Matthew 23:39 · Bible study
Matthew 23:39 Commentary: 'Blessed Is He Who Comes' Study
Greek · 10 what the commentators say
Meaning in one sentence
Explore the meaning of Jesus' final words to Jerusalem: a promise of future recognition of the Messiah.
Research Summary
- Meaning: Jesus leaves Jerusalem desolate until the Jewish people acclaim him as Messiah.
- Key words: “See” (εἴδω, perceive/experience); “until” (ἕως ἄν, indefinite future condition); “blessed” (εὐλογημένος, perfect passive participle, the one already blessed).
- Main debate: Is the “until” a promise of national conversion at the end of the age, or a warning that they will never see him with joy?
- Theological theme: Divine patience: judgment is real, but it is not the final word; repentance opens the way to restoration.
- Best use: A text for preaching on God’s faithfulness to Israel, the certainty of Christ’s return, and the hope of future recognition by those who once rejected him.
Translation Comparison
BSB Berean Standard Bible 2020
For I tell you that you will not see Me again until you say, ‘Blessed is He who comes in the name of the Lord.’”
WEB World English Bible 2000
For I tell you, you will not see me from now on, until you say, ‘Blessed is he who comes in the name of the Lord!’”
KJV King James Version 1769
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
ASV American Standard Version 1901
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
YLT Young's Literal Translation 1898
for I say to you, ye may not see me henceforth, till ye may say, Blessed is he who is coming in the name of the Lord.'
Darby Darby Bible 1890
for I say unto you, Ye shall in no wise see me henceforth until ye say, Blessed [be] he that comes in the name of [the] Lord.
Douay-Rheims Douay-Rheims Bible 1899
For I say to you, you shall not see me henceforth till you say: Blessed is he that cometh in the name of the Lord.
Translations in other languages (10 available)
Porque os digo que desde ahora no|strong="G3756, G3361" me veréis, hasta que digáis: Bendito el que viene en el nombre del Señor.
Pois eu vos digo que a partir de agora não me vereis, até que digais: “Bendito aquele que vem no nome do Senhor”.
car, je vous le dis, vous ne me verrez plus désormais, jusqu’ à ce que vous disiez: Béni soit celui qui vient au nom du Seigneur!
Denn ich sage euch: Ihr werdet mich von jetzt an nicht sehen, bis ihr sprecht: Gelobt sei, der da kommt im Namen des HERRN!
Want Ik zeg u: Gij zult Mij van nu aan niet zien, totdat gij zeggen zult: Gezegend is Hij, Die komt in den Naam des Heeren!
Poiché vi dico che d’ora innanzi non mi vedrete più, finché diciate: Benedetto colui che viene nel nome del Signore!
Albowiem powiadam wam, że mię nie ujrzycie od tego czasu, aż rzeczecie: Błogosławiony, który idzie w imieniu Pańskiem.
Ибо сказываю вам: не увидите Меня отныне, доколе не воскликнете: благословен Грядый во имя Господне!
我告訴 你們，從 今以後，你們不得 再見 我，直等到 你們 說：『奉 主 名 來 的是應當稱頌的。』」
For I say to you, You will not see me from this time till you say, A blessing on him who comes in the name of the Lord.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 23:39
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators largely agree that Jesus here announces the end of his public ministry to the Jewish nation. The temple, left desolate, will no longer witness his teaching. The promise 'until you say, Blessed is he who comes in the name of the Lord' points to a future moment of recognition. Barnes and Wesley see this as the eventual conversion of Israel at the end of the age, appealing to Romans 11. Calvin interprets the 'until' more narrowly: Jesus will no longer act as Redeemer among them after his departure. Gill notes that some read the verse as a threat that they will never see him with joy. Despite these differences, all agree that the phrase quotes Psalm 118:26 and identifies Jesus as the coming Messiah. The nation’s rejection leads to a period of desolation, but the door is not shut forever.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Eschatological national conversion: Barnes, Wesley, JFB point to Romans 11:25–27, Zechariah 12:10, and the wider promise of Israel's salvation.
- End of Christ's redemptive offer to that generation: Calvin; emphasizes that the 'until' does not guarantee a positive outcome but marks the termination of a season of grace.
- Never seeing Him with joy (threat interpretation): Gill records this view; focuses on the solemn context and the unbelief of the hearers.
What is clear: Jesus is leaving the temple desolate and will not be seen ministering to the nation again until they acknowledge him as the Messiah, quoting Psalm 118:26.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'until' | It refers to a future point in time when the Jewish people will acknowledge Jesus as Messiah. | Some commentators (Barnes, JFB, Wesley) see it as eschatological national conversion; others (Calvin) see it as the end of Christ's redemptive offer to that generation; Gill records a view that they will never see him with true joy. |
| Identity of the 'coming one' | The phrase quotes Psalm 118:26 and Jesus applies it to himself as the Messiah. | Whether the 'coming one' refers primarily to Jesus' first coming (triumphal entry) or his second coming. Matthew 21:9 applies it to the triumphal entry, but v.39 suggests a still-future fulfillment. |
| Future of Israel nationally | God’s purposes for Israel are not permanently set aside. Romans 11 speaks of a future salvation. | Some traditions (e.g., Reformed) interpret the 'until' as the full number of Gentiles coming in, after which all Israel will be saved. Others see it as a symbolic hope without a specific national restoration. |
| Conditions for seeing Christ | Seeing Christ requires a change of heart, from rejection to acclamation. | Whether 'seeing' here is physical (the second coming) or spiritual (recognition of Christ in the gospel). The text does not specify a visible appearance. |
Historical & Cultural Context
Matthew 23 records Jesus' final public discourse in the temple. He has just pronounced eight woes on the scribes and Pharisees (Matthew 23:13, 36) and then turns to lament over Jerusalem itself (vv.37, 39). The setting recalls the prophecy of Jeremiah, who stood in the same temple court, denounced the people’s sin, and predicted the temple’s destruction (Jeremiah 26:1, 8). Like Jeremiah, Jesus pronounces a sentence of desolation.
The temple was the very dwelling place of God’s presence. When Jesus says 'your house is left to you desolate' (v.38), he signals the withdrawal of divine glory, the Shekinah. In Jewish tradition, such a departure was the most severe judgment. Jesus now identifies himself with that presence: he is the living embodiment of God, and his exit means desolation.
The acclamation 'Blessed is he who comes in the name of the Lord' is a direct quote from Psalm 118:26, a festival psalm. The crowds had shouted these words during the triumphal entry (Matthew 21:9), angering the religious elite. Now Jesus tells the city that they will not see him again until they utter that same welcome. The 'until' opens a door to future hope, though its timing is debated.
Culturally, 'seeing' a prophet often meant experiencing his work. Here 'not see me' likely means no longer having Jesus visibly present as teacher and healer. The phrase carries both judgment and promise.
Textual Notes
The supplied sources note no significant textual variants for Matthew 23:39. The verse is consistently attested in the manuscript tradition. The only minor variation mentioned is in the Cambridge exemplar of Beza and the Persic versions, which read 'in the name of God' instead of 'in the name of the Lord,' but this does not affect the main interpretation.
Reception History
Early church writers often read this verse as a threatening conclusion to Christ’s temple ministry, emphasizing the judgment of Israel. During the Reformation, Calvin saw it as the cessation of Christ’s work among the Jews, while later Protestant commentators (Barnes, Wesley, JFB) developed a more hopeful reading based on Romans 11. In the 19th century, the verse became central to discussions of the future conversion of Israel, especially in premillennial thought. Modern Jewish-Christian dialogue handles the verse carefully, avoiding triumphalism while affirming the New Testament’s hope that one day the Jewish people will confess Jesus as Messiah.
Preaching This Verse
Three-point outline
- The Withdrawal: Jesus leaves the temple and the nation to desolation. His presence is removed.
- The Waiting Period: “You will not see me” until a future time. This is not permanent abandonment, but a divinely appointed pause.
- The Welcome: “Blessed is he who comes” will one day be spoken by all Israel. The rejected king will be acclaimed.
Five-point outline
- Context: Jesus’ final temple words, judgment and lament intertwine.
- The Emphatic Negation: The double negative (οὐ μή) stresses absolute certainty: “you will certainly not see me.”
- The Conditional ‘Until’: The clause signals a future event, not an eternal exclusion.
- The Quotation: Psalm 118:26 is applied to Jesus himself, he is the coming one.
- The Hope: A future national acclamation, grounded in promises like Romans 11:25, 27 and Zechariah 12:10.
Illustration hooks
- The prodigal child: A parent watches, heartbroken, as a son leaves. But the door remains open; the waiting ends when the child returns.
- A nation in exile: After long years without a king, the people finally see their true monarch arrive.
- The empty chair: At a family gathering, the seat of the one who walked away sits empty, until he comes back and is welcomed.
Questions your congregation is asking
- Does this verse mean God still has a plan for the Jewish people today?
- What does this teach us about the patience and persistence of Christ?
- How should we pray for people who have rejected the gospel yet might one day believe?
Leading a Discussion
This verse stands at the crossroads of judgment and hope. Jesus has pronounced the temple desolate, yet he leaves the door open with a promise. The “until” suggests a future recognition of the Messiah. As a group, explore what this means for God’s dealings with nations and individuals.
Discussion questions
- Observation: What does Jesus say will happen to Jerusalem? What must happen before they see him again?
- Observation: Where else in Matthew does the crowd shout these same words? How do the two scenes compare?
- Interpretation: The Greek uses a double negative (οὐ μή) with the verb “see.” Why is that important for understanding the certainty of Jesus’ departure?
- Interpretation: Calvin argued that Jesus would no longer act as Redeemer among the Jews after his departure. How does that differ from Barnes’ view of a future national conversion?
- Interpretation: What does “see me” mean in this context, physical sight, spiritual perception, or experiencing Christ’s saving work?
- Application: How does this verse shape the way we pray for those who have rejected Christ? Should we expect God to pursue them even after long refusal?
- Application: If God can one day bring the whole nation to say “Blessed is he who comes,” what does that say about his patience and faithfulness?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 118:26 | Blessed is he who comes in Yahweh’s name! We have blessed you out of Yahweh’s house. |
| Isaiah 40:9 | You who tell good news to Zion, go up on a high mountain. You who tell good news to Jerusalem, lift up your voice with strength! Lift it up! Don’t be afraid! Say to the cities of Judah, “Behold, your God!” |
| Isaiah 40:11 | He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who have their young. |
| Hosea 3:4 | For the children of Israel shall live many days without king, without prince, without sacrifice, without sacred stone, and without ephod or idols. |
| Zechariah 12:10 | I will pour on David’s house and on the inhabitants of Jerusalem the spirit of grace and of supplication. They will look to me whom they have pierced; and they shall mourn for him as one mourns for his only son, and will grieve bitterly for him as one grieves for his firstborn. |
| Matthew 21:9 | The multitudes who went in front of him, and those who followed, kept shouting, “Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” |
| Luke 2:26 | It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord’s Christ. |
| Luke 2:30 | for my eyes have seen your salvation, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes interprets Jesus' words as a prophecy that the Jewish nation would not see him again as a merciful Saviour until they had first endured the destruction of Jerusalem and their long dispersion. After those judgments run their course, they will eventually hail Jesus as the Messiah and receive him.
Calvin's Commentaries Reformed 1564
Calvin argues that the phrase "until you say" does not predict a future confession from the Jews. Instead, it marks the end of their opportunity for salvation once Christ departs. The "until" simply shows what precedes that point, much like Joseph not knowing Mary before Jesus' birth.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary emphasizes that the Temple becomes desolate because Christ, the Lord of the Temple, departs from it forever. The phrase "till ye shall say" points to the children's recognition of Jesus as the Messiah in the temple courts. The commentator also suggests the scene recalls Jeremiah's similar denunciation of the Temple and the people's hostile response.
Geneva Bible Notes Reformed 1599
The Geneva Note stresses that Christ will not be seen by these hearers again until they willingly acknowledge Him as the Messiah sent from God. Their recognition of Him as "blessed" who comes in the Lord's name is the condition for His return to them.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Jesus likely means the people would not see him again after his resurrection until the future conversion of Israel, when they will gladly hail him as blessed. But he also records a second interpretation: this is a threat that the generation addressed would never see him with joy or faith, only in judgment.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees this verse as Jesus declaring Himself the Lord of the temple and pronouncing its doom: when He finally leaves, the divine glory departs with Him, sealing Jerusalem's fate. The promise that they will one day say "Blessed is he who comes" points to a future time, yet to come, when the whole nation will acclaim their once-rejected Messiah.
Lange's Commentary Reformed 1857
Lange highlights a deliberate parallel between the opening of Jesus' public ministry and its close: as the Sermon on the Mount began with eight beatitudes, this final temple discourse pronounces eight corresponding woes. The eighth woe, like the eighth beatitude, sums up the seven that precede it, but the expected ninth woe is replaced by Christ's lament over Jerusalem.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the surprising logic of Christ's judgment: even as he condemns the Jewish leaders as a brood of vipers headed for hell, he still sends them prophets. This is not a second chance but a final demonstration that their ruin is fully deserved. Christ sends them, showing his divine authority to commission messengers, and their rejection leaves them without excuse.