What does "Blessed is He who comes in the name of the Lord" signify in Matthew 23:39? Text “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.’ ” (Matthew 23:39) Immediate Context in Matthew After pronouncing seven woes upon the religious leaders (Matthew 23:13-36) and lamenting Jerusalem’s persistent rejection of prophetic calls to repent (v. 37), Jesus announces the impending desolation of the temple (v. 38). Verse 39 closes the discourse by citing Psalm 118:26, placing Israel’s future hope in recognizing Him as Messiah. Rooted in Psalm 118:26 Psalm 118:26 reads, “Blessed is he who comes in the name of the LORD.” Within the Hallel (Psalm 113-118) the verse was sung by pilgrims entering the temple at Passover. Its original referent was the king or priest representing Yahweh; Jesus applies it to Himself as the ultimate Davidic King. The Hebrew Expression: Baruch Haba B’Shem Adonai “Baruch” (בָּרוּךְ) = well-spoken of, enviably favored. “Ha-ba” (הַבָּא) = the one coming, appearing. “B’Shem Adonai” (בְּשֵׁם יְהוָה) = in the authority, character, and mission of Yahweh. Thus the phrase acclaims the visitor as God’s accredited representative, demanding obedience equal to God’s own command. Messianic Significance 1. Davidic expectation: Psalm 118 is bracketed by royal imagery (vv. 22-23 “the stone the builders rejected”). Jesus is both the rejected stone and the coming King. 2. Zechariah 9:9 (“your King is coming to you”) and Malachi 3:1 (“the Lord… will suddenly come to His temple”) converge here. The crowds’ acclamation at the Triumphal Entry (Matthew 21:9) foreshadows the full national confession Jesus requires in 23:39. Prophetic Dimension: First and Second Coming • First advent fulfilled Psalm 118 partially; Jesus was hailed, then rejected and crucified. • “Until” (ἕως) marks an interval. Luke 13:35 parallels the saying, underscoring that Israel’s house remains desolate “until” the confession occurs. • The second advent consummates the verse when national Israel, under end-time distress (Zechariah 12:10; Romans 11:26-27), welcomes Messiah with the very words. National Israel and Eschatological Repentance Jesus addresses “you” (plural, Jerusalem’s leaders). Corporate repentance is envisioned. Paul affirms the same hope (Romans 11:12-15). The phrase therefore functions as both prophecy and condition: recognizing Jesus’ divine commission unlocks restoration. Authority and Representation Encapsulated in “Name” In Semitic thought, “name” = nature and authority. Coming “in the name of the Lord” means exercising Yahweh’s prerogatives—healing, forgiving sin, judging, saving. John 5:43 and 10:25 echo this claim. Acceptance or rejection of the “coming one” equates to acceptance or rejection of God Himself. Liturgical Usage in Second Temple Judaism The Mishnah (Sukkah 4:5) records pilgrims waving palm branches and reciting Psalm 118 during the Feast of Tabernacles. Dead Sea Scroll 4QPs118 shows the verse already revered a century before Christ. Jesus sets Himself within this liturgical framework, turning common worship language into messianic demand. Fulfillment in the Triumphal Entry (Matthew 21:9) Crowds shouted the Psalm while Jesus rode the colt, fulfilling Zechariah 9:9. Notably, the chief priests protested (Matthew 21:15-16), illustrating that leadership endorsement was missing. Matthew 23:39 predicts that endorsement will one day be given. Future Fulfillment at the Parousia Revelation 1:7 foresees “every eye will see Him, even those who pierced Him.” Zechariah 12:10 depicts mourning leading to acceptance. Matthew’s wording aligns: the next sighting Jerusalem has of Jesus will be in glory, accompanied by a Psalm 118 confession. Connection to the Desolation and Restoration of the Temple Jesus’ prophecy of desolation (23:38) was realized in A.D. 70. Josephus (War 6.5.3) describes the temple’s fires so intense that “not one stone was left upon another,” matching Matthew 24:2. The historic fulfillment authenticates Jesus’ words, lending weight to His eschatological promise of restoration under His lordship. Archaeological Corroboration of Prophecy • Southwest Corner Herodian stones toppled from the Temple Mount, visible today, confirm literal collapse. • The Arch of Titus relief (Rome) depicts temple vessels carried to Rome, attesting to the predicted destruction. Such evidence validates the reliability of the Gospel record, underscoring that the same Jesus who foresaw ruin foresees final redemption. Implications for Christology & Soteriology The verse seals Jesus’ identity as Yahweh’s unique envoy and Son. Salvation hinges on acknowledging Him. Acts 4:12 echoes this exclusivity: “There is no other name under heaven given among men by which we must be saved.” The future confession of Israel models the saving confession required of every individual now (Romans 10:9-13). Pastoral and Devotional Application Believers today may echo Psalm 118:26 in worship, anticipating Christ’s return and aligning hearts with God’s redemptive plan for Israel and the nations. The verse invites self-examination: do we greet Jesus daily as King, or resist His rightful reign? Conclusion “Blessed is He who comes in the name of the Lord” in Matthew 23:39 is a multifaceted declaration: a citation of royal liturgy, a judgment-laden lament, a prophetic hinge between the temple’s fall and Messiah’s return, and an evangelistic summons. Its fulfillment in history and in the future underscores Jesus’ sovereign authority and the necessity of recognizing Him for salvation and ultimate restoration. |
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