Thomas Aquinas Commentary Matthew 24

Here, the multiple provocations of the Jews were recounted; now, the preparation for Christ’s departure through the instruction of His disciples is recounted. Now they are instructed concerning dangers. And firstly, a question of the disciples is recounted; and secondly, Christ’s answer is recounted, where it is said: And Jesus answering, said to them. Regarding the first point, there are two parts. Firstly, the occasion of the question is recounted, where it is said: And when he was sitting on Mount Olivet, etc.

The occasion was twofold. The occasion was His prediction of the destruction of the Temple, which prediction He indeed made by deed and by word. Firstly, He predicted this by deed, because He went out of the Temple.

Secondly, He predicted this by His words, Behold, your house shall be left to you, desolate (Matthew 23:38). He shows this by the fact that He went out of the Temple. Therefore, by the fact that He went out from the Temple physically, He shows that He went out from there spiritually: But Jesus hid himself and went out of the temple (John 8:59). When a sinner does not want to be corrected, the Lord goes out from him: From the daughter of Zion, all her beauty is departed (Lamentations 1:6).

Then the question is recounted, where it is said: The disciples came to him privately, saying. Secondly, the answer is recounted, where it is said: And he answering, said to them, etc. So He went away. But then his disciples came to shew him the buildings of the temple, so that He might see how beautiful and impressive the house was. Therefore, elsewhere, namely, in Mark 13:1, it is stated: Behold what manner of stones and what buildings are here.

But Origen asks: Had He not been there at other times, and did He not know the buildings well? He solves the matter, saying that they were not asking in order to teach Him, or as if He did not know, but so that He might find a remedy for the destruction. So a Christian is the temple of God, as is stated in 1 Corinthians 3; the disciples, however, are intercessors so that this temple would not be destroyed.

Then the Lord answers: ‘These things seem to you to be great.’ The Lord of hosts hath designed it, to pull down the pride of all glory, etc. (Isaiah 23:9). Therefore, He adds: Amen I say to you, there shall not be left here a stone upon a stone.

Is this true? In Chrysostom’s time, it had not yet happened completely, but it was hoped that it would happen. Or it can be said that He only means to say that it will be destroyed.

Alternatively, it can be said that, just as according to God’s foresight the Temple was once restored, so, according to God’s foresight, with the confirmation of the New Law having begun, the Temple would be destroyed so that sacrifices would not be made in it. Therefore, if it had not been destroyed, many Jews who had become Christians would perform the ceremonies and so return to the Temple. Thus, by divine dispensation, it happened that the Temple was destroyed.

This is stated in Luke 21:6, where it is said concerning 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 also it happens that someone builds through good virtues, but if he falls through some mortal sin, if he becomes negligent and not careful, he falls completely and is destroyed: Raze it, raze it, even to the foundation thereof (Psalms 136:7).

Therefore, He means to say that not only would the Temple be destroyed, but also the things pertaining to it, which were shadows, as it is stated: The law, having a shadow of the good things to come (Hebrews 10:1).

Having given the occasion, the question is recounted. We should note that He went out and went to Mount Olivet, and this signifies the Church in which fruitful olive trees are planted: I, as a fruitful olive tree (Psalms 51:10). And from there, He instructs His disciples.

He had said that the Temple would be destroyed; therefore, they ask three things:

1. they ask about the Temple, saying, Tell us when shall these things be?—namely, the accomplishment of Your warning;
2. they ask about His Coming, saying, and what shall be the sign of thy coming?; and
3. they ask about the end of the world, saying, and of the consummation of the world?

In Luke, only one question is mentioned, namely, about the destruction of the Temple, because they did not believe that it ought to be destroyed until after the Second Coming. Therefore, they said, Wilt thou at this time restore again the kingdom of Israel? (Acts 1:6).

In Mark 13, it is said that they sent only Peter, John, James, and Andrew, for these were called first and so had greater confidence in approaching Him. In this, we have an example: those who remain in contemplation longer are more familiar with God: They that approach to his feet, shall receive of his doctrine (Deuteronomy 33:3).

These disciples were asking about His Coming, and this is twofold. The first Coming is the last, which is for judging, and this will be at the end of the world. You find this written: So shall he come as you have seen him going into heaven (Acts 1:11).

The other Coming was for comforting the minds of men, to whom He comes spiritually. They shall see the Son of man coming in the clouds (Matthew 24:30), meaning in the preachers, because by preachers God comes into the minds of men.

Therefore, there is a doubt regarding which Coming He refers to. Nevertheless, Augustine says that it should be referred to His spiritual coming. But some say that it refers to His Second Coming. Others, however, interpret this as referring to both the destruction of Jerusalem and the last Coming.

Therefore, He firstly responds in regard to the destruction of Jerusalem; secondly, He responds in regard to the Second Coming, where it is said, For as lightning cometh out of the east. Regarding the first part, He does two things. Firstly, He foretells the things that will precede the destruction of Jerusalem; secondly, He foretells the things that will happen at the time of the destruction, where it is said: When therefore you shall see the abomination of desolation, etc.

These preliminary events were on the part of those outside the Church, and on the part of those within the Church. Firstly, therefore, the events on the part of outsiders are recounted; secondly, events on the part of those who are within the Church are recounted, where it is said: And many false prophets shall rise and shall seduce many.

Regarding the first point, He does two things. Firstly, He sets forth the spiritual dangers; secondly, He sets forth the physical dangers, where it is said: And you shall hear of wars and rumors of wars. He says, therefore: ‘You indeed ask about the end of the world; nevertheless, you should be concerned about yourselves, that you are not deceived.’ Therefore, He says: Take heed that no man seduce you.

See therefore, brethren, how you walk circumspectly (Ephesians 5:15). For many will come in my name saying, I am Christ. Some men come as being sent by Christ, and in such a way did the Apostles come.

Others, however, are said to come in Christ’s name, but usurping His name for themselves—a name which is not given to another man: A name was given him which is above all names (Philippians 2:9). Therefore, many seducers will come, who will come of themselves. Christ, on the other hand, did not come of Himself but from God; therefore: I am not come of myself (John 7:28).

However, even though this may be said specifically of the Antichrist, it can nevertheless be said about many others. Therefore, because they did not adhere to the truth, they were given over to errors. This happened to Simon the magician, who wrote books and called himself the book of God, the great God, and everything of God, and he seduced many.

For it is characteristic of those led astray, who are divided by their errors, to be many, because The number of fools is infinite (Ecclesiastes 1:15). Therefore, truth gathers, but error divides, and this is its danger. This passage can also be referred to His Second Coming, for these things will happen close to Judgment Day.

And you shall hear of wars, etc. Here He first mentions wars, and secondly, He comforts them. He says, therefore (it was said): Take heed that no man seduce you... because you shall hear of wars, etc. This happened immediately after the Passion.

For then, very bad tyrants were sent into Judea by the Emperor, who were burdening them so much that they could scarcely bear it. Therefore, And you shall hear of wars and rumors of wars, because in wars rumors are powerful; thus, it often happens that a few men weaken many: The snorting of his horses was heard from Dan; all the land was moved at the sound of the neighing of his warriors (Jeremiah 8:16).

And See. Some might think that the end of the world was immediately at hand. Therefore, it is said that the tribulation was so great that they might have thought it was the end of the world. For this reason, He says, See that ye be not troubled. For these things must come to pass, but the end is not yet, referring to the destruction of Jerusalem, because its destruction was not until forty years after the Passion.

But someone could say: ‘You say that we are going to hear of wars, but there have always been wars.’ He answers: ‘Never have you seen wars like this.’ For nation shall rise against nation—namely, the Roman nation against the Jewish nation—and kingdom—namely, the Roman kingdom—against kingdom—namely, the Jewish kingdom. And there shall be pestilences, etc.

One might say: ‘These wars happen by chance and not by God’s vengeance.’ But it is evident that they happen by God’s vengeance, because not only are these evils inflicted by a nation, but by God, because there shall be pestilences, which arise from the corruption of the air, and famines and earthquakes in places. And these things all happened before the destruction of Jerusalem.

Someone might say: ‘All these things happened by chance and were not indicative of an affliction,’ but this is not so. Therefore, He says: Now all these are the beginnings of sorrows. They shall be in pain as a woman in labour (Isaiah 13:8). Chrysostom interprets the passage this way. But Origen interprets the passage as referring to the end of time.

So we should consider that the world is like a man: when it approaches death, its vital forces begin to weaken. Thus, to demonstrate the universal change that will occur at the end of time, the Lord brings about some particular change so that the forces of nature lose some power. 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 brings forth plants and grains (thus, food is produced), and this will be weakened so that there will be a famine on earth. Similarly, the earth supports us, and in opposition to this, the earth will be disturbed, from which earthquakes will occur.

The first two afflictions will be universal, but the last one will be particular, because it will happen in certain places. And why will it not happen universally throughout the whole world? It will be so that men, upon seeing this, may reflect in their hearts and be converted.

It also happens that famines occur from a shortage of things, and then, due to the famine, nation shall rise against nation; and this could be near the end of the world. Alternatively, a nation might sometimes rise against a nation, not because of a shortage, but because of vainglory. Sometimes, it happens because of the injustice of men.

Sometimes, God is appeased and He restrains the bad angels by means of the good angels, as it is said: 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 (Ezekiel 13:5). Therefore, the world continues through the prayer of good men.

And then, namely, at the end of the world, charity shall grow cold, and then there will be many afflictions, because then the good angels will release the demons, who have power to harm the land and the sea. Therefore, since they have power over the land and the sea, they will move the whole earth. That they can do this is found in Job 1.

Jerome says that this can be said of the Lord’s coming by which He comes daily to the Church. For when heretics impede the very goods of the Church herself, then spiritual pestilences and famines occur—namely, the lack of good teaching (Amos 8:11)—and earthquakes, meaning men who are firm will be moved.

Then shall they deliver you up to be afflicted. Then He mentions certain preliminary events which were to come in the Church. And to the Church would come favorable and unfavorable events. Firstly, He recounts the unfavorable things; and secondly, He recounts the favorable things, where it is said: And this gospel of the kingdom shall be preached in the whole world.

He foretells the unfavorable things, however, in two ways: from those outside and from those within the Church: Without, the sword shall lay them waste, and terror within (Deuteronomy 32:25). And He mentions three dangers:

• tribulation,
• killing, and
• hatred.

They could say: ‘It is true that the world will suffer these things, but what is it to us?’ He says the contrary, and it is for this reason that He says: You. It is as if He were to say, ‘You will not be unaffected, but you will be troubled in the literal sense’: in tribulation, in necessities, etc. (2 Corinthians 6:4).

Likewise, they shall put you to death; for example, He permitted that they kill Stephen and James. Therefore, it is said: We are counted as sheep for the slaughter (Psalms 43:22). Similarly, you shall be hated by all nations, meaning the Jews, or by all the Jews scattered throughout the world: Blessed are they that suffer persecution for justice (Matthew 5:10).

And He gives a consolation: that although all men suffer, you will suffer for my name’s sake. Behold, them whom I have built, I do destroy... and it continues: And dost thou seek great things? (Jeremiah 45:4–5).

Origen says that what is said here refers to His Second Coming, because there will be such a universal persecution that all evil men will persecute the good; and because of this, He says: Then. For it was the custom that when afflictions happened, they were saying it was because of the sins of the Christians. Therefore, they rose up against them; therefore: Then shall they deliver you up to be afflicted.

And then shall many be scandalized. Here, He points out the dangers from those within the Church. For there is a threefold scandal that you will suffer:

• of the weak,
• of mutual harm, and
• again, of debility.

Therefore, He says: Then shall many be scandalized, because even the perfect will often be scandalized. Therefore: It must needs be that scandals come (Matthew 18:7). Thus, the elect are also afflicted when they see scandals; for this reason, Paul said: Who is scandalized, and I am not on fire? (2 Corinthians 11:29).

And shall betray one another. From this, the second affliction shall appear. The brother also shall deliver up the brother to death, etc. (Matthew 10:21). And they shall betray one another, not only physically, but also spiritually, because some men are the source of an error, and from this it will follow that they shall hate one another.

And many false prophets shall rise and shall seduce many. Such are those who seduce many in the Church: There were also false prophets among the people (2 Peter 2:1). Likewise: There are become many Antichrists... They went out from us, but they were not of us (1 John 2:18–19). Therefore, these afflictions will take place because brethren will be corrupted, for they shall seduce many.

Likewise, the third danger shall appear, because not only will they do this, but they will also be corrupted; therefore, they will falter: Because iniquity hath abounded, the charity of many shall grow cold. But I have somewhat against thee, because thou hast left thy first charity (Revelation 2:4).

Charity can be said to grow cold because when men see others leaving charity, they themselves are made cold, even though they may not completely perish. This happened to many but not to all, because charity was always fervent in the Apostles: Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword? (Romans 8:35).

Therefore, such will happen to many but not to all, because He that shall persevere to the end—namely, the end of the present life—he shall be saved. The same saying is found above in Matthew 10.

And this gospel of the kingdom shall be preached in the whole world. Above, the Lord foretold the adversities that would happen within the Church; now, however, He predicts the favorable events. Because the Apostles, who were born of the Jews, were zealous for their own race—I have great sadness and continual sorrow in my heart (Romans 9:2)—for that reason, He says for their consolation that very many were being called to the faith: This gospel of the kingdom shall be preached in the whole world.

For when He was beginning to preach He said: Do penance, for the kingdom of heaven is at hand (Matthew 4:17). This Gospel, however, shall be preached in the whole world, for the New Law was not meant for just one nation as was the Old Law: Preach the gospel to every creature (Mark 16:15).

Chrysostom says that this was fulfilled before the destruction of the city of Jerusalem, and he proves this by the Apostle’s epistle to the Romans (Romans 10:18), where the Apostle says: Their sound hath gone forth into all the earth. For that reason, the evangelical teaching seems to have been diffused throughout the whole world.

Likewise, he proves this by another passage, which is found in Colossians 1:6: The preaching of the gospel bringeth forth fruit. And it is not surprising, because one Apostle, namely Paul, spread the evangelical teaching so far that he came to Rome and Spain. Therefore, what was written was fulfilled: Thou hast sent thy messengers far off (Isaiah 57:9).

And for that reason, Chrysostom says that, in this, Christ’s power should be admired, because within the space of forty years His teaching grew so much that it filled the whole world. Therefore, He says well, And this gospel of the kingdom shall be preached in the whole world.

But will all men believe? No; rather, some will and others will not. And the fact that some will believe will be a testimony against those who will not believe, as Jerome says: We have received grace and apostleship for obedience to the faith, in all nations... so that they are inexcusable (Romans 1:5, 20).

And then—namely, when all nations believe—the consummation shall come, meaning the destruction of Jerusalem. Concerning this, one can understand what is said in Ezekiel 7:3: Now is an end come upon thee, and I will send my wrath upon thee. For He performed signs, He spread the Gospel among the people, and they did not want to believe. Therefore, what is said in Malachi 1:10 happened to them: I will not receive a gift of your hand.

Augustine maintains that this passage should not be referred to the consummation of Jerusalem, but of the world. Therefore, Christ says, Shall be preached—namely, before the end of the world. Thus, He says, for a testimony to all nations, because not all nations will believe, and then shall the consummation come, meaning the end of the world.

And this is one sign: that until the preaching of the Gospel is spread throughout the whole world, the end of the world shall not come. And the preaching of the Gospel had not yet come, as Augustine says, to certain barbarians in Africa. This is in accord with what is written: Their sound hath gone forth into all the earth (Psalms 18:5)—a saying he put in the past tense for the future.

And referring to what is written to the Colossians, he says that it was not yet bringing forth fruit to the full but was still beginning. It can be distinguished thus: the spread of the Gospel can be understood in two ways. Either as to its notoriety only, and so it was completed before the destruction of the city (for even though some had not received it, nevertheless, there was no nation to which its fame had not reached). If, however, the spread of the Gospel with its effect is understood, then it is true what Augustine says, that it had not yet reached all nations.

Having already related the destruction, in this part He relates that the consummation will come, and He gives a sort of introduction.

And:

1. He cites the prophecy.
2. He gives a warning, where it is said, Then those who are in Judea, let them flee to the mountains.
3. He gives the reason for the warning, where it is said, For there will then be great tribulation.

So 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 Roman army is the abomination, and they are called abominations of desolation because they were the destroyers of the land. Or, by abominations, idols are understood, and it can be said of two idols. It is read that Pilate brought into the Temple the eagle, which was the Roman ensign that the Jews called an abomination. Therefore, when you see the placing of idols in the holy place, then you can recognize the fulfillment of Daniel’s prophecy concerning the destruction of Jerusalem.

Alternatively, it can be said that Jerusalem was destroyed twice. First, it was destroyed by Titus and Vespasian; on that occasion, the Temple was burned, and yet some men were let go. Afterwards, still others rebelled. Then Hadrian, who succeeded Trajan, completely destroyed the city, made a law that no Jew could live there again, and called the city by his own name. Moreover, he put an idol in the holy place; therefore, the idol that Hadrian placed can be called the abomination. Hence, ‘When you see this,’ etc. Concerning this expulsion, it is sufficiently found in Lamentations 2.

He that readeth let him understand. And why does He say this? It is because in that prophecy of Daniel many things are said concerning Christ’s Passion. For these words should be noticed; therefore, it is said there: Christ shall be slain… and there shall be in the temple the abomination of desolation: and the desolation shall continue even to the consummation, and to the end (Daniel 9:26–27).

Therefore, he who sees, let him understand that such things happened. Then those who are in Judea, let them flee to the mountains.

He gives useful advice:

1. He gives it.
2. He rejects the obstacles to fleeing.

For some obstacles are avoidable, others are unavoidable. He says, Then those who are in Judea, let them flee to the mountains. Then, namely, in the time of Vespasian. At that time, a certain man called Agrippa ruled in the mountains, and this man obeyed the Romans and did not rebel against them; therefore, when other nations were waging war, this man and his nation were at peace.

Therefore, by God’s providence, the faithful who were in Judea were warned that they should depart and go to the kingdom of this Agrippa, and they did so. Therefore, Then those who are in Judea, namely, the faithful, let them flee to the mountains; O flee ye out of the land of the north, etc. (Zechariah 2:6).

Then, He addresses the obstacles to fleeing. Because some obstacles are avoidable and others not, for that reason:

1. He first points out the dangers that are avoidable.
2. He then points out the unavoidable obstacles, where it is said, Woe to those who are with child, etc.

The obstacles that are avoidable concern earthly affairs, occurring either in the city or outside it, and so He points out both. Regarding the latter (which He terms the second type of location for such obstacles), it is said: And he who is in the field, let him not go back to take his coat. Then, regarding the former, He says: And he who is on the housetop, let him not come down to take anything out of his house; meaning whoever lives in the city, even if he is in his house, let him not go back to take anything, etc. Likewise, returning to the one in the field, He emphasizes not going back into his house to take his coat, namely, anything that is necessary, because all that a man owns he will give for his life.

And why does He say this? Because when the feast of the Passover approached, many gathered in Jerusalem, for He knew that Titus would besiege the city when they were so gathered. Therefore, He means to say, ‘This affliction will happen so quickly that a man will not be able to be on his guard.’

Similarly, He points out the unavoidable obstacles. Because some obstacles are unavoidable by human power (and so are simply unavoidable), while other obstacles, though unavoidable by humans, are nevertheless avoidable by God’s power, He speaks:

1. First, about the first type: the burden of children, which, when it exists, can in no way be avoided by human means. For although it can be said to someone, ‘Save your life,’ he could say, ‘How can I abandon my child?’ For that reason, He reveals this: Woe to those who are with child and who give suck, because such persons were unable to flee; for it was not to be said that they should procure an abortion, nor to those giving suck that they kill their children. And so it was fulfilled what is said: Blessed are the paps that have not given suck (Luke 23:29).
2. Second, about the other type of obstacle, which humans cannot remedy except by God. For a certain time is unsuitable either by nature or by law. A time is unsuitable by nature, such as winter, because then a man is hindered from fleeing on account of the harshness of the season. Similarly, a time is unsuitable by law, for instance, if the adversity happens on a Sabbath, because the Lord commanded that they not travel more than one mile. ‘And because this is not within your power, but within God’s power, therefore pray that your flight be not in the winter or on the sabbath, because in such matters recourse can be had only to God.’ Therefore: Come, and let us return to the Lord. For he hath taken us, and he will heal us (Hosea 6:1–2).

Pray that your flight be not in the winter, because winter naturally impedes flight on account of perilous roads, or on the sabbath, because the Sabbath impedes travel on account of God’s Law. Likewise, note that He says, Sabbath, by which He indicates that on the Sabbath they were appropriately killed.

Why the need for fleeing? It was on account of the greatness of the tribulation. Therefore:

1. He first relates the tribulation and its greatness.
2. He then points out the cause, where it is said, And unless those days had been shortened, etc.

He says, therefore: For there shall be then great tribulation, such as hath not been from the beginning of the world. And he who reads the historical account of Josephus can appreciate the extent of the tribulation, for many were killed by famine. Likewise, there were seditions in the city, such that they were killing each other; therefore, when Titus, who was very gentle, wished to spare them, they did not want this. Moreover, there were thieves among them who killed many. And a certain woman ate her son. Therefore, there was so great a tribulation such as had never been seen. And Luke says this: There shall be a tribulation and they shall fall by the edge of the sword (Luke 21:23–24).

But will there not be a greater tribulation at the time of the Antichrist? Yes, but it will not be among the Jews. And Chrysostom asks on account of what sin did it happen, because the punishment of the Sodomites was not as severe; therefore, there would not have been a greater punishment unless there was a greater sin.

And because they could say that this happened to them due to the sins of the Christians, therefore, He says that this is not so; therefore: Unless those days had been shortened, no flesh should be saved. Augustine says that some expound the passage as follows: namely, that the days were made shorter just as at the time of Joshua they were made longer. But this is contrary to what the Psalms say: By thy ordinance the day goeth on (Psalms 118:91); and so this can have two meanings:

1. It can mean that the days of tribulation are shortened in number. Therefore, if that time had lasted longer, all would have been killed, for no one would have been left. And why was this? It was because the Romans ruled throughout the whole world; for that reason, if that time had lasted longer, they would have been killed everywhere in the world.
2. Alternatively, days are said to have been shortened when the afflictions are shortened. And why are they shortened? For the sake of the elect; and this was not because God’s word failed to happen.

For many were converted from that people, and they were asking for the people that seed would be left: Except the Lord of hosts had left us seed, we had been as Sodom (Isaiah 1:9).

Then Chrysostom proposes two considerations why this is said: namely, that there were some disciples there, and likewise, that John lived even after this time. For that reason, he says that John does not mention this in his Gospel because he wrote after this event; therefore, he would have spoken about past events. But Matthew and Luke, who wrote before this event, mention it because then it was yet to occur.

Therefore, Chrysostom says that it was an evident miracle, when the Romans fought the Jews and nearly the whole nation of the Jews was destroyed, that very few Jews were able to go throughout the world to convert nearly the whole world; and this was Christ’s marvelous power.

Hilary explains that these words refer to the end of the world. When therefore you shall see the abomination, he names the abomination as the Antichrist. That you be not terrified, neither by spirit nor by word, as if the day of the Lord were at hand. Let no man deceive you by any means (2 Thessalonians 2:2).

Then those who are in Judea, let them flee to the mountains; because the Jews failed, they will flee the land of the Jews and be converted to the mountains of Christianity.

And he who is on the housetop, let him not come down to take anything out of his house. He means to say that the perfect should not be moved from their perfection; therefore, He touches upon the contemplative life which is signified by the roof; therefore, such men should not recede from their contemplation.

Likewise, when He says, he who is in the field, He treats of the active life. Such should not return to their original life but remain in their choice of life.

And what is signified by those who are with child? They are men laden with sins. Those who give suck are imperfect men; therefore, He means to say, ‘Woe to men burdened with sin, and are not strengthened.’

According to Augustine, those who are with child are they who desire to do evil; those who give suck are those who have actually carried out an evil desire.

And why does He say, in the winter or on the sabbath? By winter, sadness is signified; and by the Sabbath, joy is signified. Therefore: may your flight be not in the winter, absorbing a man with sadness, nor on the Sabbath, lifting him up with joy.

Or, by the Sabbath, resting from good works is signified, and by winter, the growing cold of charity is signified. And unless those days had been shortened, for it will last a short time, and if it would last longer, no flesh should be saved, meaning no man having flesh.

Likewise, these words can be referred to Christ’s coming through the Church. And so Origen says that as the word of the Gospel was spread by Christ’s coming, so false doctrine will be spread by the coming of the Antichrist; and as Christ had His prophets, so the Antichrist also.

Then He who is in the city let him flee into the mountains, that is, the mountains of perfect justice. They are said to be with child who are still perusing the word of salvation; those giving suck are they who have already done something.

But pray that they be not impeded by slothfulness and inactivity. For there shall be then great tribulation, because there will be a perversion of Christian doctrine by false doctrine.

And unless those days had been shortened, namely, by the teaching of doctrine, by an increase of true doctrine, no flesh should be saved, meaning all will be converted to the false teaching.

The brilliance signifies a certain pleasantness, the terror comes from the sound, and the clouds are made for refreshment: And it will be as a cloud of dew in the day of harvest (Isaiah 18:4), which then is something pleasant. Likewise, a cloud has darkness, and when it is dense it is terrible on account of the lightning and the rains which come from the clouds; and this is suitable for the terror of the wicked: Clouds and darkness are round about him (Psalms 96:2). Similarly, it is suitable that He would come in the clouds to denote Christ’s divinity, because God’s majesty appeared in a cloud (Exodus 16:10); therefore, it is said: The Lord said that he would dwell in a cloud (1 Kings 8:12). For that reason, He will come in the clouds.

Likewise, it is suitable for showing His humanity; because, as it is stated: While they looked on, he was raised up: and a cloud received him out of their sight, and they heard angels saying: As you have seen him going into heaven, so he shall come (Acts 1:9–11). Therefore, in order that it be shown that He is the same who was taken up on a cloud, He will appear on a cloud.

It is also suitable for indicating His glorification. For when He was transfigured, a bright cloud appeared, and then there was one cloud, because He appeared to only three men; but at the end of the world there will be many, because He will appear to many men: Behold, he cometh in the clouds, and every eye shall see him (Revelation 1:7). And what will these clouds be? They shall be certain gleams of light coming from Christ’s body and the bodies of the saints. Origen says that there will be angels taking Him up, not merely figuratively, but truly ministering to Him.

For at His first Coming, He came as a humble man: Behold thy king cometh to thee, meek (Zechariah 9:9). But afterwards, He shall come in the clouds of heaven with much power and majesty. For at His first Coming, there were two things: He had weakness and disgrace. He had weakness, since the Apostle said: He was crucified through weakness (2 Corinthians 13:4). He had disgrace, according to what is written: So shall his visage be inglorious among men, and his form among the sons of men (Isaiah 52:14).

Corresponding to these two things, He says two things. Corresponding to weakness, He mentions His power; therefore, concerning this, it is said, All power is given to me in heaven and in earth (Matthew 28:18); and this power is given to Him by His generation from the Father, insofar as He is the Son of God. But He merited it insofar as He is man; and this is shown when all the angels and all the elements minister to Him.

Likewise, opposed to disgrace, He says that He will come in majesty, as the Judge of the living and the dead.

Then He will come, and he shall send his angels with a trumpet and a great voice. Here, He discusses the gathering of the saints, and He relates three things. Firstly, He speaks of the ministers; secondly, He speaks of those gathered together; and thirdly, He speaks of from where they are gathered together.

The ministers are the angels, as it is stated: His angels: you that execute his word (Psalms 102:20). Now He says: With a trumpet and a great voice.

In the Resurrection a threefold power will operate:

1. The divine power will operate.
2. The power of Christ’s humanity will operate, for His Resurrection is the cause of our resurrection, as the Apostle says: And as in Adam we all die, so also in Christ we all shall be made alive (1 Corinthians 15:22).
3. Angelic power will operate for a certain preparation, namely, the gathering of the dust of the bodies of men.

And He mentions these three things. He mentions the angelic power when He says, He shall send his angels; He mentions the power of God when He says, With a trumpet; and He mentions the power of His humanity by this which He says, And a great voice. Concerning this voice, it is written: All who shall hear the voice of the Son of God, shall live (John 5:25). And it will be appropriate that that voice be great, because He will give to his voice the voice of power (Psalms 67:34).

The divinity is well signified by the trumpet because the sound of a trumpet is greater than the human voice: And they heard a great voice from heaven, saying to them: Come up hither (Revelation 11:12). And a little further, it is written: And the seventh angel sounded the trumpet: and there were great voices in heaven (Revelation 11:15).

And observe that a trumpet is sufficiently fitting for Him, because the Lord commanded Moses that two trumpets be made; and they were sounding the trumpets for an assembly, for feasts, for fighting, and for moving the camp. So it will be at the Judgment, because then there will be an assembly, meaning a reuniting of all the saints: The wicked shall not rise again in judgment: nor sinners in the council of the just (Psalms 1:5).

Likewise, there will be an everlasting solemnity. Similarly, there will be a fight against the wicked, as it is written: And even Juda shall fight against Jerusalem (Zechariah 14:14). Again, there will then be a movement of camps, because the saints will be translated to the life of the saints: And many nations shall be joined to the Lord in that day (Zechariah 2:11).

Likewise, some men are now gathered together but not all; but then all will be gathered: All nations shall be gathered together before him (Matthew 25:32). Only the elect will be gathered together at that place, for only they will be gathered together in order to reign with Him: Gather ye together his saints to him (Psalms 49:5). Therefore, He says: And they shall gather together his elect.

But from where shall they be gathered together? From the four winds, from the farthest parts of the heavens to the utmost bounds of them. The winds of the sky are distinguished by the four parts of the world. From the East comes forth the Subsolanus; from the West comes the Favonius; from the North comes the Boreas; from the South comes the Auster. And by these all the others are contained; therefore: From the four winds of heaven, meaning from all parts of the world.

The passage continues: From the farthest parts of the heavens to the utmost bounds of them. These words can be explained in two ways. Origen says that the meaning is as follows: They shall be gathered. Someone could say that this would be only a gathering of the living and not of the dead, an opinion He eliminates by making known that the dead shall also 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 heavens are lower, others are higher, because according to the measure of their merits will be the measure of their reward. Therefore, this is what Augustine says: namely, that from the four winds, He says this on account of the bodies; and, to the utmost bounds of the heavens, He says this on account of their souls.

Remigius says the following, and it is in the Gloss: I will gather together, etc. Someone might suppose that the gathering would be only from the utmost bounds of the earth; but what will happen at the middle of the earth? Therefore, He says: to the utmost bounds of them. And He wishes to say that not only will there be a gathering from the utmost bounds of the earth, but also from heaven, meaning from the middle of the universe.

And from the fig tree learn a parable. Here He teaches about the certainty of His Coming. He had said great things, unbelievable for some men; now, He confirms these things in three ways. Firstly, He confirms by a comparison; secondly, He does this by an assertion; and thirdly, He does this by a reason.

The second part is where it is said, I say to you that this generation shall not pass till all these things be done; and the third part is where it is said, Heaven and earth shall pass: but my words shall not pass.

He says, therefore: From the fig tree learn a parable. Chrysostom says: ‘When God wishes to show something, He always uses a natural comparison.’ Trees in the winter have life, nevertheless, in a hidden way; therefore, they do not then produce leaves, nor do they produce fruit. But in the beginning of spring they sprout, and their life appears.

So also the saints do not appear, as it is stated: You are dead: and your life is hid with Christ in God (Colossians 3:3); but then the life of the saints will appear, namely, the life of those who will not be seduced at the time of the Antichrist. The summer comes, meaning the eternal retribution: Going they went and wept, casting their seeds; and the passage continues: But coming they shall come with joyfulness, carrying their sheaves (Psalms 125:6-7). Therefore, He says: From the fig tree learn a parable. By the fig tree, the synagogue is signified, concerning which it is stated: A certain man had a fig tree planted in his vineyard (Luke 13:6).

When the branch of it is now tender and the leaves come forth, you know that summer is near. And this can be explained as follows: The tender branch is the Antichrist, whose power lasts for a short time, and, as it were, many leaves adhere to him, and then His power will be shown.

Or it can be explained as being something good. By the branch, the power and strength of the saints is signified. When the Church begins to come to an end, Christ’s and the saints’ power, which will sustain it, shall appear: The fig tree hath put forth her green figs (Song of Solomon 2:13). So you also, when you shall see all these things; that is to say, when you see the preceding signs occur, know you that He is near, even at the doors. A thing is said to be near when it is at the doors: Behold the hire of the laborers who have reaped down your fields, 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 (James 5:4).

Observe that Augustine stresses the fact that He says, All, when He says: When you shall see all these things. Above, He had said that the Lord is near; but what is this? Is not the Lord always near? For that reason, he says: “If we wish, we may say that nothing of what is said here pertains to the end of the world, but instead to Christ’s coming through the Church; therefore, what was said, They shall see the Son of man coming in the clouds, means in His preachers, with much power, for the Lord gives the word to the evangelizers with much power; and then He shall come with majesty, for they give Him veneration.” Nevertheless, according to the explanation of others, we may refer this passage to the end of the world, and say otherwise.

According to what Augustine explains, He is referring to something near; therefore, what is said: They shall see, etc., refers to all that was said above, namely, regarding the signs, lightning, and earthquakes.

Therefore, He has shown the certainty of His coming by a comparison, and now He shows it by an assertion, namely, with an oath, saying: Amen I say to you, meaning that it is infallibly true, that this generation shall not pass till all these things be done. Origen says: “It is as though what you will hear were near.” For someone might suppose that this was said concerning the destruction of Jerusalem, because many had remained until that time; therefore, this generation shall not pass, meaning the men now living, till all these things be done.

But it would be an exaggeration to maintain that everything said refers to the destruction of Jerusalem. For that reason, it ought to be affirmed otherwise: namely, that all the faithful are one generation, This is the generation of them that seek the Lord (Psalms 23:6); and He had previously said, The earth is the Lord’s (Psalms 23:1). Therefore, He wants to say: This generation shall not pass, meaning the faith of the Church will not cease until the end of the world, against those who were saying that it would last until a certain time. Because the Lord refuted this assertion, saying, Behold I am with you all days, even to the consummation of the world (Matthew 28:20).

And then He states the reason why His coming is certain: Heaven and earth shall pass: but my words shall not pass. It is as if He would say: ‘It is easier for heaven and earth to pass away than for My words to pass away’; But my word endureth for ever (Isaiah 40:8). Therefore, His word is the cause of heaven, and the cause is always stronger than its effect; therefore. And it is not said that heaven and earth would pass, meaning that they would cease to exist, but instead it is meant that they shall pass into a different state of existence: I saw a new heaven and a new earth (Revelation 21:1).

According to Origen, the good are signified by heaven and the wicked are signified by the earth: Hear, O ye heavens, and give ear, O earth (Isaiah 1:2). Both will pass, the good into eternal life and the wicked into eternal fire. And when it is said that the word of God shall not pass, it is not said that it will not pass as to the substance of the word, but as to whose it is. Therefore, this word of God, as Origen says, has the characteristic, unlike other words, that it will never pass away.

The words of Moses, however, and of others passed away. Therefore, the words are signs of the present-day Church; but the words of Christ foretell the state of eternal life. Therefore, Moses’ words passed away, meaning that what Moses promised passed away; but what Christ promised will not pass away, because He promised the glory to come, which will not pass away. Likewise, Christ’s word, as to its pertaining to earthly and temporal things, passes away.

But of that day and hour no one knows. Now, in this section, He tells of the uncertainty of the time of His Coming. And about this, He does two things. Firstly, He relates the uncertainty of the time; secondly, He exhorts by way of a comparison; and thirdly, He makes known the coming event.

The second part is where it is said: As in the days of Noah, etc.; the third part is where it is said: Then two shall be in the field.

He says that they shall see the Son of man. ‘You are speaking vaguely about the time of Your coming; tell us exactly about the time if it is true.’ But of that day and hour no one knows: no, not the angels of heaven.

What He says about the angels of heaven is clear and does not have any significant uncertainty, because in them there is innate knowledge, and this knowledge extends only to those things which occur according to the course of nature; but the Judgment will occur only according to God’s will.

Likewise, there is another knowledge of glory, and by it they only know what things God wants to reveal, and this time of His Coming He has kept to Himself: Behold, the Lord shall come, and who shall be able to know his coming? (Malachi 3:1–2). The day of the Lord shall so come as a thief in the night (1 Thessalonians 5:2).

But here there is a question, according to Jerome, because He says in Mark 13:26: Not even the Son of man; from which words Arius seemed to confirm his heresy, because if the Father knows what the Son does not know then He is greater than Him. For that reason, it can be said that the Son knows and that Judgment Day is determined by some reason, and whatever is determined by God the Father is also determined by His eternal Son; therefore, it is impossible that the Word would not know the time of the Judgment.

But why is it said that He does not know? Augustine and Jerome say that it is a customary manner of speaking, that a man says he does not know when he does not make it known; just as it is said: Now I know that thou fearest God (Genesis 22:12), meaning, ‘Now I have made you know.’ Therefore, the Son is said not to know because He does not make it known.

Origen states in another sense that Christ and the Church are like head and body, because just as the head and body are like one person, so Christ and the Church also. But Christ sometimes takes the form of the Church, as in the passage: O God my God, look upon me (Psalms 21:2); therefore, when it is said that Christ does not know, it is understood that the Church does not know. Therefore the Lord said: It is not for you to know the time or moments (Acts 1:7).

Note that Augustine says that He wanted to show that the coming of His Judgment cannot be known exactly from certain signs, because He does not fix any particular time. The proof says that it cannot be known, because just as it is in the ages of men, so it is in the ages of the world. Therefore, as the final age of man does not have a definite limit, but sometimes is extended beyond some other age, so also it ought to be said concerning the final age of the world, that it does not have a definite limit and could last longer than all the other ages.

For, as in the times of Noah, so also shall the coming of the Son of man be. Above, the Lord related the uncertainty of the hour of His coming; now, however, He employs a comparison. And firstly, He puts it forward; and secondly, He explains it, where it is said, For, as in the days before the flood, etc. Now, He makes a fitting comparison, because while speaking about the end of the world, He stopped at the end of the world.

Therefore, He put forward another comparison. For it is read that there is a twofold consummation of the world. One was by water: And spared not the original world, but preserved Noah, the eighth person, the preacher of justice, bringing in the flood upon the world of the ungodly (2 Peter 2:5). Therefore, it is said well enough, because the first consummation was to cut off carnal sins; therefore, it is said: The sons of God seeing the daughters of men, that they were fair, took to themselves wives of all which they chose (Genesis 6:2). Therefore, against the burning of this concupiscence ought to be a consummation by water.

At the end of the world, however, there will be sin because charity shall grow cold, as it was said above; thus, fire will fittingly be the punishment. Therefore, He says: As in the times of Noah, namely, that the end was uncertain, as it is stated: The end of all flesh is come before me (Genesis 6:13). Therefore, as they who adhered to Noah were saved, so, at the Coming of the Son of man, those who will adhere to Christ, the Son of man, will be saved.

Secondly, He explains this comparison as to the uncertainty of the time of His Coming: For, as in the days before the flood they were eating and drinking, etc. In these words, it seems He mentions two things: one is, namely, the despair of His future coming and its cause.

Now the cause why a man does not hope for His future Coming is that he is occupied with the cares of the flesh, for he walks according to his concupiscences: You have feasted upon earth: and in riotousness you have nourished your hearts (James 5:5). For that reason, they will be occupied with wantonness, which has two parts, namely, in rioting and drunkenness, and in chambering and impurities (Romans 13:13).

Regarding the first part, He says: Eating and drinking: it is not that eating and drinking is a sin, but to fix them as one’s end is a sin. As to the second part, He says: Marrying and giving in marriage, etc. And the passage continues, And they knew not till the flood came and took them all away, namely, those who did not adhere to Noah, who was a figure of Christ. So also shall the coming of the Son of man be.

But it is written: Men withering away for fear (Luke 21:26). And above, in this chapter, it is stated that the sun shall be darkened (Matthew 24:29). How, then, will men be secure such that they eat and have an easy life?

The answer is twofold. Jerome says that it is true that around the time of the Antichrist there will be many tribulations, and this will be to test the elect. Afterwards, they will be restored to tranquility, and in that tranquility, the wicked occupy themselves with joy. Therefore, Luke speaks regarding the state of tribulation, but Matthew speaks regarding the time immediately preceding the coming of God.

Likewise, it may be said otherwise, that some men are good while others are wicked. And the Church will universally suffer tribulation and the good will be punished by the wicked; therefore, it is said above: You shall be hated by all men for my name’s sake (Matthew 10:22). Therefore, they who will suffer will be the good; but those who will put into effect the tribulations of this kind will be the wicked.

Therefore, what is said here, Eating and drinking, etc., is understood in regard to the wicked; that, however, which is stated in Luke is said in regard to the good. Or it is as follows: Since it frequently happens that the good are corrected by tribulation but the wicked are not, therefore, the wicked shall wither but the good shall not.

Then two shall be in the field. One shall be taken and one shall be left. In this part, He relates the outcome of this uncertainty of the time of His coming. And what will it be? Because it happens that of men put into one type of work, one will be taken up and the other left behind. And this can be explained, according to Chrysostom, that He merely wishes to say that in every condition of man and in every type of work some will be reprobate and others will be elect: those who are good will be taken, and those who are wicked shall be left. How? As it was said above (Matthew 13), the angels will come and take the elect, more precisely, to Christ.

Likewise, some men live delicately; on the other hand, others perform their duties. Likewise, there are certain occupations that pertain to men and others that pertain to women; the work of men is properly in the fields. Then, therefore, two shall be in one (understood literally) field, meaning two laboring men: One shall be taken, as the elect, and one shall be left, as the reprobate.

Likewise, two women shall be grinding at the mill. One shall be taken and one shall be left. This is an occupation of women. It used to be customary that women would grind, and He speaks according to the custom of the region where there was no water. Now one grinds with horses or with men, but then it was an occupation of women: Take a millstone and grind meal (Isaiah 47:2).

Therefore, when it is said that there will be two women grinding, the meaning is that there will be two women performing their duties. And then, One shall be taken, is explained as before. Likewise, There shall be two men in one bed. The one shall be taken and the other shall be left. Chrysostom says that the rich do not labor but instead they rest; therefore, they are designated by those who lie in bed; and of these two, one shall be taken and one shall be left.

It can also be explained allegorically, and this is Hilary’s explanation. By the field, the world is signified, as it was said above. By the two men, the faithful and the infidels are signified. Of these, one is taken, namely, the faithful; and the other is left, namely, the infidels.

Likewise, the Old Law is signified by the millstone, which is heavy and burdensome: This is a yoke which neither our fathers nor we have been able to bear, etc. (Acts 15:10). And among those who receive the Old Law, some receive Christ, others do not. All those are said to grind at the mill who receive the Old Law; and those are indeed taken who receive the Old Law with the New; but those who do not are left.

Likewise, they who receive Christ are like those lying in bed, because by the bed the remembrance of the Passion is signified, and of such men some are taken and others are left: for some conform themselves to the Passion by good works but others do not.

It can be otherwise explained, such that it refers to the three states of the faithful; for there are three kinds of men: some are contemplative, others are prelates, and others are active. No state is secure; indeed, some may be damned in any state. The state of contemplation is signified by the bed. Concerning this it is said in Song of Solomon 1:15: Our bed is flourishing; and, nevertheless, some in this state are damned.

The state of active men is signified by the millstone, because it is burdensome and they are anxious: Martha, Martha, thou art careful and art troubled about many things (Luke 10:41). For they are involved in worldly affairs, and, for that reason, among them some are damned. By the field into which men go out to labor, the prelates are signified: Come, my beloved, let us go forth into the field (Song of Solomon 7:11). And among them, some are taken and others are left behind.

After the Lord affirmed the uncertainty of the hour of His coming, He advises vigilance. This advice is twofold:

1. First, He advises all people to be vigilant.
2. Second, He advises prelates, where it says, Who, do you think, is a faithful and wise servant, etc.?

Concerning the first point (advising all people to be vigilant), He does three things:

1. He makes the admonition.
2. He makes a comparison.
3. He draws the conclusion.

The second part is where it says: But know this, etc.; and the third part is where it says: Therefore, you also be ready, etc.

He says, therefore: ‘So I say that the day is uncertain, and no one can rely upon his state of life, because one will be taken from whatever state and another will be left. Therefore, you ought to be diligent and solicitous.’

Watch therefore. As Jerome says, the Lord wished to leave the time of the end of the world uncertain so that people might always be watchful. For a person commits sins in three ways: because his senses are unoccupied; similarly, because he ceases to move; and again, because he lies down.

Therefore, watch, so that your senses may be elevated by contemplation: I sleep, and my heart watches (Song of Solomon 5:2). Likewise, watch, lest you become stiff in death, for a person watches who exercises himself with good works: Be sober and watch: because your adversary the devil, as a roaring lion, goes about seeking whom he may devour (1 Peter 5:8). Similarly, watch, lest you lie down through negligence: How long will you sleep, O sluggard? (Proverbs 6:9).

But what does He say? Because you do not know what hour your Lord will come. He was saying this to the Apostles, and it is not found elsewhere that He so expressly calls Himself the Lord, as He does here, and as He says 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; however, the Apostles would not live until the end of the world. Therefore, why does He say: Watch, because you do not know what hour your Lord will come?

Augustine says that these words were indeed necessary for the Apostles, 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 people as a whole; likewise, He comes to each person at their end, that is to say, at death: I will not leave you orphans: I will come to you (John 14:18). Therefore, His coming is twofold: at the end of the world, and also at death, and He wished both times to be uncertain.

These comings are related to each other, because as a person will be found at His Second Coming, so they will be at His first. Augustine says: “The last day of the world will find him unprepared, whom the last day of his life finds unprepared.”

Similarly, this passage can be expounded as referring to another coming, namely, His invisible coming, when He comes to the mind: If he comes to me, I will not see him (Job 9:11). Hence, He comes invisibly to many, and they do not perceive Him; therefore: I stand at the gate and knock. If any man shall hear my voice and open to me the door, I will come in to him and will sup with him (Revelation 3:20).

But know this, that if the goodman of the house knew at what hour the thief would come, he would certainly watch. But because he does not know at what hour he will come, he ought to watch the whole night. Who is this goodman? The house is the soul. In it a person ought to rest: “When I go into my house,” meaning into my conscience, “I shall repose myself with her” . The goodman is the mind: The king who sits on the throne scatters away all evil with his look (Proverbs 20:8).

Sometimes, a thief breaks open his house. A thief is some persuasion of a false doctrine or some temptation. And it is called a thief, as it says in John 10:1: He that enters not by the door into the sheepfold, the same is a thief and a robber. Natural knowledge or the Natural Law is properly called a door. Therefore, whoever enters through the mind enters through the door; but he who enters through the gate of concupiscence, or of anger, or of similar things, is a thief.

Thieves usually come in the night. If thieves had gone in to you, if robbers by night, how would you have held your peace? (Obadiah 1:5). Hence, if they come in the daytime, they are not feared. So when a person is in the contemplation of divine things, temptation does not come then; but when a person behaves negligently, then temptation comes. Therefore, the Prophet David says well: When my strength shall fail, do not you forsake me (Psalms 70:9).

Hence, we ought to watch because we do not know when the Lord will come, namely, for judgment. Or we can refer this passage to the day of death: For when they shall say: Peace and security; then shall sudden destruction come upon them (1 Thessalonians 5:3).

Therefore, you also be ready, because at an hour you do not know, the Son of man will come. Chrysostom says that people solicitous about temporal things watch during the night. And if they watch for the sake of temporal things, much more ought one to watch for the sake of spiritual things: If you shall not watch, I will come to you as a thief (Revelation 3:3).

Who, do you think, is a faithful and wise servant, whom his lord has appointed over his family? Here, He specially admonishes prelates to watch. He does this in two ways:

1. First, by attracting them with rewards.
2. Second, by frightening them with punishments.

Concerning the first (attracting them with rewards), He does three things:

1. He points out the qualifications of a good prelate.
2. He points out the duties of a prelate.
3. He points out the reward of a good prelate.

The qualifications of a good prelate are that he be faithful and prudent. In every good work two things are necessary: that one’s intention be fixed upon the proper end, and likewise, that one take the appropriate means to that end. Hence, in the duties of a prelate these things are necessary.

First, that he fix his intention upon the proper end. Some prelates focus on themselves, concerning whom it is said: Woe to the shepherds of Israel, that fed themselves (Ezekiel 34:2). For those who fix their intention on the right end do not intend what is useful for themselves, but for many, so that many may be saved. And they rightly do all this for God’s glory. But he who seeks what is his own does not act for God’s glory. Hence, it is necessary for him to be faithful: Now it is required among the stewards that a man be found faithful (1 Corinthians 4:2).

Likewise, he ought to be prudent, because it can be that someone is seeking God’s glory but not according to knowledge, for it belongs to a prelate to reprove vices. However, he might reprove in such a manner that he incites to sin. Therefore, it is necessary that he be prudent. Be therefore wise as serpents (Matthew 10:16).

And observe that He calls him a servant, because there is a difference between a free man and a servant: namely, that every action of a servant accrues to his master, but not those of a free man. So, every action of a prelate ought to be referred to God. In this way, Paul was calling himself a servant, when he said: And ourselves your servants through Jesus (2 Corinthians 4:5).

But why does He say: Who, do you think, is a faithful and wise servant? It is because few are faithful: For all seek the things that are their own, not the things that are Jesus Christ’s (Philippians 2:21); But who shall find a faithful man? (Proverbs 20:6). And if few are faithful, fewer are prudent; for that reason, the Lord says this, noting their scarcity.

Then He mentions their duties: Whom his lord has appointed over his family. And He does three things:

1. He treats of his appointment over his responsibilities, when He says: Whom his lord has appointed, not that he procures his appointment by gifts or prayers: Neither does any man take the honor to himself, but he that is called by God, as Aaron was (Hebrews 5:4).
2. Then He mentions over what he has been appointed, namely, over his family, more precisely over His Church, not over temporal things, according to what the Apostle says: No man, being a soldier to God, entangles himself with secular businesses (2 Timothy 2:4). Likewise, it is necessary for him to be prudent so that he may watch over the Church, and not over things outside the Church: What have we to do concerning those things that are without? (1 Corinthians 5:12).
3. Similarly, He mentions the responsibilities of a prelate: To give them meat in season. A prelate is to give meat—namely, the meat of doctrine, good example, and temporal assistance. For that reason, the Lord says to Peter three times: Feed… Feed… Feed my sheep (John 21:15–17). Feed by word, feed by example, feed by temporal assistance; this is written in the last chapter, nevertheless, it is written. In season. All things have their season (Ecclesiastes 3:1). I have yet many things to say to you: but you cannot bear them now (John 16:12). For if you wish to speak words when it is not appropriate, you destroy.

He continues concerning their reward. First, He says what it is; and second, He says in what it consists. What is the reward? It is beatitude; hence, He says: Blessed is that servant, whom when his lord shall come he shall find so doing, namely, administering, as it says, Blessed are the undefiled in the way, who walk in the law of the Lord (Psalms 118:1). And why are they blessed? Amen I say to you: he shall place him over all his goods.

This passage is expounded in three ways:

1. In one way, it is explained such that it is shown in what all beatitude consists. For beatitude consists in some good, but all things belong to God. Therefore, is not beatitude in some one of these? Beatitude is in that good which is above all other goods, for a person is not blessed except in that good which is God. Hence, he will place him over all his goods means he will be made blessed in that, namely God, which is above all goods.
2. In a second way, it can be explained that He says this to show the preeminence which good prelates will have. In Luke 12:37, it is stated that he will make them sit down; but here it is stated that he will place him over all his goods, because among all rewards the greatest is the reward of a good prelate: He that shall do and teach, he shall be called great (Matthew 5:19). But they that are learned shall shine as the brightness of the firmament: and they that instruct many to justice, as stars for all eternity (Daniel 12:3). And this is over all his goods, meaning above all the rewards of the saints.
3. In a third way, it can be explained by the union with Christ. Because, just as in this world, one will not arrive at the state of perfection unless he follows Christ’s footsteps, so neither, in the life to come, will people arrive at the state of perfection unless they have been joined to Christ. And they will have dominion over all things, inasmuch as their will is conformed to the divine will: And I dispose to you, as my Father has disposed to me, a kingdom (Luke 22:29). And: He that shall overcome, I will give him the morning star (Revelation 2:26, 28).

But if that evil servant shall say in his heart, etc. After He attracted them with rewards so that they might be vigilant, here, He frightens them with punishments. This involves two aspects:

1. First, He points out the guilt of an evil servant.
2. Second, He points out the punishment, where it says: The lord shall come, etc.

In guilt there are two things: namely, the cause of guilt, and the guilt itself; and, nevertheless, both are guilt. The cause of guilt is despair of His coming: If he shall say: My lord is long in coming. Augustine says that a person can say this due to a very great desire, and the one who was saying the following words was demonstrating this: When shall I come and appear before the face of God? (Psalms 41:3). Sometimes, it is said on account of despair of His coming quickly: Son of man, what is this proverb that you have in the land of Israel, saying: The days shall be prolonged, and every vision shall fail? (Ezekiel 12:22). The Lord does not delay his promise (2 Peter 3:9). Hence, this is the root of all guilt.

But what are the things that follow from this? One is the guilt of cruelty and another is the guilt of pleasure. As to the first, He says: And shall begin to strike his fellow servants, because he will deem others to be subject as servants to himself, contrary to what is written: But voluntarily, and not as lording it over the clergy (1 Peter 5:2–3). And this alone is not enough for him, but he also strikes and afflicts: You that build up Zion with blood (Micah 3:10). Or they strike their brothers, whom they consider to be their servants, by their bad example.

Likewise, this is not enough for them, but they turn themselves to pleasures: He shall eat and drink with drunkards, meaning he will associate with pleasure seekers if he is a pleasure seeker. And what follows from this? He describes the Judgment. This description has two parts:

1. First, He relates their judgment as being unexpected.
2. Second, He relates their punishment.

He says, The lord of that servant shall come in a day that he hopes not; because a person sometimes supposes that he is sure of having a long life and, nevertheless, suddenly dies: The day of the Lord shall come as a thief (1 Thessalonians 5:2); The destruction thereof shall come on a sudden, when it is not looked for (Isaiah 30:13). And what will happen as a result of this? Three punishments follow:

1. And he shall separate him, not, as Jerome says, that he will divide him with a sword, but from the company of the good: He shall separate them one from another, as the shepherd separates the sheep from the goats (Matthew 25:32). And this is the greatest punishment. Origen speaks as follows: ‘In a person there are three things: there is the soul, the body, and the spiritual gift. And these will not be divided in good prelates, but only in the bad prelates. The spiritual gift will be divided, because He will take the spiritual gift that He had given to them; the body and the soul, however, will be cast into fire.’
2. Likewise, there is another punishment that will be allotted to the wicked; hence, He says: He shall appoint his portion with the hypocrites. Hypocrites are pretenders who profess one thing and do another; hence, He will appoint His portion with such people. And so the following verse is understood: Brimstone, and storms of winds, shall be the portion of their cup (Psalms 10:7).
3. Likewise, these punishments will still not be sufficient, but there will be another punishment, for there shall be weeping and gnashing of teeth. They shall pass from the snow waters to excessive heat (Job 24:19). Hence, weeping is caused by smoke, and gnashing of teeth is caused by cold.

Origen says that from this we can consider that they speak incorrectly who say that bad prelates are not prelates.

Likewise, note the comparison which Augustine presents. Let us remove from view that servant about whom the exhortation is made, and let us consider three servants who love the Lord’s coming. One says: ‘My Lord will come quickly, and, therefore, I will watch.’ Another says: ‘The Lord will delay, but I want to watch.’ The last says: ‘I do not know when He will come, and, therefore, I will watch.’ Which of these speaks best? Augustine says the first is badly deceived, because if he thinks that He may come quickly, and later 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 out of uncertainty always waits. Therefore, it is bad to fix a specific time for His coming.