Monday of the 27th week after Pentecost

Asked by the disciples when the kingdom of God would come, the Lord said, "The kingdom of God is within you," through the truth of grace and not through the slavery of guilt. Let those that would be free be servants in the Lord. As we share in service, we also share in the kingdom. He said, "The kingdom of God is within you." He would not say when it would come. He said there would be a day of judgment, so that he instilled in all terror of the judgment to come, and he did not add the guarantee of its postponement.

And being asked by the Pharisees when the kingdom of God would come, he answered them and said: "The kingdom of God does not come with observation." They ask about the time of the kingdom of God, because as below Luke revealed, they thought that the kingdom of God would immediately be manifested when the Lord came to Jerusalem. Thus even the apostles, led by this opinion, asking him after his resurrection said: "Lord, will you at this time restore the kingdom to Israel?" (Acts I); and elsewhere Cleophas said: "But we had hoped that he was the one to redeem Israel" (Luke XXIV). However, the kingdom of God does not come with observation.

Or the kingdom of God means that He Himself is placed in the midst of them, that is, reigning in their hearts by faith.

And being asked by the Pharisees, etc. The two principal parts having been concluded, in which the deceitfulness and impiety of the Jews has been refuted, and by way of contrast simplicity and piety have been commended: here follows the third part, in which curiosity is refuted. And since curiosity consists not only in the scrutiny of knowledge but also in the possession of wealth, according to blessed Augustine, therefore this part is divided into two: in the first of which he refutes curiosity in scrutinizing; and in the second, curiosity in possessing, below, chapter 18: A certain ruler asked him.

In the rebuke of the curiosity of the Pharisees, three things are introduced, namely the censure of the curiosity of the Pharisees who question, the commendation of the charity of the disciples who desire, and the condemnation of the contrariety of the heretics who deceive.

First, therefore, with regard to the censure of the curiosity of the Pharisees who question, he says: And being asked by the Pharisees: When does the kingdom of God come? that is, through curious inquiry. This question was curious, because it concerned a secret matter, which God conceals in his own secrecy, according to that passage in Acts 1: "It is not for you to know the times or moments which the Father has placed in his own power"; and therefore Sirach 3: "Seek not the things that are too high for you, and search not into things above your strength; but the things that God has commanded you, think on these always, and in many of his works be not curious"; and Ecclesiastes 7: "What need is there for a man to seek things greater than himself, when he knows not what is profitable for him in his life, in the number of the days of his pilgrimage, and in the time which passes like a shadow? Or who will be able to tell him what shall be after him?"

These miserable men ask in mockery, "When will the kingdom of God come?" This is like saying, "Before this kingdom of which you speak comes, cross and death will seize you." What does Christ reply? He again displays his long-suffering and incomparable love to humanity. Reviled, he does not revile again. Suffering, he does not threaten. He does not harshly scold them, but because of their wickedness, he does not stoop to give them an answer to their question. He says only what is for the benefit of all people: that the kingdom of God does not come by watching. "Behold, the kingdom of God is within you." He says, "Do not ask about the times in which the season of the kingdom of heaven will again arise and come. Rather, be eager that you may be found worthy of it. It is within you. That is, it depends on your own wills and is in your own power, whether or not you receive it. Everyone that has attained to justification by means of faith in Christ and decorated by every virtue is counted worthy of the kingdom of heaven."

Because our Saviour, in His discourses which He addressed to others, spake often of the kingdom of God, the Pharisees derided Him; hence it is said, And when he was asked by the Pharisees when the kingdom of God should come. As though they said tauntingly, "Before the kingdom of God come, which Thou speakest of, the death of the cross will be Thy lot." But our Lord testifying His patience, when reviled reviles not again, but the rather because they were evil, returns not a scornful answer; for it follows, He answered and said, The kingdom cometh not with observation; as if he says, "Seek not to know the time when the kingdom of heaven shall again be at hand. For that time can be observed neither by men nor angels, not as the time of the Incarnation which was proclaimed by the foretelling of Prophets and the heraldings of Angels." Wherefore He adds, Neither shall they say, Lo here! or, Lo there! Or else, They ask about the kingdom of God, because, as is said below, they thought that on our Lord's coming into Jerusalem, the kingdom of God would be immediately manifested. Therefore our Lord answers, that the kingdom of God will not come with observation.

Now it is only for the benefit of each individual that He says that which follows, For behold the kingdom of God is within you; that is, it rests with you and your own hearts to receive it. For every man who is justified by faith and the grace of God, and adorned with virtues, may obtain the kingdom of heaven.

(lib. de prop. sec. Deum.) Or, perhaps, the kingdom of God being within us, means that joy that is implanted in our hearts by the Holy Spirit. For that is, as it were, the image and pledge of the everlasting joy with which in the world to come the souls of the Saints rejoice.

"The kingdom of the heavens is within you." You should not hope to find it in a place. It does not come in observation, according to the word of Christ.

If the devil has been driven out and sin no longer reigns, then the kingdom of God is established in us. As it is written in the Gospel, "The kingdom of God does not come with observation, nor will they say, 'Lo here,' or 'Lo, there.' Truly I say to you that the kingdom of God is within you." The only thing that can be "within us" is knowledge or ignorance of the truth and the affection for righteousness or sin by which we prepare our hearts to be a kingdom of Christ or the devil. St. Paul described the nature of this kingdom in this way: "For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit." If the kingdom of God is within us and is righteousness, peace and joy, then someone that remains in these is surely within the kingdom of God. Someone that remains in unrighteousness, conflict and the melancholy that kills the life of the spirit is already a citizen of the devil's kingdom, of hell and of death. These are the signs whether it is God's kingdom or the devil's.

"The kingdom of God," He says, "cometh not with observation; neither do they say, Lo here! or, lo there! for, behold, the kingdom of God is within you." Now, who will not interpret the words "within you" to mean in your hand, within your power, if you hear, and do the commandment of God? If, however, the kingdom of God lies in His commandment, set before your mind Moses on the other side, according to our antitheses, and you will find the self-same view of the case.

The Lord often mentioned the Kingdom of God in His teaching. But the Pharisees, upon hearing of it, laughed at the Lord and therefore approached with the question of when it would come, by way of mocking Him as an eccentric preaching about an extraordinary and strange subject. For none of the former teachers and prophets had mentioned it (the Kingdom of God). Or perhaps, having in mind their intention to kill Him before long, they approach Him with a question so as to sting Him and ridicule Him, as if saying: You speak of a Kingdom, but when will this Kingdom of Yours come? For tomorrow You will be handed over by us to death, You will be lifted up on a cross, and You will receive much other dishonor. What then does Christ say? He does not answer the foolish according to their senseless thought and folly (Prov. 26:4), but leaves them to wander regarding the similar name of the Kingdom, and does not reveal to them either what Kingdom He is speaking of (for they would not have accepted it anyway), nor that this Kingdom is not like a worldly kingdom, but is a Kingdom above the world (John 18:36).

Nor will they say, "Look, here it is!" Because neither angels nor humans can observe when it will come, just as the time of the Lord's Incarnation, predestined by the most certain prophecies of the prophets, and declared by the proclamations of angels, so that his conception, birth, baptism, preaching, death, resurrection, and ascension to heaven were incessantly accompanied by signs from either angels or humans or certainly miracles.

Behold, the kingdom of God is within you. The Kingdom of God itself says it is placed within them, that is, in their hearts, where they believed it reigns. Hence it is written: The word is near you, in your mouth and in your heart, that is, the word of faith we preach (Rom. X).

And therefore he adds: Answering them, he said: The kingdom of God does not come with observation: nor will they say: Behold here, or behold there, through human comprehension. For human comprehension does not extend itself to knowing the time of judgment: whence he says: It does not come with observation: the Gloss: "Of time"; Matthew twenty-four: "But of that day and hour no one knows, neither the Angels of heaven, but the Father alone"; and First Thessalonians five: "The day of the Lord shall come as a thief in the night." Nor does it extend itself even to knowing the place: on account of which he says: Nor will they say: Behold, here, etc.; the Gloss: "Nor will a determinate place be known." — But the contrary seems to be said in Joel three: "I will gather all nations and will contend with them in the valley of Jehoshaphat." But that is to be understood in the sense that Jehoshaphat is taken according to its interpretation: for it is interpreted as the valley of judgment. For the judgment will not take place with the Lord being on earth, but rather in the air, as Jerome says on this passage. — And since idle inquiry is not excluded except by diligent inquiry, therefore he adds: For behold, the kingdom of God is within you, through the offering of divine grace, which indeed was made at the coming of Christ: concerning which John one says: "There has stood in your midst one whom you do not know." Whence Bede: "He calls the kingdom of God himself placed within them, that is, reigning in the hearts of those who have believed." On account of which it is said above in chapter eleven: "If I cast out demons by the finger of God, then the kingdom of God has come upon you," that is to say, that of which it is said in Romans fourteen: "The kingdom of God is not food and drink," etc. He wishes therefore to say that they ought to consider the first coming and cease to investigate the time of the second coming; whence Bede: "When it shall come can be observed neither by men nor by Angels, just as the time of the Lord's incarnation was foretold by the most certain prophecies of the Prophets and made manifest by the proclamations of the Angels."

The Kingdom of God is within you, instead of saying: Ye ought always to have the Kingdom of God within the soul

That the liberty of believing or of not believing is placed in free choice. In Deuteronomy: "Lo, I have set before thy face life and death, good and evil. Choose for thyself life, that thou mayest live." Also in Isaiah: "And if ye be willing, and hear me, ye shall eat the good of the land. But if ye be unwilling, and will not hear me, the sword shall consume you. For the mouth of the Lord hath spoken these things." Also in the Gospel according to Luke: "The kingdom of God is within you."

But they assert that not only is there in favour of their doctrine, testimony to be drawn from the mysteries of the Assyrians, but also from those of the Phrygians concerning the happy nature-concealed, and yet at the same time disclosed-of things that have been, and are coming into existence, and moreover will be,-(a happy nature) which, (the Naassene) says, is the kingdom of heaven to be sought for within a man. And concerning this (nature) they hand down an explicit passage, occurring in the Gospel inscribed according to Thomas, expressing themselves thus: "He who seeks me, will find me in children from seven years old; for there concealed, I shall in the fourteenth age be made manifest." This, however, is not (the teaching) of Christ, but of Hippocrates, who uses these words: "A child of seven years is half of a father." And so it is that these (heretics), placing the originative nature of the universe in causative seed, (and) having ascertained the (aphorism) of Hippocrates, that a child of seven years old is half of a father, say that in fourteen years, according to Thomas, he is manifested. This, with them, is the ineffable and mystical Logos. They assert, then, that the Egyptians, who after the Phrygians, it is established, are of greater antiquity than all mankind, and who confessedly were the first to proclaim to all the rest of men the rites and orgies of, at the same time, all the gods, as well as the species and energies (of things), have the sacred and august, and for those who are not initiated, unspeakable mysteries of Isis. These, however, are not anything else than what by her of the seven dresses and sable robe was sought and snatched away, namely, the pudendum of Osiris. And they say that Osiris is water. But the seven-robed nature, encircled and arrayed with seven mantles of ethereal texture-for so they call the planetary stars, allegorizing and denominating them ethereal robes,-is as it were the changeable generation, and is exhibited as the creature transformed by the ineffable and unportrayable, and inconceivable and figureless one. And this, (the Naassene) says, is what is declared in Scripture, "The just will fall seven times, and rise again." For these falls, he says, are the changes of the stars, moved by Him who puts all things in motion.

This, says he, was alone sufficient for its being understood by men; (I mean) the cup of Anacreon declaring, (albeit) mutely, an ineffable mystery. For dumb, says he, is Anacreon's cup; and (yet) Anacreon affirms that it speaks to himself, in language mute, as to what sort he must become-that is spiritual, not carnal-if he shall listen in silence to the concealed mystery. And this is the water in those fair nuptials which Jesus changing made into wine. This, he says, is the mighty and true beginning of miracles which Jesus performed in Cana of Galilee, and (thus) manifested the kingdom of heaven. This, says he, is the kingdom of heaven that reposes within us as a treasure, as leaven hid in the three measures of meal.

Moreover, we hear both also preaching, in the first place, not only repentance, but the kingdom of heaven, which, as we have learned, is within us; for the word which we believe is near us, in our mouth, and in our heart; which they, being put in remembrance of, will learn to confess with their mouths that Jesus is the Christ; believing in their heart that God hath raised him from the dead, and being as those who hear, that "with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."

"The kingdom of God is within you," and in another place the Book saith, "Repent, for the kingdom of heaven is at hand," and two things are certain: the kingdom of heaven which the righteous shall inherit at the end of the world, above the heavens, and the kingdom which is in you, which is the knowledge of the spirit which is revealed unto spiritual beings, and as it were, we have already been in the kingdom of heaven in unspeakable happiness. Now neither of these can be found without afflictions and labours of the body, for those who bear labours in the body are heirs of the kingdom of heaven, and those who, together with labours, possess innocency of soul also, become the discoverers of the kingdom which is in them, and in its blessings they fare luxuriously and revel in continual joy, over which sorrow ruleth not, because at all times they rejoice in the gladness which is born of them.

" This means, "Neither in this place nor that place is the kingdom of God; for, behold, it is within you." And if the heretics, in their audacity, should contend that the Lord did not give an answer about His own kingdom, but only about the Creator's kingdom, concerning which they had inquired, then the following words are against them.

Having kept silent about this, since by their willful deafness they were unworthy to hear of it, the Lord says concerning the time of the coming of the Kingdom that it is unknown and not subject to observation; for the Kingdom of God has no fixed time, but for the one who desires it, it is present at every moment. For the Kingdom of God undoubtedly consists in a life and ordering of oneself after the pattern of the Angels. Then, it is said, God truly reigns when nothing worldly is found in our souls, but when in all things we conduct ourselves above the world. And such a way of life we have within ourselves, that is, whenever we will it. For faith requires neither a long period of time nor journeys, but faith, and following upon faith a God-pleasing life, are near to us. Concerning this very thing the Apostle said: "The word is near you, in your mouth and in your heart, that is, the word of faith which we preach" (Rom. 10:8). For to believe and, having believed, to walk worthy of the calling — this is within us. So then, the Pharisees mocked the Lord because He was preaching a Kingdom that no one had ever preached. But the Lord declares that they do not understand a subject that is within them and that is very easy for anyone who desires it to attain. Now, while I am among you, you can certainly obtain the Kingdom of God if you believe in Me and resolve to live according to My commandments.

He who knows the signs of the coming judgment also knows the end. Why would he not know? He is like flashing lightning, since as the Light, the Son of God illumines the inner part of the heavenly mystery. "In that hour," it says. He also knows the hour, but he knows it for himself, he does not know it for me. He then suitably asserts that the cause of the flood, fire and of the judgment proceeded from our sins, because God did not create evil, but our actions devised it for themselves.

And he said to the disciples: The days will come when you will long to see one of the days of the Son of Man, and you will not see it. This is the kingdom of God, which we hope for to see the day of Christ, and indeed one day, because in that glory of bliss, the prophet sighing said: For one day in your courts is better than a thousand (Psal. LXXXIII), there is no interruption of darkness, no memory at all of misery or pain, which have gone away, clouding the light of perpetual peace. Therefore, it is good to desire the presence of this day, but not to imagine everything to us in the greatness of desire, as if the day of the Lord were at hand. Hence also the Lord aptly added while predicting the future:

Or, by the day of Christ He signifies His kingdom, which we hope will come, and He rightly says, one day, because there shall no darkness disturb the glory of that blessed time. It is right then to long for the day of Christ, yet from the earnestness of our longing, let us not vision to ourselves as though the day were at hand. Hence it follows, And they shall say to you, Lo here! and, Lo there!

Secondly, as regards the approbation of the charity of the desiring disciples, he adds: And he said to his disciples: The days will come when you will desire to see one day of the Son of Man, namely days of tribulation, in which the desire for eternity is increased, according to that of the Psalm: "In the day of my tribulation I sought God, with my hands," etc. And that will be a day of the harshest tribulation, according to that of Matthew twenty-four: "There will be great tribulation, such as has not been from the beginning of the world until now."

And note that he says days in the plural on account of the plurality of tribulations which the Church was to suffer after Christ's ascension. There are, however, four principal ones: the first, that of tyrants; the second, of heretics; the third, of false Christians; and the fourth will be compounded from all of them, which will be that of the Antichrist and his accomplices. And these were signified in the four beasts which Daniel saw, Daniel 7. The first was like a lion, the second a bear, the third a leopard; the fourth is not described, because in it there will be a convergence of all perversities. And this tribulation gives birth to a desire for the day of glory, concerning which Zechariah, last chapter: "There shall be one day, which is known to the Lord of hosts." And this day is desirable, according to that word of the Psalm: "One day in your courts is better than a thousand." And just men desire this, as Paul; Philippians 1: "Having a desire to be dissolved and to be with Christ, which is far better." The afflicted also desire it, as the disciples; whence Bede: "After my ascension, you, groaning in this exile of the world, will desire to see me in my glory. This desire is to be praised, yet it is not to be fulfilled in this world."

And therefore it follows: And you shall not see. Yet this will be fulfilled at some time, because, Proverbs 10, "the desire of the just shall be granted to them." Moreover, this desire is aroused by tribulation, both because this world is more despised, and because a stronger hope of eternal things is conceived, and because the fire of love is more vehemently inflamed. On account of which, 2 Corinthians 5: "We know that if our earthly house of this habitation be dissolved, we have a building from God, a house not made with hands, but eternal in the heavens. For in this also we groan, desiring to be clothed upon with our habitation that is from heaven," etc.

He now speaks to the holy disciples as his true companions. He says, "The days will come when you will desire to see one of the days of the Son of man, and will not see it." … He would have them prepared for all that can cause people grief. He wants them ready to endure patiently so that approved they may enter the kingdom of God. He warns them that before his coming from heaven at the consummation of the world, tribulation and persecution will precede him. They will wish to see one of the days of the Son of man, such as those when they were still going around with Christ and speaking with him.

When our Lord said, The kingdom of God is within you, He would fain prepare His disciples for suffering, that being made strong they might be able to enter the kingdom of God; He therefore foretells to them, that before His coming from heaven at the end of the world, persecution will break out upon them. Hence it follows, And he said unto the disciples, The days will come, &c. meaning that so terrible will be the persecution, that they would desire to see one of His days, that is, of that time when they yet walked with Christ. Truly the Jews ofttimes beset Christ with reproaches and insults, and sought to stone Him, and ofttimes would have hurled Him down from the mountain; but even these seem to be looked upon as slight in comparison of greater evils that are to come.

That is, the Kingdom of God belongs to you as well, so long as I am with you. It belongs to you not only because you have believed in Me and followed Me, but also because you now live in perfect freedom from care, since I care for and think about you. But when I am no longer with you, such days will come that you will be given over to dangers, led before rulers and kings. Then you, as those of the Kingdom of God, will long for the present safe life that you lead with Me, and will many times wish to have even one of My days, that is, the days of My presence with you, as the safest of days. Although they (the disciples of the Lord), even while they were with Him, led a life not without labors and dangers, enduring flight with Him who fled and insult with Him who was insulted, yet if their former adventures are compared with the future dangers, it will turn out that they were then very safe. Therefore, even with such a way of life, that is, with small dangers and labors, the Kingdom of God was within the apostles; whereas after the Resurrection they were like captives and exiles. With these words the Lord prepares the hearts of the apostles for labors and endurance, and tells them beforehand so that they would not be scandalized (John 16:1).

For their life was then without trouble, for Christ took care of them and protected them. But the time was coming when Christ should be taken away, and they should be exposed to perils, being brought before kings and princes, and then they should long for the first time and its tranquillity.

And they will say to you: Look, there. Do not go, do not hurry. Although this sentence can be understood not only for a time, but also for a person. And indeed for a time, because there arose some who, calculating the courses of ages, would say they had found the certain year, day, and hour of the end of the world, against the authority of the Lord saying: It is not for you to know the times or the moments (Acts I). As for the person, because many heretics came against the Church, and many will come, who assert themselves to be Christs, the first of whom is Simon Magus, and the last, greater than others, is the Antichrist. Therefore, if anyone says to you, Look here, look there, that is, that in this or that person, or hour, the kingdom of God is coming or is going to come, they are not to be followed, who do not fear to seek higher things and to say unspeakable things.

Third, as regards the condemnation of the opposition of deceiving heretics, he adds: And they will say to you: Behold here, and behold there. The Gloss: "Christ is in this person, or in this time."

For heretics have sometimes dared and will dare to say this, and especially that son of perdition. Whence Bede: "Many heretics have been and will be who assert themselves to be Christs, of whom the first was Simon Magus, and the last the Antichrist." Whence also he who was the leader of the Manichaean sect said that he was the Holy Spirit, as Augustine says. Whence, because heretics disagree—one says one thing, another holds the contrary—therefore he says that one says: behold here, another: behold there. Whence Matthew 24: "Many will come in my name, saying: I am Christ, and they will seduce many." Moreover, those are seduced who receive their doctrine and follow their way of life.

Therefore he adds: Do not go with them: the Gloss: "So that you believe what they say"; Isaiah twenty-eight: "He who believes shall not hasten"; nor follow them: the Gloss: "Their way of life"; Proverbs one: "My son, if sinners entice you, do not consent to them." He warns so diligently because it will be difficult to avoid the deceptions of those false prophets and preachers; Matthew twenty-four: "False christs and false prophets will arise and will give great signs and wonders, so as to lead into error, if it were possible, even the elect." Hence Chrysostom: "A man near death sees phantoms; so too the world at its end will suffer many errors."

As if he said, If at the coming of Antichrist, his fame shall be spread abroad, as though Christ had appeared, go not out, nor follow him. For it cannot be that He who was once seen on earth, shall any more dwell in the corners of the earth. It will therefore be he of whom we speak, not the true Christ.

Do not listen, He says, to anyone's persuasions that I have come here or there.

For as a lightning flash that lights up from under heaven shines unto everything under heaven, so will the Son of Man be in His day. This is what the psalm says: God will come manifest, our God, and will not keep silent (Psalm XLIX), because clearly the second coming of the Savior will be not in humility as before, but in glory and majesty. And it is beautifully said: Flashing from under heaven, because judgment will happen under heaven, that is, in the midst of the air, as the Apostle testifies, who says: We will be caught up together with them in the clouds to meet the Lord in the air (I Thess. IV). But if the Lord will appear in judgment like lightning, then no one will be allowed to hide in his mind, because he is penetrated by the very brightness of the judge. Therefore, neither the time nor place of His coming can be observed by mortals, as He will obviously come blazing and sudden like lightning to all. However, this response of the Lord can also not incongruously be taken regarding that coming of His, by which He comes daily in the Church. For the Kingdom of God is within us, because He who will come as the judge of all in time now even presently reigns in the hearts of the faithful. Indeed, the heretics often so disturbed the Church, each saying in his own doctrine that the faith of Christ remains, that the faithful of those times desired the Lord to return to earth, even for one day if it were possible, and by Himself to declare the truth of faith as it stands. And he said: And you will not see, because it is not necessary to return the Lord in this bodily vision, which once the brightness of His Gospel was spread throughout the entire world He has spiritually exhibited, and against all the assaults of apocryphal writings He has established with the undivided light of His love.

And he well says, that lighteneth out of the one part under heaven, because the judgment will be given under the heaven, that is, in the midst of the air, as the Apostle says, We shall be caught up together with them in the clouds. (1 Thess. 4:17.) But if the Lord shall appear at the Judgment like lightning, then shall no one remain hidden in the deep of his heart, for the very brightness of the Judge pierces through him; we may also take this answer of our Lord to refer to His coming, whereby He comes daily into His Church. For ofttimes have heretics so vexed the Church, by saying that the faith of Christ stands in their own dogma, that the faithful in those times longed that the Lord would if it were possible even for one day return to the earth, and Himself make known what was the true faith. And you shall not see it, because it need not that the Lord should again testify by a bodily presence that which has been spiritually declared by the light of the Gospel, once scattered and diffused throughout the whole world.

For as lightning etc. After the rebuke of Jewish curiosity, there is here added the reason for the rebuke, which is taken from the manner of coming of the Son of God himself, who will not be able to be hidden when he comes, nor foreseen beforehand. This part is divided into three: in the first of which he treats of the manner of appearing; in the second, of the manner of coming, at the words: And as it was in the days of Noah; in the third, of the manner of escaping, at the words: In that day etc.

Concerning the manner of appearing, two things are introduced, namely the manifestation of Christ appearing and the order of the appearing.

First, therefore, with regard to the manifestation of the appearing, he says: For as lightning flashing from under heaven shines upon those things that are under heaven, namely swiftly and openly. Chrysostom: "Lightning needs no herald, but in a moment is made manifest in chambers and in houses and throughout the whole world." — So will the Son of Man be in his day: the Gloss: "Sudden and flashing, so that no one may be permitted to hide in his own mind without being pierced by the splendor of the Judge." And note that the appearing of the Lord in judgment is compared to the flashing of lightning, because it is manifest: the Psalm: "God shall come manifestly, our God, and shall not keep silence"; because it is terrible: Ezekiel one: "This was the vision running to and fro, the splendor of fire, and lightning going forth from the fire"; because it is sudden: Isaiah twenty-nine: "And it shall be suddenly; by the Lord of hosts it shall be visited with thunder and earthquake and a great voice of whirlwind and tempest and the flame of devouring fire."

Therefore, just as it is foolish to be anxious at night about the appearing of the sun — when it will appear — since its rising can in no way be hidden, and it is even more foolish concerning the appearing of lightning: so too concerning the coming of that day, by inquiring into the certain moment of time, since it will become manifestly known to all, according to that passage of Revelation one: "Behold, he comes with clouds, and every eye shall see him" etc. And from this we can manifestly distinguish Christ from the antichrist, because the antichrist will not be able to make himself manifest to all in a moment of time.

At the end time of the world, he will not descend from heaven obscurely or secretly, but with godlike glory and as dwelling in the light which no one can approach. He declared that his coming will be like the lightning. He was born indeed in the flesh of a woman, to fulfill the dispensation for our sakes. For this reason, he emptied himself, made himself poor, and no longer showed himself in the glory of the Godhead. The season and the necessity of the dispensation summoned him to this humiliation. After his resurrection from the dead, ascension into heaven, and enthronement with God the Father, he will descend again. He will not descend with his glory withdrawn or in the lowliness of human nature. In the majesty of the Father with the companies of the angels guarding him, he will stand before him as God and Lord of all. He will come as the lightning, and not secretly.

For this is the clear sign of the second coming of our Saviour, that suddenly the lustre of His coming shall fill the whole world; and so it follows, For as the lightning that lighteneth, &c. For He will not appear walking upon the earth, as any common man, but will illuminate our whole universe, manifesting to all men the radiance of His divinity.

For My second coming, most radiant and most glorious, will not be confined to any one place, but just as lightning is not hidden but appears from one end of the earth to the other, so bright and manifest will My second coming be, and it will be hidden from no one. Therefore, do not yield to the temptations of false christs. Previously I appeared in a manger and for thirty years was in humiliation, but then it will not be so: I will come in all glory, accompanied by angelic hosts, and in a single instant.

But first, it is necessary for him to suffer many things and be rejected by this generation. The Lord, speaking much about the glory of His advent, also took care to insert a few words about the terror of His passion so that when they would see Him dying, whom they had heard would be glorified, the pain of the passion would be mitigated by the hope of the promised glory, and at the same time, they themselves might prepare, if they love the glory of the kingdom, not to dread the danger of death. However, the generation He refers to is not only the Jews but all the reprobate, by whom even now the Son of Man in His body, that is, in the Church, suffers many things and is rejected. For although the head of this body, which indeed is ourselves, already rises freely above all, nevertheless He still feels the wounds of the reprobate through His body, which He holds downward.

He means the generation not only of the Jews, but also of all wicked men, by whom even now in His own body, that is, His Church, the Son of man suffers many things, and is rejected. But while He spake many things of His coming in glory, He inserts something also concerning His Passion, that when men saw Him dying, whom they had heard would be glorified, they might both soothe their sorrow for His sufferings by the hope of the promised glory, and at the same time prepare themselves, if they love the glories of His kingdom, to look without alarm upon the horrors of death.

Second, as to the order of the appearing, he adds: But first he must suffer many things and be rejected by this generation. This is understood of Christ the head and the perfidious generation of the Jews, from whom he suffered many things, of whom Deuteronomy thirty-two says: "It is a perverse generation, and unfaithful children"; and Proverbs thirty: "A generation that curses its father, and that does not bless its mother." By this generation Christ suffered many reproaches, insults, blows, and torments, according to Isaiah fifty-three: "We esteemed him as a leper and struck by God and humiliated. But he was wounded for our iniquities, he was bruised for our sins."

Now this passion began from the head and descended into all the members of Christ; when it is consummated, then the end will come and the time of the second advent. Whence the Gloss: "He must be rejected by this generation, not only of the Jews, but of all the reprobate, from whom Christ daily suffers in his body"; on account of which Paul also says in Colossians one: "I fill up those things that are wanting of the sufferings of Christ, in my flesh for his body, which is the Church." — But when this passion in the body of Christ is consummated, nothing remains but glorification and full retribution; on account of which in Apocalypse six it is said to the Saints desiring the second stole: "Rest yet a little time, until the number of your brethren be fulfilled"; and Apocalypse seven: "Hurt not the earth nor the sea nor the trees, till we sign the servants of our God in their foreheads." This is the sign of the living God, which is the sign of the cross, with which all the elect must be sealed; Ezekiel nine: "Mark thau upon the foreheads of the men that sigh and mourn"; and after: "Pass through the midst of the city and slay." "But everyone upon whom you see the thau, do not kill." — And note that the passion of the just precedes the reprobation of the reprobate, because justice is stirred to vengeance on account of the perfidy of supreme iniquity; Isaiah fifty-nine: "Judgment is turned back, and justice stood far off, because truth has fallen in the street, and equity could not enter. And truth has been given over to oblivion, and he that departed from evil lay open as prey: and the Lord saw, and it appeared evil in his eyes, because there is no judgment." "And he put on justice as a breastplate, and a helmet of salvation upon his head; and he put on the garments of vengeance and was clad as with a cloak of zeal, as for vengeance," etc.

That they might know that he was about first to undergo his saving passion, abolish death by the death of his flesh, put away the sin of the world, destroy the ruler of this world, ascend to the Father and in due time appear to judge the world in righteousness, he says that he must first suffer many things.

Now His disciples supposed that He would go to Jerusalem, and would at once make a manifestation of the kingdom of God. To rid them therefore of this belief, He informs them that it became Him first to suffer the Life-giving Passion, then to ascend to the Father and shine forth from above, that He might judge the world in righteousness. Hence He adds, But first must he suffer many things, and be rejected of this generation.

For He tells them that "the Son of man must suffer many things, and be rejected," before His coming, at which His kingdom will be really revealed.

Then, since He had foretold terrible calamities for them, comforting them and urging them to endure these manfully, He sets Himself before them as an example. Do not marvel, He says, if such difficulties befall you as to make you wish for the return of My present sojourn with you. For I Myself, who am to appear as lightning, must first suffer many things and be rejected, and then come in that glory. Let this, then, be for you a persuasion to virtue and an encouragement to patience, that is, look to Me and trust that for you, too, in return for enduring dangers and rejection, glory shall be your portion, just as it is Mine.