TRV
Translation
King James Version
And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
Complete Jewish Bible
Whoever falls on this stone will be broken in pieces; but if it falls on him, he will be crushed to powder!"
Berean Standard Bible
He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed.”
American Standard Version
And he that falleth on this stone shall be broken to pieces: but on whomsoever it shall fall, it will scatter him as dust.
World English Bible Messianic
He who falls on this stone will be broken to pieces, but on whomever it will fall, it will scatter him as dust.”
Geneva Bible (1599)
And whosoeuer shall fall on this stone, he shalbe broken: but on whomsoeuer it shall fall, it will dash him a pieces.
Young's Literal Translation
and he who is falling on this stone shall be broken, and on whomsoever it may fall it will crush him to pieces.'
See on the biblical-era map
In the KJVVerse 23,871 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Or, He set forth the Prophets as it were winepresses, into which an abundant measure of the Holy Spirit, as of new wine, might flow in a teeming stream.
Or, The tower is the eminence of the Law, which ascended from earth to heaven, and from which, as from a watch-tower, the coming of Christ might be spied. And let it out to husbandmen.
These more than the first who were sent, denote that time, when, after the preaching of single Prophets, a great number was sent forth together.
By the Son sent at last, is denoted the advent of our Lord.
Christ was cast out of Jerusalem, as out of the vineyard, to His sentence of punishment.
He is become the head of the corner, because He is the union of both sides between the Law and the Gentiles.
John ChrysostomAD 407
Homily on the Gospel of Matthew 68
Then, that they might know that the penalty is not limited to their being cast out, He added the punishments also, saying, "Every one that falleth on this stone, shall be broken; but upon whomsoever it shall fall, it shall grind him to powder." He speaks here of two ways of destruction, one from stumbling and being offended; for this is, "Whosoever falleth on this stone:" but another from their capture, and calamity, and utter destruction, which also He clearly foretold, saying, "It will grind him to powder." By these words He darkly intimated His own resurrection also.
Now the Prophet Isaiah saith, that He blames the vineyard, but here He accuses in particular the rulers of the people. And there indeed He saith, "What ought I to have done to my vineyard, that I did not;" and elsewhere again, "What transgression have your fathers found in me?" And again, "O my people, what have I done unto thee? and wherein have I grieved thee?" showing their thankless disposition, and that when in the enjoyment of all things, they requited it by the contraries; but here He expresses it with yet greater force. For He cloth not plead, Himself, saying, "What ought I to have done that I have not done?" but brings in themselves to judge, that nothing hath been wanting, and to condemn themselves. For when they say, "He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen," they say nothing else than this, publishing their sentence with much greater force.
With this Stephen also upbraids them, which thing most of all stung them, that having enjoyed always much providential care, they requited their benefactor with the contraries, which very thing itself was a very great sign, that not the punisher, but the punished, were the cause of the vengeance brought upon them.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. lxviii.) The design of this further parable is to show that their guilt was heinous, and unworthy to be forgiven.
Or, it applies to His long-suffering, in that He did not always bring down immediate punishment on their sins.
(non occ. ap. Chrys.) He calls the Prophets servants, who as the Lord's Priests offer the fruits of the people, and the proofs of their obedience in their works. But they showed their wickedness not only in refusing the fruits, but in having indignation against those that come to them, as it follows, And the husbandmen took his servants, and beat one, and killed another, and stoned another.
Wherefore then did He not send Him immediately? That from what they had done to the others they might accuse themselves, and putting away their madness they might reverence His Son when He came.
Or He speaks as declaring what ought to be; they ought to reverence Him; thus showing that their sin was great, and void of all excuse.
Or there is no contradiction, because both are right; they first made answer in these words, and then the Lord repeated them.
Or otherwise: the Lord proposed this parable to them with this intent, that not understanding it they should give sentence against themselves; as was done by Nathan to David. Again, when they perceived the meaning of the things that had been said against them, they said, God forbid.
Christ is the stone, the builders are the Jewish teachers who rejected Christ, saying, This man is not of God. (John 9:16.)
And that they might know that nothing that had been done was against God's will, He adds, It is the Lord's doing.
Or, He here points out their twofold destruction; first in their stumbling and being offended at Him, signified in that, Whosoever shall fall upon this stone; the other in the captivity that should come upon them, signified by that, But upon whomsoever it shall fall.
JeromeAD 420
Commentary on Matthew
(Verse 44.) And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder. It is one thing to offend Christ through evil works, another to deny Him. Whoever is a sinner, yet believes in Him, falls indeed on the stone and is broken, but is not utterly crushed; for he is preserved through repentance for salvation. But on whomever the stone falls, that is, on whom the stone itself will crash down, and who completely denies Christ, it will grind him to powder, so that not even a shard remains, in which a little water could be poured.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
He hath planted a vine of which Isaiah speaks, The vine of the Lord of Hosts is the house of Israel. (Isa. 5:7.) And hedged it round about; i. e. either the wall of the city, or the guardianship of Angels.
A winepress, that is to say, An altar; or those winepresses after which the three Psalms, the 8th, the 80th, and the 83d are entitleda, that is to say, the martyrs.
And built a tower therein, that is, the Temple, of which it is said by Micah, And thou, O cloudy tower of the daughter of Sion. (Mic. 4:8.)
Not a change of place, for God, by whom all things are filled, cannot be absent from any place; but He seems to be absent from the vineyard, that He may leave the vine-dressers a freedom of acting.
Beat them, as Jeremiah, killed them, as Isaiah, stoned them, as Naboth and Zacharias, whom they slew between the temple and the altar.
But when He says, They will reverence my Son, He does not speak as in ignorance. For what is there that this householder (by whom in this place God is intended) knows not? But God is thus spoken of as being uncertain, in order that free-will may be reserved for man.
Let us enquire of Arrius and Eunomius. See here the Father is said not to know somewhat. Whatever answer they make for the Father, let them understand the same of the Son, when He says that He knows not the day of the consummation of all things. (Mat. 22:36.)
The Lord asks them not as though He did not know what they would answer, but that they might be condemned by their own answer.
The same things are treated under various figures; whom above He called labourers and husbandmen, He now calls builders.
Whoso sinneth, yet believeth on Him, falls indeed upon a stone and is broken, yet is not altogether crushed, but is preserved to salvation through endurance. But on whomsoever it shall fall, that is, whomsoever this stone shall itself assault, and whosoever shall utterly deny Christ, it shall so crush him, that not a bone of him shall be left in which a drop of water could be taken up.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(Quaest. Ev. i. 30.) Or, Those that fall upon Him, are those that despise and afflict Him. These do not perish utterly, but are broken so that they walk not upright. But upon these He shall fall when He shall come from above in judgment with a punishment of destruction, and thence He says, Shall grind them to powder, because the wicked are like the dust which the wind scattereth abroad on the face of the earth. (Ps. 1:4.).
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
This He brings in because the Priests had asked not in order to learn, but to tempt Him. But of the common folk many had believed; and for that reason He brings forward the parable of the two sons, showing them therein that the common sort, who from the first professed secular lives, were better than the Priests who from the first professed the service of God, inasmuch as the people at length turned repentant to God, but the Priests impenitent, never left off to sin against God. And the elder son represents the people; because the people is not for the sake of the Priests, but the Priests are for the sake of the people.
He is called man, by title, not by nature; in a kind of likeness, not in verity. For the Son knowing that by occasion of His human name He himself should be blasphemed as though he were mere man, spoke therefore of the Invisible God the Father as man; He who by nature is Lord of Angels and men, but by goodness their Father.
Or, by the hedge understand the protection of the holy fathers, who were set as a wall round the people of Israel.
Or, the winepress is the word of God, which tortures man when it contradicts his fleshly nature.
When, that is, Priests and Levites were constituted by the Law, and undertook the direction of the people. And as an husbandman, though he offer to his Lord of his own stock, does not please him so much as by giving him the fruit of his own vineyard; so the Priest does not so much please God by his own righteousness, as by teaching the people of God holiness; for his own righteousness is but one, but that of the people manifold. And went into a far country.
At each step of their wickedness the mercy of God was increased, and at each step of the Divine mercy the wickedness of the Jews increased; thus there was a strife between human wickedness and Divine goodness.
He sent Him not as the bearer of a sentence of punishment against the guilty, but of an offer of repentance; He sent Him to put them to shame, not to punish them.
But some say, that it was after His incarnation, that Christ was called a Son in right of His baptism like the other saints, whom the Lord refutes by this place, saying, I will send my Son. Therefore when He thus meditated sending His Son after the Prophets, He must have been already His Son. Further, if He had been His Son in the same way as all the saints to whom the word of God was sent, He ought to have called the Prophets also His sons, as He calls Christ, or to call Christ His servant, as He calls the Prophets.
After His entry into the Temple, and having cast out those who sold the animals for the sacrifices, then they took counsel to kill Him, Come, let us kill him. For they reasoned among themselves, It will happen that the people hereby shall disuse the practice of sacrificing, which pertains to our gain, and shall be content to offer the sacrifice of righteousness, which pertains to the glory of God; and so the nation shall no more be our possession, but shall become God's. But if we shall kill Him, then there being none to seek the fruit of righteousness from the people, the practice of offering sacrifice shall continue, and so this people shall become our possession; as it follows, And the inheritance shall be ours. These are the usual thoughts of all worldly Priests, who take no thought how the people shall live without sin, but look to how much is offered in the Church, and esteem that the profit of their ministry.
That their answer is true, comes not of any righteous judgment in them, but from the case itself; truth constrained them.
Otherwise: Luke has given the answer of their lips, Matthew that of their hearts. For some made answer openly contradicting Him, and saying, God forbid, but their consciences took it up with He shall miserably destroy these wicked men. For so when a man is detected in any wickedness, he excuses himself in words, but his conscience within pleads guilty.
When they seemed discontent, He brings forward Scripture testimony; as much as to say, If ye understood not My parable, at least acknowledge this Scripture.
As much as to say, How do ye not understand in what building that stone is to be set, not in yours, seeing it is rejected, but in another; but if the building is to be other, your building will be rejected.
Christ is called A Stone, not only because of His strength, but because He mightily crushes His enemies; whence it follows, And whosoever shall fall on this stone shall be broken, and on whomsoever it shall fall, it shall grind him to powder.
It is one thing to be broken, and another to be ground to powder. Of what is broken there remains something; but what is ground to powder is as it were converted into dust. And what falls upon a stone is not broken by any power of the stone, but because it fell heavily, either by reason of its weight, or of its fall from a great height. So a Christian in sinning, perishes, but not to the utmost that Christ can destroy; but only so far as he destroys himself, either by the greatness of his sin, or by his exalted rank. But the unbelievers perish to the utmost that Christ can destroy them.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
The season of fruit, He says, not of rent-paying, because this stiff-necked nation brings forth no fruit.
Or, the first servants who were sent were the Lawgiver Moses himself, and Aaron the first Priest of God; whom, having beaten them with the scourge of their tongue, they sent away empty; by the other servants understand the company of the Prophets.
By what they say, This is the Son, He manifestly proves that the rulers of the Jews crucified the Son of God, not through ignorance, but through jealousy. For they understood that it was He to whom the Father speaks by the Prophet, Ask of me, and I shall give thee the heathen for thine inheritance (Ps. 2:8.) The inheritance given to the Son is the holy Church; an inheritance not left Him by His Father when dying, but wonderfully purchased by His own death.
Or, The Jews endeavoured by putting Him to death to seize upon the inheritance, when they strove to overthrow the faith which is through Him, and to substitute their own righteousness which is by the Law, and therewith to imbue the Gentiles. It follows, And they caught him, and cast him out of the vineyard, and slew him.
Morally; a vineyard has been let out to each of us to dress, when the mystery of baptism was given us, to be cultivated by action. Servants one, two, and three are sent us when Law, Psalm, and Prophecy are read, after whose instructions we are to work well. He that is sent is beaten and cast out when the word is contemned, or, which is worse, is blasphemed. He kills (as far as in him lies) the heir, who tramples under foot the Son, and does despite to the Spirit of grace. The wicked husbandman is destroyed, and the vineyard is given to another, when the gift of grace which the proud has contemned is given to the lowly.
But despite of their displeasure, the same stone furnished the head stone of the corner, for out of both nations He has joined by faith in Him as many as He would.
Theophylact of OhridAD 1107
The stone means Christ Himself; the builders are the teachers of the Jews who rejected Him as if He were useless, saying, "Thou art a Samaritan and hast a demon." But when He rose from the dead, He was set in place as the head of the corner, that is, He became the head of the Church, joining Jews and Gentiles in one faith. For as the stone which forms the corner of a building makes continuous the walls leading to it and from it, so Christ has bound all together in one faith. This corner is marvelous, and is the Lord’s doing (Ps. 117:22-23). For the Church which connects us and makes us one in faith is the Lord’s doing, and is worthy of all wonder, so well is it built. And in another sense is it marvelous, because the Word of Christ has been confirmed and substantiated by marvels, that is, miracles, so that the composition of the Church is marvelous. The kingdom of God, that is, closeness with God, has been taken from the Jews and given to those who believed. Those who stumble against the Rock of Christ and take offence at Him will not only be crushed at the second coming, but already here in this life they have been scattered like powder by Christ. They have been scattered over all the earth, as we now see the pitiable Jews to be. Understand that he who is "crushed to powder to be scattered’’ is dispersed abroad and scattered in diaspora.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(ord.) Or, the Lord whom they killed, came immediately rising from the dead, and brought to an evil end those wicked husbandmen, and gave up His vineyard to other husbandmen, that is, to the Apostles.
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.
Copy as
Continue studying Matthew 21:44 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Matthew 21:44 delivers a profound and stark warning from Jesus, concluding His Parable of the Wicked Husbandmen. It vividly portrays two distinct and severe consequences for those who encounter Him: either one stumbles over Him and is broken by their rejection, or He falls upon them in judgment, utterly crushing them. This verse underscores Jesus' divine authority as the Messiah and the inevitable, devastating outcome for those who refuse to acknowledge or submit to His sovereign rule.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 21:44 is rich in Symbolism and Metaphor, with "this stone" serving as a powerful and multi-faceted symbol for Jesus Christ Himself. It represents both the cornerstone of salvation and the rock of offense and judgment. The verse employs striking Imagery, particularly in the phrases "shall be broken" and "grind him to powder," which evoke vivid pictures of destruction and complete ruin, emphasizing the severity of the consequences. There is also a clear Antithesis or Parallelism at play, contrasting two distinct types of interaction with the stone and their corresponding, escalating outcomes, thereby highlighting the binary nature of one's response to Christ. The phrase "grind him to powder" also functions as Hyperbole, exaggerating the destructive outcome to underscore the absolute finality and totality of divine judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates the dual nature of Christ's presence in the world: He is either the foundation upon which one builds for eternal life or the stumbling block over which one falls into ruin. It reveals that neutrality towards Jesus is impossible; one's interaction with Him inevitably leads to a transformative outcome, whether for salvation or for judgment. The escalating severity from being "broken" to being "ground to powder" illustrates the increasing weight of divine judgment upon those who move from passive rejection to active, persistent opposition against God's Messiah. This passage underscores God's sovereignty and the unstoppable advance of His kingdom, which will ultimately triumph over all resistance.
REFLECTION AND APPLICATION
Matthew 21:44 serves as a timeless and urgent call to self-examination regarding our posture toward Jesus Christ. It forces us to confront the reality that our eternal destiny is inextricably linked to how we respond to Him. Are we building our lives upon Him as the secure and indispensable cornerstone, trusting in His saving work and submitting to His Lordship? Or are we, through unbelief, pride, or disobedience, stumbling over Him, finding His claims offensive, or His demands too challenging? The verse warns that such a posture leads to spiritual brokenness. Furthermore, it paints a sobering picture of the ultimate, irreversible judgment that awaits those who actively and persistently set themselves against Christ and His kingdom. This should compel us to humble ourselves, embrace His grace, and align our lives with His truth, recognizing that He is not merely a historical figure but the living, sovereign King whose judgment is both just and inescapable.
Questions for Reflection
FAQ
What is the "stone" in Matthew 21:44?
Answer: The "stone" in Matthew 21:44 is a powerful metaphor for Jesus Christ Himself. This imagery is drawn directly from Old Testament prophecies, particularly Psalm 118:22, which Jesus quotes in Matthew 21:42. He is the Messiah, the foundation of God's redemptive plan, and the one upon whom all humanity's eternal destiny hinges. He is either the cornerstone upon which faith is built or the rock of offense over which people stumble, leading to judgment.
What is the difference between "fall on this stone" and "on whomsoever it shall fall"?
Answer: These two phrases describe distinct, though related, forms of judgment based on one's interaction with Jesus, the "stone." To "fall on this stone" refers to a self-inflicted spiritual consequence for those who stumble over Christ due to unbelief, pride, or rejection of His teachings. It implies a breaking or shattering of their spiritual state. In contrast, "on whomsoever it shall fall" describes a direct, active, and overwhelming judgment executed by Christ Himself upon those who are His persistent enemies or who stubbornly oppose His kingdom. This latter phrase, particularly with the imagery of being "ground to powder," signifies complete and utter destruction, a final and inescapable divine reckoning. This distinction highlights the escalating severity of consequences for those who reject the Son of God.
CHRIST-CENTERED FULFILLMENT
Matthew 21:44 finds its profound Christ-centered fulfillment in Jesus' dual role as both the rejected cornerstone and the sovereign judge. As the "stone which the builders refused" (Matthew 21:42), Jesus embodies the prophetic truth that the very one deemed unworthy by human religious authorities would become the indispensable head of God's new spiritual temple. His crucifixion was the ultimate act of "falling on this stone" by humanity, leading to their spiritual brokenness and condemnation. Yet, in His resurrection and ascension, Jesus is revealed as the triumphant "stone" upon whom the kingdom of God is built, and from whom all judgment proceeds. The warning of the stone "grinding to powder" foreshadows His glorious return as the King of Kings and Lord of Lords, who will execute righteous judgment upon all who have opposed Him and His kingdom (Revelation 19:11-16). Every knee will ultimately bow to Him (Philippians 2:9-11), either in humble submission or in utter defeat, demonstrating that Christ is the ultimate arbiter of all destinies, the one who brings both salvation to those who believe and crushing judgment to those who refuse to acknowledge His reign.