Matthew § 97

The magnificent splendor of the temple's design was shown to Christ immediately after he had warned of Jerusalem's desolation, as though to move him. Yet he said that everything had to be destroyed and the scattered stones of its entire foundation demolished, for an eternal temple was being consecrated as a dwelling place of the Holy Spirit. This eternal temple is the man who is made worthy of becoming God's habitation through knowledge of the Son, confession of the Father and obedience to the commandments.

Every man also, who, by taking into him the word of God, is become a temple, if after sinning he yet retains in part the traces of faith and religion, his temple is in part destroyed, and in part standing. But he who after sin has no regard for himself is gradually alienated, until he has altogether forsaken the living God, and so one stone is not left upon another of God's commandments, which he has not thrown down.

Then the Lord responds: do these things seem great to you? Isaiah 23:9: The Lord of hosts hath designed it, to pull down the pride of all glory, etc. Hence he adds, Amen I say to you, there shall not be left here a stone upon a stone. Is this true? In the time of Chrysostom it had not yet entirely come to pass, but it was expected that it would come. Or it can be said that he means only that it would be destroyed. Or it should be said that, just as by God's providence the temple was at one time restored, so by God's providence, when the confirmation of the new law began, the temple was destroyed, lest sacrifices be offered in the temple. Hence, if it had not been destroyed, many who had become Christians would perform the ceremonies and would return to the temple; hence it was done by divine dispensation that it was destroyed. And this is found in Luke 21:6, where it says of the temple: The days will come in which there shall not be left a stone upon a stone that shall not be thrown down. So it also happens that someone who is built up by good virtues, if he falls through some mortal sin and is negligent and not watchful, totally falls and is destroyed; Psalm 136:7: Rase it, rase it, even to the foundation thereof. Hence he means to say that not only the temple, but also the things pertaining to it, which were a shadow, as Hebrews 10:1 states: The law having a shadow of the good things to come.

What then saith He? "Take heed that no man deceive you. For many shall come in my name, saying, I am Christ, and shall deceive many. And ye shall hear of wars and rumors of wars. See that ye be not troubled; for all these things must come to pass, but the end is not yet."

For since they felt as being told of vengeance falling on others when hearing of that which was to be brought upon Jerusalem and as though they were to be out of the turmoils, and were dreaming of good things only, and looked for these to befall them quite immediately; for this cause He again foretells to them grievous things, making them earnest, and commanding them on two grounds to watch, so as neither to be seduced by the deceit of them that would beguile them, nor to be overpowered by the violence of ills that should overtake them.

But He answered nothing directly to this question, but first speaks of those other things that are urgent, and which it was needful for them to learn first. For neither concerning Jerusalem straightway, nor of His own second coming, did He speak, but touching the ills that were to meet them at the doors. Wherefore also He makes them earnest in their exertions, by saying, "Take heed that no man deceive you; for many shall come in my name, saying, I am Christ."

Afterwards, when He hath roused them to listen about these things (for, "take heed," saith He, "that no man deceive you"); and having made them energetic, and prepared them to be watchful, and hath spoken first of the false Christs, then He speaks of the ills of Jerusalem, assuring them ever by the things already past, foolish and contentious though they were, of those which were yet to come.

And Jesus answering said to them: See that no one seduces you. For many will come in my name saying that I am the Christ, and they will seduce many (24, 4. 5).

Those who understand simply suppose that these words signify only this: that many were going to come asserting themselves to be Christs, having in themselves also certain wonder-working powers and words by which they might provoke to belief many who had shown themselves worthy of seduction. But John in his epistle says: "and as you have heard that Antichrist is coming, now many Antichrists have arisen; whence we know that it is the last hour". By these words he teaches that every word which is foreign to the truth and asserts itself to be the word of God is Antichrist; for it is thus possible to understand what he says: "and now many Antichrists have arisen", since there is one thing that is true. But as the record of the readings makes plain, there were not many men in the time of the apostles who said that they were Christs, unless perhaps Dositheus the Samaritan — whence they are also called Dositheans — and Simon, of whom the Acts report, who proclaimed himself to be the great power of God. Besides these, there were none either before or afterward, so far as my knowledge goes.

But every discourse which professes an exposition of the Scriptures and faith in them, yet does not have the truth, is rightly to be understood to be Antichrist, coming in the name of Christ and saying that I am the Christ, lying and by no means able to display in itself the form of truth. And since to those who examine the words of Scripture, in order to find its meaning, there frequently occur certain interpretations as if true when they are not true, and sometimes they are drawn also by other plausible, specious discourses, so that it is not easy to find which is the true meaning before against the lying estimations the truer and firmer meaning has been found — for this reason I think that Christ, to the question of his disciples saying: "when shall these things be? and what is the sign of your coming and of the consummation of the age?" answered thus: See that no one seduces you. For many will come in my name saying: I am the Christ, and they will seduce many. For truly he who fulfills that commandment which says: "be prudent money-changers", and that which says: "prove all things, hold fast what is good; abstain yourselves from every evil appearance", will see many being seduced by false interpretations and words professing themselves to be Christ the word of God. And would that only those who are outside the Church were seduced: it would be easy to guard against the seduction. But now those very people who profess themselves to be churchmen are deceived and seduced about various necessary chapters, as their very dissension is a testimony, since even those who are within are seduced.

But consequently, just as it is wont to be among those wandering these bodily roads that there is a difference of error, and some indeed even go against the very public road that is sought, wandering, while others turn aside a little something from the straight path so that they may be recalled, and there are many differences among those who wander — in this manner we see also those who stray from the truth. And the Marcionites indeed and Basilides, and the Valentinians and the Apellians and the Ophites wander much from the proposed way, since they hold opinions wholly contrary to the truth. But some do not indeed dissent about the public and manifest chapters — for instance, about the one God who gave the Law and the Gospel, or about Christ Jesus the firstborn of every creature, who at the end of the age according to the preachings of the prophets came into the world and took upon himself the true nature of human flesh, so that he even underwent birth from a virgin, and took upon himself the death of the cross and rose from the dead and deified the human nature which he had taken up. Furthermore also about the Holy Spirit, that he himself was the one in the patriarchs and prophets who afterward was given in the apostles, and about the resurrection of the dead as the Gospel teaches they most certainly believe, and all things whatsoever are handed down in the churches. But about other things not few, yet slight, they propose new dogmas, and they too indeed are among those who are seduced by false interpretations and words coming in the name of Christ, who is the word and the truth. And it is an evil indeed to find someone erring according to the conduct of life, but I think it is much worse to go astray in dogmas and not to hold opinions according to the truest rule of the Scriptures. For if for moral sins we are to be punished, still more those sinning through false dogmas. For if a good conduct of morals sufficed for men unto salvation, how is it that among the Gentiles many philosophers, or among the heretics many living continently, are by no means saved, as though the falsity of their dogma obscured and defiled their conduct?

But I think that the discourse, wishing to show a general cleanness which is not only in acts but also in knowledge, says in the twenty-third Psalm: who shall ascend into the mountain of the Lord, or who shall stand in his holy place? he that is innocent in hands and pure in heart, and in the Proverbs: who shall boast that he has a chaste heart? or who shall be confident that he is clean from sins? I therefore think that the one clean in heart and chaste in heart is no other than he who possesses a heart clean and chaste from every false dogma; so also I reckon him to be innocent in hands and clean from sins who is irreproachable in the acts of his life. And it must be known that (as regards the truth) it is impossible for anyone to be innocent in hands and clean from sins without being pure in heart and chaste from false dogmas; just as, on the contrary, it is impossible to be clean indeed and chaste in heart from false dogmas without being innocent in "hands" and clean from sins. For these follow one another mutually and are not separated from each other: a discourse clean in the soul and a life irreproachable. But we have treated this chapter more abundantly, teaching ourselves according to what has seemed good to us in the passage, that we may keep ourselves from every error of false dogmas, whether about the manifest and principal chapters or about those which seem lesser, that we may hear him who said: "you shall not turn aside to the right or to the left", from him who said: "I am the way", and that we may not be seduced, but may keep watch lest any of those deceive us who come in the name of Christ saying: I am the Christ, I am the truth and wisdom and the true light.

But I think that not only is discourse Christ and feigned discourse Antichrist, truth Christ and feigned truth Antichrist, wisdom Christ and feigned wisdom Antichrist (deceiving the lovers of the wisdom of God and of truth, all of which pertain to the account of faith), but also in these virtues by which we live according to God, we find that all the virtues are Christ and all the feigned virtues Antichrist, since all the kinds of good, whatsoever Christ has in himself in truth for the edification of men, all of these the devil has in himself in appearance for the seduction of the saints. For thus Christ is righteousness, yet "there are" frequently "ways of a man which seem to be righteous, but the last of them look down into the depth of hell". When therefore something seems to be righteousness, while it is not true righteousness, such righteousness is Antichrist against Christ who is righteousness. I think also that there is a chastity that is Antichrist, which is among the heretics sending men into error, that they may not understand the ecclesiastical chastity which is Christ. So also there is a mercy that is Antichrist against the mercy which is Christ, in those who give alms, but not for the sake of the righteousness of God. There is also a patience that is Antichrist in those who indeed seem to suffer for Christianity and "striving even to the shedding of blood", that is, lest they seem to deny Christianity; yet in that very shedding of their blood they "speak iniquity on high", and set "their mouth in heaven". There is also a power that is Antichrist seducing the ignorant, since many are going to say to Christ in that day: "Lord, in your name we cast out demons, and did many powerful works", to whom he will answer: "depart from me, all you who work iniquity, I never knew you". For if Christ never knew them, yet they boast that they did powerful works in the name of Christ, those powers were not from Christ who had not known them, but from him who "transfigures himself" not only "into an angel of light" but even into Christ himself. There is need therefore for us of God as helper and of Christ himself living in us, that with our eyes opened we may see, lest anyone seduce us — either a discourse or a power, whether from within or from without — promising itself to be Christ, when it is his enemy and the enemy of his other virtues.

Consider also this, that many come in nothing else but in my name; for Antichrist takes up only the name of Christ, and neither does the works nor teaches the words of his truth nor displays his wisdom in himself. And just as (according to some) Barabbas too was called Jesus, but was a robber having nothing of Jesus except the name, so I reckon there are many Christs, but in name only. Note, however, that nowhere in the Scriptures is the Lord found using this very expression and saying: I am the Christ, so that he might say nothing similar to the many who were going to come in his name and to say: I am the Christ. For there sufficed for him, unto the faith of believers (that he himself is the Christ), the works of God, which Christ alone could do, and the discourse which he taught and the power, above a thousand voices crying out: I am the Christ. And thus he never openly said: I am, but he said it through works and through the teaching of piety, so that he himself says to Peter, as to one who had never heard it from him but had learned from the Father, that he himself was "the Christ, the Son of the living God": "blessed are you, Simon Bar-Jonah, because not flesh and blood revealed it to you, but my Father who is in the heavens". For if he himself, while set in the body, had openly said to him: I am the Christ, flesh would have seemed to have revealed it to him, and not the Father only. Therefore it suffices for the seduction of the Antichrists this alone which they say: I am the Christ, which Christ is never read to have said, and there are many who are seduced; "for wide is the gate and spacious the way that leads to perdition, and many enter through it"; but few are those who find that way "which leads to life".

The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being "approved.

Many, He says, will come declaring themselves to be Christs. For Dositheus the Samaritan said, "I am that prophet foretold by Moses" (Dt. 18:18); and Simon the Samaritan called himself the great power of God.

In regard to the first, two things. First, he foretells those things which are antecedent to the destruction; secondly, the destruction itself, at when therefore you shall see the abomination of desolation, etc. These preliminaries were both on the part of outsiders and of those who were contained within the Church. First, therefore, on the part of outsiders; secondly, on the part of those within the Church, at and many false prophets shall rise and shall seduce many. In regard to the first, two things. First, he presents spiritual dangers; secondly, bodily dangers, at for you shall hear of wars and rumors of wars. He says, therefore: so you ask about the consummation, yet first you should be concerned for yourselves, that you not be deceived; therefore he says, take heed that no man seduce you. Ephesians 5:15: See therefore, brethren, how you walk cautiously.

Long before [the Christian movement] became as important as that the real opposition would have begun, and to be on the Christian side would be costing a man (at the least) his career. But remember, in England the opposition will quite likely be called Christianity (or Christo-democracy, or British Christianity, or something of that kind).

(Verse 5.) For many will come in my name, saying: I am the Christ, and they will deceive many. One of them is Simon the Samaritan, whom we read about in the Acts of the Apostles, who claimed to be a great power of God (Acts 8). Leaving these things aside, he also wrote among other things in his own volumes: I am the word of God, I am beautiful, I am the Paraclete, I am omnipotent, I am all things of God. But even the apostle John speaks in his epistle: You have heard that the Antichrist is coming, now many antichrists are already here (1 John 2:18). I believe that all heresiarchs are Antichrists, and they teach under the name of Christ those things which are contrary to Christ. It is not surprising if we see some being led astray by them, since the Lord has said: And many will be led astray.

One of them of whom The speaks was Simon of Samaria, of whom we read in the Acts of the Apostles, that he gave himself out to be the great Power, leaving these things written in his worksa among others, I am the Word of God, I am the Almighty, I am all things of God. The Apostle John also in his Epistle, Ye have heard that Antichrist shall come; even now there are many Antichrists. (1 John 2:18.) I suppose all heresiarchs to be Antichrists, and under the name of Christ to teach those things which are contrary to Christ. No wonder if we see some led away by such teachers, when the Lord has said, And shall deceive many.

"For many shall come in my name, saying, I am Christ, and shall deceive many."

For the war, saith He, shall be twofold that of the deceivers, and that of the enemies, but the former far more grievous, as coming upon them in the confusion and turmoils, and when men were terrified and troubled. For indeed great was the storm then, when the Roman power was beginning to flourish, and cities were taken, and camps and weapons were set in motion, and many were readily believed.

They that are deceived are many, because wide is the gate that leadeth to destruction, and many there be which go in thereat. (Mat. 7:13.) This one thing is enough to detect the Antichrists and seducers that they shall say, I am Christ, which Christ Himself is no where read to have said: for the works of God, and the word which He taught, and His power, were enough to produce belief that He is Christ. For every discourse which professes to expound Scripture faithfully, and has not the truth, is Antichrist. For the truth is Christ, that which feigns itself to be the truth is Antichrist. So also all virtues are Christ, all that feigns itself to be virtue is Antichrist; for Christ has in Himself in truth all manner of good for the edification of men, but the devil has forged resemblances of the same for the deceiving of the saints. We have need therefore of God to help us, that none deceive us, neither word nor power. It is a bad thing to find any one erring in his course of life; but I esteem it much worse not to think according to the most true rule of Scripture.

Many will come in my name, saying: I am Christ. Someone comes as sent by Christ; so the disciples came. But others are said to come in the name of Christ who say they are Christ, usurping for themselves a name that is not given to another; Philippians 2:9: He hath given him a name which is above all names. Hence many deceivers will come, who will come of themselves; but Christ did not come of himself, but from God; hence John 7:28: I am not come of myself. Although this is said specifically of the Antichrist, it can nevertheless be said of many others. Hence, because they did not adhere to the truth, they were given over to errors. And this happened in the case of Simon Magus, who wrote books and called himself the book of God, the great God, all things of God, and he seduced many. For it belongs to the foolish to be seduced, who are divided in errors, because the number of fools is infinite (Ecclesiastes 1:15). Hence truth gathers together, but error divides; and this is the danger. This can also be referred to the second coming, for these things will happen around the day of judgment.

(Ep. 199. 25.) To this enquiry of the disciples the Lord makes answer, declaring all things which were to come to pass from that time forwards, whether relating to the destruction of Jerusalem, which had given occasion to their enquiry; or to His coming through the Church, in which He ceases not to come to the end of time; for He is acknowledged as coming among His own, while new members are daily born to Him; or relating to the end itself when He shall appear to judge the quick and the dead. When then He describes the signs which shall attend these three events, we must carefully consider which signs belong to which events, lest perchance we refer to one that which belongs to another.

Our Lord and Redeemer announces beforehand the evils that precede the perishing world, so that the things to come may disturb us less because they have been foreknown. For missiles that are foreseen strike less forcefully; and we endure the evils of the world more tolerably if we are fortified against them by the shield of foreknowledge. For behold he says: "When you hear of wars and seditions, do not be terrified; for these things must happen first, but the end is not yet at once." The words of our Redeemer must be weighed carefully, through which he announces that we will suffer one thing internally, another externally. For wars indeed pertain to enemies, seditions to citizens. Therefore, to indicate that we are troubled both internally and externally, he declares that we suffer one thing from enemies, another from brothers.

(Verse 6.) For you will hear of battles and rumors of battles: see that you are not troubled. For these things must happen; but the end is not yet. Therefore, when we see these things happening, let us not think that the day of judgment is imminent, but that it is reserved for that time, whose sign is clearly set forth in the following events.

That is, Think not that the day of judgment is at hand, but that it is reserved against another time; the sign of which is plainly put in what follows, For nation shall rise against-nation, and kingdom against kingdom.

"And ye shall hear of wars and rumors of wars. See that ye be not troubled; for all these things must come to pass, but the end is not yet."

But of wars in Jerusalem is He speaking; for it is not surely of those without, and everywhere in the world; for what did they care for these? And besides, He would thus say nothing new, if He were speaking of the calamities of the world at large, which are happening always. For before this, were wars, and tumults, and fightings; but He speaks of the Jewish wars coming upon them at no great distance, for henceforth the Roman arms were a matter of anxiety. Since then these things also were sufficient to confound them, He foretells them all.

Then lest on hearing of the showers of evils, they should suppose the gospel to be broken through, He added, "See, be not troubled, for all things must come to pass," i.e which I foretold, and the approach of the temptations will set aside none of the things which I have said; but there shall indeed be tumults and confusion, but nothing shall shake my predictions.

Then since He had said to the Jews, "Ye shall not see me, till ye shall say, Blessed is He that cometh in the name of the Lord;" and the disciples supposed that together with the destruction would be the end also; to set right this secret thought of theirs, He said, "But the end is not yet." For that they did suspect even as I said, you may learn from their question. For, what did they ask? When shall these things be? i.e. when shall Jerusalem be destroyed? And what is the sign of Thy coming, and of the end of the world?

For the war, saith He, shall be twofold that of the deceivers, and that of the enemies, but the former far more grievous, as coming upon them in the confusion and turmoils, and when men were terrified and troubled. For indeed great was the storm then, when the Roman power was beginning to flourish, and cities were taken, and camps and weapons were set in motion, and many were readily believed.

But of wars in Jerusalem is He speaking; for it is not surely of those without, and everywhere in the world; for what did they care for these? And besides, He would thus say nothing new, if He were speaking of the calamities of the world at large, which are happening always. For before this, were wars, and tumults, and fightings; but He speaks of the Jewish wars coming upon them at no great distance, for henceforth the Roman arms were a matter of anxiety. Since then these things also were sufficient to confound them, He foretells them all.

Then to show that He Himself also will assail the Jews with them, and war on them, He speaks not of battles only, but also of plagues sent from God, famines, and pestilences, and earthquakes, showing that the wars also He Himself permitted to come upon them, and that these things do not happen for no purpose according to what has been before the accustomed course of things amongst men, but proceed from the wrath on high.

Therefore He saith, they shall come not by themselves or at once, but with signs. For that the Jews may not say, that they who then believed were the authors of these evils, therefore hath He told them also of the cause of their coming upon them. "For verily I say unto you," He said before, "all these things shall come upon this generation," having made mention of the stain of blood on them.

Then lest on hearing of the showers of evils, they should suppose the gospel to be broken through, He added, "See, be not troubled, for all things must come to pass," i.e which I foretold, and the approach of the temptations will set aside none of the things which I have said; but there shall indeed be tumults and confusion, but nothing shall shake my predictions.

Then since He had said to the Jews, "Ye shall not see me, till ye shall say, Blessed is He that cometh in the name of the Lord;" and the disciples supposed that together with the destruction would be the end also; to set right this secret thought of theirs, He said, "But the end is not yet." For that they did suspect even as I said, you may learn from their question. For, what did they ask? When shall these things be? i.e. when shall Jerusalem be destroyed? And what is the sign of Thy coming, and of the end of the world?

But He answered nothing directly to this question, but first speaks of those other things that are urgent, and which it was needful for them to learn first. For neither concerning Jerusalem straightway, nor of His own second coming, did He speak, but touching the ills that were to meet them at the doors. Wherefore also He makes them earnest in their exertions, by saying, "Take heed that no man deceive you; for many shall come in my name, saying, I am Christ."

Afterwards, when He hath roused them to listen about these things (for, "take heed," saith He, "that no man deceive you"); and having made them energetic, and prepared them to be watchful, and hath spoken first of the false Christs, then He speaks of the ills of Jerusalem, assuring them ever by the things already past, foolish and contentious though they were, of those which were yet to come.

But by "wars and rumors of wars," He meaneth, what I before said, the troubles coming upon them. After this, because, as I have already said, they supposed after that war the end would come, see how He warns them, saying, "But the end is not yet. For nation," He saith, "shall rise against nation, and kingdom against kingdom." Of the preludes to the ills of the Jews doth He speak. "All these are the beginning of sorrows," that is, of those that befall them.

But you shall hear battles and rumors of battles; see that you are not terrified, for these things must happen, but the end is not yet.

Luke, however, puts it this way: "when you hear of battles and seditions, do not be terrified; for these things must first happen, but the end is not at once". In these words he sets forth two things, one thus: you shall hear battles, the other: rumors of battles. And first let us see, according to the simple tradition, in the way that many understand it, how rumors of battles differ from battles. Suppose for me that battles exist where cities rise up against cities or nations against nations, so that the one may carry off the other's property or the stronger may kill the strong. What, then, do rumors of battles signify after battles? Especially since it is not said: you shall see battles and hear about battles, but on both sides he set you shall hear; that is, both you shall hear battles and you shall hear rumors of battles. And let us suppose that to hear battles is when the sons of peace keep their eyes clean from battles, so that they may not see wicked things; and (since they cannot look upon labors and pains) they hear about battles, what sort of city fights against what sort of city or what sort of nation is stormed by what sort of nation. But what else, besides this, will it be to hear battles and to hear rumors of battles? See, then, whether you can (I speak with regard to the simplicity of the word) give such a distinction: it is not one and the same thing to hear from far off, placed away from a battle, that a battle is happening, and to be beside the battle and to hear the very voices of those fighting. Each, therefore, has its own signification. And perhaps he indeed who hears the very voices which are made in battles, hears battles; but he who hears about battles waged far off, hears rumors of battles. For he does not hear the battles themselves. But since the words are ambiguous, someone may say the reverse, that he who is indeed far from the battles hears about them; while he who is beside the battles hears the rumors of the battles themselves. In both ways, therefore, there seems to be some understanding of the difference.

Rise now to the moral and spiritual understanding, if in any way you can find some interpretation worthy of the eminence of Christ's knowledge and of the subtlety of the evangelists, so that you may not lay aside the dignity of evangelical wisdom. See therefore whether, recalling those things which were set forth above concerning what he says: many will come in my name saying: I am Christ, and they will lead many astray, we can, according to their sequence, interpret these things also. Everyone therefore who is perfect and sees in his own soul the glorious coming of the Word — which corrupts and consummates the world and crucifies it to the just man, that all worldly things may die to him — and who has senses trained for grasping, must, as he seeks and examines, run into many battles of doctrines. He will hear also many professing the truth and diverse traditions concerning it, so that, like a good soldier of the Word, he may remain invulnerable in soul against all those professing the truth but not seeing it nor manifesting it, but rather pronouncing things contrary to the truth as though they were the truth; and he may be made worthy to receive into his soul the glorious coming of Christ, according to that whereby he is God the Word, which was in the beginning with God, which is wont to come to those who, after they have known Christ according to the flesh and have received the Word which was made flesh, ascend so far beyond the many that they can grasp not just any sort of glory, but glory as of the only-begotten from the Father.

And perhaps the Word of God appears in diverse glories, according to the power of each soul that sees, according to the capacity that each single soul has offered. To the one, therefore, who is perfect and has arrived at the consummation of the age, insofar as it depends on him, the Word appears such that whoever has seen him may say: "we have seen his glory, glory as of the only-begotten from the Father, full of grace and truth". Therefore, if anyone is to be held worthy to receive such a Word and to see it, he must, before a vision of the word of this kind, hear in his soul battles; but through others, who assert as though it were truth whatever has seemed so to them, rumors of battles. And rightly, as his disciples were advancing toward perfection, after the Savior had spoken these things about battles, he added further: see, and did not say: hear, urging them to be watchful, so that they might be able to see with the eyes of the soul (after they have heard battles and rumors of battles) the nature of each of the things that are heard, and, seeing it, not be terrified: because such intelligible battles are wont to arise for righteous men amid diverse persuasions, and to disturb and shake their souls into doubting, lest perhaps those things be true which seem to be probable while they are false, or at any rate into believing them completely as though they were true.

As many, therefore, as set out toward the perfection which is in Christ and toward the manner of life of the heavenly church, when they have heard the battles of the heresies, which do battle against the true faith and against one another in turn, and when they have heard the rumors of battles of "philosophy and vain seduction according to the tradition of men, according to the elements of this world, and not according to Christ", exercising themselves in the things that are said, seek and ponder the commandment of Christ who says: see, and they do indeed see the things that are said, but seeing lies dressed up with the appearance of truth, they are not led astray, but they hope, without any wound from such battles, to see the glorious coming of Christ, who is the word; especially if, hearing according to Christ's commandment of battles and rumors of battles, they suffer no disturbance of soul, but, protected under the peace of God which guards the "hearts and minds" of the worthy, they are not terrified. But if anyone, hearing of battles and rumors of battles, according to what we have expounded, is not attentive to see the things that are said in their various appearances of truth, and because he was not attentive to see is terrified, he will not only be deceived by the many who come in the name of Christ and say: I am Christ, but he will even be slain by swords of this kind, receiving incurable wounds — of which swords it is said: "swords do wound", whose wounds "the tongues of the wise" are wont to heal. But these who are disturbed and, because they do not look out for themselves, fall into a battle of this kind, are those who are wounded in the valley of Zion. and they die, of whom Scripture says: "your wounded are not wounded by the sword, nor are your dead dead in battle", concerning whom it is fitting for us now only to give this indication.

But it is not for just any man to prepare himself to hear of wars and rumors of wars, so that hearing he may see and not be terrified, but for the man perfected in Christ, living indeed in the flesh yet not warring according to the flesh, whose weapons of warfare are not carnal but mighty toward God and able to destroy strongholds and the reasonings of those who exalt themselves against the knowledge of God. For, according to Solomon, the many "fortified cities" of the heresies, fortified by the persuasion of words, "a wise man ascended," and ascending he "destroyed the fortification in which the impious trusted." Paul destroyed it, who had been prepared "for the destruction of fortified cities" set against the truth. Such a man, after he has heard of wars and rumors of wars, seeing and, as one wise, ascending upon the "fortified cities" and destroying the "fortifications in which the impious trusted," praising God and giving thanks to God (from whom he learned to fight such wars, and to keep the commandment which says: "sanctify war"), cries out and says: "Blessed be the Lord God, who teaches my hands for war, and my fingers for battle; my mercy and my refuge." And because of wars of this kind it is said of David by the wife of Nabal: "My lord will fight the wars of the Lord." And I think that these wars, which are read of in the Scriptures, are also mysteries of such battles; and that the destruction of those who fight against the congregation of the truth is likewise a mystery — especially those things which are read in the book of Joshua the son of Nun concerning the destructions of cities, and they are mysteries of all the congregations of the adversary powers.

Hearing, therefore, of wars and rumors of such wars, let us attend to what he says: see that you be not terrified. And we ought to know that it is necessary for these things to happen to one awaiting the coming of the Word, that he may hear wars and rumors of wars, but not immediately, as soon as he has heard, will the end be. For this reason every man who wishes to be saved must await the end, since "whoever shall persevere unto the end, this one shall be saved". According to Luke, however, if we hear of "wars and insurrections", let us not be troubled — the wars being those that arise from "knowledge falsely so named" and from the wisdom of "the princes of this world", and the insurrections being those of people who do not agree among themselves in the assembly of the church. For we plainly hear differing opinions about various matters (especially we who wish to advance toward that perfection which is in Christ) — not only wars outside the church, but also insurrections within the church itself. From all these things the disciples of the apostles were strangers, of all of whom, as is written in the Acts of the Apostles, "there was one heart and one soul"; for they had been confirmed "in the same mind and in the same knowledge". Yet let us, even if we hear of wars of this kind and insurrections of this sort, not be terrified. For "these things must first come to pass", before we behold the perfection of the wisdom which is in Christ; "but the end" which we seek "shall not be at once". For we must be made stable and confirmed in peace, so that we may be without terror and not be troubled by insurrections, so that after these things we may be able to attain that end which lies not in the hearing of wars nor in the insurrections themselves; for the peaceful end is far removed from all these things.

To hear the shouts raised in the battles, is to hear wars; to hear rumours of wars, is to hear accounts of wars waged afar off.

This must come to pass before we can see the perfection of that wisdom which is in Christ; but not yet shall be that end which we seek, for a peaceful end is far from those men.

RABANUS.b Or, this is a warning to the Apostles not to flee from Jerusalem and Judæa in terror of these things, when they should begin to come upon them; because the end was not immediately, but the desolation of the province, and the destruction of the city and temple should not come till the fortieth year. And we know that most grievous woes, which spread over the whole province, fell out to the very letter.

He is speaking of the wars conducted by the Romans in Jerusalem. Not only does He say that there will be wars, but famines and plagues as well, showing that the wrath directed against the Jews is sent by God. For while it can be said that wars are caused by the violence of men, famines and plagues have no other cause than God. Then He says, lest they think that the world will come to an end before they have preached the Gospel, "Be not troubled, the end is not yet." For the destruction of Jerusalem and the end of the whole world will not be at the same time. But "nation shall rise against nation, and kingdom against kingdom," He says, on account of the calamities soon to befall the Jews. And these calamities are the beginning of the pangs of labor; for just as the expectant mother goes into labor but does not give birth yet, so too this present age will first suffer turmoil and wars and then give birth to the things that shall be.

For you shall hear of wars, etc. Here, first, he sets forth the dangers; secondly, he gives comfort. He says, therefore: so it was said, take heed that no man seduce you, for you shall hear of wars, etc. And this happened immediately after the Passion. For immediately the most wicked tyrants were sent into Judea by the emperor, who burdened them marvelously, so that they could scarcely endure. Hence, you shall hear of wars and rumors of wars, because in wars rumors count for much; hence it often happens that a few defeat many; Jeremiah 8:16: The snorting of his horses was heard from Dan; all the land was moved at the sound of the neighing of his warriors. And see. Some might believe that the end of the world was coming immediately; hence it is said that the tribulation was so great that they believed the end of the world had come; therefore he says, see that you be not troubled. For these things must come to pass, but the end is not yet, as though the destruction of Jerusalem were meant, because its destruction did not come until fifty years after the Passion.

The final tribulation is preceded by many tribulations, and through the frequent evils that come before, the perpetual evils that will follow are indicated. And therefore after wars and seditions the end does not come immediately, because many evils must run before, so that they may be able to announce evil without end. But since so many signs of disturbance have been mentioned, we ought to touch briefly upon the consideration of each one, because it is necessary that we suffer some things from heaven, some from earth, some from the elements, some from men. For he says: "Nation will rise against nation"—behold the disturbance of men; "there will be great earthquakes in various places"—behold the look of wrath from above; "there will be pestilences"—behold the disorder of bodies; "there will be famine"—behold the barrenness of the earth. Because therefore all things are to be brought to an end, before the end all things are disturbed; and we who have sinned in all things are struck in all things.

(Verses 7, 8.) For nation shall rise against nation, and kingdom against kingdom, and there shall be pestilences and famines, and earthquakes in various places. But all these things are the beginnings of sorrows. I do not doubt that these things indeed shall come to pass literally as they are written. But it seems to me that the kingdom against kingdom and their pestilence, whose speech spreads like cancer (2 Timothy 2), and the famine to hear the word of God, and the commotion of the whole earth, and the separation from true faith, are more understood in heretics who fight against each other, making victory for the Church. But what he said: These things, however, are the beginnings of sorrows, are better translated as birth pains, so that it may be understood as a kind of conception of the coming of the Antichrist, not as childbirth.

Figuratively; Kingdom rising against kingdom and pestilence of that discourse which spreadeth as a plague-spot, and hunger of hearing the word of God, and commotion throughout the earth, and separation from the true faith, my be rather understood of the heretics, who fighting among themselves give the victory to the Church.

"For nation shall rise against nation, and kingdom against kingdom."

But by "wars and rumors of wars," He meaneth, what I before said, the troubles coming upon them. After this, because, as I have already said, they supposed after that war the end would come, see how He warns them, saying, "But the end is not yet. For nation," He saith, "shall rise against nation, and kingdom against kingdom." Of the preludes to the ills of the Jews doth He speak.

Then to show that He Himself also will assail the Jews with them, and war on them, He speaks not of battles only, but also of plagues sent from God, famines, and pestilences, and earthquakes, showing that the wars also He Himself permitted to come upon them, and that these things do not happen for no purpose according to what has been before the accustomed course of things amongst men, but proceed from the wrath on high.

Therefore He saith, they shall come not by themselves or at once, but with signs. For that the Jews may not say, that they who then believed were the authors of these evils, therefore hath He told them also of the cause of their coming upon them. "For verily I say unto you," He said before, "all these things shall come upon this generation," having made mention of the stain of blood on them.

For nation shall rise up against nation, and kingdom against kingdom, and there shall be famines and pestilences and earthquakes in various places; for all these are the beginnings of sorrows (24, 7. 8).

Mark has the same things, but adds "and tumults"; Luke likewise has these same things, but adds "and there shall be terrors from heaven and great signs and storms". Let us first expound the simple and bodily meaning of the passage. For just as bodies fall sick before their death — the bodies, that is, of those who suffer no violence from outside — and just as in all cases it is through weakness that the way is made for separating the soul from its body, so also such and so great a creature as the world, when it has begun to be corrupted, as having, as it were, a beginning and an end (since "the things that are seen are temporal", and since "heaven and earth shall pass away"), must necessarily grow feeble before its corruption; so that the earth indeed is more frequently shaken and shattered by earthquakes, while the air, conceiving a certain disease-bearing force, becomes pestilential; and further still, the vital power of the earth, suddenly failing, chokes off the crops, and the generative power that produces every kind of tree, failing, chokes them off as well. Therefore, when these things happen, it follows that the movable nature also — being constituted, as it were, as some part of the whole world — must necessarily suffer along with the change of all things: for instance, not taking again its accustomed nourishment of foods, it comes to failure and is corrupted. For the heavens "shall perish", since "they shall grow old like a garment", and "whatever grows old and ages is near to destruction". It follows, then, that on account of the scarcity of foods men are stirred up to greed and to wars against those who do not suffer so great a scarcity; and that, by comparison with others who abound in the necessities of life, uprisings of some against others arise, and nation fights against nation, and kingdom against kingdom. And it is possible that, together with the lack of other things, there should also come to be a lack of men possessing good sense, so that through this a tranquil and peaceful life is not found among many, but uprisings and quarrels and disturbances arise — sometimes indeed on account of greed, sometimes on account of the lust for rule, sometimes also on account of an insane craving for vainglory, and sometimes too through the desire for the vainglory of rulers, who are not content with their own kingdom, but wish to extend their own dominion and to subject many nations to themselves.

But someone will offer a still deeper explanation of the things that are to happen before the consummation of the world, and above all concerning the wars. For just as the coming of Christ made peace by divine power among very many nations — according to what the prophet says of him: "justice shall arise in his days, and abundance of peace until the moon be exalted" — and so the peace of the world was multiplied on account of the increases of the churches that were to come, in order that this peace might become an occasion of salvation for many, since they are not compelled to go out to wars and to fight for their homelands as formerly used to happen: so it follows also that, when on account of the abundance of iniquity "the love of many" has grown cold, and God and his Christ have for that reason forsaken them, wars come to pass once more — namely because the operations that sow wars are not prohibited by holiness, but are rather still further nourished on account of the ever-increasing malice of men — so that the cause of all the evils that befall is said to be those who did indeed come to the word, but afterward "all turned aside and together were made unprofitable" amid worldly evils. For as long as the salt of the earth stands firm — those to whom the Lord said: "you are the salt of the earth" — all things hold together, seasoned by the salt; but after the salt itself has become tasteless, then (to speak according to the Scripture) the very things that were salted by it, being as it were unsalted, become insipid, are corrupted and stink and are dissolved. And further, as long as the "light of the world" stands firm, all things are set aright, ordered by its clear illumination; but when this very light has been diminished in the souls of men — since it is not nourished by its proper and natural food — then, with darkness taking possession of all things, when all things have been brought into sorrow and calamities, there will come to be as it were an assembly of the adversary powers over all things, since they are not forbidden by the saints and by Christ in them, who used to forbid them, but as though in the darkness, without any prohibition, they will work in the hearts of men, so that they stir up nation against nation and kingdom against kingdom. And if (as some are also pleased to hold) famines and pestilences too come about from operations of this kind and from the angels of Satan, then likewise famines and pestilences will at that time grow strong from the adversary powers, when the disciples of Christ are no longer the salt of the earth and the light of the world — they who are the princes of God's power, destroying in men the wars that the adversary powers make, and all the things that are sown from their malice.

And at one time indeed in Israel famines and pestilences used to come about on account of sins and droughts, which the prayers of the saints dissolved — those of Samuel, of Jeremiah, and of others like them. And it is well put: there shall be famines and pestilences and earthquakes in divers places. For God does not will to destroy the human race all at once, but judging it by parts, little by little, while famines and pestilences and earthquakes come about in divers places, he grants a place for repentance to those who are amended by slight chastisements and are converted to God. And just as it is possible to bring medicinal aids to those who are beginning to fall ill, so, when famine and pestilences and earthquakes are beginning in divers places, it is possible to give to certain men purgative remedies toward the conduct and faith and wisdom of the saints. But if, when evils of this kind are beginning, no pious correction has been made, famines and pestilences and earthquakes will advance to worse, when the "abomination of desolation" has taken its place, not content with one part of the world: for it will come so that it may take its stand even "in the holy place".

Nevertheless the risings up of nations against nations and of kingdoms against kingdoms, and famines and pestilences and earthquakes in divers places continually arising, are said to be the beginnings of worse calamities, which the Lord called travail-pangs. If then such shall be the first-fruits of the pangs, what do you suppose the increases of the pangs will be? And what will the end also be of the general pangs in the whole world, so that they may exterminate not now by parts but the whole world? Yet I judge that the things which are to follow will be only against the impious, that they may be tortured with the sharpest and most prolonged pangs, until they lay down the seeds of sins which they have conceived and formed from the contrary operations. And Pharaoh indeed, desiring not to do well, commanded that every male whatsoever that should be born to the Hebrews be cast into the river; but God, being good, as one truly good, kills the seeds of evils which they have received, that through many labors and pains they may lay them down, since they conceived pain and brought forth iniquity. And what else befits God, save that he should kill every iniquity which sinners beget? For such men the day of a death of this kind is better than the day of their own nativity, according to what is written: "better is the day of death than the day of nativity?" So too one will rightly say that a miscarriage is better than that which is born: "and I said the miscarriage is better than it; for" a miscarriage of this kind "comes in vanity and walks in darkness, and in darkness shall its name be covered". And these things we have treated more abundantly, looking to what follows, according to what he says: all these things are the beginnings of pangs.

Since I also consider there to be a moral sense in this passage too, according to what I have said, the following things must consequently be said here as well: that if anyone is to see the glorious and royal form of the Word and His glorious coming, it is necessary for him to be roused not only to hear "battles and reports" of intelligible "battles," so that, seeing, he may learn to be in no way terrified, but also to see the nation of some falsehood and the movement of words drawing men toward some sect rising up against some other nation of falsehood, since for nations of this kind there is never a peaceful end. This we frequently see happening among the heresies and among the churches of the malignant, when the nation of one heresy rises up against the nation of another heresy; so too the kingdom of some word will rise up against the kingdom of another erring word: since Satan and every falsehood is always divided against itself, and therefore cannot stand. Therefore he who sets out to see the glory of Christ and the kingdom—that is, the perfection of the Word and the kingdom that reigns and holds dominion, placing all adversary discourses under His feet and for the trampling of His feet—it is necessary for him, while seeking the truth, frequently to suffer a want of understandings, by which the soul is properly nourished for the searching out of the things that are to be sought. And just as at one time those who were journeying toward the land of promise were afflicted and suffered so great a hunger for carnal foods, that they might receive the heavenly manna, so must he who is to be nourished by the perfection of the Word be frequently tried by a want of understandings and yet suffer nothing from it. And we see this very thing daily in ourselves, when we seek some sense of truth in the Scriptures: before we find what we seek, we suffer a certain want of understandings, until such a want of understandings is dissolved in us by God, who gives to the worthy "food in due season" to eat and clothing to put on.

It is also necessary that he who sees the glorious coming—that is, the coming of wisdom into his soul—must see the pestilences of diseased discourses and suffer nothing from them. Now pestilent discourses are all those that are brought forth by pestilent men, who speak "iniquity on high" and set "their mouth in heaven" in pride and great presumption: for instance, the discourses of Marcion against the creator of the world and certain impious blasphemies are pestilences of souls, corrupting the minds of men and making souls sicken in the suspicions of errors; the fables of Valentinus too, about masculine and feminine ages, and about the birth of the creator of the world, which they have fabricated out of a false wisdom, and whatever other things they prattle—what else are these but pestilences; the discourses of Basilides also, which disparage those who strive even unto death for the truth so as to confess Jesus "before men," but teach that one may act indifferently in denying Him and in sacrificing to strange gods, pestilate no less and corrupt those who hear them, since in these same discourses they teach that there are no other punishments for sins except transmigrations of souls after death. For, to pass over the fact that what is said is manifestly false, they further take away from men the salutary fear, and those who, even because of fear of future punishments, would have kept themselves from a multitude of sins, they nourish the boldness of their impiety. Many, therefore, will be the famines and pestilences for all who wish to see the glorious coming of Christ into their soul. But these will do them no harm; for they will only see them, and will suffer nothing from them. They will also suffer the movements of those things which are sought in very many places of the Scriptures that have an appearance of contradiction or of falsehoods; but afterward they will suffer nothing. Nor will the movement of false reports tear them away from the expectation of the glorious and divine and perfect coming of Jesus Christ the Word. And he who is to say: "from fear of You, O Lord, we conceived in the womb and were in travail, and we brought forth the spirit of salvation which You made upon the earth," or according to what has been said: "my children, of whom I am again in travail, until Christ be formed in you," must first of all come to be, amid all these pains, in famine and pestilences and movements, which, enduring, he will bring forth what he has conceived and formed within himself—Christ the Word—so that he may say at His birth: "behold, I bring you good tidings of great joy," and "glory to God in the highest and peace upon the earth."

Or otherwise; As the body sickens before the death of the man, so it must needs be that before the consummation of this world the earth should be shaken, as though it were palsied, with frequent earthquakes, the air should gather a deadly quality and become pestilential, and that the vital energy of the soil should fail, and its fruits wither. And by consequence of this scarcity, men are stirred up to robbery and war. But because war and strife arise sometimes from covctousness, and sometimes from desire of power and empty glory, of these which shall happen before the end of the world a yet deeper cause shall be assignable. For as Christ's coming brought through His divine power peace to divers nations, so it shall be on the other hand, that when iniquity shall abound, the love of many shall wax cold, and God and His Christ shall desert them; wars shall be again when actions which beget wars are not hindered by holiness; and hostile powers when they are not restrained by the Saints and by Christ shall work unchecked in the hearts of men, stirring up nation against nation, and kingdom against kingdom. But if, as some will have it, famine and pestilence are from the Angels of Satan, these shall then gather might from opposite powers, when the salt of the earth, and the lights of the world, Christ's disciples, shall be no longer, destroying those things which the malice of dæmons hatches. Ofttimes in Israel famines and pestilences were caused by sin, and removed by the prayers of the Saints. (1 Kings 17:1. Jer. 14. James 5:17, 18.) Well is that said, In divers places, for God will not destroy the whole race of men at once, but judging them in portions, He gives opportunity of repentance. But if some stop be not put to these evils in their commencement, they will progress to worse, as it follows, These all are the beginnings of sorrows, that is, sorrows common to the whole world, and those which are to come upon the wicked who shall be tormented in most sharp pains.

Nation shall rise against nation, shows the disquietude of men's minds; pestilences, the affliction of their bodies; famines, the barrenness of the soil; earthquakes in dicers places, wrath from heaven above.

But someone might say: you say that we will hear of wars, but there have always been wars. He responds: you have never seen such things. For nation shall rise against nation, namely, the Roman nation against the Jewish nation, and kingdom, namely, the Roman kingdom against the Jewish kingdom. And there shall be pestilences, etc. Someone might say: these wars happen by chance and not from God's vengeance. But that they come from God's vengeance is evident, because not only will these evils be inflicted by men, but by God, because there shall be pestilences, which come from the corruption of the air, and famines, and earthquakes in places. And all these things happened before the destruction of Jerusalem.

These all are the beginnings of sorrows, is better understood of pains of labour, as it were the conception of the coming of Antichrist, and not of the birth.

"All these are the beginning of sorrows," that is, of those that befall them.

Seest thou in what a state things were then, and how manifold was the war? And this is the beginning, when each of the things to be effected most required quiet. In what state then were they? for nothing hinders us from resuming the same things again. The first war was that of the deceivers; "For there shall come," He saith, "false Christs and false prophets:" the second, that of the Romans, "For ye shall hear," He saith, "of wars:" the third, that which bringeth on the "famines:" the fourth, "the pestilences" and "the earthquakes:" the fifth, "they shall deliver you into afflictions:" the sixth, "ye shall be hated of all men:" the seventh, "They shall betray one another, and hate one another" (an intestine war doth He here make known); then, "false Christs," and false brethren; then, "the love of the most shall wax cold," which is the cause of all the ills.

Seest thou numberless kinds of war, new and strange? Yet nevertheless in the midst of these things, and much more (for with the intestine wars was mingled also that of kinsmen), the gospel prevailed over the whole earth. "For the gospel," He saith, "shall be preached in the whole world."

Someone might say: all these things happened by chance and were not indicative of sorrow. On the contrary. Hence he says, now all these are the beginnings of sorrows. Isaiah 13:8: They shall be in pain as women that are in labor. So Chrysostom explains it. But insofar as it is referred to the consummation of the world, Origen explains it thus. We should consider the world as one man, because when it tends toward death, the vital powers begin to weaken. So in showing the universal change, the Lord will send some particular change, so that they will not have any strength, and then there will be pestilences, because the air that serves us in two ways will be corrupted. Likewise the earth, which serves us for food because it produces herbs and grain from which food comes, will be weakened, so that there will be famine in the land. Likewise the earth supports us, and against this the earth will be disturbed; hence there will be earthquakes. The first two are universal, but the last will be particular, because it will be in places. And why will it not happen universally throughout the whole world? So that men, seeing it, may return to their hearts and be converted. Likewise it happens that famine arises from a scarcity of things, and then on account of the famine nation rises against nation; and this could happen near the end of the world. It can also be, however, that sometimes nation rises against nation not on account of scarcity, but on account of vainglory. Sometimes it happens on account of the injustices of men. Sometimes God has mercy and restrains the evil angels through the good angels, as Ezekiel 13:5: You have not gone up to face the enemy, nor have you set up a wall for the house of Israel, to stand in battle in the day of the Lord. Hence the world stands through the prayer of the good. And then, namely at the end of the world, the charity of many shall grow cold, and then there will be many evils, because then the good angels will release the demons, who have power to harm the land and the sea; therefore, because they have power over the land and the sea, they will disturb the whole earth. And that they can do this is found in Job 1:7ff. Jerome says that this can be said of the coming of the Lord by which he comes daily in the Church. For insofar as heretics impede the goods of the Church, then spiritual pestilences occur, and famine, namely, a want of good teaching, Amos 5, and earthquakes, i.e., men who are solid will be shaken.

But because all these things come not from the injustice of the one striking but from the merit of the world that suffers, the deeds of wicked men are set forth first when it is said: "But before all these things they will lay their hands upon you and persecute you, and deliver you to synagogues, leading you before kings and governors for my name's sake." As if he were saying openly: First the hearts of men are disturbed, and afterward the elements, so that when the order of things is thrown into confusion, it may be shown from what retribution this comes.

(V. 9.) Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for my name's sake. The apostles are a representation of all believers, not that the apostles themselves will be found in physical form at that time.

"Then shall they deliver you up to be afflicted, and shall kill you."

In good season did He introduce their ills, having a consolation from the common miseries; and not in this way only, but also by His adding, that it is "for my name's sake. For ye shall be hated," He saith, "of all men for my name's sake. Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved."

This is the greater evil, when the war is intestine too, for there were many false brethren. Seest thou the war to be threefold? from the deceivers, from the enemies, from the false brethren. See Paul too lamenting over the same things, and saying, "Without were fightings, within were fears;" and, "perils among false brethren," and again, "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ."

After this again, what is more grievous than all, they shall not have so much as the consolation from love. Then indicating, that these things will in no degree harm the noble and the firm, He saith, Fear not, neither be troubled. For if ye show forth the patience that becomes you, the dangers will not prevail over you.

"Then shall they deliver you up to be afflicted, and shall kill you."

In good season did He introduce their ills, having a consolation from the common miseries; and not in this way only, but also by His adding, that it is "for my name's sake. For ye shall be hated," He saith, "of all men for my name's sake. Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved."

This is the greater evil, when the war is intestine too, for there were many false brethren. Seest thou the war to be threefold? from the deceivers, from the enemies, from the false brethren. See Paul too lamenting over the same things, and saying, "Without were fightings, within were fears;" and, "perils among false brethren," and again, "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ."

After this again, what is more grievous than all, they shall not have so much as the consolation from love. Then indicating, that these things will in no degree harm the noble and the firm, He saith, Fear not, neither be troubled. For if ye show forth the patience that becomes you, the dangers will not prevail over you. And it is a plain proof of this, that the word shall surely be preached everywhere in the world, so much shall ye be above the things that alarm you. For, that they may not say, how then shall we live? He said more, Ye shall both live and preach everywhere. Therefore He added moreover, "And this gospel shall be preached in the whole world for a witness to all nations, and then shall the end come," of the downfall of Jerusalem.

Then they will hand you over to tribulations and will kill you, and you will be hated by all the nations for my name's sake. And then many will be scandalized and will hand one another over and will hate one another; and many false prophets will rise up and will lead many astray; and because iniquity will abound, the charity of many will grow cold. But he who endures to the end, this one will be saved. And this Gospel of the kingdom will be preached in all the world as a testimony to all the nations, and then the end will come.

Even without exposition the text is clear of itself, since Christ's disciples have frequently been handed over to tribulations and have been killed for the sake of the word and have been hated by the nations on account of Christ. But if anyone wishes to examine what he says, by all the nations, he will not find it sufficiently certain. For is the people of Christ hated by all the nations, even by those dwelling in the farthest parts of the earth? — unless perhaps here too someone should say that all is set down for many by way of exaggeration of the great number. But if you set before yourself what he says, then they will hand you over, you will find a difficulty. For it was not after "nation had risen against nation and kingdom against kingdom", and after "famines and pestilences in various places", that they were then handed over to tribulations and killed and hated by all the nations for Christ's name's sake: for even before these things came to pass, Christians were handed over to tribulations and, giving testimony to the truth, were killed and were hated by the nations among whom they dwelt. But against this difficulty, one who wishes to understand according to the words will answer that then most of all will Christians be handed over to tribulations as never before, then are they to be hated most of all by all the nations dwelling together with them as never before, and they will suffer all things for Christ's name's sake, when "nation shall rise against nation and kingdom against kingdom, and there shall be famines and pestilences and earthquakes in various places". For those who are in calamities love, as they examine the causes of these things, to find something to say. When therefore these things befall the world, it follows — men, as it were, forsaking the worship of the gods — that they say that on account of the multitude of Christians wars and famines and pestilences come to pass. For frequently the Gentiles, and whoever were wise in the things of the nations, blamed the Christians as the cause of famine, but they also referred the causes of pestilences to the Church of Christ. And we know too that among us an earthquake occurred in certain places, and that certain collapses of buildings took place, so that those who were impious, outside the faith, said the Christians were the cause of the earthquake — on account of which the churches also suffered persecutions and were burned — and not only so, but even those who seemed prudent would say such things in public, that on account of the Christians the gravest earthquakes come to pass.

But as for what is said, and you will be hated by all the nations for my name's sake, one will be able to save it thus. For never indeed have all the nations agreed together as one against the Christians; but when the things Christ foretold come to pass, then all, as it were, are to be set aflame by certain nations beginning to blame the Christians, so that then persecutions may arise no longer in part, as before, but generally everywhere against the people of God. Then it will come about that many are scandalized who seem to stand firm in the faith; and the one will hand over the other. And there will be hatred even among those very ones who seem faithful. Then many false prophets will rise up, deceiving the multitude of the senseless; then also, charity growing cold not only among the unbelievers but even among the faithful themselves, the fervor of charity will grow cold from the many iniquities, so that few remain contending for the truth unto the end, who alone are also to be saved. And with matters established in this state, the Gospel, which before had not been preached in the whole world (for many not only of the barbarian nations but even of our own nations have not until now heard the word of Christianity) — then it will be preached, so that every nation may hear the Gospel proclamation and no one be left who has not heard. And then will be the end of the age.

But if these things are so, we shall no longer be in ignorance about what he says, then they will hand you over, nor shall we suspect that what he says is false — and you will be hated by all the nations for my name's sake — saying that the truth of this word is not yet fulfilled, so long as what he says has not come to pass, then many will be scandalized and will hand one another over. For not yet have many betrayers been made out of the Church, and not yet have many false prophets arisen deceiving many. So too, they have not yet been hated by all the nations, even by those dwelling in the farthest parts of the earth, for Christ's name's sake; so too, the Gospel of the kingdom has not yet been preached in the whole world. For the Gospel is not reported to have been preached among all the Ethiopians, especially among those who are beyond the river, nor among the Seres nor among the Ariacin nor … have heard the word of Christianity. And what shall we say of the Britons or the Germans, who are around the Ocean, or among the barbarian Dacians and Sarmatians and Scythians, of whom very many have not yet heard the word of the Gospel, but are to hear it at the very consummation of the age? For consider what he says: and this Gospel of the kingdom will be preached in the whole world as a testimony to all the nations, and then will be the end. But if anyone wishes rashly to say that the Gospel of the kingdom has already been preached in the whole world as a testimony to all the nations, one will consequently be able to say to him that, as regards what he says, then will be the end, the end has already come — which to say is a mark of great rashness and of a man not understanding what Paul says to the Thessalonians in his second epistle, saying: "Let no one deceive you in any way (as though the day of the Lord were at hand); for unless the falling-away come first and the man of sin be revealed, the son of perdition (and the rest), the day of the Lord will not be".

These things we have expounded according to the simple tradition. But if we ought, in accordance with what we have handed down morally above, to understand here too a moral treatment, we shall expound such things as these: that he who is to see, according to the glorious coming of the word of God, that coming into his own soul, must, according to the measure of his progress toward the perfection of the word, suffer ambushes from the contrary operations, like a great athlete, and, handed over into tribulations, be forsaken. For "many are the tribulations of the righteous", and the more righteous anyone wishes to become, so much the more, walking as it were with resolve the narrow and tribulated way, does he run into tribulations and, tribulated, is killed to the world; and the more he advances toward a clearer vision of the word, so much the more (since Christ is found more perfect in him) will he be hated by all who hate Christ, not so much by all the nations according to the flesh as by the nations of spiritual wickednesses. For the very implanted manifestation of the properties of Christ in him, on account of which he is also called a Christian, makes him hated by all who have the spirit of the world, while he still strives more and more toward the perfection of Christ.

But also, in discussions and questions, few will be untouched, attaining the truth more fully. But more will be scandalized and will fall away from it, becoming betrayers and accusers of one another on account of dissension over the doctrines of the truth, which not all are able to grasp: which will become the cause of their hating one another. And when questions of this kind come upon the greater number, many indeed there will be who do not soundly hand down the discourse concerning things to come and who interpret the prophets in a way that is not fitting, whom one will not sin in calling false prophets, deceiving many; but very few there will be who search out the truth. But the false doctrines will not indeed loosen the strong man from his purpose of truth. Those, however, who are itching in the ear they will multiply, speaking for their delight iniquity contrary to the law. And the contrary words of the many teachers will do so much harm that they will even make the fervent love (which before had been in the simplicity of faith) grow cold, through a supposed comprehension of the divine mysteries and of the truth. But he who is able, seeing all these things, to abide in the first purpose of the apostolic tradition and of the ecclesiastical leading, this one will be saved, and thus the Gospel, having been preached into the souls of all, will be as a testimony to all the nations, that is, to all the unbelieving thoughts of all souls.

But how should the people of Christ be hated by the nations who dwelt in the uttermost parts of the earth? But one may perhaps say, that in this place all is put hyperbolically for many. But this that He says, Then shall they deliver you, presents some difficulty; for before these things the Christians were delivered to tribulation. To this it may be answered, that at that time the Christians shall be more delivered to tribulation than ever. And persons in any misfortune love to examine into the origin of them, and to talk about them. Hence when the worship of the Gods shall be almost deserted by reason of the multitude of Christians, it will be said that that is the cause of the wars, and famines, and pestilences; and of the earthquakes also they will say that the Christians are the cause, whence the persecution of the Churches.

And that, Ye shall be hated of all men for my name's sake, might be then applied thus; That indeed at this time all nations are conspired together against the Christians, but that when the things foretold by Christ shall have come to pass, then there shall be persecutions, not as before in places, but every where against the people of God.

Morally; He who shall see that glorious second coming of the word of God into his soul, must needs suffer in proportion to the measure of his proficiency assaults of opposing influences, and Christ in him must be hated by all, not only by the nations literally understood, but by the nations of spiritual vices. And in such enquiries there will be few who shall reach the truth with any fulness, the more part shall be offended and fall therefrom, betraying and accusing one another because of their disagreement respecting doctrines, which shall give rise to a mutual hatred. Also there shall be many setting forth unsound words concerning things to come, and interpreting the Prophets in a manner in which they ought not; these are the false Prophets who shall deceive many, and who shall cause to wax cold that fervour of love which was before in the simplicity of the faith. But he who can abide firmly in the Apostolic tradition, he shall be saved; and the Gospel being preached to the minds of all shall be for a testimony to all nations, that is, to all the unbelieving thoughts of the soul.

For what desert so many evils are to be brought upon Jerusalem, and the whole Jewish province the Lord shows, when He adds, Then shall they deliver you up,&c.

He foretells the evils that will occur, strengthening His disciples by speaking of these things beforehand. It is often the unexpected that strikes terror and disarray, so He mitigates their fear beforehand by speaking in advance of the terrible events that will be: the spite, the enmity, the snares, and the false prophets who are the forerunners of the Antichrist, deceiving many who will then hurl themselves headlong into every type of iniquity. Because of the burgeoning of iniquity stemming from the deceit of the Antichrist, men will become so savage that not even towards those closest to them will they preserve the milk of human kindness, but will betray each other. But he that endures patiently until the end, steadfastly withstanding and not giving in to the assaults brought upon him, he it is who will be saved as the proven and tested soldier.

Then shall they deliver you up to be afflicted. Then he sets forth certain things that were to come in the Church. In the Church there were to be both prosperous things and adverse. And first he sets forth the adverse; secondly, the prosperous, at and this gospel of the kingdom shall be preached in the whole world. He announces the adverse in two ways: from those outside and from those inside. Deuteronomy 32:25: Without, the sword shall lay them waste, and within, terror. And he touches on three dangers: tribulation, killing, and hatred. They might say: it is true that the world will suffer these things, but what does that have to do with us? On the contrary, he says. And therefore he says, you; as if to say, you will not be immune, but you will be afflicted, literally; 2 Corinthians 6:4: In tribulations, in necessities, etc. Likewise, they shall put you to death, as was evident when they killed Stephen and James; hence Psalm 43:22 says: We are counted as sheep for the slaughter. Likewise, you shall be hated by all nations, i.e., by the Jews. Or by all, who were spread throughout the whole world; above, 5:10: Blessed are they that suffer persecution for justice' sake. And he gives a consolation, because though all suffer, you will suffer these things for my name's sake. Jeremiah 45:4: Behold, those whom I have built, I destroy, and after: and do you seek great things for yourself? Origen says that this should be referred to the second coming, because there will be such a universal persecution that all the wicked will persecute the good; and on account of this he says then. For it was customary that when evils occurred, they would say it was on account of the sin of the Christians. Hence they rose up against them; hence, then shall they deliver you up to be afflicted.

"Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many."

This is the greater evil, when the war is intestine too, for there were many false brethren. Seest thou the war to be threefold? from the deceivers, from the enemies, from the false brethren. See Paul too lamenting over the same things, and saying, "Without were fightings, within were fears;" and, "perils among false brethren," and again, "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ."

But the whole passage might be referred to the end of the world. For then shall many be offended, and depart from the faith, when they see the numbers and wealth of the wicked, and the miracles of Antichrist, and they shall persecute their brethren; and Antichrist shall send false Prophets, who shall deceive many; iniquity shall abound, because the number of the wicked shall be increased; and love shall wax cold, because the number of the good shall diminish.

And then shall many be scandalized. Here he sets forth the dangers from those within. For there is a threefold scandal that you will suffer: namely, that of the weak, mutual injury, and debility. Hence he says, then shall many be scandalized; because even the very perfect will be scandalized; hence above, 18:7: It must needs be that scandals come. Hence even the elect are troubled when they see scandals; hence Paul was saying, 2 Corinthians 11:29: Who is scandalized, and I am not on fire? And they shall betray one another. From this the tribulation is evident. Above, 10:21: And the brother shall deliver up the brother to death, etc. And not only bodily, but also spiritually, because some are the source of error; and from this it will follow that they shall hate one another.

Such was Nicolaus, one of the seven deacons, who led astray many by his pretences. And Simon Magus who, armed with diabolic works and words, perverted many by false miracles.

The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and stedfast in the hope announced by Him. For what things He predicted would take place in His name, these we do see being actually accomplished in our sight. For he said, "Many shall come in My name, clothed outwardly in sheep's clothing, but inwardly they are ravening wolves." And, "There shall be schisms and heresies." And, "Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves." And, "Many false Christs and false apostles shall arise, and shall deceive many of the faithful." There are, therefore, and there were many, my friends, who, coming forward in the name of Jesus, taught both to speak and act impious and blasphemous things; and these are called by us after the name of the men from whom each doctrine and opinion had its origin.

As the capture of Jerusalem approached, many rose up, calling themselves Christians, and deceived many; such Paul calls false brethren, John Antichrists.

And many false prophets shall rise and shall seduce many. Such are those who seduce many in the Church; 2 Peter 2:1: There were also false prophets among the people. Likewise, 1 John 2:18: Many antichrists have arisen. They went out from us, but they were not of us. Hence these evils will happen: brothers will corrupt, and they will seduce many.

(Verse 12, 13.) And since iniquity will abound, the love of many will grow cold. But he who perseveres to the end, he will be saved. He did not deny the faith of all, but of many. For many are called, but few are chosen. For in the apostles and those like them, charity will remain, of which it is written: 'Many waters cannot quench love' (Song of Solomon 8:7). And even Paul himself said: 'Who shall separate us from the love of Christ?' tribulation, or distress, or famine (Rom. VIII, 35)? and so on.

Observe, He says, the love of many, (Rom. 8:35.) not 'of all,' for in the Apostles, and those like them, love would continue, as Paul speaks, Who shall separate us from the love of Christ?

"And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved."

After this again, what is more grievous than all, they shall not have so much as the consolation from love. Then indicating, that these things will in no degree harm the noble and the firm, He saith, Fear not, neither be troubled. For if ye show forth the patience that becomes you, the dangers will not prevail over you.

And if thou art minded to learn these things more distinctly, I mean, the famines, the pestilences, the earthquakes, the other calamities, peruse the history about these things composed by Josephus, and thou wilt know all accurately. Therefore Himself too said, "Be not troubled, for all must be;" and, "He that endureth to the end, the same shall be saved;" and, "The gospel shall surely be preached in all the world." For when weakened and faint at the fear of what had been said, He braces them up by saying, Though ten thousand things be done, the gospel must be preached in every part of the world, and then shall the end come.

That is, true love towards God and our neighbour, in proportion as each surrenders himself to iniquity, in that proportion will the flame of charity in his heart be extinguished.

But as the conquering power of things evil is on the increase-which is the characteristic of the last times -things good are now not allowed either to be born, so corrupted are the seminal principles; or to be trained, so deserted are studies; nor to be enforced, so dined are the laws.

Likewise, a third thing, because they will not only do this but will also corrupt, and so they will fail: because iniquity shall abound, the charity of many shall grow cold. Apocalypse 2:4: But I have somewhat against thee, because thou hast left thy first charity. It can be said to grow cold, because when they see others abandoning charity, they too grow cold, although it does not entirely perish; and in many, but not in all, because it was always fervent in the apostles; Romans 8:35: Who then shall separate us from the love of Christ? Shall tribulation, or distress, or famine, or nakedness, or danger, or persecution, or the sword? Hence it will be so in many, but not in all.

The long, dull monotonous years of middle-aged prosperity or middle-aged adversity are excellent campaigning weather. You see, it is so hard for these creatures to persevere. The routine of adversity, the gradual decay of youthful loves and youthful hopes, the quiet despair (hardly felt as pain) of ever overcoming the chronic temptations with which we have again and again defeated them, the drabness which we create in their lives and the inarticulate resentment with which we teach them to respond to it—all this provides admirable opportunities of wearing out a soul by attrition.

"In your patience you shall possess your souls." The possession of the soul is placed in the virtue of patience because patience is the root and guardian of all virtues. Through patience we truly possess our souls, because while we learn to master ourselves, we begin to possess that very thing which we are.

Patience, however, is to endure the evils of others with equanimity, and to feel no sting of resentment even against the one who inflicts the evils. For whoever bears the evils of a neighbor in such a way that he nevertheless grieves silently and seeks an opportunity for fitting retribution does not display patience but merely shows it outwardly. For it is written: "Love is patient, love is kind." It is patient so as to bear the evils of others, and kind so as to love even those whom it bears. Hence Truth says through Himself: "Love your enemies, do good to those who hate you, pray for those who persecute and slander you." It is therefore a virtue before men to tolerate adversaries, but the virtue before God is to love them, because God accepts only that sacrifice which the flame of charity kindles before His eyes on the altar of good works.

For Solomon indicates how great is the height at which the virtue of patience excels, saying: "The patient man is better than the strong man, and he who rules his spirit than he who captures cities." It is therefore a lesser victory to capture cities, because what is conquered is external. But what is conquered through patience is greater, because the mind is overcome by itself, and it subjects itself to itself, when patience prostrates it in the humility of forbearance.

Whoso shall endure unto the end, i. e. to the end of his life; for whoso to the end of his life shall persevere in the confession of the name of Christ, and in love, he shall be saved.

But "by patience," says He, "ye shall yourselves be saved." Of this very patience the Psalm says, "The patient endurance of the just shall not perish for ever; " because it is said in another Psalm, "Precious (in the sight of the Lord) is the death of the just"-arising, no doubt, out of their patient endurance, so that Zechariah declares: "A crown shall be to them that endure.

To speak plainly, if they who reproach us with harshness, or esteem heresy (to exist) in this (our) cause, foster the "infirmity of the flesh" to such a degree as to think it must have support accorded to it in frequency of marriage; why do they in another case neither accord it support nor foster it with indulgence-when, (namely), torments have reduced it to a denial (of the faith)? For, of course, that (infirmity) is more capable of excuse which has fallen in battle, than (that) which (has fallen) in the bed-chamber; (that) which has succumbed on the rack, than (that) which (has succumbed) on the bridal bed; (that) which has yielded to cruelty, than (that) which (has yielded) to appetite; that which has been overcome groaning, than (that) which (has been overcome) in heat. But the former they excommunicate, because it has not "endured unto the end: " the latter they prop up, as if withal it has "endured unto the end.

Because he that shall persevere to the end, namely, of the present life, he shall be saved. The same is found above, 10:22.