Tanakh Prophecy
"The stone which the builders rejected has become the chief cornerstone."
Fulfillment
"Jesus said to them, 'The stone which the builders rejected has become the chief cornerstone.'"
Rabbinic Sources
"This is the king whom men despised but God exalted."
Deep Dive: The stone the builders rejected
Historical Context
Psalm 118, attributed to King David, forms part of the Hallel, a collection of psalms sung during Jewish festivals such as Passover. This psalm is generally believed to have been composed during a time of national distress, likely during the monarchy around the 10th century BCE, when Israel faced external threats and internal challenges. The historical context of Psalm 118 reflects a period when the Jewish people were seeking divine intervention and restoration, emphasizing themes of trust in God amid adversity.
The "stone the builders rejected" metaphor serves as a poignant image for the marginalized and the lowly; it resonates with the experiences of the Israelites who were often scorned by surrounding nations. Archaeological evidence, such as the ruins of ancient Jerusalem, underlines the significance of construction and architecture in Biblical Israel, suggesting a literal and metaphorical interpretation of the stone imagery. The psalm's message of hope and vindication aligns with Israel's historical narrative of exile and return, a motif prevalent in the prophetic literature of the Tanakh.
Textual Analysis
The phrase "the stone which the builders rejected" in Hebrew is "Even asher ma'asu habonim." The term "even" (אֶבֶן) means "stone," while "ma'asu" (מָאָסוּ) translates to "rejected," and "habonim" (הַבּוֹנִים) means "the builders." The builders represent those in positions of authority or leadership, suggesting a rejection by society's elite.
Translation nuances are significant. The Septuagint (LXX), an early Greek translation of the Hebrew Scriptures, renders the phrase as "the stone which the builders rejected has become the head of the corner," highlighting the elevation of the rejected stone. This translation aligns closely with the New Testament citation in Matthew 21:42, where Yeshua explicitly identifies Himself with this rejected stone, emphasizing His role as the cornerstone of faith and salvation.
Comparative translations, such as the New International Version (NIV) and the New Revised Standard Version (NRSV), maintain the essence of rejection and elevation, though subtle differences in wording can affect interpretative nuances. The consistency across translations underscores the universal significance of this prophetic imagery within both Jewish and Christian frameworks.
Fulfillment Evidence
Yeshua's fulfillment of this prophecy is articulated in Matthew 21:42, where He states, "The stone which the builders rejected has become the chief cornerstone." This statement occurs during a confrontation with the religious leaders, indicating their rejection of Him as the Messiah. The subsequent verses illustrate that this rejection leads to the establishment of a new covenant community, suggesting a radical shift in God's redemptive plan.
Historical evidence supporting this fulfillment can be found in the works of Josephus, who documents the societal tensions between Yeshua and the Jewish authorities of His time. The Gospels describe how Yeshua was ultimately rejected by the religious leaders and crucified, reinforcing the fulfillment of the prophetic metaphor. Common objections often arise from interpretations that view Yeshua’s rejection as a mere historical event without messianic implications. However, the resurrection serves as divine validation, transforming the rejected stone into the cornerstone of faith for both Jews and Gentiles.
Rabbinic Perspectives
Rabbinic literature offers valuable insights into the interpretation of Psalm 118:22–23. The Midrash Tehillim (118:22) states, "This is the king whom men despised but God exalted," emphasizing the theme of divine vindication following human rejection. This interpretation aligns closely with the messianic expectation of a king who may initially face scorn but ultimately fulfills God's purpose.
The Talmud also references this psalm in connection to the suffering servant motif found in Isaiah, establishing parallels that suggest a messianic reading. These interpretations support the notion that the verse could indeed refer to a future anointed one who would be rejected yet ultimately glorified. Such rabbinic perspectives enrich the understanding of the psalm and its implications for messianic theology.
Significance for Today
The prophecy of the rejected stone holds profound significance for modern believers and seekers. It encapsulates themes of hope, redemption, and the transformative power of faith. For Messianic Jews, this prophecy serves as a cornerstone of belief in Yeshua as the awaited Messiah, reinforcing the continuity of the Tanakh's narrative into the New Testament.
In a contemporary context, the message of the rejected stone resonates with those who feel marginalized or overlooked. It underscores that God often uses the seemingly insignificant for great purposes, echoing the biblical narrative that champions the underdog. This understanding encourages believers to embrace their faith journey, recognizing that rejection and suffering can lead to profound spiritual growth and ultimate vindication in God's overarching plan.
Furthermore, this prophecy invites dialogue between Jewish and Christian communities, fostering a shared exploration of messianic expectations rooted in the Hebrew Scriptures. By examining the rich tapestry of prophetic fulfillment, modern believers can gain deeper insights into their faith, encouraging a holistic understanding of Scripture that bridges the ancient and the contemporary.
Two Millennia of Adversary Positions
5 eras of objections to this prophecy, with primary sources and Messianic corrections.
Babylonian Talmud
The 'Stone' Refers to David, Son of Jesse
"The stone that the builders rejected; this is Jesse… All of them rejected him from their thoughts."
The Talmud interprets the 'stone the builders rejected' as a reference to King David. It recounts a story where Jesse, David's father, was initially considered unfit for the royal line by the 'builders' (the sages of the time, including Samuel), but was ultimately chosen by God to be the progenitor of the Davidic dynasty.
Rashi
The 'Stone' is the Nation of Israel
"The stone that the builders despised: Israel, whom the kings of the nations mentioned above despised."
Rashi interprets the 'stone' not as an individual, but as the entire nation of Israel. In his view, the 'builders' are the gentile nations and empires who have historically despised and rejected Israel. The prophecy foretells that Israel, despite this rejection, will become the 'cornerstone' of God's plan for the world.
Ibn Kammuna
The Verse Prophesies Muhammad and the Arabs
A common Islamic polemic reinterprets this prophecy as foretelling the rejection of Ishmael's descendants (the Arabs) by the 'builders' (the Israelites), and their subsequent elevation through the Prophet Muhammad. In this view, the 'cornerstone' is the Kaaba in Mecca or Islam itself, which replaces the previous revelations.
Tovia Singer
The Psalm is About David's Victory, Not the Messiah
"Who are the builders? The gentile nations. Who is the stone that they rejected? The Jewish people. And that stone that was rejected by all the nations of the world became the cornerstone of the world, because salvation is of the Jews."
Rabbi Tovia Singer argues that the entire context of Psalm 118 is a historical account of King David's military victories and subsequent celebration. He identifies David as the 'stone' rejected by his brothers and King Saul, who then became the 'cornerstone' of the nation. The 'builders' are the gentile nations. Therefore, applying this verse to a future Messiah is an anachronistic misreading that ignores the psalm's plain historical context.
Bart Ehrman
A Post-Hoc Reinterpretation of an Unrelated Psalm
"In all these cases, the New Testament authors have quoted a verse out of its original context... In its original context, the psalm is not referring to the messiah."
Bart Ehrman argues that early Christians, seeking to explain Jesus's crucifixion, searched the Jewish scriptures for verses that could be reinterpreted to fit their theological needs. He posits that Psalm 118 was not originally a Messianic prophecy, but was applied to Jesus after the fact. In this view, the Gospel authors took the verse out of its original context to create a narrative of prophetic fulfillment where none was intended.