PrevMatthew 23:39Next

Matthew 23

Then spake Jesus to the multitude, and to his disciples,

Saying, The scribes and the Pharisees sit in Moses' seat:

All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.

For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,

And love the uppermost rooms at feasts, and the chief seats in the synagogues,

And greetings in the markets, and to be called of men, Rabbi, Rabbi.

But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.

And call no man your father upon the earth: for one is your Father, which is in heaven.

Neither be ye called masters: for one is your Master, even Christ.

But he that is greatest among you shall be your servant.

And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.

Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!

Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?

And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.

Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?

Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.

And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.

And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

Ye blind guides, which strain at a gnat, and swallow a camel.

Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.

Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.

Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.

Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,

And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.

Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.

Fill ye up then the measure of your fathers.

Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:

That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

Verily I say unto you, All these things shall come upon this generation.

O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

Behold, your house is left unto you desolate.

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.

What does Matthew 23:39 mean?

Explanation

Matthew 23:39 is part of Jesus' discourse where He is expressing grief and condemnation over the spiritual state of Jerusalem.

The verse can be literally understood as Jesus telling the people that they will not see Him again until they acknowledge Him as the Messiah who comes with God's authority.

The deeper meaning implies that Jesus is foreseeing the rejection of Himself by the people of Jerusalem, which will lead to a time of absence of His physical presence among them until a time of future recognition and acceptance.

Top Rated Matthew Books

Historical Context

This verse is part of the Gospel of Matthew, which was written primarily for a Jewish audience.

The historical context is important because Jesus is addressing the inhabitants of Jerusalem, particularly its Jewish leadership, after criticizing their hypocrisy and the burdens they place on followers.

This conversation is set during the week leading up to Jesus' crucifixion, reflecting the increasing tension and conflict between Jesus and the religious leaders.

Theological Insights

Theologically, this verse is seen by Christians as a prophecy of Jesus' second coming.

Some interpret this as the nation of Israel's eventual recognition of Jesus as the Messiah during the end times.

Others may view it as a more general statement that Jesus will be recognized when people, individually or collectively, accept Him.

Dispensationalists might argue that this acceptance by "ye" specifically refers to the Jewish people who will acknowledge Jesus as their Messiah before His future return.

Practical Applications

Practically speaking, this verse can inspire individuals to consider their own acceptance of Jesus and encourage an openness to divine truth.

It may also encourage Christians to persist in faith during times of apparent absence or silence from God, trusting in a future hope of reconciliation and recognition.

Additionally, it can promote humility and caution against spiritual pride, as the religious leaders of Jerusalem are warned against such attitudes.

Cross-References

Luke 13:35: "Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord."
Zechariah 12:10: "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn."

Language Study

The key phrase "Blessed is he that cometh in the name of the Lord" is a translation of the Hebrew "Baruch haba b'shem Adonai", which was a common expression of blessing in Jewish culture, indicating someone who comes with God’s authority.

The use of “ye shall not see me" involves a future tense verb indicating a forthcoming action that is definite in nature but with an unspecified time frame.

Cultural and Religious Comparisons

In terms of cultural comparisons, many ancient cultures have myths of gods or divine figures leaving and returning.

The idea of a deity's return often accompanies themes of hope, judgment, and restoration.

In Judaism, the concept of the Messiah is that of an anointed one who will come to redeem Israel.

Other religious systems also have figures who are prophesied to return at a time of transformation or to bring about a new era.

Scientific Perspectives

Scientific perspectives generally do not directly address individual verses of religious texts.

However, discussions about the historicity of figures like Jesus or the analysis of ancient documents relate to the reliability of the scriptures.

Psychological studies on belief and anticipation may shed light on how such future-oriented expectations (as in awaiting Jesus' return) affect individuals and societies.

Commentaries

Commentary on Matthew 23:39 varies among biblical scholars.

Many agree that Jesus is concluding a lament over Jerusalem with a statement of both judgment and hope.

Some commentaries focus on the need for repentance and recognition of Jesus as Messiah among the Jewish people, while others emphasize the universal invitation to all people to accept Jesus.

Dispensationalist scholars interpret this as a specific unfulfilled prophecy regarding Israel's national restoration and recognition of Jesus Christ as Lord in the end times.

Matthew 23

Matthew 23

What does Matthew 23:39 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Matthew 23:39 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?