TRV
Translation
King James Version
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?
Complete Jewish Bible
But Yeshua looked searchingly at them and said, “Then what is this which is written in the Tanakh,
‘The very rock which the builders rejected
has become the cornerstone’?
‘The very rock which the builders rejected
has become the cornerstone’?
Berean Standard Bible
But Jesus looked directly at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’?
American Standard Version
But he looked upon them, and said, What then is this that is written, The stone which the builders rejected, The same was made the head of the corner?
World English Bible Messianic
But he looked at them, and said, “Then what is this that is written, ‘The stone which the builders rejected, the same was made the chief cornerstone?’
Geneva Bible (1599)
And he beheld them, and said, What meaneth this then that is written, The stone that the builders refused, that is made the head of the corner?
Young's Literal Translation
and he, having looked upon them, said, `What, then, is this that hath been written: A stone that the builders rejected--this became head of a corner?
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In the KJVVerse 25,797 of 31,102
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Commentary on Luke 20 verses 9–19
9 ¶ Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.
10 And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.
11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.
12 And again he sent a third: and they wounded him also, and cast him out.
13 Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.
14 But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.
15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?
16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.
17 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?
18 Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.
19 And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.
Christ spoke this parable against those who were resolved not to own his authority, though the evidence of it was ever so full and convincing; and it comes very seasonably to show that by questioning his authority they forfeited their own. Their disowning the lord of their vineyard was a defeasance of their lease of the vineyard, and giving up of all their title.
I. The parable has nothing added here to what we had before in Matthew and Mark. The scope of it is to show that the Jewish nation, by persecuting the prophets, and at length Christ himself, had provoked God to take away from them all their church privileges, and to abandon them to ruin. It teaches us, 1. That those who enjoy the privileges of the visible church are as tenants and farmers that have a vineyard to look after, and rent to pay for it. God, by setting up revealed religion and instituted orders in the world, hath planted a vineyard, which he lets out to those people among whom his tabernacle is, Luk 20:9. And they have vineyard-work to do, needful and constant work, but pleasant and profitable. Whereas man was, for sin, condemned to till the ground, they that have a place in the church are restored to that which was Adam's work in innocency, to dress the garden, and to keep it; for the church is a paradise, and Christ the tree of life in it. They have also vineyard-fruits to present to the Lord of the vineyard. There are rents to be paid and services to be done, which, though bearing no proportion to the value of the premises, yet must be done and must be paid. 2. That the work of God's ministers is to call upon those who enjoy the privileges of the church to bring forth fruit accordingly. They are God's rent-gatherers, to put the husbandmen in mind of their arrears, or rather to put them in mind that they have a landlord who expects to hear from them, and to receive some acknowledgment of their dependence on him, and obligations to him, Luk 20:10. The Old Testament prophets were sent on this errand to the Jewish church, to demand from them the duty and obedience they owed to God. 3. That it has often been the lot of God's faithful servants to be wretchedly abused by his own tenants; they have been beaten and treated shamefully by those that resolved to send them empty away. They that are resolved not to do their duty to God cannot bear to be called upon to do it. Some of the best men in the world have had the hardest usage from it, for their best services. 4. That God sent his Son into the world to carry on the same work that the prophets were employed in, to gather the fruits of the vineyard for God; and one would have thought that he would have been reverenced and received. The prophets spoke as servants, Thus saith the Lord; but Christ as a Son, among his own, Verily, I say unto you. Putting such an honour as this upon them, to send him, one would have thought, should have won upon them. 5. That those who reject Christ's ministers would reject Christ himself if he should come to them; for it has been tried, and found that the persecutors and murderers of his servants the prophets were the persecutors and murderers of himself. They said, This is the heir, come let us kill him. When they slew the servants, there were other servants sent. "But, if we can but be the death of the son, there is never another son to be sent, and then we shall be no longer molested with these demands; we may have a quiet possession of the vineyard for ourselves." The scribes and Pharisees promised themselves that, if they could but get Christ out of the way, they should for ever ride masters in the Jewish church; and therefore they took the bold step, they cast him out of the vineyard, and killed him. 6. That the putting of Christ to death filled up the measure of the Jewish iniquity, and brought upon them ruin without remedy. No other could be expected than that God should destroy those wicked husbandmen. They began in not paying their rent, but then proceeded to beat and kill the servants, and at length their young Master himself. Note, Those that live in the neglect of their duty to God know not what degrees of sin and destruction they are running themselves into.
II. To the application of the parable is added here, which we had not before, their deprecation of the doom included in it (Luk 20:16): When they heart it, they said, God forbid, Mē genoito - Let not this be done, so it should be read. Though they could not but own that for such a sin such a punishment was just, and what might be expected, yet they could not bear to hear of it. Note, It is an instance of the folly and stupidity of sinners that they proceed and persevere in their sinful ways though at the same time they have a foresight and dread of the destruction that is at the end of those ways. And see what a cheat they put themselves, to think to avoid it by a cold God forbid, when they do nothing towards the preventing of it; but will this make the threatening of no effect? No, they shall know whose word shall stand, God's or theirs. Now observe what Christ said, in answer to this childish deprecation of their ruin. 1. He beheld them. This is taken notice of only by this evangelist, Luk 20:17. He looked upon them with pity and compassion, grieved to see them cheat themselves thus to their own ruin. He beheld them, to see if they would blush at their own folly, or if he could discern in their countenances any indication of relenting. 2. He referred them to the scripture: "What is this then that is written? How can you escape the judgment of God, when you cannot prevent the exaltation of him whom you despise and reject? The word of God hath said it, that the stone which the builders rejected is become the head of the corner." The Lord Jesus will be exalted to the Father's right hand. He has all judgment and all power committed to him; he is the corner-stone and top-stone of the church, and, if so, his enemies can expect no other than to be destroyed. Even those that slight him, that stumble at him, and are offended in him, shall be broken - it will be their ruin; but as to those that not only reject him, but hate and persecute him, as the Jews did, he will fall upon them and crush them to pieces - will grind them to powder. The condemnation of spiteful persecutors will be much sorer than that of careless unbelievers.
Lastly, We are told how the chief priests and scribes were exasperated by this parable (Luk 20:19): They perceived that he had spoken this parable against them; and so he had. A guilty conscience needs no accuser; but they, instead of yielding to the convictions of conscience, fell into a rage at him who awakened that sleeping lion in their bosoms, and sought to lay hands on him. Their corruptions rebelled against their convictions, and got the victory. And it was not because they had any fear of God or of his wrath before their eyes, but only because they feared the people, that they did not now fly in his face, and take him by the throat. They were just ready to make his words good: This is the heir, come let us kill him. Note, When the hearts of the sons of men are fully set in them to do evil, the fairest warnings both of the sin they are about to commit and of the consequences of it make no impression upon them. Christ tells them that instead of kissing the Son of God they would kill him, upon which they should have said, What, is thy servant a dog? But they do, in effect, say this: "And so we will; have at him now." And, though they deprecate the punishment of the sin, in the next breath they are projecting the commission of it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–19. Public domain.
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Eusebius of Caesarea (as quoted by Aquinas, AD 1274)AD 339
Catena Aurea by Aquinas
The rulers of the Jewish people being now assembled together in the temple, Christ put forth a parable, foretelling by a figure the things they were about to do to Him, and the rejection that was in store for them.
But the parable which Esaias gives denounces the vineyard, whereas our Saviour's parable is not directed against the vineyard, but the cultivators of it; of whom it is added, And he let it out to husbandmen, that is, to the elders of the people, and the chief priests, and the doctors, and all the nobles.
Christ is called a stone on account of His earthly body, cut out without hands, (Dan. 2:34.) as in the vision of Daniel, because of His birth of the Virgin. But the stone is neither of silver nor gold, because He is not any glorious King, but a man lowly and despised, wherefore the builders rejected Him.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 16.19
He proposed another parable. “A certain man, a householder, planted his vineyard.” This is like what the psalmist said, “You brought a vine out of Egypt, you drove out the nations and planted it.” He protected it with a hedge, the law, and prepared a pit in it for the winepresses, the altar, and built a tower there, the temple, and sent his servants to bring him its fruit. The first, the next and the last were not received. Then he sent his Son. He was not the last, for although he appeared at the end, he already existed. John witnessed, “A man will come after me, who is before me.” He did not do this because he was unaware that the ancestors were incapable of receiving the produce but to remove the detractions of these stubborn ones from their midst. They were saying that he was not able to direct and prepare everything that he wanted to by the law, so therefore he sent his Son to impose silence on them. When they saw his Son coming, they said, “Here is the heir of the vineyard. Come! Let us kill him, and the inheritance of the vineyard will be ours.” They killed him, but their inheritance was taken away from them and given to the Gentiles. It happened just as he had said, “For to him who has will more be given, and he will have an abundance; but from him who has not, even what he has will be taken away.”
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 16.20
He led them to the point of judging themselves, saying, “What do the vinedressers deserve?” They made a pronouncement concerning themselves, saying, “Let him destroy the evil ones with evil.” He then explained this, saying, “Have you not read that the stone which the builders rejected has become the head of the corner?” What stone is this? It is the one known to be as hard as lead. See, he has said, “I am setting a plumb line in the midst of the sons of Israel.” To show that he himself was this stone, he said concerning it, “Whoever knocks against that stone will be broken to pieces, but it will crush and destroy whomsoever it falls upon.” The leaders of the people were gathered together against him and wanted his downfall because his teaching did not please them. He said, “It will crush and destroy whomsoever it falls upon,” because he got rid of idolatry along with other such things. “The stone that struck the image has become a great mountain, and the whole earth has been filled with it.”
Basil of Caesarea (as quoted by Aquinas, AD 1274)AD 379
Catena Aurea by Aquinas
And this happens as it were to men who are condemned, having nothing to answer to the plain evidence of justice. But it is the property of Divine mercy not to inflict punishment in secret, but to foretell it with threatenings, that so it might recall men to repentance; and thus it follows here, He shall come and destroy those husbandmen.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 9.30
The vineyard prefigures us, because the people of God, founded on the root of the eternal Vine, appear above the earth, bordering the lowly ground. They now grow ripe with budding flowers. They now are clothed with dense greenery and take on a gentle yoke when they worship with mature branches as if with the twigs of the vine. The Father Almighty truly is the Vinedresser, and Christ is the Vine. We, not vine sprouts, are pruned by the sickle of the eternal cultivator if we do not bear fruit in Christ. The people of Christ then is correctly named a vineyard, either because the sign of the cross is woven on its forehead or its fruit is gathered in the last season of the year. It may also be called a vineyard because there is equal measurement in the church of God for rich and poor, humble and powerful, servants and masters. There is no difference in the church, as in all the rows of the vineyard. As the vine clings to trees, so the body is joined to the soul and the soul to the body. When the vine clings, it is raised up. When it is pruned, it is not diminished, but it increases. The people of God is stripped when it is bound, uplifted when it is humbled, crowned when it is cut back. The tender shoot cut from an old tree is grafted onto the progeny of another root. When the scars of the old shoot are cut away, the people of God likewise grow into the wood of the cross. It is as if they are cherished in the arms of a pious parent. The Holy Spirit comes as if cast down into the deep ditches of the earth and poured into this prison of the body. With the flow of saving water, the Holy Spirit washes away whatever is filthy and raises the posture of our members to heavenly discipline.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
Now it was not accidentally but part of the purpose of the divine dispensation that Christ came after the prophets. For God does not pursue all things at once, but accommodates Himself to mankind through His great mercy; for if they despised His Son coming after His servants, much less would they have heard Him before. For they who listened not to the inferior commands, how would they have heard the greater?
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de con. Ev. lib. iv. cap. 70.) Or else, in the multitude of which we are speaking there were those who craftily asked our Lord by what authority He acted; there were those also who not craftily, but faithfully, cried aloud, Blessed is he who cometh in the name of the Lord. And so there would be some who would say, He will miserably destroy those husbandmen, and let out his vineyard to others. Which are rightly said to have been the words of our Lord Himself, either on account of their truth, or because of the unity of the members with the head; while there would be others also who would say to those who made this answer, God forbid, inasmuch as they understood the parable was spoken against themselves. It follows, 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?
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 134
Although he was a chosen stone, those who had the duty to build up the synagogue of the Jews in everything that was edifying rejected the Savior. He still became the head of the corner. Now the sacred Scripture compares with a corner the gathering together or joining of the two people. I mean Israel and the Gentiles in the sameness of sentiment and faith. The Savior has built the two people into one new person by making peace and reconciling the two in one body to the Father. This resembles a corner, which unites two walls and binds them together. Blessed David wondered at this corner or gathering together of the two people into one. He said, "The stone which the builders rejected has become the head of the corner. This [the corner] has been done by the Lord, and is marvelous in our eyes." Christ has bound together the two people in the bonds of love and in the same sentiment and faith.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
But holy Scripture compares to a corner the meeting together of the two nations, the Jew and the Gentile, into one faith. (1 Pet. 2:7. Eph. 2:20.) For the Saviour has compacted both peoples into one new man, reconciling them in one body to the Father. Of saving help then is that stone to the corner made by it, but to the Jews who resist this spiritual union, it bringeth destruction.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
The man then who plants the vineyard is the same who, according to another parable, hired labourers into his vineyard.
But it is rightly written fruit, not increase. For there was no increase in this vineyard. The first servant sent was Moses, who for forty years sought of the husbandmen the fruit of the law which he had given, but he was wroth against them, for they provoked his spirit. Hence it follows, But they beat him, and sent him away empty.
By the other servant is meant David, who was sent after the commandment of the law, that he by the music of his psalmody might stir up the husbandmen to the exercise of good works. But they on the contrary declared, What portion have we in David, neither have we inheritance in the son of Jesse. (1 Sam. 20:1.). Hence it follows, And they beat him also, and entreated him shamefully, and sent him away empty. (1 Kings 12:16.) But He does not stop here, for it follows, And again he sent a third: whereby we must understand the company of prophets who constantly visited the people with their testimony. But which of the Prophets did they not persecute; as it follows, And they wounded him also, and cast him out. Now these three successions of servants, our Lord elsewhere shows to comprehend under a figure all the teachers under the law, when He says, For all those things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms, concerning me.
But our Lord most clearly proves that the Jewish rulers crucified the Son of God not from ignorance but for envy. For they knew it was He to whom it was said, I will give thee the heathen for thine inheritance. (Ps. 2:8.) And they cast him out of the vineyard, and slew him. (Heb. 13:12.) Because Jesus, that He might sanctify the people by His blood, suffered without the gate.
Or was He cast out of the vineyard and slain, because He was first driven out of the hearts of the unbelievers, and then fastened to the cross?
As if He said, How shall the prophecy be fulfilled, except that Christ, being rejected and slain by you, is to be preached to the Gentiles, who will believe on Him, that as the corner stone He may thus from both nations build up one temple to Himself?
Or else, He who is a sinner, yet believes on Christ, falls indeed upon the stone and is shaken, for he is preserved by penitence unto salvation. But upon whomsoever it shall fall, that is, upon whom the stone itself has come down because he denied it, it shall grind him to powder, so that not even a broken piece of a vessel shall be left, in which may be drunk a little water. Or, He means by those who fall upon Him, such as only despise Him, and therefore do not yet utterly perish, but are shaken violently so that they cannot walk upright. But upon whom it falls, upon them shall He come in judgment with everlasting punishment, therefore shall it grind them to powder, that they may be as the dust which the wind scatters from the face of the earth. (Ps. 1:4.)
(in Marc. 12.) Or understanding it morally; to every one of the faithful is let out a vineyard to cultivate, in that the mystery of baptism is entrusted to him to work out. One servant is sent, a second and a third, when the Law, the Psalms, and the Prophets are read. But the servant who is sent is said to be treated despitefully or beaten, when the word heard is despised or blasphemed. The heir who is sent that man kills as far as he can, who by sin tramples under foot the Son of God. (Heb. 6:6.) The wicked husbandman being destroyed, the vineyard is given to another, when with the gift of grace, which the proud man spurned, the humble are enriched.
BedeAD 735
On the Gospel of Luke
But he, looking at them, said: What then is this that is written: The stone which the builders rejected, this one has become the head of the corner? How, he says, will this prophecy be fulfilled, which says that the stone rejected by the builders is to be made the head of the corner, unless it be that Christ, rejected and killed by you, is to be preached to the believing nations? So that, like a cornerstone binding together two into itself, from both peoples he builds for himself one city of the faithful, one temple. For the same teachers of the Synagogue whom he had previously called husbandmen, he now calls builders, because those who were instructed to cultivate the people subject to them to bear fruits of life like a vineyard, were commanded to build and adorn this for God as a worthy dwelling, like a house. Whence also the Apostle writing to the faithful says: You are God's husbandry, God's building (I Cor. III). But those who refused the fruit of God's vineyard as bad husbandmen, the same ones as bad masons attempted to remove the precious chosen stone from the house of God, which was to be placed either in the foundations or in the corner, that is, they tried to take away the faith of Christ from their hearers. But even though they were unwilling, this same stone made the head of the corner, because from both peoples, as many as he willed, he joined together in his faith.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Or each one of the people is the vineyard, each likewise is the husbandman, for every one of us takes care of himself. Having committed then the vineyard to the husbandmen, he went away, that is, he left them to the guidance of their own judgment. Hence it follows, And went into a far country for a long time.
He says of the fruit of the vineyard, because not the whole fruit, but part only, He wished to receive. For what does God gain from us, but His own knowledge, which is also our profit.
After the prophets then had suffered all these things, the Son is delegated; for it follows, Then said the Lord of the vineyard, What shall I do? That the Lord of the vineyard speaks doubtingly, arises not from ignorance, for what is there that the Lord knows not? but He is said to hesitate, that the free will of man may be preserved.
Now He said this, not as ignorant that they would treat Him worse than they did the prophets, but because the Son ought to be reverenced by them. But if they should still be rebellious and slay Him, this would crown their iniquity. Lest therefore any should say that the Divine Presence has necessarily been the cause of their disobedience, He uses purposely this doubtful mode of speech.
Since we have already assumed the people, not Jerusalem, to be the vineyard, it may perhaps be more properly said that the people indeed slew Him without the vineyard; that is, our Lord suffered without the hands of the people, because in truth the people did not with their own hands inflict death upon Him, but delivered Him up to Pilate and the Gentiles. But some by the vineyard have understood the Scripture, which not believing they slew the Lord. And so without the vineyard, that is, without Scripture, our Lord is said to have suffered.
Now Matthew seems to relate the parable differently; that when our Saviour asked indeed, What will he do then to the husbandmen? the Jews answered, he will miserably destroy them. But there is no difference between the two circumstances. The Jews at first pronounced that opinion, then perceiving the point of the parable said, God forbid, as Luke here relates.
For the rulers of the people rejected Him, when they said, This man is not of God. (John 9:16.) But He was so useful and so precious, that He was placed as the head stone of the corner.
He mentions two condemnations or destructions of them, one indeed of their souls, which they suffered being offended in Christ. And He touches this when He says, Whosoever shall fall upon that stone shall be shaken to pieces. But the other of their captivity and extermination, which the Stone that was despised by them brought upon them. And He points to this when He says, But upon whomsoever it shall fall, it shall grind him to powder, or winnow him. For so were the Jews winnowed through the whole world, as the straw from the threshing floor. And mark the order of things; for first comes the wickedness committed against Him, then follows the just vengeance of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In Jesus directly confronts the religious leaders of His day by quoting from Psalm 118:22. This pivotal statement immediately follows His Parable of the Wicked Vinedressers, serving as a profound indictment of their rejection of God's messengers and, ultimately, His Son. Through this Old Testament prophecy, Jesus reveals His divine identity as the indispensable cornerstone of God's redemptive plan, despite being scorned by those who should have recognized Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 20:17 masterfully employs several literary devices to convey its profound message. Allusion is central, as Jesus directly quotes Psalm 118:22, drawing a clear connection between Old Testament prophecy and His present reality. This serves to authenticate His claims and demonstrate the divine orchestration of events. Symbolism is powerfully utilized through the imagery of the "stone" and "head of the corner." The stone represents Jesus, embodying His foundational role and divine nature, while the "builders" symbolize the religious authorities. The "head of the corner" symbolizes ultimate preeminence, indispensability, and the unifying force of God's redemptive plan. Finally, Jesus uses a Rhetorical Question ("What is this then that is written...?") not to solicit an answer, but to provoke thought, highlight the obvious fulfillment of prophecy, and underscore the willful ignorance or spiritual blindness of His audience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:17 stands as a powerful declaration of God's sovereignty over human rejection and the indispensable centrality of Jesus Christ in His redemptive plan. Despite the deliberate and authoritative rejection of Jesus by the very leaders entrusted with building God's spiritual house, God's ultimate purpose cannot be thwarted. What man deems worthless, God elevates to the position of supreme importance, making Jesus the foundational and unifying element of His new covenant community. This verse underscores the divine paradox where human opposition inadvertently fulfills divine prophecy, leading to the establishment of the Church built upon Christ, the true cornerstone.
REFLECTION AND APPLICATION
Luke 20:17 is a profound challenge to every individual to examine their posture toward Jesus Christ. Just as the builders in the parable rejected the cornerstone, so too can individuals reject Jesus as the essential foundation of their lives. This verse compels us to consider whether we are truly building our lives upon Him or attempting to construct something apart from His divine design. Accepting Jesus as the "head of the corner" means acknowledging His supreme authority, His indispensable role in salvation, and His preeminence in every aspect of our existence. It calls for a life of submission, trust, and obedience, recognizing that only by building on Him can we find true stability, purpose, and eternal security. Conversely, to reject Him is to build on shifting sand, leading to spiritual ruin and a life devoid of its true foundation.
Questions for Reflection
FAQ
What is the significance of the "head of the corner" in ancient architecture and its spiritual meaning?
Answer: In ancient architecture, the "head of the corner" or cornerstone was the most critical stone in a building. It was typically the first stone laid, carefully chosen for its strength and perfect cut, as it determined the alignment and stability of the entire structure. All other stones were laid in reference to it, ensuring the building was square and strong. Spiritually, this symbolizes Jesus Christ's indispensable and preeminent role. He is not merely a part of God's plan but the very foundation and unifying element upon which the entire Church, God's spiritual temple, is built. His rejection by the "builders" (religious leaders) was a catastrophic error, yet God sovereignly exalted Him to this supreme position, as seen in Ephesians 2:20.
Who are the "builders" mentioned in this verse, and why did they reject the "stone"?
Answer: The "builders" in Luke 20:17 refer to the religious leaders of Israel—the chief priests, scribes, and elders of Jesus' day. They were the spiritual architects and custodians of God's people, responsible for guiding them in divine truth and building up the nation in righteousness. They rejected Jesus, the "stone," primarily because His teachings, claims, and actions challenged their authority, traditions, and self-righteousness. They failed to recognize Him as the Messiah foretold in their own scriptures, viewing Him instead as a threat to their power and position. Their rejection was a profound spiritual blindness and a tragic fulfillment of prophecy.
CHRIST-CENTERED FULFILLMENT
Luke 20:17 is a profound declaration of Christ's central and indispensable role in God's redemptive plan, fulfilling Old Testament prophecy and foreshadowing His ultimate exaltation. The "stone which the builders rejected" is undeniably Jesus Himself, who, despite being scorned, crucified, and cast aside by the religious authorities of His day, was sovereignly raised by God to the position of supreme authority and preeminence. This is powerfully articulated in the New Testament, where Peter, filled with the Holy Spirit, declares to the very council that condemned Jesus: "This is the stone which was set at nought of you builders, which is become the head of the corner" (Acts 4:10-11). Paul further elaborates on this, explaining that the Church is "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone" (Ephesians 2:20). Thus, what appeared to be a defeat at the cross was, in fact, God's sovereign act of establishing His Son as the eternal foundation for all who believe, demonstrating that salvation is found in no other name (Acts 4:12). For believers, Jesus is not merely a component but the very "precious corner stone" upon whom their faith and eternal hope securely rest (1 Peter 2:6-7).