was only a shadow. From this 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 rejected⁵² 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 foreshadowed in David, whom, though rejected by the nobles, God chose to provide an example and proof of what He would eventually do in His Christ. The prophet draws 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 everything that relates to Christ, the comparison would not apply in every part. However, it is perfectly appropriate, because on him the salvation of the Church rests, and by him its condition is preserved. Therefore, the other prophets used the same form of expression, particularly Isaiah and Daniel. But Isaiah makes the closest allusion to this passage when he represents God as speaking thus:

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 sum 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. The meaning is that the Messiah, who is the foundation of the Church’s safety, will not be chosen by the ordinary approval of men. Instead, when God miraculously raises him up by a secret and unknown power, the rulers to whom the care of the building has been committed will oppose and persecute him.

There are two things here that we should consider. First, so that we may not be perplexed by the wicked attempts of men who rise up to hinder Christ’s reign, God has warned us beforehand that this will happen. Secondly, whatever the schemes of men may be, God has at the same time declared that in establishing Christ’s kingdom, His power will be victorious. We should carefully observe both of these points.

It seems 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. Our faith ought to be fortified against such strange madness of men, so that it may not give way because of the novelty of the occurrence. We now perceive how useful that prediction is, as it relieves godly minds from the terror that such a mournful spectacle would otherwise produce. For nothing is more unreasonable than for the members to rise up against the head, the vine-dressers against the proprietor, the counselors against their king, and for the builders to reject the foundation of the building.

That stone is made the head of the corner. This clause is still more emphatic, in which God declares that the wicked, by rejecting Christ, will achieve nothing, but that His rank will remain unimpaired. Its design 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 schemes, Christ will still, in opposition to their wishes, retain the place which the Father has appointed for Him.

However fiercely He may be assailed by those who appear to possess honor and dignity, He will nevertheless remain in His own rank and will lose nothing on account of their wicked contempt. In short, God’s authority will prevail, so 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 because 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 offer 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 God’s temple? 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 executing the office committed to them, yet the Spirit 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 this is so far from conferring honor on them that it makes them detestable when they utterly overthrow God’s temple, which they were appointed to build.

From this we draw a useful warning: a lawful calling does not prevent those who ought to have been Christ’s ministers from sometimes being His base and wicked enemies. The legal priesthood had certainly been appointed by God, and the Lord had given the Levites permission to govern the Church. Did they therefore discharge their office faithfully? Or should the godly have obeyed them by renouncing Christ?

Let the Pope now go with his mitered bishops, and let them boast that they should 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, they still have no right to claim anything more than to hold the title of prelates of the Church.

But even the title of calling does not belong to them, for to raise them to that tyranny, it would be necessary for the whole order of the Church to be overturned. And even though they might justly claim ordinary jurisdiction, yet if they overturn God’s sacred house, it is only in name that they must be considered builders.

Nor does it always happen that Christ is rejected by those entrusted with the government of the Church. For not only were there many godly priests under the Law, but also, under Christ’s reign, there are some pastors who labor diligently and honestly in building the Church. But as it was necessary for this prediction to 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, so that no one may be mistaken about an empty title or the dignity of a calling.

This has been done by the Lord. Since it is a matter too far removed from ordinary human judgment that the pastors of the Church should themselves reject the Son of God from being their Prince, the prophet refers it to God’s secret purpose, 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 everyone is expressly forbidden to judge and measure the nature of Christ’s kingdom by fleshly reason. For what folly it is to wish to subject to our mind’s capacity a miracle that the prophet exhorts us to adore! Will you then receive nothing regarding Christ’s kingdom but what appears probable to you—the kingdom whose commencement the Holy Spirit declares to be a mystery worthy of the highest admiration because it is concealed from human eyes?

So then, whenever the question relates to the origin, restoration, condition, and the whole safety of the Church, we must not consult our senses⁵³ but must honor God’s power by admiring His hidden work.⁵⁴

There is also an implied contrast between God and men. For we are not only commanded to embrace the wonderful method of governing the Church because it is God’s work, but we are also drawn away from a foolish reverence for men, which frequently obscures God’s glory. It is as if the prophet had said that however magnificent the titles men bear, it is wicked for anyone to oppose them to God.

This furnishes a refutation of the diabolical wickedness of the Papists, who do not hesitate to prefer a decision of their pretended Church to the word of God. For according to them, on what does God’s word depend for its authority, if not on human opinion, so that no more power is left to God than what the Church is pleased to allow Him? The Spirit instructs us far otherwise by this passage: namely, that as soon as God’s majesty⁵⁵ appears, the whole world ought to be silent.

⁵⁰ “Ceste priere de louange;” — “that prayer of praise.”;” — “that prayer of praise.”

⁵¹ Our author alludes to the word Hosanna, (ὡσαννὰ) which he had explained (Harmony,) 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, ) 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. — ,) Save now, we beseech thee. — Ed.

⁵² “Ne pouvoient croire que Christ peust estre rejetté;” — “could not believe that Christ could be rejected.”;” — “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.”;” — “let us remember not to stop at what our senses can comprehend.”

⁵⁴ “Son œuvre incomprehensible;” — “his incomprehensible work.”;” — “his incomprehensible work.”

⁵⁵ “La majesté du Fils de Dieu;” — “the majesty of the Son of God.”;” — “the majesty of the Son of God.”