Commentary on the Gospel of Matthew

Above was set forth the manifold provocation of the Jews; now is set forth the preparation through the instruction of Christ's disciples. Now they are instructed concerning dangers. And first the disciples' question is set forth; second, Christ's response, at "And Jesus answering said to them." Concerning the first, two things. First the occasion of the question is set forth; second, the question itself, at "And as he sat on the Mount of Olives," etc. The occasion was twofold.

The foretelling of the destruction of the temple, which foretelling indeed he made by deed and by word, because he went out from the temple. Above, in the preceding chapter: "Behold, your house shall be left to you desolate"; and this he showed, because he went out; hence because he went out bodily, he thereby showed that he went out spiritually; John 8:59: "But Jesus hid himself, and went out of the temple." When the sinner does not wish to be corrected, the Lord departs from him; Lamentations 1:6: "And from the daughter of Sion all her beauty is departed."

Then the question is set forth, at "And his disciples came to him privately, saying"; second, the response, at "But he answering," etc. Thus he went on his way. But then the disciples came to him, in order to show him the buildings of the temple, so that he might see how beautiful the house was, how splendid; hence in another place, namely Mark 13:1, it is recorded: "Behold what manner of stones and what buildings." But Origen asks: had he not been there before, and did he not know it well? He resolves this by saying that they were not asking in order to teach him, or as though he did not know, but so that he might find a remedy for its destruction. Thus the Christian is the temple of God, as is found in Philippians 2, and the disciples are intercessors, lest this temple be destroyed.

Then the Lord responds: "Do these things seem great to you?" Isaiah 23:9: "The Lord of hosts hath purposed it, to pull down the pride of all glory," etc. Hence he adds: "Amen I say to you, there shall not be left here a stone upon a stone." Is this true? In the time of Chrysostom it had not yet entirely come to pass, but it was hoped that it would come. Or it can be said that he means to say only that it would be destroyed. Or it must be said that just as by God's provision the temple was once restored, so by God's provision, at the beginning of the confirmation of the new law, the temple was destroyed, lest sacrifices be offered in the temple. Hence if it had not been destroyed, many, having become Christians, would perform the ceremonies and return to the temple: hence it was brought about by divine dispensation that it should be destroyed. And this is found in Luke 21:6, where it is said of the temple: "The days will come, in which there shall not be left a stone upon a stone, that shall not be thrown down." So too it happens that someone built up through good virtues, if he falls through some mortal sin, if he is negligent and not solicitous, falls and is destroyed entirely; Psalm 136:7: "Rase it, rase it, even to the foundation thereof." Hence he means to say that not only the temple, but also the things pertaining to it, which were a shadow, as is found in Hebrews 10:1: "The law having a shadow of the good things to come."

The occasion having been set forth, the question is set forth. And we ought to note that he went out and went to the Mount of Olives, and this signifies the Church, in which fruitful olives are planted; Psalm 51:10: "But I, as a fruitful olive tree." And from there he instructs the disciples. He had said that the temple was to be destroyed, therefore they ask three things. The first concerning the temple; the second concerning his coming; the third concerning the end of the age. Hence they say: "Tell us when these things shall be," namely the fulfillment of your threat; and concerning your coming: "and what shall be the sign of your coming"; likewise concerning the end of the age: "and of the consummation of the world."

In Luke only one question is touched upon, namely concerning the destruction of Jerusalem, because they did not believe it ought to be destroyed except after the second coming; hence they said, Acts 1:6: "Will you at this time restore the kingdom to Israel?" In Mark 13:3 it is said that only Peter, and John, and James, and Andrew put the question; because these were called first, and had greater confidence in approaching him. In which we have examples, that those who cling to God longer in contemplation are more familiar with God; Deuteronomy 33:3: "and they that approach to his feet, shall receive of his doctrine."

These disciples asked about the coming, and this is twofold. The last, which is for judging; and this shall be at the consummation of the age. Concerning this you have Acts 1:11: "as you have seen him going into heaven, so shall he come." The other is a coming that strengthens the minds of men, to whom he comes spiritually. Below: "they shall see the Son of man coming in the clouds," that is, in preachers, because through preachers God comes into the minds of men. Hence it is doubtful to which coming this ought to be referred. Yet Augustine says that the whole ought to be referred to the spiritual coming. But some say that it refers to the second coming. But some expound it of the destruction of Jerusalem, and of the last coming.

First, therefore, he responds as to the destruction; second, as to the second coming, at "For as lightning cometh out of the east." Concerning the first, two things. First he foretells the things that are antecedent to the destruction; second, the destruction itself, at "When therefore you shall see the abomination of desolation," etc. These preambles concerned both those outside, and those who are contained within the Church. First, therefore, on the part of those outside; second, on the part of those who are in the Church, at "and many false prophets shall rise, and shall seduce many." Concerning the first, two things. First he sets forth beforehand spiritual dangers; second, bodily ones, at "For you shall hear of wars and rumors of wars."

He says therefore: thus you ask about the consummation, yet first you ought to be solicitous concerning yourselves, that you not be deceived; therefore he says, "Take heed that no man seduce you." Ephesians 5:15: "See therefore, brethren, how you walk cautiously." "Many will come in my name saying: I am Christ." Someone comes as sent by Christ, thus the disciples came. But others are said to come in the name of Christ, who say that they are the Christ, usurping to themselves a name that is not given to another; Philippians 2:9: "a name is given him, which is above every name." Hence many seducers will come, who will come from themselves; but Christ came not from himself, but from God; hence John 7:28: "I am not come of myself." Although this is said especially of the Antichrist, yet it can be said of many others. Hence because they did not cling to the truth, they were given over to errors. And this happened in the case of Simon Magus, who wrote books, and called himself the book of God, the great God, the all of God, and seduced many. For it belongs to those to be seduced who are divided into errors, because "the number of fools is infinite," Ecclesiastes 1:15. Hence truth gathers together, but error divides, and this is the danger. It can also be referred to the second coming, for these things will happen around the day of judgment.

"For you shall hear of wars," etc. Here first he sets forth the dangers; second he consoles. He says therefore: thus it has been said, "take heed that no man seduce you," because "you shall hear of wars," etc. And this immediately after the Passion. For immediately most wicked tyrants were sent into Judea by the emperor, who burdened them wonderfully, so that they could scarcely bear it. Hence "you shall hear of wars and rumors of wars," because in wars rumors carry much weight; hence it frequently happens that few overcome many; Jeremiah 8:16: "From Dan is heard the snorting of his horses, at the voice of the neighing of his fighters the whole land trembled." And take heed.

Some might believe that the end of the world was immediately at hand; hence it is said that the tribulation was so great that they believed the end of the world had come, therefore he says, "see that you be not troubled." "For these things must come to pass, but the end is not yet," as though it were the destruction of Jerusalem, because its destruction did not occur until the fiftieth year after the Passion. But someone might say: you say that we shall hear of wars, but there have always been wars. He responds: you have never seen such wars as these. "For nation shall rise against nation," namely the nation of the Romans against the nation of the Jews, "and kingdom against kingdom," namely of the Romans against the kingdom of the Jews. "And there shall be pestilences," etc.

One might say: these wars happen by chance, and not from God's vengeance. But that they happen from God's vengeance is clear from this, that not only will these evils be inflicted by the people, but by God, because "there shall be pestilences," which arise from the corruption of the air, "and famines, and earthquakes in places." And all these things happened before the destruction of Jerusalem. Someone would say: all these things happened by chance, and were not indicative of sorrow: nay rather they were. Hence he says, "but all these are the beginnings of sorrows." Isaiah 13:8: "they shall be in pain as a woman in labor." Thus Chrysostom expounds it.

But according as it is referred to the consummation of the age, thus Origen expounds it. Thus we ought to consider the world as we do a single man, because when he tends toward death, the vital powers begin to weaken. So in the showing forth of the universal change the Lord will send in some particular alteration, so that things will not have their proper power, and then there will be pestilences, because the air, which serves us in two ways, will be corrupted. Likewise the earth will be corrupted, which serves us for food, because it sprouts herbs and grains, whence food is born, and this will be weakened so that there will be famine in the land. Likewise the earth sustains us, and against this the earth will be disturbed, whence there will be an earthquake. The first two are universal, but this last will be particular, because it will occur in various places. And why will it not occur universally throughout the whole world? So that men, seeing it, may return to their heart and be converted.

Likewise it happens that famine occurs from the scarcity of things, and then on account of the famine, nation will rise up against nation; and this could be around the end of the world. Yet it can also happen otherwise, that at times a nation will rise against a nation, not on account of scarcity, but on account of vainglory. Sometimes it happens on account of the injustices of men. Sometimes God is propitiated, and restrains the evil angels through the good angels, as Ezekiel 13:5: "You have not gone up to face the enemy, nor have you set up a wall for the house of Israel, to stand in battle in the day of the Lord." Hence the world stands through the prayer of the good. And then, namely at the end of the world, "charity will grow cold," and then there will be many evils, because then the good angels will release the demons, who have power to harm the earth and the sea; therefore, because they have power over the land and the sea, they will stir up the whole earth. And that they are able to do this is found in Job 1:7 and following.

Jerome says that it can be said of the Lord's coming, by which he comes daily into the Church. For according as heretics impede the very goods of the Church herself, then spiritual pestilences occur, and famine, namely the want of good teaching, Amos 5, otherwise 7, and earthquake, that is, men who are firm will be moved.

"Then shall they deliver you up to tribulation." Then he sets forth certain preambles, which were to come in the Church. In the Church there were to be things prosperous and things adverse. And first he sets forth the adverse; second, the prosperous, at "and this gospel of the kingdom shall be preached in the whole world." Now he announces the adverse things in two ways, from external things and from internal things. Deuteronomy 32:25: "Without, the sword shall lay them waste, and within, dread." And he touches on three dangers: tribulation, slaying, and hatred.

They might say: it is true that the world will suffer this, but what is that to us? Nay, he says. And therefore he says "you"; as if to say, you will not be exempt, but you will be afflicted with tribulation, literally; 2 Corinthians 6:4: "in tribulations, in necessities," etc. Likewise "they will kill you," as was evident in that they killed Stephen and James: hence he says, Psalm 43:22: "we are esteemed as sheep for the slaughter." Likewise "you shall be hated by all nations," that is, by the Jews. Or by all, who are spread throughout the whole world; above 5:10: "blessed are they that suffer tribulation for justice's sake." And he sets forth a consolation, because though all suffer, you will suffer this "for my name's sake." Jeremiah 45:4: "Behold them whom I have built, I destroy," and afterward: "and do you seek joys?"

Origen says that this must be referred to the second coming, because there will be such a universal persecution that all the wicked will persecute the good; and on this account he says "then." For it was the custom that when evils occurred, they said this was on account of the sin of the Christians. Hence they rose up against them; hence "then shall they deliver you up to tribulation."

"And then shall many be scandalized." Here he sets forth the dangers from within. For there is a threefold scandal that you will suffer, namely of the weak, likewise mutual injury, likewise weakening. Hence he says "then shall many be scandalized"; because even the very perfect will be scandalized; hence above, 18:7: "it must needs be that scandals come." Hence even the elect are troubled, when they see scandals, hence Paul said, 2 Corinthians 11:29: "who is scandalized, and I am not on fire?" "And they shall betray one another." From this the tribulation is evident. Above, 10:21: "And the brother shall deliver up the brother to death," etc. And not only bodily, but also spiritually, because some are the source of error, and from this it will follow that they will hate one another.

"And many false prophets shall rise, and shall seduce many." Such are they who seduce many within the Church; 2 Peter 2:1: "there were also false prophets among the people." Likewise 1 John 2:18: "many Antichrists have come to be. They went out from us, but they were not of us." Hence these evils will happen: that they will corrupt the brethren, that they will seduce many. Likewise a third, because they will not only do this but will also corrupt, hence they will fail: "because iniquity shall abound, the charity of many shall grow cold." Revelation 2:4: "but I have somewhat against you, because you have left your first charity." It can be said to grow cold, because when they see others abandoning charity, they themselves also grow cold, although it does not perish entirely; and in many, but not in all, because it was always fervent in the apostles; Romans 8:35: "Who shall separate us from the charity of Christ? Shall tribulation, or distress, or famine, or nakedness, or danger, or persecution, or the sword?" Hence it will be so in many, but not in all, because "he that shall persevere unto the end," namely of the present life, "he shall be saved." The same is found above, 10:22.

"And this gospel of the kingdom shall be preached in the whole world." Above the Lord foretold the adverse things to come in the Church; but now he foretells the prosperous things, because the apostles who had been born of the Jews were zealous for their own flesh; Romans 9:2: "I have great sadness, and continual sorrow in my heart"; therefore for their consolation, because far more were to be called to the faith, he says: "this gospel of the kingdom shall be preached in the whole world." For he himself, beginning his preaching, said: "do penance: for the kingdom of heaven is at hand." But this will be preached in the whole world: for the new law is not restricted to one people, as the old law was. Mark, last chapter, 15: "preach the gospel to every creature." And Chrysostom says that this was fulfilled before the destruction of the city of Jerusalem, and he proves this through the apostle, Romans 10:18, where the apostle says: "their sound has gone forth into all the earth." Therefore the evangelical doctrine seemed to have been spread throughout the whole world. Likewise through another authority which is found in Colossians 1:6: "the preaching of the gospel is bearing fruit." And it is no wonder, because one apostle, namely Paul, extended it so much, that he reached Rome and Spain; hence what is found in Isaiah 57:9 was fulfilled: "you have sent your messengers far off." And therefore Chrysostom says that in this the power of Christ is to be admired, that within the space of forty years his doctrine grew so much that it filled the whole world; hence he rightly says, "and this gospel of the kingdom shall be preached in the whole world."

But will all believe? No; but some will, some will not. And that some will believe, this will be for a testimony against those who do not believe, as Jerome says. "For a testimony to all nations"; Romans 1:5: "we have received grace and apostleship for obedience to the faith, in all nations," so that they might be inexcusable. "And then," namely when all the nations shall believe, "shall the end come," that is, the destruction of Jerusalem: and concerning this can be understood what is said in Ezekiel 7:3: "now is the end come upon you, and I will send my wrath upon you." For he worked signs, he spread abroad the gospel, and they were not willing to believe; therefore there happened to them what is said in Malachi 1:10: "I will not receive a gift from your hand."

Augustine holds that it ought not to be referred to the consummation of Jerusalem, but of the world; hence he says "it shall be preached," namely before the end of the world, "for a testimony to all nations," because not all will believe; "and then shall the end come," that is, the end of the world. And this is one sign, that until the preaching of the gospel has been spread abroad throughout the whole world, the end will not come. But it had not yet come, as Augustine says, to certain barbarian peoples in Africa. And he responds to that text: "their sound has gone forth into all the earth," Psalm 18:5, that it put the past tense for the future. And to that which is written in Colossians 1:6 he says that it was not yet bearing fruit fully, but was already beginning. And it can be distinguished thus, that the diffusion through the gospel can be understood in two ways. Either as to fame only, and thus it was completed before the destruction of the city; for although some had not received it, nevertheless there was no nation to which the report had not reached. But if the diffusion is understood as with effect, then what Augustine says is true, that it had not yet come to all nations.

He has already set forth the destruction; in this part he sets forth that the consummation will come, and he sets forth certain preambles. And first he sets forth the prophecy; second, the admonition, at the words "then let those who are in Judea flee to the mountains"; third, the reason for the admonition, at the words "for then shall be great tribulation." Thus he said the consummation will come, "when therefore you shall see the abomination of desolation," etc. What is it that he calls the abomination? It can be said that the army of the Romans is called the abomination, and they are called abominations of desolation because they were the desolators of the land. Or by "abominations" idols are meant, and this can be said of a twofold idol. It is read that Pilate brought an eagle into the temple, which was the standard of the Romans, which the Jews called an abomination. Hence when you shall see the idol placed in the holy place, then you can recognize the fulfillment of the prophecy of Daniel concerning the destruction of Jerusalem.

Or it can be said that Jerusalem was destroyed in two ways. First by Titus and Vespasian, and then the temple was burned, and then still some were left. Afterward still some rebelled, and then Hadrian, who succeeded Trajan, destroyed it utterly, and gave a law that no Jew should thereafter dwell there, and he called the city by his own name; likewise he placed an idol in the sacred place. Hence that idol, which Hadrian placed, can be called the abomination; hence "when you shall see this," etc. Concerning this casting-down enough is had in Lamentations 2. "Let him who reads understand." And why does he say this? Because in that prophecy of Daniel many things are said about the Passion of Christ. For these words are to be observed; hence there it is said: "Christ shall be slain, (...) and there shall be in the temple the abomination of desolation, and the desolation shall persist even to the consummation and the end." Hence let him who sees understand that such things have happened.

"Then let those who are in Judea flee to the mountains." He sets forth a useful admonition. And first he sets it forth; second he excludes impediments to flight. For some impediments are avoidable, some unavoidable. He says, "then let those who are in Judea flee to the mountains." "Then," namely in the time of Vespasian. At that time a certain man called Agrippa ruled in the mountains, and he obeyed the Romans, nor did he rebel against them: hence while other peoples were at war, he and his people were at peace. Hence by the providence of God the faithful who were in Judea were admonished to withdraw and go to the kingdom of this Agrippa, and so they did: hence "then let those who are in Judea," namely the faithful, "flee to the mountains"; Zechariah 2:6: "flee from the land of the north," etc.

Then he removes the impediments to flight. And because some impediments are avoidable, some not, therefore first he sets forth the avoidable dangers; second the unavoidable, at the words "woe to those who are with child," etc. Those which are avoidable are the affairs of earthly things: and of these some happen in the city, some outside; therefore he sets forth both. The second at the words "and let him who is in the field not turn back to take his cloak." He says therefore, "and let him who is on the housetop not come down to take anything from his house"; that is, whoever dwells in the city, even if in his house, let him not turn back to take anything, etc. Likewise, "and let him who is in the field not turn back," into the house, "to take his cloak," namely whatever things are necessary, because all that a man has he will give for his soul. And why does he say this? Because with the feast of the Passover impending, many gathered in Jerusalem: and Titus, knowing this, besieged the city, since they were thus gathered together. Hence he means to say: this evil will happen so quickly that no one will be able to take precaution for himself.

Likewise he sets forth the unavoidable impediments. And because some were unavoidable by human power and simply so, while others, though unavoidable, were nevertheless avoidable by the power of God, therefore first he speaks of the first; second of the second, at the words "pray," etc. That which, when it exists, can in no way be avoided, is the burden of children. For although someone might be told: save your soul, he could say: how can I leave behind my child? Therefore he explains this: "woe to those who are with child and who are nursing," because such women could not flee, since it was not to be said to them that they should procure an abortion, nor to nursing women that they should kill their children; and thus is fulfilled what is said in Luke 23:29: "blessed are the breasts that have not given suck."

Likewise there are other impediments where man cannot provide a remedy except through God. For some time is unsuitable either by nature or by law: by nature, as wintertime, because then a man is hindered from fleeing on account of the harshness of the weather. Likewise on account of the law, as if it should happen on the sabbath, because God commanded that they should not go beyond one mile. And because this is not in our power, but God's, therefore "pray that your flight be not in winter, or on the sabbath," because in such matters recourse must be had to God alone. Hence Hosea 6:1: "Come, and let us return to the Lord, for he has taken us, and he will save us." Pray that it be not in winter, because it hinders flight naturally on account of the danger of the road; nor on the sabbath, because it hinders according to the law of God. Also note that he says "sabbath," by which he indicates that on a feast day they were fittingly slain.

Whence the necessity of fleeing? From the greatness of the tribulation. Hence first he sets forth the tribulation and the greatness of the tribulation; second he sets forth the cause, at the words "and unless those days had been shortened," etc. He says therefore, "for then shall be great tribulation, such as has not been from the beginning of the world." And this he who reads the history of Josephus can well weigh, that many died of famine. Likewise there were seditions in the city, so that they killed one another: hence although Titus, who was most gentle, wished to spare them, they themselves were unwilling. Likewise there were robbers among them who killed many. And a certain woman ate her own son. Hence there was such a tribulation as was never seen. And this Luke says, 21:23f: "there shall be tribulation, and they shall fall by the edge of the sword." But will there be a greater tribulation in the time of Antichrist? Yes; but it will not be among the Jews. And Chrysostom asks on account of what sin this happened, since not even the punishment of the Sodomites was so great — for the punishment would not be graver unless the sin were graver. And because they might say that these things happened to them on account of the sins of the Christians, therefore he says that this is not so; hence, "unless those days had been shortened, no flesh would be saved."

Augustine says that some have explained it thus, that the days then were made shorter, just as in the time of Joshua a day was made longer. But against this, Psalm 118:91 says: "by your ordinance the days continue": therefore it can be said in two ways. First, that the days of the tribulation were shortened first in number. Hence if that time had lasted, all would have been slain, because no one would have remained. And why? Because the Romans ruled over the whole world, and the Jews were already dispersed throughout the whole world; therefore if that time had lasted, they would have been slain everywhere on earth. Or the days are said to be shortened, when the evils are shortened. And why are they shortened? "For the sake of the elect": not that the word of God had failed. For many of that people had been converted, and they were praying on behalf of the people that a remnant might be left; Isaiah 1:9: "unless the Lord had left us a seed, we should have been as Sodom," etc.

Then Chrysostom sets forth two considerations as to why this is said: because there were some disciples there, and likewise John still lived on beyond that time. Therefore he says that John made no mention of this in his Gospel, because he wrote after this event had happened: hence he would have been telling of things past; but Matthew and Luke, who wrote beforehand, made mention of it, because at that time it was still future. Therefore he says that it was a manifest miracle that, when the Romans were attacking the Jews, and almost the whole nation of the Jews was suffering destruction, so few Jews were able to go throughout the whole world to convert almost the entire world, and this was the wondrous power of Christ.

Hilary explains that these words refer to the end of the world. "When you shall see this abomination" — he names Antichrist. 2 Thessalonians 2:2: "neither be terrified, nor by spirit, nor by word, as if the day of the Lord were at hand; let no man deceive you by any means." "And then let those who are in Judea flee to the mountains"; because the Jews will fail, hence they will flee the land of the Jews, and will turn to the mountains of Christianity. "And let him who is on the housetop not come down to take anything from his house." He means to say that the perfect should not be moved from their perfection. Hence he touches upon the contemplative life, which is signified by the housetop; hence such persons ought not withdraw from their contemplation. Likewise "he who is in the field" touches upon the active life. Such persons should not turn back to their former life, but should remain in their resolve.

And what is meant by "those with child"? Men weighed down by sins. Men who are nursing are imperfect men. Hence he means to say, woe to men burdened with sins, and not confirmed. According to Augustine, those with child are those who conceive the intention of acting wickedly; those nursing are those who already carry it out in deed. And what does he mean by "winter" and "sabbath"? By winter sadness is signified, by sabbath gladness. Hence, that it be not in winter through an absorbing sadness, or on the sabbath through a gladness that elates the mind. Or by "sabbath" is meant idleness from good work, by "winter" the cooling of charity. "And unless those days had been shortened" — because it will last but a little, and if it lasted, not all flesh would be saved, that is, every carnal man.

Likewise these words can be referred to the coming of Christ through the Church; and thus Origen says that just as the word of the Gospel was spread abroad at his coming, so false doctrine will be spread abroad at the coming of Antichrist; and just as Christ had his prophets, so also will Antichrist. Then let those who are in the city flee to the mountains, of perfect righteousness. Those are called "with child" who are still running through the word of salvation; those "nursing" who have already accomplished something. Pray therefore that they be not hindered through idleness and torpor. "Then shall be great tribulation," because there will be a perversion of Christian doctrine through false doctrine. And "unless the days were shortened," namely by the instruction of doctrine, through additions of true doctrine, not all flesh would be saved, that is, all would turn to false doctrine.

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.

After the Lord had established the uncertainty of the hour, he admonishes to watchfulness. And first he admonishes all; second, prelates specifically, there: "Who, do you think, is the faithful and prudent servant?" and so on. Concerning the first he does three things. First he sets forth the admonition; second, a comparison; third, he concludes the point proposed. The second is at "But know this," etc.; the third at "And you be ready," and so on.

He says therefore: thus I say that the day is uncertain, and no one can be confident of his own state, because of any two, one will be taken and the other left; therefore you ought to be diligent and solicitous. Watch therefore. And, as Jerome says, the Lord for this reason wished to set an uncertain term, so that man might always be waiting. For man fails in three things: because his senses are idle, likewise because he is idle from motion, likewise because man lies down. Therefore watch, that your senses may be raised up through contemplation; Song of Songs 5:2: "I sleep, and my heart watches." Likewise watch, lest you grow torpid in death: for he watches who exercises himself in good works; 1 Peter, last chapter, 8: "Be sober and watch, because your adversary the devil goes about as a roaring lion seeking whom he may devour." Likewise watch, lest you lie down through negligence; Proverbs 6:9: "How long will you sleep, O sluggard?"

But what does he say? "Because you know not what hour your Lord will come." He said this to the apostles, and it is not found elsewhere that he calls himself Lord so expressly as here, and in John 13:13: "You call me Master and Lord, and you say well, for so I am." But someone might say that the Lord was speaking to the apostles; but the apostles were not going to live until the end of the world, so how then does he say, "Watch, because you know not what hour your Lord will come"? Augustine says that this is necessary also for the apostles, and for those who were before us, and for us, because the Lord comes in two ways. At the end of the world he will come to all generally; likewise he comes to each one at his own end, namely in death; John 14:18: "I will not leave you orphans, I will come to you." Therefore the coming is twofold, at the end of the world and also in death: and he willed both to be uncertain. And these comings correspond to each other, because such as one is found in the second, such he was in the first. Augustine: "The world's last day finds him unprepared, whom his own last day found unprepared." Likewise it can be explained of another coming, namely the invisible one, when he comes into the mind; Job 9:11: "If he comes to me, I shall not perceive it." Hence he comes to many, and they do not perceive it. Hence you ought to watch a great deal, so that if he knocks, you may open to him; hence Revelation 3:20: "I stand at the door and knock; if anyone opens to me, I will come in to him and sup with him."

"But know this, that if the householder knew at what hour the thief would come, he would watch at that hour, and would not allow his house to be broken into." But because he does not know at what hour, it is necessary that he watch the whole night. Who is this householder? The house is the soul. In this man ought to rest; Wisdom 8:16: "Entering into my house," that is into my conscience, "I will rest with her." The householder is reason: Proverbs 20:8: "The king who sits on the throne of judgment scatters away all evil with his look." Sometimes a thief breaks into his house. The thief is some persuasion of false doctrine, or some temptation. And it is called a thief, as is found in John 10:1: "He who does not enter by the door into the sheepfold of the sheep, he is a thief and a robber." The door is properly called natural knowledge, or natural law. Whoever therefore enters through reason, enters through the door; but whoever enters through the door of concupiscence, or of anger, or of something of this kind, is a thief. Thieves are accustomed to come at night. In Obadiah 5: "If thieves had come in to you, if robbers by night, how would you have kept silent?" Hence if they come by day, they are not feared. Thus when man is in the contemplation of divine things, then temptation does not come; but when he holds himself slackly, then it comes. Therefore the prophet says well, Psalm 70:9: "When my strength shall fail, do not forsake me." Hence we ought to watch, because we do not know when the Lord will come, namely to judgment. Or we can refer it to the day of death; 1 Thessalonians 5:3: "For when they shall say, peace and security, then sudden destruction shall come upon them."

"And you be ready, because at the hour you do not expect, the Son of Man will come." Chrysostom says that men solicitous about temporal things watch at night. And if they watch for temporal things, much more ought one to watch for spiritual things; Revelation 3:3: "If you do not watch, I will come to you like a thief."

"Who, do you think, is the faithful and prudent servant, whom his lord has set over his household?" Here he especially admonishes prelates to watchfulness. And first by alluring them with rewards; second by terrifying them with punishments. Concerning the first he does three things. First he sets down the fitness of a good prelate; second, the office; third, the reward.

The fitness is that he be faithful and prudent. In any good work two things are necessary: that the intention be fixed on the due end, and likewise that one take the fitting ways to that end; therefore in the office of prelacy these two things are necessary. First, that he fix his intention on the due end, which some set in themselves, of whom it is said, Ezekiel 34:2: "Woe to the shepherds who feed themselves"; because those who set their intention on the right end do not intend what is useful to themselves, but what is useful to many, that they may be saved. And all this those who act rightly do for the glory of God. But he who seeks what is his own does not. Hence it is necessary that he be faithful; 1 Corinthians 4:2: "Now it is required among stewards, that a man be found faithful." Likewise he ought to be prudent, because it can happen that someone seeks the glory of God, but not according to knowledge. For it belongs to the prelate to correct vices. He could therefore rebuke in such a way that he might induce someone into sin. Therefore it is necessary that he be prudent. Above, chapter 10:16: "Be prudent as serpents." And note that he names him "servant," because there is a difference between a free man and a servant, since every action of a servant is referred back to his master, not so of a free man: thus every action of a prelate ought to be referred to God. Thus Paul called himself a servant, when he said, 2 Corinthians 4:5: "But ourselves your servants through Jesus." But why does he say "Who, do you think, is the faithful and prudent servant"? Because few are faithful; Philippians 2:21: "For all seek the things that are their own, not the things that are Jesus Christ's"; Proverbs 20:6: "But a faithful man, who shall find?" And if few are faithful, fewer still are prudent; therefore the Lord speaks thus, noting the scarcity.

Then he touches on their office: "whom his lord has set over his household." And he does three things. First he treats of his institution over his office, when he says "whom his lord has set," not that he himself procured it, either by gifts or by prayers; Hebrews 5:4: "No man takes the honor to himself, but he who is called by God, as Aaron was." Then he touches on that over which he has been set, namely "over his household," that is, over his Church, not over temporal things, according to what the Apostle says, 2 Timothy 2:4: "No man serving as a soldier for God entangles himself with secular affairs." Likewise it is necessary that he be prudent, that he watch over the Church, not over other things that are outside the Church; 1 Corinthians 5:12: "For what have we to do with judging those who are outside?" Likewise he touches on the office of the prelate, that he "give them food in due season": food, namely, of doctrine, of good example, and of temporal assistance; therefore the Lord says to Peter three times: "Feed, feed, feed my sheep." Feed by word, feed by example, feed by temporal assistance is understood last, but yet "in due season"; Ecclesiastes 3:1: "All things have their season." Likewise John 16:12: "I have many things to say to you, but you cannot bear them now." For if he wishes to say words when it is not fitting, he loses his effort.

There follows the matter of the reward; and first he says what this is; second, in what it consists. What is the reward? Beatitude; hence he says, "blessed," whether in death or at the end of the world, "whom, when his lord comes, he shall find so doing," namely administering, as has been said. Psalm 118:1: "Blessed are the undefiled in the way, who walk in the law of the Lord." And why are they blessed? "Amen I say to you, that he will set him over all his goods." This is explained in three ways.

In one way, so that it may be shown in what all beatitude consists. For beatitude consists in some good; but all goods are God's. Is beatitude, then, in any of these? Beatitude is in that good which is above all goods: for no one is blessed except in that good which is God. Hence "he will set him over all his goods," that is, he will be beatified in that good, namely in God, who is above all things.

In a second way it can be explained that he says this to show the pre-eminence which good prelates will have. Luke 12:37 has it that "he will make them sit down to eat"; but here it is said that "he will set him over all his goods"; because among all rewards the greatest is the reward of the good prelate; above, chapter 5:19: "He who shall do and teach, he shall be called great." Daniel 12:3: "They that are learned shall shine as the brightness of the firmament, and they that instruct many to justice, as stars for all eternity." And this is "over all his goods," that is, over all the rewards of the saints.

In a third way it can be explained through union with Christ; because just as in this world no one arrives at the state of perfection except he who follows in the footsteps of Christ, so too then, no one does, except those who have been joined to Christ: and they will have dominion over all things, insofar as their will becomes conformed to the divine will; Luke 22:29: "And I dispose to you, as my Father has disposed to me, a kingdom." And Revelation 2:28: "He who shall overcome, I will give him the morning star."

"But if that wicked servant shall say in his heart," and so on. After he has enticed them to be watchful by rewards, here he terrifies them by punishments. And first he sets down the fault; second, the punishment, at "the lord of that servant will come," and so on. In the fault there are two things, namely the cause of the fault, and the fault itself; and yet both are fault. The cause of the fault is despair concerning the coming, "if he shall say: My lord delays his coming." Augustine says that someone could say this out of excessive desire, and this was shown by him who said: "When shall I come and appear before the face of my God?" Sometimes it is said on account of despair of his coming soon; Ezekiel 12:22: "Son of man, what is this proverb in the land of Israel, saying: The days shall be prolonged, and every vision shall fail? For it shall not be long delayed." 2 Peter 3:9: "The Lord does not delay his promise." Hence this is the root of everything.

But what are the things that follow from this? One of cruelty, the other of pleasure. As to the first he says "and shall begin to strike his fellow servants," because he regards those subject to him as mere slaves, against that saying of 1 Peter 5:3: "but willingly... neither lording it over your charges." And it is not enough for him, but he also strikes and afflicts; Micah 3:10: "You who build up Zion with blood." Or they strike their brothers, whom they regard as slaves, by bad example. Likewise this is not enough for them, but they turn themselves to pleasures. "And shall eat and drink with drunkards," that is, he will have fellowship with the licentious, if he himself is given to pleasure.

And what will come of this? He sets down the judgment. For first he sets down the judgment as unexpected; second, the punishment. He says "the lord of that servant will come in a day that he does not expect"; because sometimes man believes himself secure of a long life, and yet suddenly he fails; 1 Thessalonians 5:2: "The day of the Lord will come like a thief"; Isaiah 30:13: "Suddenly, when it is not expected, its ruin shall come."

And what will happen from this? A threefold punishment follows. "And shall separate him" — not, as Jerome says, that he divides him with a sword, but from the fellowship of the good; below, chapter 25:32: "And he shall separate them one from another, as a shepherd separates the sheep from the goats." And this is the greatest punishment. Origen says thus: in man there are three things: there is the soul, the body, the spiritual gift. And these will not be divided in good prelates, but they will be in wicked prelates. The spiritual gift will be taken away, because he will take back the spiritual gift which he had given to them; but the body and the soul will be sent into the fire. Likewise another punishment is that he will be numbered among the wicked, hence he says "and shall appoint his portion with the hypocrites." Hypocrites are pretenders who profess one thing and do another: hence he will set his portion with such as these. And thus it is understood, Psalm 10:7: "Brimstone and storms of wind shall be the portion of their cup." Likewise still this is not enough, but there will be another punishment, because "there shall be weeping and gnashing of teeth." Job 24:19: "For they shall pass from the cold of snows to excessive heat." Hence weeping is generated from smoke, the gnashing of teeth from cold. Origen says that from this we can consider that those speak wrongly who say that wicked prelates are not prelates.

Likewise note a certain comparison that Augustine sets down. Let us remove from our eyes that servant of whom the discourse is made, and let us posit three servants, who love the coming of their lord. Let one say: My lord will come soon, and therefore I will watch. Let another say: My lord will delay, but I wish to watch. Let the other say: I do not know when he will come, and therefore I wish to watch. Which of these speaks better? Augustine answers that the first is badly deceived, because if he thinks that he will come soon, and afterward he delays, he is in danger of falling asleep out of weariness. The second can be deceived, but he is not in danger. But the third does well, who always waits in uncertainty; therefore it is bad to fix any particular time.