Lecture 3 — The second coming

^25:31^ And when the Son of man will come in his majesty, and all the angels with him, then will he sit upon the seat of his majesty. [n. 2079]

^25:32^ And all nations will be gathered together before him, and he will separate them one from another, as the shepherd separates the sheep from the goats; [n. 2083]

^25:33^ and he will set the sheep on his right hand, but the goats on his left. [n. 2090]

^25:34^ Then the King will say to those who will be on his right hand: come, you blessed of my Father, possess the kingdom prepared for you from the foundation of the world. [n. 2091]

^25:35^ For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in; [n. 2096]

^25:36^ naked, and you covered me; sick, and you visited me; I was in prison, and you came to me. [n. 2101]

^25:37^ Then the just will answer him, saying: Lord, when did we see you hungry, and feed you; thirsty, and gave you drink? [n. 2098]

^25:38^ And when did we see you a stranger, and take you in? Or naked, and covered you? [n. 2102]

^25:39^ Or when did we see you sick or in prison, and come to you? [n. 2102]

^25:40^ And the King answering, will say to them: amen I say to you, as long as you did it to one of these, my least brethren, you did it to me. [n. 2098]

^25:41^ Then he will say to those also who will be on his left hand: depart from me, you cursed, into the everlasting fire which was prepared for the devil and his angels. [n. 2106]

^25:42^ For I was hungry, and you gave me nothing to eat; I was thirsty, and you gave me no drink. [n. 2109]

^25:43^ I was a stranger, and you did not take me in; naked, and you did not cover me; sick and in prison, and you did not visit me. [n. 2109]

^25:44^ Then they also will answer him, saying: Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to you? [n. 2110]

^25:45^ Then he will answer them, saying: amen I say to you, as long as you did it not to one of these least, neither did you do it to me. [n. 2111]

^25:46^ And these will go into everlasting punishment, but the just, into life everlasting. [n. 2112]

2078. Above, the Lord set out various parables pertaining to the judgment; now here he treats clearly about his judgment,

and he does three things:

first, he treats of the coming of the judge;

second, of the gathering together of those to be judged;

third, of the judgment.

The second is at and all nations will be gathered together before him; the third, at then will the King say to those who will be on his right hand: come.

Concerning the first, there are four things to be considered:

first, the condition of the judge’s coming is touched upon;

second, his dignity;

third, the ministers;

fourth, his judicial authority.

2079. When it says, and when the Son of man will come, there is no doubt that the same is the Son of God.

But why does he name the Son of man rather than the Son of God? One reason is that he will judge insofar as he is the Son of man; and he has given him power to do judgment, because he is the Son of man (John 5:27). And this for three reasons. First, that he might be seen by all: for in the form of the divinity he will be visible only to the good, so if he should be seen by all, then he must be seen in the form of a man. Every eye will see him (Rev 1:7). Likewise, owing to Christ’s merit: for he merited this by his passion; he humbled himself, becoming obedient unto death, even to the death of the cross. For which cause God also has exalted him (Phil 2:8–9). Likewise, that the one who is to judge might appear in the form in which he was judged; and O that a man might so be judged with God, as the Son of man is judged with his companion (Job 16:22). Likewise, out of God’s clemency, that men might be judged by a man; for we have not a high priest, who can not have compassion on our infirmities (Heb 4:15). Therefore, this judge will be the Son of man.

2080. And whose will the dignity be? He will come in his majesty; and then they shall see the Son of man coming in a cloud, with great power and majesty (Luke 21:27). But what can be understood by majesty? One should say that it is the divinity, for although he appears in the form of a man, nevertheless he will appear with the divinity. Hence the Apostle, for the Lord himself will come down from heaven with commandment, and with the voice of an archangel, and with the trumpet of God (1 Thess 4:16). And Acts also speaks about this (Acts 9). Or, in his majesty, i.e., in glory, because his body will be glorious; and he will come with a glorious company; hence above, **for the Son of man will come in the glory of his Father **(Matt 16:27).

2081. And for this reason he adds next, and all the angels with him. Here he treats of the ministers. And it can be understood as about the heavenly spirits; who makes your angels spirits (Ps 103:4). And why will he come with them? Because they are the guardians of men; he has given his angels charge over you; to keep you in all your ways (Ps 90:11). So they will be present as though witnesses that the good have accepted their protection, and the wicked have not, but rejected it; we would have cured Babylon, but she is not healed (Jer 51:9).

Or, all the angels, i.e., the preachers, or teachers of truth; for the lips of the priest will keep knowledge, and they will seek the law at his mouth: because he is the angel of the Lord of hosts (Mal 2:7). Judicial power belongs to them, as Augustine says. The Lord will enter into judgment, and all his saints with him (Isa 3:14); her husband is honorable in the gates, when he sits among the senators of the land (Prov 31:23).

2082. Then there follows the judicial power: then will he sit upon the seat of his majesty. We should not understand this as a bodily seat; but the holy men and the angels are his seat. He will sit on them, for he will exercise judgment through them. It says about the men above, that they will **sit on twelve thrones **(Matt 19:28). It says about the angels: whether thrones, or dominations, or principalities, or powers (Col 1:16). And, you who sit upon the cherubims (Ps 79:2); and, you have sat on the throne, who judge justice (Ps 9:5).

2083. Next the gathering together is set out; second, the division.

He says therefore, and all nations will be gathered together. The nations indicate not only the nations, but all men who have been born from Adam to the end of the world; for we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he has done, whether it be good or evil (2 Cor 5:10). Among them will also be the children that were newly born, because even though they have nothing by their own merit, yet they have something, namely either guilt from the sin of the first man or grace from the sacrament of Christ.

2084. Hence one should note that they will not all be gathered together for the same thing; but there will be a fourfold grouping of those who will appear at the judgment. For some will appear to be judged by the examination of merits; but of these, some will be condemned, some saved. However, some receive a sentence without examination. For to be judged is said in two ways: namely either to receive a sentence, for all will either be rewarded or punished; or to be judged means to render an account by the examination of merits. And this examination will not be necessary for all, for principally the sins and merits of those who were conjoined with Christ through faith will be examined: for those who were entirely foreign to Christ need no examination, according to what is said, but he who does not believe, is already judged (John 3:18). Gregory gives an example: Just as someone who meets an enemy in war does not expect a judgment, but is already judged, so likewise. Likewise there are some who have nothing in common with the world, but have left all things for Christ, and these will appear as judges; hence above, **you, who have followed me . . . you also will sit on twelve seats judging the twelve tribes of Israel **(Matt 19:28).

So who are those who will be judged? The believers who have entangled themselves in worldly things, of whom some indeed have used them well, as is said, charge the rich . . . to do good, to be rich in good works, to give easily, to communicate to others (1 Tim 6:18). But those who are held back and wrapped up in them will be condemned.

2085. But what is the need? Do not all receive what they have merited at death? So why will they be judged?

Note that the reward which by God’s just judgment is given to men is twofold: the first is the robe of the soul, the second the robe of the body. As regards the robe of the soul, it is received at death, but then they will receive the glory of the body as well. Hence as regards the soul, all receive the body together, but as regards punishment, all will be condemned together; hence, and they will be gathered together as in the gathering of one bundle (Isa 24:22), because they are one in sin.

2086. We can understand this gathering as a gathering in place, because all will be gathered together in one place; I will gather together all nations, and will bring them down into the valley of Josaphat (Joel 3:2); for those who are saved, are saved through Christ’s passion, and those who are condemned, are condemned through contempt for his passion; for this reason, the judgment will happen there where Christ’s passion happened. And one should understand that the good will fly up to meet him in the air, while the others will remain on the earth. According to Origen, this gathering will not be in a place, but rather they will be dispersed, and will be gathered together into separate places; and he would have this be the meaning of what is said above, that as lightning comes out of the east, and appears even into the west: so will the coming of the Son of man be (Matt 24:27), because wherever they are, they will be present there. Hence he would have it that it will be a spiritual gathering, because now some are divided from him, some hold themselves with him; but then all will be gathered together; all the ends of the earth will see the salvation of our God (Isa 51:10).

2087. Then he treats of the separation: and he will separate them one from another, as the shepherd separates the sheep from the goats. And

first, it is set out according to name;

second, according to position, at and he will set the sheep on his right hand.

2088. He says therefore, and he will separate them one from another.

Note that as long as the world endures, the wicked are mixed together with the good. And there is scarcely any society without some who are bad; as the lily among thorns, so is my love among the daughters (Song 2:2). But at that judgment the wicked will be on one side, the good on another; he will judge between the sheep and the goats (Sir 35).

2089. But why does he call the good sheep? This is for four reasons. For we find innocence in sheep; these that are the sheep, what have they done? (2 Sam 24:17). Likewise patience; he will be led as a sheep to the slaughter, and will be dumb as a lamb before his shearer, and he will not open his mouth (Isa 53:7). Likewise we are counted as sheep for the slaughter (Ps 43:22). Likewise obedience, because they are gathered together at the shepherd’s voice; my sheep hear my voice (John 10:27). Likewise abundance of fruits: as we gather many fruits from a sheep, so the fruits of the good are many; you ate the milk, and you clothed yourselves with the wool (Ezek 34:3). Likewise by the goats he means sinners, because it is an animal which rushes headlong, likewise is passionate for coitus, and has contrary properties, and was offered for sin.

2090. Next the division with regard to position is set out: and he will set the sheep on his right hand, but the goats on his left. What is understood by the right hand, and by the left hand? It can be said that it will happen this way literally, that the good will be set on one side, and the wicked on the other. Or since the right is the nobler side, then those who are good will have the nobler position, because they will fly up in the air to Christ.

Origen refers this to the final reward: for those who have directed their intention toward God will be on the right, i.e., in the eternal reward; the heart of a wise man is in his right hand, and the heart of a fool is in his left hand (Eccl 10:2). Similarly, the Lord knows the ways which are on the right, but those are perverse which are on the left (Prov 4:27).

2091. Then the King will say to those who will be on his right hand. Here he treats of the judgment. And

first, a sentence is made known with regard to the good;

second, with regard to the wicked;

third, he sets out the conclusion.

Concerning the first, he does three things:

first, the judgment is set out;

second, the wonderment of those who will be saved;

third, the satisfaction of their wonderment.

The second is at then the just will answer him; the third, at and the King answering, will say to them.

Concerning the first, he does two things:

firsts, he invites them to the reward;

second, he matches it to their merit.

2092. He says therefore, then the King will say. And he calls him a king because it belongs to a king to judge; the king, who sits on the throne of judgment, scatters away all evil with his look (Prov 20:8).

But there is a question: will it happen by a vocal judgment? Some say that it will be by word, and that he will hold judgment for a long time. And Lactantius says this, that it will go on for a thousand years; but this is not true. Rather, this should be referred to an interior speaking; and it leads to men’s knowledge, for the good are deserving of glory, the wicked of punishment. Hence what those men will say will not be vocal, but according to an interior inspiration; and this is what Augustine says, that it will happen by the divine power that to each one will come to mind what he has done. And this is clear through the Apostle, their conscience bearing witness to them, and their thoughts between themselves accusing, or also defending one another, in the day when God will judge the secrets of men by Jesus Christ (Rom 2:15–16). So it should be referred to an interior speaking.

And he seems to touch on three things, for an invitation is set out, the reason for the judgment, and the reward itself.

2093. The invitation: come, you blessed of my Father.

But why does he say, you blessed of my Father? Because it will not be given to us according to our merit, but according as we are confirmed by Christ’s merit; hence, to him that will overcome, I will give to sit with me in my throne: as I also have overcome, and am set down with my Father in his throne (Rev 3:21); I dispose to you, as my Father has disposed to me, a kingdom (Luke 22:29). I, insofar as I am a man, insofar as I enjoy the Word. Likewise as regards the body; who will reform the body of our lowness, made like to the body of his glory (Phil 3:21). Come, i.e., be conformed; when he will appear, we will be like to him (1 John 3:2).

But are not the good joined to God even now? I say that it is so through charity which is not full, and through the obscurity of faith; but then they will be gathered together in full charity, in faith which is not obscure; for now the corruptible body is a load upon the soul, and the earthly habitation presses down the mind that muses upon many things (Wis 9:15).

2094. The cause of this reward is twofold: the cause of condemnation is from man, the cause of salvation from God; destruction is your own, O Israel: your help is only in me (Hos 13:9). Hence we find a temporal and an eternal cause of salvation. The temporal cause is the application of glory, and this is touched upon at come, you blessed of my Father. His saying is doing; hence, for he spoke and they were made (Ps 32:9). Hence his blessing is the infusing of grace. Hence he says, of my Father, because it is not from us, but from God; every best gift, and every perfect gift, is from above, coming down from the Father of lights (Jas 1:17).

Likewise the other cause is God’s predestination; and this is pointed out when he says, the kingdom prepared for you. Hence the Apostle, and whom he predestined, them he also called (Rom 8:30); eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for those who love him (Isa 64:4).

And he says, from the foundation of the world. But how is this? Did he choose them from eternity? He chose us in him before the foundation of the world (Eph 1:4). And one should say that he chose from eternity, but he manifested his choice from the foundation of the world.

2095. But what is that reward, which he touches upon at possess you the kingdom prepared for you? And what is this kingdom? This kingdom is the kingdom of heaven; your kingdom is a kingdom of all ages (Ps 144:13). The one who possesses God, possesses the kingdom; and has made us to our God a kingdom and priests (Rev 5:10).

Someone may say: I do not want to reign; it is enough for me that I not be condemned. But this cannot be. Either you will be a king, and have a kingdom, or you will be condemned.

And he says, possess, i.e., enter into possession. Now, to enter into possession belongs properly to the one who has a right. And we have this right by divine ordinance; likewise, by Christ’s acquisition, who acquired this for us; likewise by his grace; who is the pledge of our inheritance (Eph 1:14). Likewise, what is called a possession is that ‘which is had peacefully’; hence it indicates the plenitude of dominion. We have God now, but not restfully, because a man is disquieted in many ways; but then there will be restful possession. For unto this are you called, that you may inherit a blessing (1 Pet 3:9); above, and will possess life everlasting (Matt 19:29).

2096. For I was hungry, and you gave me to eat. Above, the judgment about the reward was set out; here it is set out with regard to the merit. From this we should reflect that there are two causes of beatitude: one on God’s part, i.e., God’s blessing; another on our part, i.e., the merit which is from free will. For men should not be idle, but should cooperate with God’s grace, as is said, but by the grace of God, I am what I am; and his grace in me has not been void (1 Cor 15:10).

2097. But since there are many good merits, he only mentions the works of mercy. And some have taken an occasion for error from this, saying that men are only saved through works of mercy, or condemned through their omission, such that if someone were to commit many sins, and exercised himself in works of mercy, he would be saved, in accord with, redeem your sins with alms, and your iniquities with works of mercy to the poor (Dan 4:24); contrary to what is said, they who do such things, namely sins, are worthy of death (Rom 1:32). And, after an enumeration of bodily sins, it says, they who do such things will not obtain the kingdom of God (Gal 5:21). So that position should not be held.

But it could happen that someone abstains from sins, and repents, and in this way can be freed through almsgiving: for a man should begin giving alms with himself. Have pity on your own soul, pleasing God (Sir 30:24).

2098. And why does he mention these works rather than others?

One should say, according to Gregory, that he sets out these as the least: for if they do not do the things which nature dictates, much less will they do other things. And this is in harmony with the words of the Gospel, for those who are saved say, when did we see you hungry, as though to say: this is a little thing. And since they consider it to be rather little, the Lord exalts it the more, saying, as long as you did it to one of these, my least brethren, you did it to me.

Augustine says that everyone in the world sins, yet not everyone is condemned, but only those who do not repent or make satisfaction. But those who repent and promise satisfaction through works of mercy are saved.

Origen says that all good works are named under the works of mercy, or omitted owing to the omission of such works. And this is indicated, because alms are given not only to one’s neighbor, but also to oneself: for if a man feeds the hungry, much more should he feed himself when he is hungry, and so on with the other works. Likewise, there is not only bodily almsgiving, but also spiritual; so whatever a man does, whether for his own good or for his neighbor’s, it is all contained under ‘work of mercy.’ Hence all works are contained either under these or under the contrary.

There are seven works of mercy, but only six are touched upon. These seven are remembered by a verse:

visit, drink, feed, redeem, cover, take in, bury.

Now, burial is not touched upon here. But why? To exclude the error of certain men who said that souls do not gain rest until the body is buried. But this is not true, because the soul receives nothing from the body while it is separated.

2099. So he sets out six things which are given in time of need. And since there is a certain general need and a certain particular need, first he treats of the general, second of the particular. And since there are some general exterior needs and some interior, first, he touches on the need on the part of the interior, second on the part of the exterior.

2100. He says therefore, I was hungry, and you gave me to eat. This is found, deal your bread to the hungry (Isa 58:7).

I was thirsty, and you gave me to drink, because for my sake you gave to your neighbor. Hence above, and whoever will give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you, he will not lose his reward (Matt 10:42), and about these two, if your enemy is hungry, give him to eat: if he thirsts, give him water to drink (Prov 25:21).

2101. Likewise there are exterior needs, and there are two of these, namely covering which is conjoined and covering which is separate. He says therefore, I was a stranger, and you took me in. And hospitality do not forget; for by this some, being not aware of it, have entertained angels (Heb 13:2). As regards the conjoined covering, he says, naked, and you covered me; if I have despised him that was perishing for want of clothing, and the poor man that had no covering (Job 31:19), and there follows, if his sides have not blessed me, and if he were not warmed with the fleece of my sheep (Job 31:20); when you will see one naked, cover him (Isa 58:7).

Likewise there are certain particular needs; and of these some are natural, and some from the outside. A natural need, and one from the inside, is sickness; hence he says, sick, and you visited me. As regards the exterior need, he says, I was in prison, and you came to me. And the prison can be taken to mean any given affliction; for you both had compassion on them that were in bands (Heb 10:34).

2102. Then the just will answer him, saying. Here a mental response is set out. It belongs to the thoughts of the good that they consider the things they do for God’s sake to be small; when you will have done all these things that are commanded you, say: we are unprofitable servants (Luke 17:10). And, for I reckon that the sufferings of this time are not worthy to be compared with the glory to come, that will be revealed in us (Rom 8:18). Hence they say that they acted in ignorance, and they speak, considering these things small; hence, when did we see you hungry, and fed you? So they speak in wonderment.

2103. And the King answering, will say to them. He satisfies this wonderment, for when a man humbles himself God also exalts him, and when a man cheapens himself God also praises him; hence, as long as you did it to one of these, my least brethren, you did it to me. Above, he who receives you, receives me (Matt 10:40), because the head and the members are one body.

And he says, brethren, because those are his brothers who do God’s will; hence above, it says that **stretching forth his hand towards his disciples, he said: behold my mother and my brethren **(Matt 12:49).

In which one should note that one should give to those who are good; give to the merciful and uphold not the sinner (Sir 12:4).

2104. And should one not give to a sinner?

One should give, when he is in extreme need, but more and first to those who are just; for this reason he says, my brethren. For many come who are not brothers of God; hence, and every spirit that dissolves Jesus, is not of God (1 John 4:3). So all other things being equal, we should do better for those who are good; yet in a case of need one should give even to the evil in a time of necessity, not for the sake of aiding sin, but nature.

Are all the brothers of God? Yes; but some according to nature, and some according to grace. According to nature, all the good and the wicked: in perils from false brethren (2 Cor 11:26); according to grace, however, only the good: that he might be the firstborn amongst many brethren (Rom 8:29). And one should principally have pity on these and help them; hence the Apostle says, therefore, while we have time, let us work good to all men, but especially to those who are of the household of the faith (Gal 6:10).

2105. But why does he call them least? He says this as regards the common opinion. It is known that men who are small for God’s sake are considered least (Jas 3). Likewise, they are least owing to humility; above, you have hidden these things from the wise and prudent, and have revealed them to the little ones (Matt 11:25). And he speaks about the least, because people could say: if I had done this for an equal, or for some of the great, I believe that it would be repaid. And so the Lord says that it is not only what is done for those who are greater, but also what is done for the imperfect; for this reason he says, least.

2106. Then he will say to those also who will be on his left hand. Here the condemnation of the wicked is set out. And

first, the condemnation is set out;

second, their excuse;

third, a refutation.

And concerning the first,

first, he sets out the judgment;

second, the punishment.

2107. He says therefore, depart from me, you cursed. This judgment differs from the first, for in the first he said, come, you blessed of my Father; but here he does not say, my Father’s cursed ones, because our blessing is from God, and our curse from ourselves. And Hebrews (Heb 5), as well as Deuteronomy, turns a curse into a blessing: and he turned his cursing into your blessing (Deut 23:5).

Likewise there is this difference, that above he said, possess the kingdom prepared for you; while here he says, depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels.

2108. And what is the reason for this? Origen says that he does not make punishments for men, but they themselves acquire death for themselves with their own hands; for in that day a man will cast away his idols of silver, and his idols of gold, which your hands have made for you to sin (Isa 31:7).

But someone could say: did not the Lord make even the devil good? Note that the Lord speaks of preparation according as it is manifested by the origin of the world. But the devil has sinned from the beginning: hence he did not prepare the fire for an angel, who as regards the nature created is good, but for sin.

2109. I was hungry. Here there is nothing to say, except that he speaks to the good and to the wicked in different ways: for above he said each thing explicitly on its own, while here he joins many together; hence sick and in prison. And since he joins those two, one should say that he proceeds in the manner of a good judge, who reluctantly condemns, and lavishly rewards. Hence he extends the words of reward, but cuts short the words of condemnation.

2110. Then they also will answer him. And note that just as the good lessen their good deeds, so the wicked lessen their guilt. Hence they say: Lord, when did we see you hungry, or thirsty? They say everything together; in which one is given to understand that they do not freely examine their consciences, contrary to, return, you transgressors, to the heart (Isa 46:8). Hence when they must return to the heart, they return very briefly.

2111. Then there follows the refutation: amen I say to you, as long as you did it not. A similar thing is said in Luke, he who despises you, despises me (Luke 10:16); for he who touches you, touches the apple of my eye (Zech 2:8).

2112. And these will go into everlasting punishment. The judgment being set out, the effect is set out.

And these will go into everlasting punishment. He had said above that they would go into eternal fire, for it is possible that fire be eternal, and yet not eternally torment; for this reason he says, into punishment. But the just, into life everlasting; now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent (John 17:3).

It says what the eternal punishment is: and many of those who sleep in the dust of the earth, will awake: some unto life everlasting, and others unto reproach, to see it always (Dan 12:2); and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast and the false prophet will be tormented day and night for ever and ever (Rev 20:9–10); their worm will not die, and their fire will not be quenched (Isa 66:24).

2113. What is the cause of this punishment? Some, like Origen, wanted that it not be eternal punishment. Hence they posit that every punishment has an end. So he says that what is said here is said by way of exaggeration. But Augustine argues: if this is so, it follows that when it says that the just will go into eternal life, it is similarly said by way of exaggeration. But this is said according to eternity, as even Origen concedes. And this is detestable, that there should be such a difference in the same Scripture. But that this cannot be is clear in this way: for justice requires that there be a punishment equal to the guilt. For with what measure you measure out, it will be measured to you again, above (Matt 7:2).

2114. But how will eternal punishment have such a duration after death?

Gregory responds, saying that God is the judge of the will, so whoever does not restrain his will from sin before death has sinned in his own eternity; therefore it is right that God should punish in his eternity. Augustine speaks thus: we see that the punishment should be equal to the guilt, and so it is in human justice as well, that if someone sins against the community of the city, the judge only intends his death to separate him forever from the community of the city. But God intends to exclude the one who sins against him from the community of the heavenly court. According to Hilary, a punishment is due to guilt, but guilt is only wiped out by charity; therefore, as long as a man does not have charity, it is just that he be always in punishment. Therefore, since he did not have charity in this life, it is necessary that he remain always in punishment.

2115. Likewise it is objected that the saints will pray, and they will be heard.

Gregory says that when the sinners are on the way, the saints are heard on their behalf, but not afterwards.

2116. Likewise it is objected: God does not delight in punishment; so how will he afflict without end?

One should say that even though he is not delighted, nevertheless he does this to preserve his justice.