Thomas Aquinas

After the Lord answered the disciples' question about the destruction of the city, here he begins to answer those things which pertain to the second coming. Now this coming is the coming to judgment: therefore the passage is divided, because first he sets forth the signs and the manner of his coming; secondly he treats of the judgment, below in chapter 25: "the kingdom of heaven shall be likened to ten virgins." Concerning the first he does two things. First he sets forth the signs preceding Christ's coming; secondly he treats of the coming itself, where it says, "and they shall see the Son of man," etc. Concerning the first there are two, because there will be two kinds of preceding things: first on the part of men and of the elect; secondly on the part of the elements, where it says, "and immediately after the tribulation of those days the sun shall be darkened," etc. Concerning the first he does two things. First he prefaces a certain warning; secondly the reason for this warning, where it says, "for there shall arise false christs and false prophets." He says therefore: "then if any man shall say to you: behold here is Christ," etc. It should be noted that the word "then" does not indicate a determinate time, but a confused time, because this did not happen immediately after the destruction of Jerusalem, but is awaited as future at the end. A similar case is found above in chapter 2, that "he dwelt in Nazareth" — whence he is called a Nazarene — and there follows: "then came John the Baptist preaching in the desert of Judea"; not that he came at that very time, since there were perhaps twenty years between the two periods — hence it is taken as a confused time. So here. For it is future that many seducers will come, and will say that the Antichrist is God. Then if anyone shall say to you: "behold here is Christ, or there," do not believe it. 2 Thessalonians 2:2: "Be not terrified, neither by spirit, nor by word, nor by epistle, as if sent by us, as if the day of the Lord were at hand."

Then when it says, "for there shall arise false christs and false prophets," he assigns the reason for the warning. And first he gives the reason from necessity; secondly from the falsity of the doctrine, where it says, "for as lightning cometh out of the east," etc. Concerning the first he does three things. First he introduces the seducers; secondly the vehemence of the seduction; thirdly the warning. He says therefore: you say that there will be some who will say they are Christ; but will there be others too? Yes, "for there shall arise false christs," that is, those who will say they are christs, and this happened even before the destruction of Jerusalem; 1 John 2:18: "but you have heard that Antichrist cometh," whence many have become antichrists. And "false prophets." For just as Christ had true prophets who foretold him, so Antichrist has false ones; and this is what is said in 1 John 4:1: "many false prophets are gone out into the world." But will these work miracles and effects? Hence "they shall give signs and wonders"; 2 Thessalonians 2:9: "whose coming is according to the working of Satan"; Apocalypse 16:13: "and I saw from the mouth of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits go out like frogs." But there is a question: can demons work miracles? It must be said that they cannot, if "miracle" is taken properly: because a miracle, properly speaking, is not something that happens outside the order of some particular cause, but when it happens outside the order of the whole of creation, and this happens only through divine power. But it is quite possible that a higher creature is not contained within the order of a lower creature; hence something happens through the power of higher beings which does not happen through the power of the elements: thus among men, someone does something by skill which seems wondrous to others. So it is with demons, because they are of a more subtle intelligence; therefore just as certain craftsmen do something that seems wondrous to others, so also demons do certain things naturally which seem wondrous to us. But how will this come about? It was Avicenna's opinion that corporeal nature obeys the beck of an intelligence, so that at its apprehension the body is changed. But Augustine removes this, because nature does not obey the beck of any creature, but of God alone. Therefore it must be said that in natural things there are determinate powers for procreating certain things, such as frogs, and the like: these powers the demons know better than others do. And Augustine proves this, because the fire that came down upon the sheep of Job was natural. For a demon can excite bodies and gather them together, so as to work such marvels. But those miracles which do not proceed from the power of some natural thing, these they cannot do — namely, that a dead man be raised. Hence such things they do not do except by trickery, as Simon Magus made a head move. Hence those things which are not done by the power of nature, they cannot do; hence "they shall give great signs" — that is, which men reckon to be great. But what will the effect be? "So as to bring into error, if it be possible, even the elect." And Origen says that this saying was uttered by way of exaggeration, because whatever man is in this life, if he be considered in himself, can be seduced; yet, comparing him to God's election, so that the sense would be that the elect be seduced, this is impossible. Therefore, aggravating the matter, he says that the force will be so great that unless they were preserved by divine predestination, they would be seduced. Or it may be said that they are not truly the elect, but the elect in appearance; 1 Timothy 1:19: "which some rejecting have made shipwreck concerning the faith"; Isaiah 19:14: "the Lord hath mingled in the midst thereof the spirit of giddiness, and they have caused Egypt to err." "Behold, I have foretold it to you," because, according to Gregory, darts do less harm when they are foreseen: Amos 3:7: "the Lord will do nothing without revealing his secret." Hence "if they shall say to you, behold he is in the desert, go ye not out." Having stated the necessity in general, he now states it more specifically: "if they shall say to you, behold he is in the desert," etc. It should be noted that true doctrine is done in public — above, chapter 10:27: "that which I tell you in the dark, speak ye in the light" — but false doctrine always seeks corners; Proverbs 1:20: "Wisdom giveth her voice abroad in the streets." Hence truth is light, and seeks to be seen in the light; but if the teaching be perverse, it seeks hidden places. Proverbs 9:14: "wisdom sitteth at the door," and there follows: "stolen waters are sweeter." Hence a desert place is a hidden place, because it lacks men, or because it is shut off; hence "if they shall say to you, behold he is in the desert, go ye not out." And what does he mean to say? These infidels and heretics, while the faithful remain in fellowship or in the congregation, cannot deceive them, but they strive to have them separated from the fellowship, and then they deceive them; and this is what he means: "if they shall say to you, behold he is in the desert, go ye not out." Do not be separated from good fellowship and congregation. Likewise, "if he be in the inner chambers," because they always aim at a secret place, nor do they dare to speak their doctrine in public; hence John 18:20: "I have spoken openly to the world." "Believe it not," because "he that believeth quickly is light of heart," Ecclesiasticus 19:4. According to Jerome, this can be referred back to the time before the destruction; but it is better that it be referred to the end. Likewise it can be understood of the seduction that takes place within the Church. False christs give a single "document" of falsehood, and it is called one document because all things are united in one thing: and any falsehood has its own prophets; hence they say: "here is Christ, or there"; Ezekiel 13:6: "they have persevered to confirm what they have said"; and sometimes they wish to confirm it by apocryphal scriptures, sometimes by hidden senses of Scripture. When by apocryphal writings, they say he is in the desert; when by hidden senses, they say he is in the inner chambers. Or, according to Augustine, true doctrine has two features: it is the same in every place, and it ought to be proclaimed publicly — and in these two respects heresy fails; hence it says "here is Christ," that is, in this land, and not in another. Likewise, because its doctrine is not public, therefore they say "he is in the inner chambers"; hence "believe it not."

"For as lightning cometh out of the east," etc. Here he assigns another reason, because they falsely say that Christ will come hidden, but this is not true; rather he will come manifestly. And he gives two reasons: one from the manifestation of Christ, the other from the gathering of the saints. He says "believe it not," that he will not come manifestly: "for as lightning cometh out of the east, and appeareth even into the west, so shall also the coming of the Son of man be"; Psalm 49:3: "God shall come manifestly." But will he come like lightning, which is seen here now, and afterward toward the east? Therefore do not understand that he will be manifested thus only in one east, but in all quarters. If we wish to refer this to a mystery, lightning is the coming of truth. Do not therefore seek a hidden doctrine, because truth is manifested through the whole world. Or: the east is the beginning, the west the end. Hence the truth of a doctrine always has agreement from beginning to end: for a true doctrine receives the whole of Scripture. Some do not receive the Old Testament, some do not receive the prophets, and so they could not be confirmed by other Scriptures; but true doctrine, from the beginning of the nascent Church even to the end, will have confirmation; hence it is said below at the very end, chapter 28:20: "behold I am with you all days, even to the consummation of the world."

"Wheresoever the body shall be, there shall the eagles also be gathered together." For someone might say: these people say "here is Christ, or there" — how shall we know when he will come? He shows, however, that there will be no need to seek, because his coming will become manifest, since others also will be gathered together. And it will be like what happened when a certain man asked his lord, who was keeping his plan about moving camp very secret, and said: "when will you move camp?" And he replied: "will you not hear the trumpet? Why do you ask?" So it is said here: you say that he will be here, or there; I know that "wheresoever the body shall be, there shall the eagles be gathered together." Note that in the Hebrew there is the word "anathe," which is the same as "corpse," whence he wished to signify the passion of Christ, because then Christ will come showing the signs of the passion: and he speaks by way of a likeness, "wheresoever the body shall be," etc. 1 Thessalonians 4:16: "we shall meet Christ in the clouds." But some are eagles, some are vultures and crows. But he does not say vultures or crows, but "eagles," by which the saints are signified. Isaiah 40:31: "they shall take wings as eagles, they shall fly, and not faint." Thus, as Jerome says, wherever the memory of Christ's passion is kept, holy men ought to be gathered together through the constant remembrance of his passion. Hebrews 10:32: "call to mind the former days, in which, being illuminated, you endured a great fight of afflictions."

And because these things will not only be made manifest through tribulations, therefore he says: "and immediately after the tribulation of those days the sun shall be darkened," etc. And he treats of signs taken from other things which are above us. And first he sets forth the signs; secondly the effects. The second is where it says, "and then shall all the tribes of the earth mourn." Now among those things which he shows to be above us, there is a threefold order: the heavenly bodies, the angels, Christ. Ephesians 1:21: "he set him above all principality and power," etc. As to the first, then, he says "and immediately after the tribulation of those days," that is, when the Antichrist will come. "Immediately," because not long after, since it would be a danger to many; and this is against those who put forward the fable of a thousand years. "The sun shall be darkened, and the moon shall not give her light." What does this mean? This saying has a literal sense and a mystical sense. According to what refers to the final coming, it has the literal sense; according to what refers to something else, the mystical sense. But it seems objectionable that he says the sun will be darkened, since it is said in Isaiah 30:26: "and the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold." Hence to see into this you must distinguish three times: the time before the coming, the time at the coming, and the time after the coming. Before the coming of Christ, such phenomena as are spoken of here will occur, and Joel 2:31: "the sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come." At the coming of Christ they will not be changed as to substance, but by comparison, because the brightness of Christ and of the saints will be so great that their own brightness will not even appear; Isaiah 24:23: "the moon shall blush, and the sun shall be ashamed." But after the day of judgment the brightness of the moon and of the stars will be increased. And then it will be true what is said in Isaiah 30:26, namely that the light of the sun will be sevenfold, like the light of seven days.

But it seems false what is said, that the stars will fall from heaven, since one star is greater than the whole earth. Rabanus resolves this by the letter of Mark 13:25, that the stars "will be falling in the light" — that is, diminished in light. But whence could this diminishing come? The light of some luminary is diminished from two causes: either in itself, or on account of something interposed, as when a cloud is interposed, as when the moon is eclipsed, its light is diminished; hence Origen says this can be understood in two ways. First, that this interposed thing will be a fire, which will go before Christ and will consume everything up to the mid-space of the air, namely as high as the waters of the flood rose, and this fire will be followed by much smoke, so that the luminaries of heaven will be darkened. Or it can be said, as some held, that these bodies are corruptible; and just as the elemental bodies will be changed, so will these too. Concerning these three, there is one authority, Apocalypse 6:12: "the sun became black as sackcloth of hair, and the whole moon became as blood, and the stars fell from heaven." "The stars shall fall from heaven." Stars appear to fall from heaven when they are deprived of their light. Thus, then, there will be a change in the heavenly bodies. Likewise among the angels; hence he says, "and the powers of the heavens shall be moved," that is, the powers which minister to God. And Augustine says that all bodies are administered through the spirit of life; hence they are said to be moved in effect, because at the coming of the Lord the motion of the heavens will cease. Hence those are said to be moved when the things pertaining to their office are changed into another state. Or the angels will be moved, not with a commotion of fear but of wonder, because they will marvel at the power of Christ. Or they will be moved with a commotion of joy over the glorification of the saints. On this may be taken what is said in Job 26:11: "the pillars of heaven tremble, and dread at his beck."

"And then shall appear the sign of the Son of man in heaven." Here is set the sign of the Son of man, existing above the angels. "The sign of the Son" — that is, the sign of Christ's victory; because when the whole world will be renewed, it will be signified that he obtained the victory of all things through his passion, which does not now appear. Or the sign of the cross will appear, to show that all this glory is through his passion. Likewise it will be signified that he acquired all judiciary power through his passion. Job 36:29: "if he please to spread out the clouds as his tent," etc. And there follows: "for by these he judgeth the people." Likewise it will appear so as to confound the wicked who refused to follow Christ. Likewise the sign of the cross will be brighter than the sun. But what will the effect be? "Then shall all the tribes of the earth mourn," seeing such great power of Christ which they despised, and such great wisdom which they did not obey, and such great brightness of the saints; hence they will say what is said in Wisdom 5:3: "these are they whom we had sometime in derision, and for a parable of reproach. We fools esteemed their life madness, and their end without honor. Behold how they are numbered among the children of God, and their lot is among the saints." Likewise "the tribes of heaven" — that is, those who bore the image of heaven; Isaiah 40:18: "to whom then have you likened God? or what image will you make for him?" They will impute it to themselves that they suffer such things; Apocalypse 1:7: "every eye shall see him, and they also that pierced him, and all the kindreds of the earth shall bewail themselves because of him." And Zechariah 12:10: "they shall look upon me, whom they have pierced, and they shall mourn for him as one mourneth for an only son, and they shall grieve over him, as the manner is to grieve for the death of the firstborn." This is the literal exposition. But if it be referred to the second coming, then it is expounded only mystically. Origen: by the sun the Devil is signified, by the moon the Antichrist. Of these it is said in Job 31:26-27: "if I beheld the sun when it shined, and the moon going in brightness, and my heart in secret hath rejoiced." "I have seen" — that is, I approved of — "the sun," that is, those things which seem to have brightness and holiness, and power — then they will appear; 1 Corinthians 4:5: "he will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." Hence all the doctrine, all the brightness will then appear, because the image of Christ will appear in all things. Or by the sun the Church is signified; hence the Church, on account of tribulations, will seem not to shine. And why does he say "after the tribulation"? Origen answers: both after, and at the same time. Likewise "the stars," that is, those who afterward seemed to shine. "The powers of heaven," that is, the saints, will be moved.

"And they shall see the Son of man coming in the clouds of heaven," etc. Above, the Lord had foretold the things that would happen before the second coming; here, however, he foretells the coming itself: and concerning this he does three things. First he sets forth his coming; secondly the certainty of the coming; thirdly the uncertainty of the hour, or the day. The second is where it says, "learn a parable from the fig tree"; the third where it says, "but of that day and hour no one knoweth." Concerning the first he does two things. First he sets forth the coming, or the appearing, of the Son of man; secondly the gathering of the saints unto him, where it says, "and he shall send his angels," etc. And note that where he made mention of the coming, he set forth two things, namely that the coming would be manifest, and that the saints would be gathered together; hence he said, "and as the lightning… so shall also the coming of the Son of man be." And this pertains to manifestation. Likewise he said: "wheresoever the body shall be, there shall the eagles also be gathered together." And these two things he now wishes to explain further. And how will he come? "They shall see the Son of man coming in the clouds of heaven." And who will see him? All men: for he will come to judge. For he has both a human and a divine nature. According to the divine nature he will not be seen except by the clean of heart, etc., according to what is said above at 5:8: "blessed are the clean of heart, for they shall see God"; but according to his human nature even the wicked will see him; Luke 3:6: "all flesh shall see the salvation of our God." Therefore they shall see "the Son of man," because the Son of man and the Son of God are the same; but they will not see him as the Son of God, but as the Son of man, John 5:27: "he gave him power to do judgment, because he is the Son of man." But there can be a question, whether both the good and the wicked will see him in his glorious appearance; and it must be said that they will. And the reason is assigned in Isaiah 26:10, where the Lord, disputing with the prophet, says: "he shall not see the glory of the Lord." And the prophet answers: "Lord, let thy hand be exalted, and let them not see." To which the Lord answers: "and let them be confounded." Hence the good will see him to their joy, the wicked to their torment and sorrow. For when a man fears to be punished, the greater the power of the judge appears against him, the more he is afflicted; so the more glorious Christ will appear, the more the wicked will be tormented. And this is signified when it says "coming in the clouds of heaven." And this corresponds to what he had said above, that "as lightning… so shall also the coming of the Son of man be." In lightning there are two things, brightness and terror. Brightness represents a certain gladness, but terror arises from the sound, and a cloud brings about refreshment; Isaiah 18:4: "and it shall be like a bright cloud in the day of harvest," which is then delightful. Likewise a cloud has darkness, and when it is dense it is terrible on account of the lightning and rains that arise from clouds; and this suits the terror of the wicked; Psalm 96:2: "clouds and darkness are round about him." Likewise it is fitting that he come in clouds so as to designate the divinity of Christ, because the majesty of God appeared in a cloud, Exodus 16:10; hence it is said in 3 Kings 8:12: "the Lord said that he would dwell in a cloud": therefore he will come in clouds. Likewise it is fitting so as to show his humanity; because, as is recorded in Acts 1:9: "while they looked on, he was raised up, and a cloud received him out of their sight, and they heard the angels saying: as you have seen him going into heaven, so shall he come." So that it may be shown that it is the same one who was taken up in a cloud, he will appear in a cloud. It is fitting also to signify the glorification. For when he was transfigured, a bright cloud appeared, and then there was but one; but then there will be many, because at that time it appeared only to three, but then it will appear to many; Apocalypse 1:7: "behold he cometh in the clouds, and every eye shall see him." And what will these clouds be? They will be nothing but certain brightnesses overflowing from the body of Christ and of the other saints. Origen says that they will be angels, ministering not only in an intelligible way but truly. For at the first coming he came humble; Zechariah 9:9: "behold thy king cometh to thee meek." But afterward he will come "in the clouds of heaven with much power and majesty." For at the first coming there were two things: he had infirmity and ignominy. Infirmity, because the apostle says, 2 Corinthians 13:4: "he was crucified through weakness." Ignominy, according to what is found in Isaiah 52:14: "so shall his look be inglorious among men, and his form among the sons of men." Corresponding to these two, he mentions two other things. Corresponding to the infirmity, he sets forth power, whence of this it is said: "all power is given to me in heaven and in earth," and this was given to him through generation, insofar as he is Son of God. But he himself merited it insofar as he is man; and this will be manifested when all the angels and all the elements will minister to him. Likewise against the ignominy he says he will come in majesty, as judge of the living and the dead.

"Then shall he come and shall send his angels with a trumpet, and a great voice." Here he treats of the gathering of the saints; and he sets forth three things. First he sets forth the ministers; secondly those gathered; thirdly whence they are gathered. The ministers are the angels, as is found in Psalm 102:21: "his ministers who do his will." But he says "with a great voice and a trumpet." In the resurrection a threefold power will operate. First, the divine power; secondarily, the power of Christ's humanity, because his resurrection is the cause of our resurrection, as the apostle says, 1 Corinthians 15:22: "as in Adam all die, so also in Christ all shall be made alive." Likewise there will operate there the angelic power for certain preambles, namely for gathering the dust. And he touches on these three. The angelic power, when he says "he shall send his angels"; the power of God, when he says "with a trumpet"; the power of his humanity in that he says "and a great voice." Of this it is found in John 5:25: "all that hear the voice of the Son of God shall live." And it will be necessary that that voice be great, because "he will give to his voice the voice of power," Psalm 67:34. By the trumpet the divinity is well signified, because the voice of a trumpet is greater than a human voice; Apocalypse 11:12: "and they heard a great voice from heaven, saying to them: come up hither." And a little after: "and the seventh angel sounded the trumpet, and there were great voices in heaven." And note that a trumpet fits this quite well, because in Numbers 10:2 the Lord commanded Moses to make two trumpets; and they sounded the trumpets for the Council, for feasts, for battle, and for the moving of the camps. And so it will be at the judgment; because there will be a Council there, that is, a gathering of all the saints, because "the wicked shall not rise again in judgment, nor sinners in the council of the just," Psalm 1:5. Likewise there will then be an everlasting solemnity. Likewise there will be a battle there against the wicked, as is found in Zechariah at the end, 14: "and Judah also shall fight against Jerusalem." Likewise there will be a moving of the camps there, because the saints will be transferred to the life of the saints; Zechariah 2:11: "and many nations shall be joined to the Lord in that day." Likewise some are gathered now, but not all; but then all will be; below at 25:32: "all nations shall be gathered together before him." Here only the elect are gathered, because they are gathered only to reign with him; Psalm 49:5: "gather ye together his saints to him." Hence he says, "and they shall gather together his elect." But from where will they be gathered? "From the four winds of heaven, from the farthest parts of the heavens to the utmost bounds of them." The winds of heaven are distinguished according to the four quarters of the world. From the east comes Subsolanus; from the west Favonius; from the north Boreas; from the south Auster: and under these all the others are contained; hence "from the four winds of heaven," that is, from all parts of the world. There follows: "from the farthest parts of the heavens to the utmost bounds of them." This can be expounded in two ways. Origen says this: "they shall be gathered together." Someone might say that this gathering would be only of the living, and not of the dead; this he removes so as to show that even the dead will be gathered together; therefore he says "from the farthest parts of the heavens," etc. You know that the saints ascend into the heavens, and some are lower, some higher, because according to the measure of merits will be the measure of reward; hence this is what Augustine says, that "from the four winds" refers to the bodies; that "from the farthest parts of the heavens" refers to the souls. Remigius speaks thus, and it is in the Gloss: "I shall gather," etc. Someone might believe that the gathering would be only from the ends of the earth; but what of the middle of the earth? Hence "to the utmost bounds of them." And he means to say that the gathering will take place not only from the ends of the earth, but from heaven, that is, from the middle of the world.

"Learn a parable from the fig tree." Here he teaches concerning the certainty of his coming. He had said great things, and to some incredible things; now he confirms it in three ways. First by a comparison; secondly by an assertion; thirdly by a reason. The second is where it says, "amen I say to you," etc.; the third where it says, "heaven and earth," etc. He says therefore, "learn a parable from the fig tree." Chrysostom says: when God wishes to show something, he always introduces a natural likeness. Trees in winter have life, though hidden, hence they produce neither leaves nor fruit; but at the beginning of spring they begin to sprout, and then life appears. So also the saints now do not appear, as is found in Colossians 3:3: "you are dead, and your life is hid with Christ in God"; but then the life of the saints will appear — namely of those who are not seduced in the time of the Antichrist. "Then will come summer," that is, the eternal reward; Psalm 125:6: "going they went and wept, casting their seeds"; and there follows, "but coming they shall come with joyfulness, carrying their sheaves." Hence he says, "learn a parable from the fig tree." By the fig tree the synagogue is signified, of which it is said in Luke 13:6: "a certain man had a fig tree planted in his vineyard." "When the branch thereof is now tender, and the leaves come forth, you know that summer is nigh." And this can be expounded thus: the tender branch is the Antichrist, whose power will last but a little while, and as the leaves cling much to it, then his power will be manifested. Or it can be expounded in a good sense. By the branch, the power and strength of the saints. When the Church begins to draw to its end, the power of Christ and of the saints who sustain it will appear; Song of Songs 2:13: "the fig tree hath put forth her green figs." "So you also, when you shall see all these things" — that is, when you shall see the preceding signs come to pass, know ye that it is nigh, even at the doors." Just as something is said to be near when it is "at the doors"; James 5:4: "behold the hire of the laborers... which by fraud has been kept back by you, crieth; and the cry of them hath entered into the ears of the Lord of Sabaoth." Note that Augustine lays stress on the word "all" when he says: "when you shall see all these things," etc. Above he had said that the Lord is near; but what is meant? For the Lord is always near. Therefore he says: if we wish, let us say that this pertains not to the end of the world, but to the coming of Christ through the Church; hence what was said, "they shall see the Son of man coming in the clouds," means in the preachers, "with great power," since the Lord gives the word to those who evangelize with much power; and then "he will come with majesty," since they give him reverence. Yet according to the exposition of others we can refer it to the end of the world, and say otherwise. According to what Augustine expounds, he gives us to understand something that is near, that is, that there are signs that it is near; hence what was said, "they shall see," etc., is referred to all the things said above, namely the signs, the lightnings, and the earthquakes.

He has therefore made it manifest by a comparison; now he makes it manifest by an assertion, namely with an oath, saying "amen I say to you," that is, it is infallibly true, "that this generation shall not pass, till all these things be done." Origen says: as if what you shall hear were at hand. For someone might believe these things to have been said of the destruction of Jerusalem, and that they were then fulfilled at the destruction, because many survived until that time; hence "this generation shall not pass" — that is, the men now living — "till all these things be done." But it would be a great matter to refer all that was said to the destruction of Jerusalem: therefore it must be said otherwise, that all the faithful are one generation; Psalm 23:6: "this is the generation of them that seek the Lord"; and he had premised that "the earth is the Lord's." Hence he means to say, "this generation shall not pass," that is, the faith of the Church shall not cease until the end of the world — against certain ones who said that it would last only until some particular time: which the Lord refutes, saying, below at the very end, 28:20: "behold I am with you all days, even to the consummation of the world." And then he gives the reason: "heaven and earth shall pass away, but my words shall not pass away"; as if to say: it is easier for heaven and earth to pass away than for my words to pass away; Isaiah 40:8: "but my word shall stand forever." And Psalm 32:6: "by the word of the Lord the heavens were established." Hence the word is the cause of heaven, and the cause is always stronger than its effect, therefore, etc. And it is not said that heaven and earth pass away in the sense of ceasing to exist, but that they will pass into another state; Apocalypse 21:1: "I saw a new heaven and a new earth." According to Origen, by heaven the good are signified, by earth the wicked; Isaiah 1:2: "hear, O ye heavens, and give ear, O earth." Both will pass away, the good into eternal life, the wicked into eternal fire. And as for what is said, that the word of God will not pass away, it is not said that it will not pass away as to the substance of the word, but as to that of which it speaks: hence this, as Origen says, has this above other things, that the word of the Lord shall not pass away. But the words of Moses and of others pass away; hence the words of Moses are signs of the present Church. But the words of Christ foretell the state of eternal life. Hence the words of Moses pass away, that is, what Moses promised passes away; what Christ promised does not, because he promised the future glory, which does not pass away. Likewise the word of Christ, insofar as it concerns earthly and temporal things, passes away.

"But of that day and hour no one knoweth." In this part he determines concerning the uncertainty of the time. And concerning this he does two things. First he sets forth the uncertainty of the time; secondly he exhorts by a comparison; thirdly he shows the future event. The second is where it says, "as in the days of Noe," etc.; the third where it says, "then two shall be in the field," etc. He says that "they shall see the Son of man." You speak indeterminately; tell us determinately whether it is true. "But of that day and hour no one knoweth, no, not the angels of heaven." That he says this of the angels of heaven is clear, and does not carry much doubt, because there is a natural knowledge in them, and this does not extend except to those things which happen according to the course of nature; but the judgment will not happen except according to the will of God. There is likewise another knowledge of glory, and in this way they only know as much as the Lord wills to reveal to them, and this he has kept to himself; Malachi 3:2: "behold he shall come, and who shall be able to think of the day of his coming?" 1 Thessalonians 5:2: "the day of the Lord shall so come as a thief in the night." But there is a question here, according to Jerome, because Mark 13:26 says "neither the Son"; from which Arius seems to confirm his heresy, since if the Father knows what the Son does not know, then the Father is greater than he. Therefore it can be said that the Son does know, and that the day of judgment is determined according to some reckoning, and whatever is determined by God is determined by his eternal Word; therefore it is impossible that the Word should not know it. But why is it said that he does not know? Augustine and Jerome say that the customary manner of speaking is to say that one does not know something when he does not cause it to be known; just as it is said in Genesis 22:12: "now I know that thou fearest God" — that is, I have caused it to be known; therefore the Son is said not to know, because he does not cause it to be known. In another way Origen says that Christ and the Church are like the head and the body, because as the head and the body are like one person, so are Christ and the Church. But Christ sometimes takes on the form of the Church, as in Psalm 21:2: "O God, my God, look upon me"; hence what is said, that Christ does not know, is understood to mean that the Church does not know: hence the Lord, Acts 1:7: "it is not for you to know the times or moments," etc. Note that Augustine says that he himself wished to show, from certain signs, that the coming of the judgment cannot be known determinately, because he does not determine any specific time. The proof states that it cannot be known, because as it is with the ages of a man, so it is with the ages of the world. Hence just as the last age of a man does not have a fixed limit, but sometimes extends longer than the others, so also it must be said of the last part of the world, that it does not have a fixed limit, and it may last longer than all the other parts.

"And as in the days of Noe, so shall also the coming of the Son of man be." Above the Lord set forth the uncertainty of the hour of his coming; now he applies a comparison. And first he sets it forth; secondly he expounds it, where it says, "for as in the days before the flood," etc. He proposes, moreover, a fitting comparison, because while speaking of the end of the world, he rests upon the end of the world. He proposes, then, another comparison. For a twofold consummation is read of. One by water; 2 Peter 2:5: "and spared not the original world, but preserved Noe, the eighth person, the preacher of justice, bringing in the flood upon the world of the ungodly." Hence it is said quite fittingly, because the first consummation was for cutting away carnal sins; hence it is said in Genesis 6:2: "the sons of God seeing the daughters of men, that they were fair, took to themselves wives of all which they chose." Therefore, against the ardor of this concupiscence, the consummation had to be by water. But at the end of the world sin will consist in this, that charity will grow cold, as was said above; therefore fire will fittingly be the punishment; hence he says "as in the time of Noe" — namely, that the end was uncertain, as is found in Genesis 6:13: "the end of all flesh is come before me." Hence just as those who clung to Noe were saved, so at the coming of the Son of man, those who cling to Christ the Son will be saved.

Secondly he expounds this comparison as to its uncertainty: "for as in the days before the flood they were eating and drinking," etc. In these words he seems to touch on two things: one, namely, the lack of expectation of the future coming, and its cause. Now the cause why man does not expect the future coming is that he is occupied with the cares of the flesh, since he walks according to its concupiscences; James 5:5: "you have feasted upon earth, and in luxuries you have nourished your hearts." Therefore they will be given over to wantonness, which has two parts, namely "in rioting and drunkenness, in chambering and impurities," Romans 13:13. As to the first he says "eating and drinking": not that to eat and drink is a sin, but to place one's end there is a sin. As to the second he says "marrying and giving in marriage," etc. And there follows, "and they knew not till the flood came, and took them all away" — namely, those who did not cling to Noe, who was a figure of Christ. "So shall also the coming of the Son of man be." But it is found in Luke 21:26: "men withering away for fear." And above, in this same passage, it is found that "the sun shall be darkened." How then will men be secure enough to eat and to indulge in luxury? There is a twofold answer. Jerome says that it is true that around the time of the Antichrist there will be many tribulations, and this for the testing of the elect; and afterward tranquility will be restored, and in that tranquility the wicked will be given over to gladness. Hence Luke speaks according to the state of tribulation; Matthew, however, according to the time that will immediately precede the coming of God. Likewise, in another way, because some are good, some wicked. And the Church universally will suffer tribulation, and the good will be persecuted by the wicked: hence it is said above, 10:22: "you shall be hated by all men for my name's sake." Hence those who will suffer will be the good; those, however, who will inflict such tribulations, will be the wicked. What is said here, therefore, "eating and drinking," etc., is understood with respect to the wicked; what is said in Luke, "men withering away for fear," is understood with respect to the good. Or thus: since it frequently happens that the good are amended through tribulation, but the wicked are not, therefore the wicked will wither away, but the good will not.

"Then two shall be in the field: the one shall be taken, and the other left." In this part he sets forth the outcome of this uncertainty. And what will it be? Because it will happen that among men engaged in one occupation, one will be taken and another left. And this can be expounded, according to Chrysostom, as meaning nothing other than that in every condition of men and in every occupation there will be some reprobate, some elect: the good will be taken; the wicked will be left. How? As was said above at 13:41, because the angels will come and take the good, namely to Christ. Likewise some live in luxury, others exercise certain occupations. Likewise, among those who labor, some occupations pertain to men, some to women; the labor of men is properly in the fields. Then, therefore, "there shall be two in one field" — literally, that is, laboring — "one shall be taken," as elect, "the other left," as reprobate. Likewise, "two women shall be grinding at the mill: one shall be taken, and the other left." This is the occupation of women. It used to be that women would grind, and he speaks according to the custom of the land, where there is no water; and now grinding is done with horses, or with men, but then it was the occupation of women; Isaiah 47:2: "take a millstone, and grind meal." Hence "two shall be grinding," that is, carrying out their occupation. And then, "one shall be taken," expounded as before. Likewise, "two shall be in one bed: one shall be taken, and one shall be left." Chrysostom says that the rich do not labor, but rest; therefore they are signified by those who lie in bed; and of these one shall be taken, and the other left.

It can also be expounded allegorically, and this is Hilary's exposition. By the field the world is signified, as was said above. By the two men, the faithful people and the unfaithful people. Of these one shall be taken, namely the faithful people; the other shall be left, namely the unfaithful. Likewise, the old law is signified by the mill, which is heavy and burdensome; Acts 15:10: "this is a yoke which neither we nor our fathers have been able to bear," etc. And of those who receive the old law, some receive Christ, others do not. All those who receive the old law are said to grind at the mill; and those indeed are taken who receive the old law together with the new; but those who do not, are left. Likewise, those who receive Christ are like those lying in bed, because by the bed is signified the remembrance of the passion, and of such some are taken, some left: for some conform themselves to the passion through good works, some do not. It can be expounded otherwise, so as to be referred to the three states of the faithful; because there are three kinds of men, some contemplative, some prelates, some active. No state is secure, but that some in any given state are damned. The state of contemplation is signified by the bed. Of this, Song of Songs 1:15: "our bed is flowery"; and yet some in this state are damned. The state of the active is signified by those grinding at the mill, because they have heaviness, and are full of care; Luke 10:41: "Martha, Martha, thou art careful, and art troubled about many things." Hence they are entangled in secular affairs: and therefore among them some are damned. By the field, into which men go out to labor, the prelates are signified; Song of Songs 7:11: "come, my beloved, let us go forth into the field." And among such, some are taken, and some are left.