Lecture 3 — False prophets and antichrists

^24:23^ Then if any man will say to you: look, here is Christ, or there, do not believe him. [n. 1941]

^24:24^ For there will arise false Christs and false prophets, and will show great signs and wonders, so as to deceive (if possible) even the elect. [n. 1942]

^24:25^ Behold I have told it to you, beforehand. [n. 1948]

^24:26^ If therefore they will say to you: behold he is in the desert, do not go out: behold he is in the closets, believe it not. [n. 1949]

^24:27^ For as lightning comes out of the east, and appears even into the west; so will the coming of the Son of man be. [n. 1953]

^24:28^ Wherever the body will be, there will the eagles also be gathered together. [n. 1955]

^24:29^ And immediately after the tribulation of those days, the sun will be darkened and the moon will not give her light, and the stars will fall from heaven, and the powers of heaven will be moved, [n. 1956]

^24:30^ and then there will appear the sign of the Son of man in heaven; and then will all tribes of the earth mourn, and they will see the Son of man coming in the clouds of heaven with much power and majesty. [n. 1961]

^24:31^ And he will send his angels with a trumpet, and a great voice, and they will gather together his elect from the four winds, from the farthest parts of the heavens to the utmost bounds of them. [n. 1970]

^24:32^ And from the fig tree learn a parable: when its branch is now tender, and the leaves come out, you know that summer is close. [n. 1975]

^24:33^ So you also, when you will see all these things, know that it is close, even at the doors. [n. 1978]

^24:34^ Amen I say to you, that this generation will not pass, till all these things will be done. [n. 1979]

^24:35^ Heaven and earth will pass, but my words will not pass. [n. 1980]

^24:36^ But of that day and hour no one knows, not the angels of heaven, but the Father alone. [n. 1981]

^24:37^ And as in the days of Noah, so will the coming of the Son of man also be. [n. 1985]

^24:38^ For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, even until that day in which Noah entered into the ark, [n. 1987]

^24:39^ and they did not know till the flood came, and took them all away; so also will the coming of the Son of man be. [n. 1987]

^24:40^ Then two will be in the field; one will be taken, and one will be left. [n. 1989]

^24:41^ Two women will be grinding at the mill; one will be taken, and one will be left. Two will be in one bed; one will be taken, and one left. [n. 1989]

1940. After the Lord responded to the disciples’ questions about the destruction of the city, here he begins to respond to those which pertain to the second coming. And this coming is a coming for judgment: so it is divided, for

first, he sets forth the signs and manner of the coming;

second, he treats of the judgment, below, **then will the kingdom of heaven be like ten virgins **(Matt 25:1).

Concerning the first, he does two things:

first, he sets out signs which precede Christ’s coming;

second, he treats of himself, at and they will see the Son of man coming.

Concerning the first, two things, for two things will precede:

first, on the part of men, and of the elect;

second, on the part of the elements, at immediately after the tribulation of those days, the sun will be darkened.

Concerning the first, he does two things:

first, he sets out a certain warning;

second, the reason for this warning, at for there will arise false Christs and false prophets.

1941. He says therefore, then if any man will say to you: look, here is Christ.

One should note that this then does not name a determinate time, but an indistinct time, for this did not happen immediately after the destruction of Jerusalem, but is expected to happen at the end. A similar thing is said above (Matt 2), that the Lord lived in Nazareth, from which he is called a Nazarene, and there follows: in those dayes came John the Baptist preaching in the desert of Judea (Matt 3:1), not because he came then, because there were perhaps twenty years between the two times, so it is taken as an indistinct time. So it is here. For in the future many seducers will come, and they shall say that the antichrist is God. Then if any man will say to you: look, here is Christ, or there, do not believe him. That you be not easily moved from your sense, nor be terrified, neither by spirit, nor by word, nor by epistle, as sent from us, as if the day of the Lord were at hand (2 Thess 2:2).

1942. Then when he says, for there will arise false Christs and false prophets, he gives the reason for the warning. And

first, he sets out a reason from necessity;

second, from falsity of teaching, at for as lightning comes out of the east.

Concerning the first, he does three things:

first, he introduces the seducers;

second, the violence of the seduction;

third, a warning.

1943. It says then, you say that there will be some who call themselves the Christ: but will there not be others? Yes, for there will arise false Christs, i.e., those who call themselves Christs, and this happened before the destruction of Jerusalem; as you have heard that antichrist comes, even now there are become many antichrists (1 John 2:18).

And false prophets. For just as Christ had true prophets who foretold him, so the antichrist has false prophets; and this is what is said, many false prophets are gone out into the world (1 John 4:1).

1944. But will they work miracles and marvelous effects? Hence, and will show great signs and wonders; whose coming is according to the working of satan, in all power, and signs, and lying wonders (2 Thess 2:9); and I saw from the mouth of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits like frogs (Rev 16:13).

1945. But there is a question: can demons work miracles?

One should say that they cannot, if miracle be taken properly, for properly a miracle is not that which comes about beyond the order of some particular cause, but when something comes about beyond the order of all creation, and this only happens by the divine power. But it is quite possible that a higher creature not be contained in the order of a lower creature. So, for example, things come about through a higher power which do not come about through the power of the elements: thus among men one man does something through art which seems like a marvel to others. So it is with the demons, for their minds are more subtle, so just as some artisans do something which seems like a marvel to others, so also the demons do some things naturally which seem like marvels to us.

1946. But how does this happen? Avicenna’s opinion was that a bodily nature obeys the command of an intelligent one, so that the body is changed to the perception. But Augustine rules this out, because it does not completely obey any creature, but only God.

Therefore one should say that there are powers in natural things which are determined toward producing certain things, such as frogs, and such; the demons know these powers better than others do. And Augustine proves this, because the fire which fell on the flocks of Job was natural (Job 1:16). For a demon can arouse bodies, and gather them together, so that they do these sorts of miracles. But a miracle which does not proceed from the power of some natural thing, this they cannot do, for example that the dead be raised. Hence they do such things only in illusions, as Simon Magus made a head move. So they are not capable of those things which do not come about by the power of nature; hence they shall show great signs, i.e., signs which men consider great.

1947. But what will be the effect? So as to deceive (if possible) even the elect. And Origen says that this is said by way of exaggeration, because any man who is in this life, if he be considered in himself, can be seduced; nevertheless, considering the election of God, so that the meaning would be ‘to seduce the elect,’ it is impossible. So he says by way of exaggeration that the strength of the seduction will be so great that unless they were preserved by divine predestination, they would be seduced.

Or, one should say that he means not the truly elect, but the elect according to appearances; which some rejecting have made shipwreck concerning the faith (1 Tim 1:19); the Lord has mingled in the midst thereof the spirit of giddiness: and they have caused Egypt to err (Isa 19:14).

1948. Behold I have told it to you, beforehand, because, according to Gregory, a spear which is seen beforehand does less harm; for the Lord God does nothing without revealing his secret to his servants the prophets (Amos 3:7).

1949. If therefore they will say to you: behold he is in the desert, do not go out. Having set out the necessity in general, he sets it out more particularly: if therefore they will say to you: behold he is in the desert.

Note that true teaching happens in public. Above, **that which you hear in the ear, preach upon the housetops **(Matt 10:27), but false teaching always seeks the corners. Wisdom preaches abroad, she utters her voice in the streets (Prov 1:20). So truth is light, and seeks to be seen in the light, but if it is corrupt doctrine, it seeks what is hidden. A foolish woman . . . sat at the door of her house (Prov 9:14), and there follows, stolen waters are sweeter. Now a desert is a hidden place, since it lacks men, or because it is cut off, whence if therefore they will say to you: behold he is in the desert, do not go out.

1950. And what does he want to say? Those who are unbelievers and heretics are unable to deceive while there are believers in the society or congregation, but they seek to be separated from society, and then they deceive. And this is what he wants to say: if therefore they will say to you: behold he is in the desert, do not go out. Do not be separated from the society and congregation of good men. Similarly, if they claim he is in the closets, because they always seek a hidden place, and do not dare to speak their teaching in public. Hence, I have spoken openly to the world (John 18:20), believe it not, for he who is hasty to give credit, is light of heart (Sir 19:4).

1951. According to Jerome, it can be referred to the time before the destruction, but it is better that it be referred to the end. Likewise, it can be understood as about the seduction worked in the Church. The false Christs teach a lie, and it is called one teaching, because all are united in one: and any given lie has its prophets. Hence they say, here is Christ, or there; they see vain things, and they foretell lies, saying: The Lord says: whereas the Lord has not sent them: and they have persisted to confirm what they have said (Ezek 13:6). And sometimes they wish to confirm their teaching through apocryphal Scriptures, sometimes through a hidden sense of Scripture. When through apocryphal Scriptures, they say that he is in the desert; when through a hidden sense, they say that he is in the closets.

1952. Or, according to Augustine, true teaching has two properties, for it should both be the same in every place and be set forth publicly, and heresy falls short of these two; hence it says, here is Christ, i.e., in this land, and not in other lands. Similarly, since their teaching is not public, they say, behold he is in the closets; hence, believe it not.

1953. For as lightning comes out of the east. Here he gives another reason, for they say something false, that Christ will be hidden when he comes. But it is not true; rather, he will be manifest.

And he sets out two reasons:

one from Christ’s manifestation,

and another from the gathering together of the saints.

1954. He says, believe it not that he will not come manifest, for as lightning comes out of the east, and appears even into the west: so will the coming of the Son of man be. God will come manifestly (Ps 49:3).

But will he come like the lightning which is seen, now here, and later toward the east? Therefore you should not understand that he will be manifested only in one east, but in all.

If we wish to refer it to a mystery, the lightning is the coming of truth. Therefore, do not seek hidden doctrine, because the truth is made manifest throughout the whole world. Or, the east is the beginning and the west the end, so truth of doctrine always has harmony from beginning to end: for true teaching accepts the whole Scripture. Some do not accept the Old Testament, and some do not accept the prophets, and thus they cannot be strengthened by the other Scriptures; but true teaching shall have confirmation from the beginning of the Church’s arising all the way to the end. Hence it says below, **behold I am with you all days, even to the consummation of the world **(Matt 28:20).

1955. Wherever the body will be, there will the eagles also be gathered together. For someone could say: these men say, here is Christ, or there, how will we know when he comes? And he shows that one will not have to seek, because his coming will be manifest, since the others will also be gathered together. And it will be like what happened when a man asked his master, who was concealing his plan about moving the camp, many questions, and said: when will you move the camp? And the master said: will you not hear the trumpet? Why are you asking? In the same way it says here: you say that it will be here, or there; I know that wherever the body will be, there will the eagles also be gathered together.

Note that in Hebrew it says ‘anathe,’ which is the same as ‘cadaver,’ hence he wishes to indicate Christ’s passion, for at that time Christ will come showing the signs of his passion; and he speaks by way of likeness, wherever the body will be. Then we . . . will be taken up together with them in the clouds to meet Christ (1 Thess 4:17). But some are eagles, some are vultures and ravens. But he does not say vultures or ravens, but eagles, through which the saints are indicated. They will take wings as eagles, they will run and not be weary, they will walk and not faint (Isa 40:31). Thus, as Jerome says, wherever the memory of Christ’s passion takes place, holy men should be gathered together through the continual memory of his passion. But call to mind the former days, wherein, being illuminated, you endured a great fight of afflictions (Heb 10:32).

1956. And because these things will not only be manifest through afflictions, he says: immediately after the tribulation of those days, the sun will be darkened. And he treats of signs taken from other things, which are above us. And first, he sets out the signs; second, the effects. The second is at and then will all tribes of the earth mourn.

And in what he describes above us, there is a threefold order: the heavenly bodies, the angels, Christ. He made him sit . . . over all powers and principalities (Eph 1:21).

1957. Therefore, as regards the first, he says, immediately after the tribulation of those days, namely when the antichrist comes. Immediately, because it will not be long after, since many will be in danger; and this is against those who set forth the fable of the thousand years. The sun will be darkened, and the moon will not give her light. And what is this? This saying has a literal sense and a mystical one. According as it is referred to the last coming, it has a literal sense; according as it is referred to another coming, it has a mystical one.

1958. But there seems to be an objection to what he says, that the sun will be obscured, because it says, and the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold (Isa 30:26).

So to understand this, you should distinguish between three times: the time before the coming, the time at the coming, and the time after the coming. Before the coming of Christ such appearances will happen as are spoken of here, and, the sun will be turned into darkness, and the moon into blood: before the great and dreadful day of the Lord does come (Joel 2:31). At Christ’s coming they were not changed in substance, but by comparison, for Christ’s brilliance will be so great that their brilliance will not be apparent; and the moon will blush, and the sun will be ashamed (Isa 24:23). But after the day of judgment, the brilliance of the moon and of the stars will be increased. And then what is said will be true, namely that the light of the sun will be sevenfold, as the light of seven days (Isa 30:26).

1959. But what is said seems false, that the stars will fall from heaven, because one star is bigger than the whole earth.

Rabanus solves this through the text of Mark, that the stars of heaven will be falling (Mark 13:25) in light, i.e., lessened in light. But what can this lessening come from? That the light of some luminous thing is lessened can happen in two ways: either in itself, or owing to something interposed, as when a cloud is interposed, or as when the moon is eclipsed, its light is lessened. Hence Origen says that it can be understood in two ways. First, that this thing interposed will be fire, which will come before Christ and consume all things, up to the middle space of the air, namely as high as the waters of the flood rose. This fire will be followed by a lot of smoke, such that the luminous bodies of heaven will be darkened. Or, what some have held can be said, that the bodies themselves are corruptible; and just as the elements will be changed, so these also. One authority is found for these three things, the sun became black as sackcloth of hair: and the whole moon became as blood: and the stars from heaven fell upon the earth (Rev 6:12–13).

And the stars will fall from heaven. The stars seem to fall from heaven when their light is taken away. So in this way there will be a change in the heavenly bodies.

1960. Likewise in the angels; hence he says, and the powers of heaven will be moved, i.e., the powers which minister to God. And Augustine says that all bodies are directed through a spirit of life: so they are said to be moved in effect, because at the Lord’s coming the motion of the heavens will cease. So those powers are said to be moved when those things which pertain to their duty are changed to another state. Or, the angels will be moved, not with the stirring of fear but of wonder, because they will wonder at Christ’s power. Or, they will be stirred with the stirring of joy over the glorification of the saints. And what is said in Job can be taken as about this, that the pillars of heaven tremble, and dread at his beck (Job 26:11).

1961. And then will appear the sign of the Son of man in heaven. Here a sign of the Son being over the angels is set out. The sign of the Son, i.e., the sign of Christ’s victory, for when the whole world is renewed, it will be indicated that he has obtained victory over all things through his passion, which now is not apparent. Or, the sign of the cross will appear, to show that all this glory is through his passion. Likewise, it will be indicated that he has acquired every judicial power through his passion. If he will spread out clouds as his tent (Job 36:29), and there follows, for by these he judges people. Likewise, it will appear to confound evil men who were unwilling to follow Christ. Likewise, the sign of the cross will be more brilliant than the sun.

1962. But what will be the effect? Then will all tribes of the earth mourn, seeing Christ with such great power, whom they have despised, and such wisdom of him whom they have not obeyed, and the saints with such great brilliance; hence they will say what is said: these are they, whom we had some time in derision, and for a parable of reproach. We fools esteemed their life madness, and their end without honor. Behold how they are numbered among the children of God, and their lot is among the saints (Wis 5:3–5). Likewise the tribes of heaven, i.e., those who have born the image of heaven; to whom then have you likened God? Or what image will you make for him? (Isa 40:18). They will count it against their own selves that they suffer such things; every eye will see him, and they also that pierced him. And all the tribes of the earth will bewail themselves because of him (Rev 1:7). And they will look upon me, whom they have pierced: and they will mourn for him as one mourns for an only son, and they will grieve over him, as the manner is to grieve for the death of the firstborn (Zech 12:10).

This is the literal exposition.

1963. But if it is referred to the second coming, then only is it explained in a mystical way. Origen: the devil is signified by the sun, the antichrist by the moon. It says about this, if I beheld the sun when it shined, and the moon going in brightness: and my heart in secret has rejoiced (Job 31:26–27). I beheld, i.e., have approved, the sun, i.e., those things which seem to have brilliance and sanctity, and which seem to have virtue, will then be plain. Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts (1 Cor 4:5). Hence all teaching, all brilliance will then be plain, for the image of Christ will be plain in all things. Or, the sun signifies the Church; hence the Church will seem not to shine, because of afflictions.

And why does he say, after the tribulation? Origen responds: both after and at the same time as.

Likewise the stars, i.e., those who seemed to shine before. The powers of heaven, i.e., the saints, will be moved.

1964. And they will see the Son of man coming in the clouds of heaven. Above, the Lord foretold what will happen before the second coming; but here he foretells the coming itself.

And concerning this he does three things:

first, he sets out his coming;

second, the certainty of the coming;

third, the uncertainty of the hour or day.

The second is at and from the fig tree learn a parable; the third, at but of that day and hour no one knows.

Concerning the first, he does two things:

first, he sets out the coming, or the appearance of the Son of man;

second, the gathering together of the saints to himself, at and he will send his angels.

1965. And notice that where he mentioned the coming, he set out two things, namely that the coming would be manifest, and that the saints would be gathered together; hence he said, as lightning . . . so will the coming of the Son of man be. And this is about the manifestation. Likewise he said, wherever the body will be, there will the eagles also be gathered together. And he wishes to explain these two things more. And how will he come? And they will see the Son of man coming in the clouds of heaven. And who shall see? All men, for he will come to pass judgment. For he has a human nature and a divine nature. According to the divine nature, he will be seen only by the clean of heart, in accord with what is said above, blessed are the clean of heart: for they will see God (Matt 5:8); but according to the human nature, even the evil will see him. All flesh will see the salvation of God (Luke 3:6). This is why they will see the Son of man, because the Son of man and of God is the same; but they will not see him as the Son of God, but as the Son of man. And he has given him power to do judgment, because he is the Son of man (John 5:27).

1966. But there can be a question as to whether both the good and the evil will see him in glorious appearance; and it seems that they will. And the reason is given, where the Lord, conversing with the prophet, says: he will not see the glory of the Lord. And the prophet responds: Lord, let your hand be exalted, and let them not see. To which the Lord responds, let the envious people see, and be confounded (Isa 26:10). So the good will see unto rejoicing, the evil unto torment and sorrow. For when someone fears being punished, the greater the judge against him appears, the more is he afflicted; thus to the degree that Christ appears more gloriously, to that degree the evil will be tormented more. And this is indicated when it says, coming in the clouds of heaven. And this corresponds to what he had said above, that as lightning . . . so will the coming of the Son of man be. There are two things in lightning, splendor and terror. The splendor presents a pleasure, but terror comes from the sound, and the clouds become cold; as a cloud of dew in the day of harvest (Isa 18:4), which is pleasant at that time. Likewise, a cloud has obscurity, and when it becomes thick, it is frightening because of the lightning and the rain which arises from clouds; and this conduces to the terror of the impious; clouds and darkness are round about him (Ps 96:2).

1967. Similarly, that he comes in the clouds works toward showing Christ’s divinity, because God’s majesty appeared in a cloud (Exod 16:10). Hence it says, the Lord said that he would dwell in a cloud (1 Kgs 8:12); for this reason, he will come in the clouds. Similarly, it works toward showing his humanity, for, as is said, while they looked on, he was raised up: and a cloud received him out of their sight, and they heard angels saying, this Jesus who is taken up from you into heaven, will come, as you have seen him going into heaven (Acts 1:9). Therefore, to show that he is the same one who was taken up in a cloud, he will appear in a cloud.

It works also toward indicating glorification. For when he was transfigured, a luminous cloud appeared; and then there was only one, because at that time he appeared to only three men, but then at the second coming he will appear to many; behold, he comes with the clouds, and every eye will see him (Rev 1:7).

1968. And what will these clouds be? They will be nothing but certain brilliances overflowing from the body of Christ and of the other saints. Origen says that they will be angels taking up not only intelligibly, but truly serving. For in the first coming, he came humbly; behold your king will come to you, the just and savior: he is poor (Zech 9:9). But later, he will come in the clouds of heaven with much power and majesty. For there were two things in the first coming: for he had weakness and dishonor. Weakness, for the Apostle says, he was crucified through weakness (2 Cor 13:4). Dishonor, in accord with what is said, so will his visage be inglorious among men, and his form among the sons of men (Isa 52:14).

1969. Corresponding to these two things, he says two things. Corresponding to weakness, he puts power, hence it says about this, all power is given to me in heaven and in earth (Matt 28:18), and this is given to him through generation, insofar as he is the Son of God. But he merited insofar as he is a man, and this will be made manifest when all the angels and all the elements serve him. Similarly, against dishonor he says that he will come in majesty, as the judge of the living and the dead.

1970. Then he will come and he will send his angels with a trumpet, and a great voice. Here he treats of the gathering together of the saints; and he sets out three things:

first, he sets out the ministers;

second, those gathered together;

third, where they are gathered from.

1971. The ministers are the angels, as is said, you ministers of his that do his will (Ps 102:21). But he says, with a trumpet, and a great voice. In the resurrection, three powers will be at work. First, the divine power; secondarily, the power of Christ’s humanity, since his resurrection is the cause of our resurrection, as the Apostle says, and as in Adam all die, so also in Christ all will be made alive (1 Cor 15:22). Likewise, the angelic power will be at work there with regard to certain foregoing things, namely to collect the dust. And he touches on these three things.

He touches on the angelic power when he says, he will send his angels; the power of God, when he says, with a trumpet; the power of the humanity by the fact that he says, and a great voice. It says about these things, the dead will hear the voice of the Son of God, and they who hear will live (John 5:25). And that voice will necessarily be great, because he will give to his voice the voice of power (Ps 67:34). The divinity is well signified by the trumpet, because the voice of a trumpet is greater than a human voice; and they heard a great voice from heaven, saying to them: come up here (Rev 11:12). And a little later: and the seventh angel sounded the trumpet: and there were great voices in heaven.

1972. And note that the trumpet befits him well enough, for the Lord commanded Moses that two trumpets be made; and they made a great noise with the trumpets at gatherings, at feasts, at battle, and for stirring the camps (Num 10:2). And so it will be at the judgment, for there will be a gathering there, i.e., the uniting of all the saints, for the wicked will not rise again in judgment: nor sinners in the council of the just (Ps 1:5). Similarly, there will be then an eternal solemnity. Similarly, there will be there a battle against evil men, as is said, and even Judah will fight against Jerusalem (Zech 14:14). Likewise, there will be there a stirring of camps, because the saints will be carried over to the life of the saints; and many nations shall be joined to the Lord in that day (Zech 2:11). Similarly, some are gathered together now, but not all; but at that time all will be gathered; below, and all nations will be gathered together before him (Matt 25:32). Here only the elect are gathered together, because they only are gathered together to reign with him; gather together his saints to him (Ps 49:5).

1973. Hence he says, and they will gather together his elect. But where will they be gathered from? From the four winds, from the farthest parts of the heavens to the utmost bounds of them. The winds of heaven are distinguished by the four parts of the world. Subsolanus comes from the east; Favonius from the west; Boreas from the north; Auster from the south; and all the others are contained under these. Hence, from the four winds, i.e., from all parts of the world.

1974. From the farthest parts of the heavens to the utmost bounds of them. This can be explained in two ways.

Origen speaks thus: they will gather. Someone could say that this gathering would be only of the living, and not of the dead; which he prevents, showing that the dead will also be gathered, and so he says, from the farthest parts of the heavens.

You know that the saints ascend into heaven, and some are lower, some higher, because the manner of reward will be according to the manner of merits. So this is what Augustine says, that from the four winds is owing to the body; he says from the farthest parts of the heavens because of the souls.

Remigius speaks thus, and it is in the Gloss: they will gather. Someone might think that the gathering would be only from the extremes of the earth, but what about the middle region of the earth? Hence to the utmost bounds of them. And he wishes to say that the gathering will happen not only from the earth’s extremes, but from heaven, i.e., from the middle region of the world.

1975. And from the fig tree learn a parable. Here he teaches about the certitude of his coming. He had said things tremendous, and unbelievable to many; now he confirms what he had said in three ways:

first, by a likeness;

second, by an assertion;

third, by a reason.

The second is at amen I say to you; the third, at heaven and earth will pass.

1976. He says then, and from the fig tree learn a parable. Chrysostom says: when the Lord wishes to show something, he always brings in a natural likeness. Trees have life in winter, yet in a hidden way, so that they produce neither leaves nor fruit; but in the beginning of spring they begin to send forth new growth, and then the life is apparent. So also the saints are not now apparent, as is said, for you are dead; and your life is hid with Christ in God (Col 3:3); but at that time the life of the saints will be apparent, namely of those who will not be seduced in the time of the antichrist. Then the summer will come, i.e., eternal repayment; going they went and wept, casting their seeds, and there follows, but coming they will come with joyfulness, carrying their sheaves (Ps 125:6).

1977. Hence he says, and from the fig tree learn a parable. The fig tree signifies the synagogue, about which Luke says, a certain man had a fig tree planted in his vineyard (Luke 13:6).

When its branch is now tender, and the leaves come forth, you know that summer is close. And this can be explained this way: the tender branch is the antichrist, whose power few shall endure; many will cling to him like leaves, and then his power will be made manifest. Or it can be explained as about the good. The branch signifies the virtue and fortitude of the saints. When the Church begins to be ended, the power of Christ and of the saints, which will sustain them, will be apparent; the fig tree has put forth her green figs (Song 2:13). So you also, when you will see all these things, i.e., when you see the preceding signs come to pass, know that it is close, even at the doors. As something is said to be near when it is in the doors; behold the hire of the laborers, who have reaped down your fields, which by fraud has been kept back by you, cried: and the cry of them has entered into the ears of the Lord of Sabaoth (Jas 5:4).

1978. Note that Augustine puts stress on the fact that he says, all, when he says, when you will see all these things. Above, the Lord had said that it is near; but what of it? For the Lord is always near. For this reason he says: if we wish, let us say that nothing pertains to the end of the world, but to Christ’s coming through the Church; hence what was said, **they will see the Son of man coming in the clouds of heaven, i.e., in preachers, **with much power, because the Lord gives the word to those evangelizing with great power; and then he will come with **majesty, because they give him reverence.

Yet according to the explanation of others, we can refer it to the end of the world, and say otherwise.

According as Augustine explains it, he gives one to understand that something is near, i.e., that certain things are a sign that it is near; hence when he says they will see the Son of man; it refers to everything said above, namely to the signs, the lightning, and the earthquakes.

1979. So he manifested it by a likeness; now he manifests it by an assertion, namely with an oath, saying, amen I say to you, i.e., it is infallibly true, that this generation will not pass, till all these things will be done. Origen says, what you will hear is at hand, as it were. For someone might think that these things were said about the destruction of Jerusalem, and that they are now fulfilled at the destruction, because many lived up to that time; hence, this generation i.e., the men now living, shall not pass, till all these things will be done.

But it would be enormous to refer everything said to the destruction of Jerusalem: so one should say otherwise, that all the faithful are one generation; this is the generation of those who seek him (Ps 23:6); and he had said before that the earth is the Lord’s (Ps 23:1). Hence he wishes to say that this generation will not pass, i.e., the faith of the Church will not cease until the end of the world, contrary to some who said that it would endure up to a certain time; which the Lord refutes, saying below, **behold I am with you all days, even to the consummation of the world **(Matt 28:20).

1980. And then he sets out a reason: heaven and earth will pass, but my words will not pass, as though to say: it is easier for heaven and earth to pass away than my words. But the word of our Lord endures for ever (Isa 40:8). And, by the word of the Lord the heavens were established (Ps 32:6). Hence the word is the cause of heaven, and a cause is always more powerful than its effect. And he does not say that heaven and earth will pass away because they cease to be, but because they will pass over into another state; and I saw a new heaven and a new earth (Rev 21:1).

According to Origen, the good are signified by heaven, the evil by the earth; hear, O heavens, and give ear, O earth (Isa 1:2). Both will pass on, the good into eternal life, the evil into eternal fire. And when it says that the word of God will not pass, it does not say that it does not pass according to the substance of the word, but according to whose it is. Hence, as Origen says, it has this above the others, that the Lord’s word will not pass. But the words of Moses and of others will pass; hence the words of Moses are signs of the present Church. But the words of Christ foretell the state of eternal life. Hence the words of Moses pass, i.e., what Moses promised passes; what Christ promised does not, because he promised the future glory, which does not pass. Similarly, the word of Christ does pass, according as it is about earthly and temporal things.

1981. But of that day and hour no one knows. And in this part he teaches about the uncertainty of the time.

And concerning this he does two things:

first, he sets out the uncertainty of the time;

second, he urges by a likeness;

third, he shows what will come to pass.

The second is at***, as in the days of Noah***; the third, at then two will be in the field.

1982. He says that they will see the Son of man. You speak indeterminately; speak to us determinately, if it is true. But of that day and hour no one knows, not the angels of heaven. What he says about the angels of heaven is clear, and has no great difficulty, because they have a natural knowledge, and this only extends to those things which happen in the course of nature; but the judgment will only happen by the will of God. Similarly, they have another knowledge, the knowledge of glory, and in this way they know just as much as the Lord wishes to reveal, and he has kept this thing to himself; behold he comes, says the Lord of hosts. And who will be able to think of the day of his coming? (Mal 3:2). The day of the Lord will so come, as a thief in the night (1 Thess 5:2).

1983. But there is a question here, according to Jerome, because Mark says, nor the Son (Mark 13:32), from which Arius seems to confirm his heresy, for if the Father knows what the Son does not know, then he is greater than him. So it can be said that the Son knows, and that the day of judgment is determined in accord with some reason, and whatever is determined by God is determined by his eternal Word; therefore the Word cannot but know.

But why is he said not to know? Augustine and Jerome say that it is a customary way of speaking to say one does not know something when he does not make it known; as it says, now I know that you fear God (Gen 22:12), i.e., I have made it known. For this reason the Son is said not to know, because he does not make it known.

In another way, Origen says that Christ and the Church are as head and body, for just as the head and the body are as one person, so are Christ and the Church. But Christ sometimes takes on the form of the Church, O God my God, look upon me: why have you forsaken me? (Ps 21:2). Hence when it says that Christ does not know, it means that the Church does not know; hence the Lord says, it is not for you to know the times or moments (Acts 1:7).

1984. Note that Augustine says that he wished to show by certain signs that the coming of the judgment cannot be known determinately, because he does not determine any given time. The proof, he says, that it cannot be known is that, just as it is with the lifetime of a man, so it is with the lifetime of the world. So just as the last age of a man has no certain end, but sometimes is extended further than the others, so should it be said with regard to the last part of the world, that it has no certain end, and could endure longer than all the other parts.

1985. And as in the days of Noah, so will also the coming of the Son of man be. Above, the Lord set out the uncertainty of the hour of his coming; and now, he applies a likeness. And

first, he sets it out;

second, he explains, at for as in the days before the flood.

1986. And he sets out a fitting likeness, for when he was speaking of the end of the world, he rested in the end of the world. So he sets out another likeness. For two consummations have been written about. One, through 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 Pet 2:5). So it is said fittingly enough that the first consummation was for cutting off carnal sins; hence it says, the sons of God seeing the daughters of men, that they were fair, took themselves wives of all which they chose (Gen 6:2). So against the fire of this concupiscence there ought to have been a consummation through water. But at the end of the world the sin will be that charity will grow cold, as was said above, and therefore the punishment will fittingly be fire; hence he says, as in the days of Noah, namely because the end was uncertain, as is said, the end of all flesh is come before me (Gen 6:13). Hence just as those who clung to Noah were saved, so in the coming of the Son of man those who cling to the Son, Christ, will be saved.

1987. Second, he explains this likeness as regards the uncertainty: For as in the days before the flood, they were eating and drinking. In these words two things seem to be touched upon: one is despair of the future coming, and the other is its cause. The reason that a man does not hope for the future coming is because he is focused on the care of the body, because he walks in accord with its desires; you have feasted upon earth: and in riotousness you have nourished your hearts (Jas 5:5). For this reason they will give themselves up to lasciviousness, which has two parts, namely *in rioting and drunkenness . . . in chambering and impurities (*Rom 13:13).

With regard to the first, he says, eating and drinking: not that to eat and drink is a sin, but to place your end there is a sin. With regard to the second, he says, marrying and giving in marriage.

And there follows, and they did not know not till the flood came, and took them all away, namely those who did not cling to Noah, who was a figure of Christ. So also will the coming of the Son of man be.

1988. But in Luke, it speaks of men withering away for fear, and expectation of what will come upon the whole world (Luke 21:26). And above this same passage it says that the sun will be hidden. So how will men be untroubled, so that they eat and indulge themselves?

There are two responses. Jerome says that it is true that around the time of the antichrist there will be many afflictions, and this for the testing of the elect; and afterward they will be restored to tranquility, and in that tranquility the evil will give themselves up to joy. Hence Luke speaks according to the state of the afflictions, but Matthew according to the time which will immediately precede God’s coming.

Likewise in another way, because some are good and some evil. And universally, the Church will suffer affliction, and the good will be punished by the bad; hence it says above, you will be hated by all men for my name’s sake (Matt 10:22). Hence those who suffer will be the good; but those who cause such afflictions will be the evil. So what is said here, eating and drinking, is understood as about the evil; and what is said in Luke, men withering away for fear, is understood as about the good. Or in this way, since it frequently happens that good men are improved by affliction, but not the evil, for this reason the evil will wither away but not the good.

1989. Then two will be in the field: one will be taken, and one will be left. In this part he sets out the outcome of this uncertainty. And what will it be? For it will happen that of men appointed to the same position, one will be taken, and the other left. And this can be expounded, according to Chrysostom, that he wishes to say nothing other than that in every condition of man and every position, some will be rejected, some chosen: those who are good will be taken; those who are evil will be left. How? As was said above (Matt 13:41), the angels will come and take up the good, namely to Christ. Likewise, some live a life of delights, while some carry out certain duties. Similarly, some duties of those who work pertain to men, some to women; the work of men is properly in the fields.

Then therefore two will be in the field, that is, literally working, one will be taken, as one chosen, and one will be left, as one rejected.

Similarly, two women will be grinding at the mill: one will be taken, and one will be left. This is the duty of women. It was customary that women would grind, and he speaks in accordance with the custom of a land where there is no water; and now grain is ground with horses, or with men, but at that time it was the duty of women. Take a millstone and grind meal (Isa 47:2). Hence, two women, i.e., carrying out their duty. And then, one will be taken is explained as before.

1990. Similarly, two will be in one bed: one will be taken, and one left. Chrysostom says that the rich do not labor, but rest; for this reason they are indicated by those who lie in bed, and of these one will be taken, and another left.

1991. It can also be explained allegorically, and this is Hilary’s exposition. The field signifies the world, as was said above. The two men signify the peoples of the faithful and of the unfaithful. Of these, one will be taken, namely the people of the faithful, the other left, namely the people of the unfaithful. Likewise the millstone signifies the old law, which is heavy and burdensome; which neither our fathers nor we have been able to bear (Acts 15:10). And of those who accept the old law, some accept Christ, others not. All those who accept the old law are said to grind at the mill; and those who are taken up are those who accept the old law with the new; but those who do not, are left. Similarly, those who accept Christ are like those who lie in bed, because the bed signifies the memory of the passion, and of such men some are taken, some left: for some conform themselves to the passion through good works, some not.

1992. It can be explained in another way, as it is referred to the three states of the faithful: for there are three kinds of men, some contemplative, some prelates, and some active. No state is without care, but rather some are condemned in each state. The state of contemplation is signified by the bed. It says about this: our bed is flourishing (Song 1:15); and yet some in this state are condemned. The state of the active is signified by those grinding at the mill, because they have a burdensomeness, and are anxious; Martha, Martha, you are careful and are troubled about many things (Luke 10:41). Hence they are entangled in worldly things, and for this reason some among them are condemned. The prelates are signified by the field into which the men go out to work; come, my beloved, let us go forth into the field (Song 7:11). And from such men some are taken, and some left.