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.

“I say unto you, Ye shall not see Me, &c. That is to say, Unless ye shall do penitence, and shall confess that I am He of whom the Prophets have spoken, the Son of the Almighty Father, ye shall not see My face. Thus the Jews have a time allowed for their repentance. Let them confess Him blessed who cometh in the name of the Lord, and they shall then behold Christ’s face.”

“Behold, I. In this part he sets forth their cruelty, and adds the temporal punishment. And first he does the first; second he adds the punishment. And first he sets forth the benefit; second the fault; third the magnitude of the punishment. Hence he says, "Behold, I send to you prophets, and wise men and scribes," and so on. And it can be referred to that which immediately follows, or to that whole which follows. If to the whole, then it has a plainer sense. Thus I say that you are about to fill up, and that you are serpents, and so on. Hence, "I send to you prophets, and wise men, and scribes," and some of them you will kill, because you are such as have been accustomed to kill. Or otherwise, so that it is referred to the whole. The Lord wills that judgment be not only just, but that it appear just, so that others may take examples from it. Hence if someone has a good purpose, the Lord rewards him for the good purpose, and thence gives him the will to carry out a good work; so on the contrary, when someone has an evil purpose, and is full of evil will, according to what is said in Hosea 2:6: "I will hedge up your way with thorns," he stirs up the wrath of God, and from the wrath of God it comes about that his malice is made manifest. Therefore, "I send to you prophets, and wise men, and scribes"; and you will kill them. And he says "behold," because it is at hand, because he sent the apostles; hence Acts 1:8: "and you shall be my witnesses in Jerusalem, and in all Judea and Samaria, and even to the end of the earth." But note that in this, that he says "I send to you prophets, and wise men, and scribes," he signifies the various gifts of the Holy Spirit. To one is given the gift of wisdom, to another kinds of tongues, and so on. 1 Corinthians 12:10. The apostles had all these gifts. They had the gift of prophecy in telling future things; Joel 2:28: "I will pour out of my spirit upon all peoples, and your sons and your daughters shall prophesy." Likewise wisdom, because they knew all things; Luke 21:15: "I will give you a mouth and wisdom, which all your adversaries will not be able to resist and contradict." Likewise they were scribes, because they had understanding of Scripture; Luke 24:45: "he opened their understanding, that they might understand the Scriptures." And why does he foretell this? So that the disciples, thinking on what they have heard, might more easily endure it. Likewise, to convict their malice, because just as their fathers killed the prophets, so these would kill the apostles; hence "some of them you will kill," as is found in Acts 12:2, because Herod killed James the brother of John with the sword, seeing that it pleased the Jews. Others were crucified; hence also "you will crucify." For this was the vilest death, therefore they killed Christ by this death, according to that saying of Wisdom 2:20: "let us condemn him to a most shameful death." And "you will scourge." Acts 5:40 says that, having beaten them, they charged them that they should not speak at all in the name of Jesus. And "you will persecute." This is evident from how they persecuted Paul. And above, chapter 10:23: "if they persecute you in one city, flee into another." Further, the punishment is set forth, which, because it seemed grave, he therefore confirms: "Amen I say to you, all these things shall come upon this generation." He says: that upon you may come all the righteous blood, from the blood of Abel the just even unto the blood of Zechariah the son of Barachiah. Who this Abel is, is known, because he was killed by Cain his brother. But who this Zechariah was is not established. It is read that there were three Zechariahs. One the son of Barachiah, who was the eleventh among the prophets. But it cannot be understood of this one, because there was not yet an altar. Another was the father of John, and whose son he was is not found; but Chrysostom says that he was killed on account of Christ, because in the temple there was a place of the virgins, and when the Virgin Mary was sitting in the place of the virgins, the Jews wanted to expel her from the place; which Zechariah forbade, defending her, and on account of this he was killed. Another is said to be the son of Jehoiada, whom Joash killed in the court of the temple, therefore "between the temple and the altar"; hence the place agrees, but the name is discordant. But yet Jerome says that it is interpreted "blessed of the Lord," and the holiness of his father Jehoiada the priest is thereby designated. And he says that he himself saw the Gospel of the Nazarenes, and there it was contained, "the son of Jehoiada." But why it begins with this Zechariah can be a question of the letter. The reason, however, seems to be that although the preceding [killings] were more frequent, yet these were the ones found in Scripture. Or otherwise, that Abel was a shepherd, Jehoiada a priest; therefore by these two are signified the laity and the clergy. Hence every punishment for the killing of men shall come upon you. Or otherwise, because some are active, some contemplative; hence both are signified by these two. But "amen I say to you, that all these things shall come upon this generation." But how can it be that all these things come upon this generation? Is one punished for another? Ezekiel 18:20: "the son shall not bear the iniquity of the father." How then upon this generation? Jerome solves this, [saying] that it is customary in Scripture that the whole generation of the good is taken for one generation, concerning which in Psalm 111:2: "the generation of the upright shall be blessed." Concerning the generation of the wicked, above, 12:39: "an evil generation seeks a sign." Chrysostom says thus: some sin, but God does not immediately avenge; hence in Psalm 7:12: "does he grow angry every day?" But some, when they sin, are never corrected, but change for the worse; 2 Timothy 3:13: "but evil men and seducers shall grow worse and worse"; and then the Lord waits until their malice is completed. Hence these, in whom the malice will be completed, bear the weight of the whole as regards the temporal punishment, yet as regards the eternal punishment, each bears his own. Hence it will be so great that it will seem that they suffer for all; hence Exodus 32:34, it is said that this sin is reserved until the day of vengeance. Just as there was a fullness of good things for those who believe in Christ, so a fullness of evils for those who killed Christ; therefore he says, "all these things shall come upon this generation." But what is this punishment? The destruction of the city of Jerusalem. And since he intends to speak of the destruction of the city, therefore he turns himself to the city, saying, "Jerusalem, Jerusalem." And first he sets forth the offense; second he commemorates the benefits; third he foretells the punishment. The second is there: "how often would I have gathered your children ... and you would not?" The third is there: "behold, your house shall be left to you desolate." He says therefore, "Jerusalem, Jerusalem"; and this doubling designates the affection of one who pities; hence it is said in Luke 19:41, that seeing the city he wept over it. "You who kill the prophets"; Acts 7:52: "which of the prophets have not your fathers persecuted?" And he says "you who kill," not "you who have killed," because they were still persevering in malice. This is that Jerusalem, of which it is said in Ezekiel 5:6: "this is Jerusalem, I have set her in the midst of the nations, and the countries around her, and she has despised my judgments." They could excuse themselves: "we had no one to tell us"; therefore he says, "and you stone those who are sent to you"; hence "I sent prophets and many helps, and you did not recognize [them]." "How often would I have gathered your children together, as a hen gathers her chicks under her wings, and you would not?" In this is designated the perpetuity of his divinity, according to what he himself says, John 8:58: "before Abraham was made, I am." Hence Christ himself sent prophets, patriarchs, and angels. Whenever he sent, he willed to gather, and so on. Those are gathered who are converted to the Lord, because in him sinners are united; those are scattered who are separated from unity. Hence, "I would have gathered [you] as a hen gathers her chicks under her wings." It is said that there is no animal so compassionate to its young as the hen. The hen defends [them] from the kite, and exposes her life for them, and gathers them under her wings. Thus Christ has compassion on us: "surely he himself bore our infirmities," Isaiah 53:4. Likewise he exposed himself to the kite, that is, the Devil; Deuteronomy 31:27: "while I am yet living and going in with you, you have always acted contentiously against the Lord." But against this: the Lord willed, and these did not will: therefore their evil will prevailed over the will of God. Hence it must be said: as often as I willed, I did it, but with you unwilling, I did it when I did it; hence your will hindered it, so that I did not do it. Or, that he sent prophets was a sign that he willed to gather [you], and you were unwilling. Then follows the punishment: "behold, your house shall be left to you desolate." The whole people was honored on account of Jerusalem, and Jerusalem on account of the temple; therefore it is said, "your house shall be left," that is, the temple, or the dwelling; Psalm 68:26: "let their habitation be made desolate." Or the house is called desolate when it lacks its proper inhabitant; Psalm 10:5: "the Lord is in his holy temple." Hence it is said "to leave" with respect to the indwelling; therefore, "you shall not see me henceforth," etc., because I was with you through the power of my divinity, and afterward I was [with you] bodily, but I will withdraw from you. But now "your house shall be left to you desolate, and you shall not see me henceforth," neither bodily, namely after the Passion, nor spiritually. But is this true, that none of the Jews saw him, since nevertheless many were converted to him? Therefore he says, "until you say: blessed is he who comes in the name of the Lord," because when you shall confess [him], then you will see through faith. Or otherwise, he secretly designates the second coming: they saw him in the body, but they did not have this seeing until the second coming, in which you will be able to say, and you will recognize, that I am he who is blessed who comes in the name of the Lord.”

“Till you say, blessed is he that cometh. Hereafter you shall own me for your Messias, and the world’s Redeemer, at least at the day of judgment. (Witham) — The time here foretold, when they should say: Blessed is he that cometh in the name of the Lord, is the day of general judgment. When our Saviour says, henceforth, we must understand it of all that time, which intervened between the time of his speaking and his passion. (St. Chrysostom, hom. lxxv.) — It may also be understood of the Jews, who are to be converted to the faith of Jesus Christ towards the end of the world. (Menochius)”

“For I say unto you--and these were His last words to the impenitent nation, see on Mar 13:1, opening remarks. Ye shall not see me henceforth--What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when HE finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy seat, when on the day of atonement the blood of typical expiation was sprinkled on it and in front of it--called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah--that glory, which Isaiah (Isa 6:1-13) saw in vision, the beloved disciple says was the glory of Christ (Joh 12:41). Though it was never visible in the second temple, Haggai foretold that "the glory of that latter house should be greater than of the former" (Hag 2:9) because "the Lord whom they sought was suddenly to come to His temple" (Mal 3:1), not in a mere bright cloud, but enshrined in living humanity! Yet brief as well as "sudden" was the manifestation to be: for the words He was now uttering were to be HIS VERY LAST within its precincts. till ye shall say, Blessed is he that cometh in the name of the Lord--that is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city--instead of "sore displeasing the chief priests and scribes" (Mat 21:15) --should break forth from the whole nation, as their glad acclaim to their once pierced, but now acknowledged, Messiah. That such a time will come is clear from Zac 12:10; Rom 11:26; Co2 3:15-16, &c. In what sense they shall then "see Him" may be gathered from Zac 2:10-13; Eze 37:23-28; Eze 39:28-29, &c. Next: Matthew Chapter 25”