The Rejected Cornerstone

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0:16Would you join me as we pray once again? Father in heaven, give us eyes to see and ears to hear your word as it's meant to be seen and heard this morning. So help us to see more of Christ and to walk away having our hearts enlivened by who you are and all that you've done. We pray this in Jesus' name, amen. So imagine with me that you own a family cabin up north, and you let a friend use it for a week in the month of January. So they're up there at this family cabin, and it's cold. It's really cold. And so they burn wood in the fireplace all week long, around the clock. And when they depart, your friend forgets to put out the embers in the fireplace. You know where this is going, right?

1:22A day later, you receive a call that your cabin, that your grandfather, who had built it with his own hands, has now burnt down, and all that remain are ashes. Generations of memories were made in that very cabin. But it gets worse. Insurance denies your claim over a negligence exclusion. It's in the fine print in four-point font. You didn't get a yearly chimney cleaning and inspection, and so they're going to give you nothing. So you go to this friend who was responsible, and you ask them for help, and they refuse. What are you thinking in this moment? This is outrageous. This is unfair. Insurance should cover it. My friend should at least offer to help maybe.

2:26This just isn't right. You want justice. You instinctively feel from your core that the wrong should be made right somehow. Don't you? And let me just turn this story around so that we're not the cabin owners anymore, but we're actually the friend in the story. We are the ones who were entrusted with something that we ultimately wrecked and destroyed. And when we are to make restitution, we refuse. The instinctive sense of justice that we wanted earlier as owners is now the justice that we owe, and we are the guilty party. This is the scene that unfolds for us in our passage as Jesus tells this second parable, second of three parables to these religious leaders.

3:20They hear the story and instantly, they can easily pronounce a righteous judgment. And yet, they do not understand that this is actually about them. So let's see if we can learn what the religious leaders could not this morning. Well, last week, you saw the first of these three parables, the tale of two sons, and that parable left us a little bit on a cliffhanger, didn't it? Because if the chief priests and the elders are the second disobedient son, a heart full of rebellion, then what are the consequences of that rebellion, of that disobedience? Well, the parable ends before it answers that question. This week, Jesus addresses that very question. Their guilt goes far beyond that of a rebellious son. They're guilty of conspiring to murder the Messiah.

4:23So in this passage, we see the consequences of rejecting Jesus, and this unfolds in four scenes for us. So we're going to look at first the parable in 33 to 39, and then the verdict in 40 and 41, and then the interpretation of the parable in 42 to 44, and then the religious leader's response in 45 and 46. So parable, verdict, interpretation, and then response. And so look with me at verse 33. We come now to the parable. And Jesus switches from this small family vineyard now to this large landowner with a large vineyard that he leases out to tenants. Here, verse 33. "Hear another parable." Jesus is calling them to think.

5:14"There was a master of a house who planted a vineyard and put a fence around it and dug a wine press in it and built a tower and leased it to tenants. And he went into another country." Did you notice that this verse seems to include all of these kind of extra details that are irrelevant to the parable? That there's a tower, there's a wine press, that there's a fence. These elements don't necessarily contribute to the point of the story. Or do they? At first glance, we could say that the master has invested significant resources into this land. If any of you have tried to build a stone retaining wall, you know the cost of buying stones.

6:02This is an expensive stone wall to keep out maybe pests or predators. There's this wine press that's probably built into the side of a cliff. There's an upper vat and there's a lower vat, and the grapes are put into the upper one, and the juice flows down to the lower one. There's this tower so they can keep an eye out on maybe a fire in the distance or those who would invade. So this is a productive vineyard. The landowner, the master, has high aspirations for this land. But I think it's doing something else. It's actually drawing on language from Isaiah.

6:42You could call it Isaiah's gospel. It's not. Listen to Isaiah 5:2. "He dug it and cleared it of stones and planted it with choice vineyards. He built a watchtower in the midst of it and hewed out a wine vat in it, and he looked for it to yield grapes." This is describing the vineyard of Israel in Isaiah. And it ends, "But it yielded wild grapes." In other words, Jesus' parable is drawing upon this pattern of Israel as God's chosen vineyard that he invests resources in, builds up, and protects and cares for, and they continually bear bad fruit, unrighteousness, which ultimately leads to exile in Isaiah.

7:34Now, these tenant farmers are to work the land, and they owe the landowner a portion of the harvest. This is a pretty normal arrangement, and the landowner would depart for home in another country. So they're in a rural area, maybe he lives in a larger city. And very quickly, the parable takes this sour turn. Look with me at 34 and 36. "When the season for fruit drew near, he sent his servants to the tenants to get his fruit. And the tenants took his servants and beat one, killed another, and stoned another. And he sent other servants, more than the first, and they did the same to them." Assuming this is a brand-new vineyard, it would have taken the fifth year for it to be the time of a ripe harvest.

8:21In other words, the tenants are sort of being floated during that time where they have no fruit. The master sends servants to receive what he is owed. This is the agreement. But the tenant farmers beat, stone, and even kill the master's servants. So just think with me for a moment. Say you have a rental property in, I don't know, Shoreview here. And you send your buddy to go collect the rent check for the month of August, and instead of giving him the rent check, they beat him. What do you do? Like, really, what do you do? You call the police. You file the eviction notice. You're done with these renters.

9:04The listener expects the master to return with soldiers and to immediately destroy these tenants. But instead, the unlikely scenario is this master sends more servants. And some would point to this and say it's unrealistic. Well, it's not supposed to be realistic. It's a parable. It's showing the patience and the long suffering of the master. Despite such outright and horrific rejection of his servants, the master continues to show patience. And the second wave of servants is treated largely the same. Now, Jesus gives us insight into the mind of the master and of the tenants in 37 to 39. "Finally, he sent his son to them, saying, 'They will respect my son.' But when the tenants saw the son, they said to themselves, 'This is the heir.

9:59Come, let us kill him and have the inheritance.' And they took him and threw him out of the vineyard and killed him." So the son's different than the servants. The son comes with the authority of the father. He represents the father. He speaks for the father. And the master reasons that they will respect the son, and the tenants reason that if they kill the son, they get the inheritance. That's not how property rights worked, nor is it logical. It's just showing, again, in the parable, the shortsightedness and the wickedness and the evil of these tenants. These are not criminal masterminds, if you will. These are impulsive dummies who are refusing the master.

10:46And so this parable sets the stage for scene two, Jesus' probing questions. So now we come to the verdict in verse 40 and 41. Jesus begins with a question. And we'll remember, Jesus asked a question early on in chapter 21, and they refused to answer. But now, through parables, they're going to engage him. "When therefore the owner of the vineyard comes, what will he do to those tenants? And they said to him, 'He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.'" And I want you to notice two nuances in these two verses. The first is the word owner.

11:31The owner of the vineyard. The word owner there is the same one as the word sir that showed up in verse 30, and it's the same word for Lord. So it could be translated sir or master or owner or Lord, depending on the context. I think this is hinting at the judgment and at the interpretation that is to come. This is the Lord of the vineyard. The second thing is in verse 41. Notice the word for wretches and for miserable. That is the same root word in the Greek. It could be better translated, I think, to kind of capture this, "He will bring those wretches to a wretched death," or, "He will bring those evil ones to an evil end."

12:19In other words, the chief priests and the elders and these religious leaders pronounce that no mercy at all should be shown. In fact, the master of the vineyard has already been far too patient. They go on to say, "The master shall let out the vineyard to other tenants who will give him the fruits in their season." It should be taken away and given to someone else who will abide by the stipulations in the agreement. And the chief priests and elders don't know it yet, but they have just issued their own sentence. This is the irony of this text. Let me just break down the parable for us. You could call it an allegory.

13:06The religious leaders of Israel have made a covenant with the master. They are to care for the vineyard of Israel, and they are to bear fruit, righteousness, repentance. But when the time came, they rejected and killed God's prophets and messengers. These are the servants that are sent. It's God's prophets from throughout the ages, and every single time a prophet comes in the name of the Lord and says, "Thus says the Lord," what do they do to the prophets? They run them out of town, they stone them, and they kill them, all the way up to John the Baptist. And yet in God's great kindness and long-suffering, he sends servant after servant, prophet after prophet, to turn the hearts of his people. Maybe now they'll listen.

13:55And finally, when the time is right, he sends his own son, Jesus, to come. But sadly, they will not listen. And this exchange solidifies and captures the hardness of heart that's at work in these chief priests and elders. They have pronounced their sentence. They are the wretched ones who deserve a wretched end. So now let's look at scene three. We come now to the interpretation. Chief priests and elders still don't know Jesus is talking about them, and then Jesus begins to explain. Verse 42, look with me there. "Jesus said to them, 'Have you never read in the scriptures? The stone that the builders rejected has become the cornerstone. This was the Lord's doing, and it is marvelous in our eyes.

14:49Therefore, I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits, and the one who falls on this stone will be broken to pieces, and when it falls on anyone, it will crush him.'" Have you never read in the scriptures? The implication is you don't read your Old Testament very well. You can read it, you don't understand it. Otherwise, you'd see that all of these things are pointing to me, says Jesus. Now, what Jesus does is he quotes Psalm 118, verses 22 and 23. And this is the same psalm that was quoted earlier by the children during the triumphal entry when they cry out, "Hosanna, Lord, save us." That was Psalm 118, verses 25 and 26. And Psalm 118, if you recall, is this hymn of thanksgiving, and it moves back and forth between individual and corporate kind of thanksgiving for God's good provision and deliverance. And so now when we come to verse 22 of Psalm 118, the rejected stone originally would've referred to either the Davidic king or corporate Israel, or the Davidic king as a representative of corporate Israel.

16:07They're being rejected by all of the surrounding nations. God has chosen his people, Israel, to be his light in the midst of the world, and the world keeps looking at Israel and they reject them. They attack them. They kill them. And God is saying, "You are my rejected cornerstone." But what Jesus does in quoting Psalm 118:22 and 23 to himself is he is now saying, "I am the cornerstone that you all, the builders, have rejected, and God will vindicate and establish me as the one that everything else will be built upon." Cornerstones were these massive stones put at the corners or at the foundation, and everything else had to be plumb according to it. And so Jesus is saying, in no uncertain terms, "I am this new Davidic king. I am the new and better Israel that has come, and in the pattern in which Israel was constantly rejected, I am now the Messiah, and you've rejected me, but God is going to establish everything according to me as the cornerstone."

17:20This pattern of rejection and vindication is climactically fulfilled in Jesus. So we could back up for a moment and we could say, "Well, why does that matter? Who cares?" Well, it matters because if Jesus were truly the Messiah, people would say, "Well, shouldn't the Jewish leaders, the chief priests, the Pharisees, the scribes, the Sadducees, wouldn't they recognize him? They're the ones who know their scriptures best." Well, yes and no. They should've recognized him. That's Jesus' point. But they don't recognize him because there's this willful blindness And so the gospel shows us that it's not ultimately grasped by superior intellect, because that would only have fed the pride and arrogance of the Pharisees, and of the chief priests, and of the Sadducees.

18:17But rather, the gospel is grasped by childlike humility. That has been Jesus' point throughout this. You harden your hearts because you will not repent and humble yourself under the mighty hand of God. Now, the language of cornerstone here appears throughout the New Testament to highlight this pattern of rejection and vindication. It shows up in Ephesians, in Romans, in Hebrews. In Acts 4:11, it says... This is Peter standing up preaching, and he says, "This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone." So the stone that was thrown out, left for useless, is actually the one that all others are built upon and measured according to.

19:05The rejected one by the world is revealed to be the savior of it. And so Jesus is the fulfillment of a pattern in the scriptures that theologians often will call typological fulfillment. Typological fulfillment. And I know that's kind of a big phrase, if you will, but I'm going to explain it very simply. Typological fulfillment is like reading a book, and then you're reminded of something that happened earlier in the book, and you're like, "Oh, I see a bit of a pattern." For example, you have the story of Joseph in Genesis. And you all know the story of Joseph. He is the father's beloved son. And his brothers, the ones who are supposed to love him, are the ones who actually hate him, and they hate him so much out of their jealousy, they sell him into slavery for 20 shekels of silver, leaving him as good as dead. But God, in his mercy and kindness, exalts him to the second highest position in all of Egypt so that he, at the right time, could reveal his identity, forgive his brothers, and save many. Does that sound like anybody?

20:26Like Jesus, the beloved Son of God, rejected by his own people, betrayed by his own disciple for silver, crucified, and yet God vindicates, raising him from the dead, and by his death, he becomes the sacrificial Lamb of God, saving many and providing forgiveness of sins. That's typological fulfillment, and it's a pattern. And the point of that pattern is that it shows us that the crucifixion of Jesus is not a haphazard, random occurrence. It was an accident. Maybe Plan B when things didn't work out. No, it shows us all the way back to even Genesis, this was planned. Before the foundation of the world, it was planned. This is not some cosmic accident, but the fulfillment of Old Testament scriptures.

21:21The culmination of the entire sacrificial system is found in Jesus. And it reminds us this morning that if you are right now experiencing some form of rejection, or suffering, or persecution because you are a disciple of Christ, you too will be vindicated. Now, this pattern of reversal and vindication is the Lord's doing, in verse 42 it says, and it is marvelous in our eyes. This is God's very good plan of redemption. This is why certain stories resonate with us. If you take some time and look at every good literature story, every good movie, you'll probably find elements of this. Certain stories resonate with us because of this type of reversal and vindication.

22:18In "The Lion King," the rightful heir is cast out unjustly, and yet he returns to restore the kingdom as the true king. Or in "Les Mis," Jean Valjean is cast out by society, yet he's shown amazing mercy, and so now he lives a life where he extends that mercy to others, even to a sacrificial death. Or the ugly duckling. Kind of the whole range of literature here. The ugly duckling is rejected by his own kind, but is later revealed to be something greater. Verse 43 reveals the consequences of rejecting Jesus. The kingdom of God will be taken away from you and given to a people producing its fruits. This marks the shift that will take place in salvation history from the Jewish religious leaders, and as representatives of Israel, to this new people who will bear fruit. And so the question becomes, what are these fruits and who are these people?

23:26Well, the fruits that Jesus has been talking about is the fruit of genuine repentance and faith and obedience that flow from this transformed heart. In John 15, Jesus teaches that you're only able to bear fruit if you, what? Abide in me. Those who abide in Christ. Only those who have Jesus at the center will be able to bear fruit and please God. In other words, the mark of the new people of God is not ethnicity, but submission to Jesus, obedience, faith, repentance. And this new people is the Church, which will be comprised of both Jews and Gentiles. Peter describes the Church In 1 Peter 2:9, this "chosen race, a royal priesthood, a holy nation, a people for his own possession."

24:24Peter is saying God is gathering this new people, and the ones who have been given this kingdom now are his church. This will include the faithful remnant of Israel, and then the grafting in of people from every tribe and language and tongue and nation. The unrepentant leaders of Israel will be shut out, and in their place will be tax collectors and prostitutes and Gentiles. Now, look with me at verse 44. More consequences of rejecting Jesus. "And the one who falls on this stone will be broken to pieces, and when it falls on anyone, it will crush him." The verdict that the religious leaders gave earlier, he will put those wretches to a wretched death, now is shown to be correct here in verse 44.

25:26Those who stumble over the cornerstone, those who refuse to believe, refuse to see. It's not as though the tenant farmers were like, "Actually, we think this is a robber." No, they knew it was the Son. They just decided to kill him. Jesus is highlighting, this is willful rebellion and disobedience. It's akin to looking Jesus in the face as he's being crucified, and you spit on him. They say, or this verse says that they will be crushed or broken to pieces. If you think about a granite countertop. If you drop a glass cup on that granite countertop, what happens to the cup? Shatters. If you take a chunk of that granite countertop and you drop it on the glass, it shatters.

26:21In either instance, it shatters. It's crushed. It's destroyed. That's the picture. If the one who falls on this stone will be broken, and the one the stone falls upon will likewise be broken. It's highlighting the punishment, the condemnation that comes for those who reject Jesus. But it's also calling to mind for us scriptures in Daniel and Isaiah. Many of you maybe are familiar with Daniel. In Daniel 2, King Nebuchadnezzar has this dream. And he doesn't tell anyone this dream, and he says, "I want the wise men to tell me the dream and then to interpret it for me, so then I'll know that it's actually the right interpretation, because if you can tell me the dream, you can tell me the interpretation." And no one can do it.

27:08Daniel ultimately does, and what does he reveal? He reveals that ultimately, God is establishing this kingdom. And there's that massive statue, but what comes? The stone comes and crushes that entire statue. And that stone will crush all other kingdoms, it says, and become a great mountain that fills the whole Earth. He's talking about Jesus. And Jesus is drawing upon that same imagery to say, "I am that stone that Nebuchadnezzar dreamt about, that Daniel interpreted for him, that was anticipated and waiting for. I am that stone." The culmination of all of human history comes to this point. Jesus is revealing his identity. He doesn't heal people and then tell them, "Don't tell anyone anymore." He's now exposing all of his identity. The people are crying out, "Hosanna. Lord, save us." That's right.

28:12I am the Lord. Jesus is revealing his glory and his majesty, and what do those leaders do? They grind their teeth and try to kill him. Jesus is also channeling Isaiah 8:14. This stone of offense, this rock of stumbling will come to Israel, and many shall stumble on it. Jesus is, again, these are the Old Testament teachers of the law. They know their scriptures. They probably have some of these passages memorized, and yet they cannot see that Jesus is the one who comes to fulfill them. And they have no excuse. It says in Isaiah 8:15, "They shall fall and be broken, and they shall be snared and taken." This initially referred to exile, but the exile was a foreshadowing of the destruction that would ultimately come. And this text primarily, this morning, serves as a warning.

29:10It serves as a warning. It's not one of those warm and fuzzy texts. It's a warning that if you reject Jesus, if you harden your heart, if you shake your fist at him, or if you just ignore his words and say, "I don't want to do it that way," judgment, punishment, destruction awaits you. Now let's get to scene four. Here's the response of these religious leaders, 45 and 46. "When the chief priests and the Pharisees heard his parables," so we assume the first parable and the second parable, "they perceived that he was speaking about them." You're the disobedient second son. You're these evil tenant farmers.

29:56"And although they were seeking to arrest him, they feared the crowds because they held him to be a prophet." So finally, the light bulb comes on. Matthew says the chief priests and Pharisees. Do you notice that in verse 45? Back in verse 23, it was the chief priests and the elders. I think what he's trying to show us is that all of Israel's religious leaders are here. The Sadducees primarily are made up by the chief priests, then we have the Pharisees, then we have the elders, we have the council. It's all of the Sanhedrin that is present. And they have conspired together to destroy Jesus. And the tragic irony of this text is that they're told they would reject Jesus, and instead of heeding that warning and repenting on that moment, falling on their face and say, "I believe, take away my unbelief," they want to kill him. It's a little bit like Jesus looking at them in the face and saying, "You rejected God, you rejected me, and you're going to try to kill me." And they look at him and they're like, "How dare you talk that way about us? We're going to kill you."

31:04That's the absurdity of this text. They double down in their resolve to kill Jesus. And the sadness of this story is that these are the leaders of Israel, who have spent their lives devoted to the things of God, knowing his scriptures, studying them, waiting for the Messiah, and when the Messiah finally shows up, they harden their heart and they reject him. And it's a marvel then that any are saved. If we step back for a moment and we look at this parable, this becomes the last messenger. The master sent servants and then servants and then servants and then he sent his son. There are no more servants to come.

31:51And in the same way this morning, there are no Messiahs to come. There are no more servants, no more prophets who are going to rise up and declare, "Thus sayeth the Lord." He has sent his decisive final servant, the Lord Jesus Christ, the Son. And if you will not listen to him, there are no other messengers to come. So the sobering takeaway, the sobering main point of this parable is that judgment is imminent. And so build your life on the rejected cornerstone. Amen. Judgment is coming. And I was just reflecting on this earlier when we were in the prayer room. There's so many ways that we have rejected God's good design for our world. You can just look across our culture. In every single area of life, we have rejected God's good design.

32:48And this text is calling us, "Come under the authority of King Jesus once again." So the question for us this morning is how will we respond to the master's claims upon our life? When he comes to you and he says, "I'm looking for the fruit that you owe me, the fruit of righteousness, the fruit of repentance," do we kill the messenger? Do we try to come up with some false fruit, some plastic stuff that we got at HomeGoods or Hobby Lobby?

33:28Will we trip over the teachings of Jesus, or we build our life upon his words? I want to draw out two applications for us very briefly this morning. The first is in light of imminent judgment and Jesus as the cornerstone, I think we ought to fear the Lord who will judge. We will fear the Lord who will judge. Yes, Jesus is gentle and lowly. Praise God for that. And he is a fearsome judge. Look at the final response of the chief priests and Pharisees once again. They heard Jesus' parables. They understood what he was talking about, that he was talking about them, but their problem was that they feared the crowds and they did not fear God.

34:15They feared the crowds and they did not fear God. Proverbs 1:7 says, "The fear of the Lord is the beginning of knowledge. Fools despise wisdom and instruction." And so if we respect and honor and revere God, it leads to knowledge. But the fool says what? "There is no God." Proverbs 14:27, "The fear of the Lord is" what? "It's a fountain of life, a wellspring of life, that one may turn away from the snares of death." And this is very counterintuitive. Did you hear that? Fearing God leads to life. Not fearing God leads to death. And I know when some hear the phrase fear of the Lord, the thing that comes to mind is the opposite of love and grace.

35:05And you're like, "Isn't Christianity supposed to be about mercy and grace and God's love? And the pastor is talking about fearing him. He's channeling his inner Puritan and all of that." It's not being afraid of God. It's not cowering because someone's going to hit you, like when you kind of shy away. Isaiah 11:3 has this amazingly curious phrase. It says, "And his delight," the man of God, "His delight shall be in the fear of the Lord." And so we can have a sinful fear where we withdraw from God like Adam in the garden. And so we should not dread or retreat from God. When I say fear, what I mean by that is this reverential awe that stems from seeing God's holiness, his power, his authority, and his goodness.

35:54It's the sense of awe that you get when you gaze out on the ocean and you feel so small. And you're like, "If I was in the middle of that ocean, I would drown. It could kill me." It's the shudder in your body when you hear the roar of thunder and you recognize how frail you are. It's the wonder when we try to understand the mystery of the universe and the power of the Son and the triune God. And so this morning, for those who are not trusting in Jesus, can you see yourself in this parable? Romans tells us, "For we will all stand before the judgment seat of God, each of us will give an account of himself to God." And so the continual rejection of Jesus will end in destruction. And instead, fear him, revere him, stand in awe of the Lord Jesus Christ. And for those who are trusting in Jesus, we need to cultivate that trembling awe at the glory of the Lamb who was slain for us. Are we sobered by the unspeakable gratitude, or are we overcome with unspeakable gratitude for what Christ has accomplished for us?

37:16The second and final application is that we should give thanks for his marvelous plan. Give thanks for his marvelous plan. This parable is a little bit like a train wreck. You just look at it and you're like, "I can't turn away," but there's this rejection and hard-heartedness, and they just pronounce their own sentence. And so when you see a tragedy like a car wreck or a house burning down, you don't gloat. What do you say? "Oh, thank God that wasn't us. That could've been our house. We crossed through that intersection just a second ago." You praise God. And so here, as we see the rejection, the pride, and the arrogance, we once again thank God for taking out our heart of stones, putting in a heart of flesh, so that we would see the beauty and majesty and wonder of Christ this morning. What a miracle that we, who probably know our Bibles a lot less than the chief priests, the scribes, the Pharisees, and the Sadducees, and these elders.

38:23A lot less. Understatement of the century. Yet we see the glory of Christ. What a miracle. God chose the weak things of the world to shame the strong, and the foolish to shame the weak. And so the fact that we believe in Jesus this morning is not because we're smarter, not because we're more intelligent, not because we have softer hearts, not because... The list goes on and on, but it's by grace and grace alone because of what Christ has done. And so we marvel, and then we give thanks, and we worship him afresh. Thank you, Lord, for saving sinners like us. We are the wretched ones who deserve a wretched end, a wretched death, and yet God has graciously saved us by the death of Christ in his resurrection, and this is the Lord's doing, and it isn't marvelous in our eyes. Let's pray.

39:28Father, we pray that the stern warning of this passage would land on some with severity so that they would turn and trust and believe. And we pray that the stern warning and the severity of this text would cause many, most of us, to rejoice. Thank you for the grace of the Lord Jesus Christ that saves sinners and sanctifies us, transforms us, and will surely glorify us. We thank you for Christ. In Jesus' name, we pray. Amen.

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