For the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works.

“He said not in such glory as is that of the Father, that you might not suppose a difference of glory, but He says, The glory of the Father, that it might be shewn to be the same glory. But if the glory is one, it is evident that the substance is one. What then fearest thou, Peter, hearing of death? For then shalt thou see Me in glory. But if I be in glory, so also shall ye be. But in making mention of His glory, He mingleth therewith things terrible, bringing forward the judgment, as it follows, And then shall he render to each man according to his works.”

“Having thus called upon His disciples to deny themselves and take up their cross, the hearers were filled with great terror, therefore these severe tidings are followed by more joyful; For the Son of Man shall come in the glory of his Father with the holy Angels. Dost thou fear death? Hear the glory of the triumph. Dost thou dread the cross? Hear the attendance of the Angels.”

“Above, Peter's confession concerning the divinity of Christ was set down; here he commands silence for a time, namely lest they should say that he himself was the Christ. But here a question seems to arise. For above, the Lord had sent the disciples to preach the kingdom of God; how then does he here forbid it? On the surface of the letter it can be said that he did not command above that they should announce Christ, but the kingdom of God. But since the announcing of the kingdom of God includes in itself the announcing of Christ, therefore what he commanded above seems here to be forbidden. Jerome says that what he had preached before he does not forbid, because before he had commanded that Jesus be preached, whereas here he commands that they not call him Christ: for Christ is a name of dignity, Jesus a name of the Savior. Hence above, in Matthew 1:21: "and thou shalt call his name Jesus." Origen answers that the apostles had before spoken of Christ as of a great man; but concerning the Christ he wished it to be kept silent for a while, that afterward he might appear to them the more fully; just as sometimes teaching is set forth beforehand, that they may have time to discern. Or it must be said that that saying, "as you go, preach," ought not to be twisted back to the time before the passion, but to after it. Hence there it is touched that they would be dragged before kings and governors, and so on, and this was not done before the passion. But why did the Lord now command that this be kept silent? For it was to come that the peoples would see him suffering, and when some perceive confusion in someone great, they are the more incited to scandal; therefore, and so on. Chrysostom says: if what is planted is uprooted, it cannot be planted again so quickly. Hence if the faith had been planted, and had been uprooted in the passion, afterward it would not have been planted again so quickly. Hence many things are not to be spoken, for the avoiding of scandal. And that this is the reason is clear, because immediately he announces his passion; hence it is added, "and from that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things." And concerning this he does three things. First he foretells the passion; second he rebukes the disciple, at "who, turning, said to Peter," etc.; third he teaches the faith, at "then Jesus said to his disciples," etc. And concerning the first, two things. For first he foretells the passion; second the resurrection, at "and the third day rise again." And concerning the first he touches upon the place, the authors, and the consummation. He says, therefore, "and from that time Jesus began to show his disciples." He spoke of the passion here, and in chapters 17 and 20. But before this time he had not foretold it. But why did he begin now? Because he had manifested himself to the apostles. But why not before? Because if, before their faith had been confirmed in them, he had foretold the passion, perhaps they would have abandoned him; but now they believed him true God, therefore, and so on. And he says "to show," not "to say," because those things are said which are manifested to be understood, but those things are shown which are manifested visibly; therefore to the Jews he spoke, to the disciples he showed; Luke, last chapter, 26: "ought not Christ to have suffered these things, and so to enter into his glory?" Hence in saying "it must be," he touches the necessity. And why Jerusalem? He touches the reason. As to his saying Jerusalem, the first reason is that there was the temple of God, where the sacrifices were made. Now the sacrifices of the old law were a figure of that sacrifice which was on the altar of the cross; therefore he willed that where the figure was, there the truth should be made manifest; Ephesians 5:2: "and delivered himself up for us, an offering and a sacrifice to God for an odor of sweetness," and so on. Another reason is that the prophets suffered in Jerusalem, as below, chapter 23:37: "Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent to thee." He willed therefore to suffer there, to show that their death was a sign of the passion of Christ. Again, Jerusalem is said to mean "vision of peace"; but the passion itself was peace-making; to the Colossians, chapter 1:20: "making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven." Again, that through that way there might be for us a way to the heavenly Jerusalem; to the Galatians 4:26: "but that Jerusalem which is above is free, which is our mother." But by whom? "By the ancients." And this is because it was at their instigation that he suffered. He does the deed by whose authority it is done; hence they killed him more than the soldiers did. Hence by this the malice of the people is signified, because those who seem better are found worse. For someone is restrained from sin by reason of age, someone by reason of knowledge, someone by reason of dignity; yet age did not restrain them, for it was "by the ancients"; nor knowledge, for it was "by the scribes"; nor dignity, for it was "by the chief priests"; Jeremiah 5:5: "I will go therefore to the great men, and will speak to them: for they have known the way of the Lord, the judgment of their God. And behold these have more broken the yoke." Again, there was a certain abjection and humiliation, because when someone suffers from the common people, it is not a great thing; but when from the wise, and from those who seem good, the abjection is great; hence John 18:35: "thy own nation, and the chief priests, have delivered thee up to me." Again, he suffered even unto death, therefore he says "and be killed"; Acts 10:39: "whom they killed, hanging him upon a tree"; Daniel 9:26: "Christ shall be slain, and the people that shall deny him shall not be his." But joy at the resurrection is added: "and the third day rise again"; Hosea 6:3: "on the third day he will raise us up." "And Peter taking him began to rebuke him." Here he rebukes the disciple who opposes him. And first the opposing is set down; second the response of Christ, at "who, turning, said to Peter," etc. "Taking him" — either in his sight, or taking him aside to himself, lest he seem presumptuous in reproving the Lord before the others — he said, "Lord, be it far from thee, this shall not be unto thee." The Lord had praised his confession, and had given him power, because he had known him to be the Son of God; therefore he thought that, if he were killed, his faith would be frustrated, and that he would not be God; and therefore he rebuked him. He held in his heart that he was the Son of God, yet did not perceive that God is not to be rebuked, as is said in Job 15:3: "thou reprovest him that is not equal to thee, and speakest that which is not expedient for thee." But he still kept some faith in his divinity, for in Mark it is recorded, "be it merciful to thee, Lord, do not deliver thyself unto death." "Who turning said, go behind me, Satan." Here the response is set down. This passage Hilary expounds thus: the Devil, seeing that he himself had announced his own passion, and knowing the testimonies of the prophets, incited Peter to this, that he might dissuade him. Therefore the Lord, seeing that he was not speaking of his own prompting, rebuked him; therefore he said to Peter, "go behind me" — such that there be a full stop there. And to Satan he said, "Satan, thou art a scandal to me." Jerome says that he does not believe that Peter spoke at the Devil's prompting, but out of a feeling of devotion; hence he spoke ignorantly. Hence he does three things, for first the admonition is set down; second the rebuke; third the assigning of the cause. The admonition, in "go," Peter. Hence it is the same sentence which was said above to the Devil, "go behind, Satan." Or, "go after me," follow me. Satan is the same as "adversary." Hence whoever contradicts the divine counsel is called Satan. "Thou art a scandal to me" — that is, thou wishest to hinder my purpose. But is there not scandal for those who love God? Origen says that for the perfect there is no scandal. Hence they are not scandalized. But someone can put scandal before them. Hence Peter took up scandal, but Christ did not. Or thus: because he reckons the scandal of his members to be his own. Hence Paul: "who is scandalized, and I am not on fire?" Because, therefore, he could be a scandal to others, he said "thou art a scandal to me" — not on my own account, but on account of my members. But what is this? Above he had said, "thou art Peter, and upon this rock I will build my Church"; here, however, he calls him Satan. Jerome says that what the Lord had promised, he did not yet possess. But because he was to have these things in the future, therefore he could for this reason call him Satan. Chrysostom says that he wished to show what man could do by himself, and what by the grace of God: for above, by the grace of God, he had recognized the divinity of Christ; but when God withdrew his grace, humanity and defect appeared, to such an extent that he called him Satan: thus the Lord sometimes wills perfect men to fall, that they may know their own humanity. And that it ought to be understood in this way agrees well enough with what follows. Hence he gives the reason: "because thou savorest not the things that are of God." For before he had said, "thou art the Son of God" — there he savored according to divinity; but here he savors what belongs to man; 1 Corinthians 2:14: "for the sensual man perceiveth not the things that are of God." Proverbs 13:16 (Prov. 13:16): "a fool layeth open his folly." Peter shrank from the death of the flesh, but not the spirit of God did so; hence John 15:13: "greater love than this no man hath, that a man lay down his life for his friends." "Then Jesus said to his disciples." Here he exhorts to the imitation of the passion. And first he sets down the exhortation; second the reason; third he confirms it. The second at "he that will save his life shall lose it"; the third at "for what doth it profit a man, if he gain the whole world," and so on. Thus Peter wished to hinder the passion, but he himself invites them, saying, "if any man will come after me, let him deny himself, and take up his cross, and follow me"; as if to say: you must be ready to imitate the passion of Christ. Martyrs imitate it in a special way bodily, but spiritual men imitate it spiritually, dying spiritually for Christ. Hence it can be read of the bodily cross. Chrysostom: thus, therefore, when he said, "Peter, go after me," understand that he said it to Peter alone; but when he said, "whosoever will come," etc., he wills all men to come to him. And he says "will," because he who is drawn willingly is drawn more than he who is drawn by force; Psalm 53:8 (Ps. 53:8): "I will freely sacrifice to thee." Therefore he says three things: that he "deny," that he "take up his cross," that he "follow me." Chrysostom says that he speaks by way of comparison. If you had a son, and saw him being ill-treated, if you did not care, you would be denying him; so if you wish to follow the passion of the Lord, you must deny yourself, and reckon yourself as nothing; Psalm 37:15 (Ps. 37:15): "and I became as a man that heareth not, and that hath no reproofs in his mouth." And Proverbs 23:35: "they have beaten me, and I was not sensible of pain; they drew me, and I felt not." "And take up his cross, and follow me": that he be ready to suffer the cross, or to die the bitterest and most shameful death; Wisdom 2:20: "let us condemn him to a most shameful death." Hence man ought to be ready to suffer whatever death for God's sake. To suffer for one's own crimes is shameful; but for God's sake, it is not. Hence 1 Peter 4:15: "but let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's things. But if as a Christian, let him not be ashamed, but let him glorify God in that name." According to Gregory it is understood of spiritual mortification. For there is a threefold denial of oneself. First when one denies the state of preceding sin; Romans 6:11: "reckon ye also yourselves to be dead to sin." Again, if one is not in sin, and would transfer oneself to the state of perfection; to the Philippians 3:12: "if by any means I may attain to the resurrection which is from the dead: not that I have already attained, or am already perfect; but I follow after, if I may by any means apprehend, wherein I am also apprehended by Christ Jesus." Again, one who denies his own affection; to the Galatians 2:19: "for I through the law am dead to the law, that I may live to God: with Christ I am nailed to the cross." And 2 Corinthians 5:14: "if one died for all, then all were dead." "Take up his cross." A cross is so called from torment (cruciatus). One is tormented spiritually whose mind is tormented by compassion for one's neighbor, as the Apostle says, Romans 12:15: "weep with them that weep." Similarly one is tormented through penance; to the Galatians 5:24: "and they that are Christ's have crucified their flesh, with the vices and concupiscences." "And follow me." Many have compassion, but do not follow God. He who has compassion, and is in sin, does not follow, because Christ came to destroy sins. Again, if you afflict yourself for vain glory, you do not follow God; above, 6:16: "when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast," and so on. "For he that will save his life shall lose it." Here the reason for his admonition is given, and it is a reason drawn from the greatness of the recompense. And this can be read in two ways. For there is a twofold salvation: namely, the salvation of the soul, and this is of the just; and the salvation of the body, and this is of all, even of beasts of burden; Psalm 35:7 (Ps. 35:7): "men and beasts thou wilt preserve, O Lord." Hence let us say: "he that will save his life" — that is, bodily life, by not denying, by not bearing the cross — "shall lose it." Above he said "will" (vult), here "he that will" (voluerit). Hence just as that could be interpreted in two ways, so likewise this. "He that will save his life" — that is, the soul which is the principle of bodily life, namely so that it not be killed, or not suffer compassion — "shall lose it." Psalm 72:27 (Ps. 72:27): "thou shalt destroy all them that are disloyal to thee." "But he that shall lose it" — either by giving it over to death, or by denying its delights, for my sake — "shall find it"; Ecclesiasticus 51:35: "I labored a little, and found much rest." Or thus: "he that will save his life" — and lead it to eternal salvation, Isaiah 51:6: "my salvation shall be for ever" — "shall lose it," either by undergoing death, or by denying carnal things. "But he that shall lose it for my sake" — namely, he who shall have given up carnal desires — "shall find it," namely, life; 2 Corinthians 13:4: "for we also are weak in him, but we shall live with him." "For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?" Here he confirms it by a reason. Someone could say: I do not care; I want this present life more than another. And this he excludes. First by that inestimable life; second by the irreparable loss of the soul. He says, therefore, "what doth it profit," etc., that is, what do these temporal things profit you, if you lose your soul? It is natural to man that he loves the end more than the things that are for the end, as the body more than riches. Hence it is natural that all things are laid out for the safety of the body. If the contrary is done, it is a perversity of passion. So too it is natural to love the soul more than the body; hence he is wise who would rather suffer bodily than sustain great confusion. If, then, this is so, one ought all the more to desire the salvation of the soul rather than of the body, even if one could have the whole world. "But what doth it profit a man, if he gain the whole world, but suffer the loss of his own soul?" As if to say: the loss of the soul is an inestimable loss. Again, someone could say: if I have it and lose it, I shall be able to recover it; therefore the Lord excludes this: "or what exchange shall a man give for his soul?" As if to say, none. Proverbs 6:35: "he shall not accept the numerous gifts of any man for his redemption." But can it not be redeemed at all? Daniel 4:24: "redeem thou thy sins with alms." It must be said that here he speaks with respect to perfect loss, because he could not recover it, unless he first had found it again; but when one is contrite, one finds it again. Gregory otherwise: there is a twofold time of the Church, of prosperity and of adversity: in adversity, adverse things; in prosperity, prosperous things. "For the Son of man shall come in the glory of his Father." Here he treats of the power of judgment. And first the power of judgment is set down; second he answers a tacit objection. Perhaps you will say: to what end should I follow and take up the cross? etc. Because the judgment of the Son of man is his, and the power. John 5:27: "and he hath given him power to do judgment, because he is the Son of man." Do not grieve, therefore, that he suffers, because he is to come "in glory." Do not grieve that he is rejected by the elders, because he is to come "in the glory of his Father"; nor that before many, because "with his angels"; Philippians 2:11: "that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father." And below, 25:31: "and when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty," and so on. "Then he shall render" — and restore — "to every man according to his works." Then he answers the tacit objection: "amen I say to you"; as if to say: I have told you that the Son of man is to come, etc. But do not marvel. Why? I wish to show you that "there are some of them that stand here, that shall not taste death." Sinners are swallowed up by death, but the just taste death. Now these were Peter, John, and James. "Till they see the Son of man coming in his kingdom." This was a sign of future glory. He did not name them, however, on account of the envy of the others. For they could have incurred envy, because they more than the others. Again, on account of importunity, for they would have been importunate if he had shown nothing to them. Otherwise it can be said that the kingdom of God is the Church: therefore there is someone who shall not taste death, as John, "till he see the Son of man coming in his kingdom" — that is, until the Church be spread abroad, because he lived so long that he saw the Church spread, and many churches built.”