Matthew § 99

For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.

Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.

"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.

"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.

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.

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.

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.

(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.

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.

(Ep. 199, 46.) But that this preaching the Gospel of the kingdom in all the world was accomplished by the Apostles, we have not any certain evidence, to prove. There are numberless barbarous nations in Africa, among whom the Gospel is not even yet preached, as it is easy to learn from the prisoners who are brought from thence. But it cannot be said that these have no part in the promise of God. For God promised with an oath not the Romans only, but all nations to the seed of Abraham. But in whatever nation there is yet no Church established, it must needs be that there should be one, not that all the people should believe; for how then should that be fulfilled, Ye shall be hated of all nations for my name's sake, unless there be in all nations those who hate and those; who are hated? That preaching therefore was not accomplished by the Apostles, while as yet there were nations among whom it had not begun to be fulfilled. The words of the Apostle also, Their sound hath gone out into all the world, though expressed as of time past, are meant to apply to something future, not yet completed; as the Prophet, whose words he quotes, said that the Gospel bore fruit and grew in the whole world (Ps. 19:4.), to show thereby to what extent its growth should come. If then we know not when it shall be that the whole world shall be filled with the Gospel, undoubtedly we know not when the end shall be; but it shall not be before such time.

The Gospel shall be preached throughout the whole world: and along with it shall the woman too be told of who did him a kindness—and we see that all these predictions have been fulfilled. For the Christians who were at one time persecuted by the Greeks and Jews have conquered, and drawn their persecutors over to their own side. In like manner we see that the Church has never been destroyed, but that its adherents have been greatly multiplied, and that similarly the whole earth has been filled with the doctrine of the Lord Christ, and is still being filled, and that the gospel is preached throughout all the world. This I avouch to be the veritable fact, from what I have seen and heard in the many places which I have visited.

Even in Taprobanê, an island in Further India, where the Indian sea is, there is a Church of Christians, with clergy and a body of believers, but I know not whether there be any Christians in the parts beyond it. In the country called Malê, where the pepper grows, there is also a church, and at another place called Calliana there is moreover a bishop, who is appointed from Persia. In the island, again, called the Island of Dioscoridês, which is situated in the same Indian sea, and where the inhabitants speak Greek, having been originally colonists sent thither by the Ptolemies who succeeded Alexander the Macedonian, there are clergy who receive their ordination in Persia, and are sent on to the island, and there is also a multitude of Christians. I sailed along the coast of this island, but did not land upon it. I met, however, with some of its Greek-speaking people who had come over into Ethiopia. And so likewise among the Bactrians and Huns and Persians, and the rest of the Indians, Persarmenians, and Medes and Elamites, and throughout the whole land of Persia there is no limit to the number of churches with bishops and very large communities of Christian people, as well as many martyrs, and monks also living as hermits. So too in Ethiopia and Axôm, and in all the country about it; among the people of Happy Arabia—who are now called Homerites—through all Arabia and Palestine, Phoenicia, and all Syria and Antioch as far as Mesopotamia; among the Nubians and the Garamantes, in Egypt, Libya, Pentapolis, Africa and Mauretania, as far as southern Gadeira, there are everywhere churches of the Christians, and bishops, martyrs, monks and recluses, where the Gospel of Christ is proclaimed. So likewise again in Cilicia, Asia, Cappadocia, Lazica and Pontus, and in the northern countries occupied by the Scythians, Hyrcanians, Heruli, Bulgarians, Greeks and Illyrians, Dalmatians, Goths, Spaniards, Romans, Franks, and other nations, as far as Gadeira on the ocean towards the northern parts, there are believers and preachers of the Gospel confessing the resurrection from the dead; and so we see the prophecies being fulfilled over the whole world.

(non occ.)c. But it is possible to maintain both applications of the passage, if only we will take this diffusion of Gospel preaching in a double sense. If we understand it of fruit produced by the preaching, and the foundation in every nation of a Church of believers in Christ, as Augustine (in the passage above quoted) expounds it, then it is a sign which ought to precede the end of the world, and which did not precede the destruction of Jerusalem. But if we understand it of the fame of their preaching, then it was accomplished before the destruction of Jerusalem, when Christ's disciples had been dispersed over the four quarters of the earth. Whence Jerome says, (Hieron. in loc.) I do not suppose that there remained any nation which knew not the name of Christ; for where preacher had never been, some notion of the faith must have been communicated by neighbouring nations.

(Verse 14) And this Gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations; and then the end will come. The sign of the Lord's coming is the preaching of the Gospel in the whole world, so that no one may be without excuse; which has either already been fulfilled, or is about to be fulfilled very soon. For I do not think that any nation remains which does not know the name of Christ. And although it may not have had preachers, it cannot ignore the expectation of faith from neighboring nations.

And the sign of the Lord's second coming is, that the Gospel shall be preached in all the world, so that all may be without excuse.

This, we may observe, He saith elsewhere also; "This gospel shall be preached in all the world for a testimony to all the nations, and then shall the end come;" to the nations, to them that obey not, to them that believe not. Thus, lest any one should say, "And wherefore preach to all, if all are not to believe?"-it is that I may be found to have done all my own part, and that no man may hereafter be able to find fault, as though he had not heard. For the very preaching shall bear witness against them, and they will not be able hereafter to say, "We heard not;" for the word of godliness "hath gone out unto the ends of the world."

For in proof that He meant this, and that before the taking of Jerusalem the gospel was preached, hear what Paul saith, "Their sound went into all the earth;" and again, "The gospel which was preached to every creature which is under Heaven." And seest thou him running from Jerusalem unto Spain? And if one took so large a portion, consider what the rest also wrought. For writing to others also, Paul again saith concerning the gospel, that "it is bringing forth fruit, and growing up in every creature which is under Heaven."

But what meaneth, "For a witness to all nations?" Forasmuch as though it was everywhere preached, yet it was not everywhere believed. It was for a witness, He saith, to them that were disbelieving, that is, for conviction, for accusation, for a testimony; for they that believed will bear witness against them that believed not, and will condemn them. And for this cause, after the gospel is preached in every part of the world, Jerusalem is destroyed, that they may not have so much as a shadow of an excuse for their perverseness. For they that saw His power shine throughout every place, and in an instant take the world captive, what excuse could they then have for continuing in the same perverseness? For in proof that it was everywhere preached at that time, hear what Paul saith, "of the gospel which was preached to every creature which is under Heaven."

Which also is a very great sign of Christ's power, that in twenty or at most thirty years the word had reached the ends of the world. "After this therefore," saith He, "shall come the end of Jerusalem." For that He intimates this was manifested by what follows.

When every nation shall have heard the preaching of the Gospel, then shall come the end of the world. For at this time there are many nations, not of barbarians only, but of our own, who have not yet heard the word of Christianity.

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 the Lord knew that the hearts of the disciples would be made sad by the destruction of Jerusalem, and overthrow of their nation, and He therefore comforts them with a promise that more of the Gentiles should believe than of the Jews should perish.

Take courage, you will not be hindered from preaching. For the Gospel will be preached to all the nations as a witness, that is, as a reproof, a condemnation of those who do not believe, and then the end will come, not of the world, but of Jerusalem. For prior to the taking of Jerusalem, the Gospel was already preached [as a witness to all the nations], for St. Paul, in writing to the Colossians, speaks of "the Gospel which was preached to every creature under heaven" (Col. 1:23). That Christ is speaking of the end of Jerusalem is clear from what follows, for He says:

And this gospel of the kingdom shall be preached in the whole world. Above, the Lord foretold the adverse things that would come in the Church; now he foretells the prosperous, because the apostles, who were born from the Jews, were zealous for their own flesh; Romans 9:2: I have great sadness and continual sorrow in my heart; therefore, for their consolation, because many more were to be called to the faith, he says: this gospel of the kingdom shall be preached in the whole world. For he himself, beginning his preaching, said: Do penance, for the kingdom of heaven is at hand. But this shall be preached in the whole world: for the new law is not determined to one people, as the old law was. Mark 16:15: Preach the gospel to every creature. And Chrysostom says that this was fulfilled before the destruction of the city of Jerusalem, and he proves this through the Apostle in Romans 10:18, where the Apostle says: Their sound hath gone forth into all the earth. Therefore the evangelical teaching seemed to have been spread throughout the whole world. Likewise through another authority found in Colossians 1:6: The preaching of the gospel bears fruit. And this is not surprising, because one apostle, namely Paul, expanded it so much that he reached Rome and Spain; hence what is found in Isaiah 57:9 was fulfilled: Thou hast sent thy messengers far off. And therefore Chrysostom says that in this the power of Christ is to be admired, that within the space of forty years his teaching grew so much that it filled the whole world; hence he rightly says, and this gospel of the kingdom shall be preached in the whole world. But will everyone believe? No; some will believe and some will not. And the fact that some will believe will be as a testimony against those who do not believe, as Jerome says. For a testimony to all nations; Romans 1:5: We have received grace and apostleship for obedience to the faith in all nations, so that they are without excuse. And then, namely, when all nations believe, the consummation shall come, i.e., the destruction of Jerusalem; and about this can be understood what is said in Ezekiel 7:3: The end is come upon thee, and I will send my fury upon thee. For he worked signs, he spread the gospel, and they did not wish to believe; therefore what is said in Malachi 1:10 happened to them: I will not receive a gift of your hand. Augustine holds that this should not be referred to the consummation of Jerusalem, but of the world; hence he says, it shall be preached, namely, before the end of the world, for a testimony to all nations, because not all will believe; and then the consummation shall come, i.e., the end of the world. And this is one sign: that as long as the preaching of the gospel has not been spread throughout the whole world, the end will not come. But it had not yet come, as Augustine says, to certain barbarians in Africa. And he responds to the text, Their sound hath gone forth into all the earth (Psalm 18:5), that it used the past tense for the future. And to what is written in Colossians 1:6, he says that it was not yet bearing fruit fully, but was already beginning to do so. And it can be distinguished thus: the diffusion of the gospel can be understood in two ways. Either as to fame only, and in this way it was completed before the destruction of the city; for although some had not received it, nevertheless there was no nation to which the fame had not reached. But if the diffusion is understood with its effect, then it is true what Augustine says, that it had not yet come to all nations.

(Ep. 199. 31.) Luke, in order to show that the abomination of desolation foretold by Daniel had reference to the time of the siege of Jerusalem, repeats these words of our Lord, When ye shall see Jerusalem encompassed by armies, then know ye that its desolation draweth nigh. (Luke 21:20.)

(ubi sup.) For let us not suppose that the computation of Daniel's weeks was interfered with by this shortening of those days, or that they were not already at that time complete, but had to be completed afterwards in the end of all things, for Luke most plainly testifies that the prophecy of Daniel was accomplished at the time when Jerusalem was overthrown.

Or otherwise; It is a sign of His future coming that the Lord gives, when He says, When ye shall see the abomination. For the Prophet spoke this of the times of Antichrist; and he calls abomination that which coming against God claims to itself the honour of God. It is the abomination of desolation, because it will desolate the earth with wars and slaughter; and it is admitted by the Jews, and set up in the holy place, that where God had been invoked by the prayers of the saints, into that same place admitted by the unbelievers it might be adored with the worship of God. And because this error will be peculiar to the Jews, that having rejected the truth they should adopt a lie, He warns them to leave Judæa, and flee to the mountains, that no pollution or infection might be gathered by admixture with a people who should believe on Antichrist.

(Verse 15.) When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth, let him understand. When we are called to understanding, it is shown to be a mystical happening. We read in Daniel in this way: And in the middle of the week, sacrifice and oblation shall be taken away: and in the temple shall be the abomination of desolation: and the desolation shall continue even to the consummation, and to the end. The apostle speaks about this (II Thess. II): that the man of sin and the adversary will be exalted against everything that is called God and worshiped, so that he dares to stand in the temple of God and show himself to be God, whose coming is according to the working of Satan, with all power, signs, and lying wonders, and destroys those who do not receive the love of the truth, that they might be saved. It can be understood either simply or of the Antichrist, or of the image of Caesar, which Pilate placed in the temple, or of the equestrian statue of Hadrian, which stood in the holy of holies until the present day. Abominatio quoque, secundum veterem Scripturam, idolum nuncupatur; et idcirco additur, desolationis; quod in desolato templo atque destructo idolum positum sit.

That, Let him that readeth understand, is said to call us to the mystic understanding of the place. What we read in Daniel is this; And in the midst of the week the sacrifice and the oblation shall be taken away, and in the temple shall be the abomination of desolations until the consummation of the time, and consummation shall be given upon the desolate. (Dan. 9:27. sec. LXX.)

Or it may be understood of the statue of Cæsar, which Pilate set up in the temple; or of the equestrian statue of Adrian, which stood to the present time in the very Holy of Holies. For, according to the Old Scripture, an idol is called 'abomination;' of desolation is added, because the idol was set up in the desolated and deserted temple.

Whence one may most marvel at Christ's power, and their courage, for that they preached in such times, in which most especially the Jewish state was warred against, in which most especially men regarded them as movers of sedition, when Caesar commanded all of them to be driven away. And the result was the same as if any one (when the sea was stirred up on every side, and darkness was filling all the air, and successive shipwrecks taking place, and when all their fellow-sailors were at strife above, and monsters were rising up from beneath, and with the waves devouring the mariners, and thunderbolts falling, and their being pirates, and those in the vessel plotting one against another), were to command men inexperienced in sailing, and who had not so much as seen the sea to sit at the rudder, and to guide and fight the vessel, and when an immense fleet was coming against them with a great array, making use of a single bark, with her crew in this disturbed state, to sink and subdue the fleet. For indeed by the heathens they were hated as Jews, and by the Jews were stoned, as waging war against their laws; and nowhere could they stand.

Thus were all things, precipices, and reefs, and rocks, the things in the cities, the things in the fields, the things in the houses, and every single person was at war with them; generals and rulers, and private persons, and all nations, and all people, and a turmoil which cannot be set forth by words. For the Jewish race was exceedingly detestable to the government of the Romans, as having occasioned them endless trouble; and not even from this did the preaching of the word take hurt; but the city was stormed and set on fire, and involved its inhabitants in countless evils; but the apostles that came from thence, introducing new laws, prevailed even over the Romans.

O strange and wonderful facts! Countless myriads of Jews did the Romans then subdue, and they did not prevail over twelve men fighting against them naked and unarmed. What language can set forth this miracle? For they that teach need to have these two things, to be worthy of credit, and to be beloved by them whom they are instructing; and together with these, and besides them, that their sayings should be easy of reception, and the time should be free from trouble and tumults.

But then were all the contraries to these. For while they did not seem worthy of credit, they were withdrawing from such as did seem worthy of it, those who had been deceived by them. So far from being loved, they were even hated, and were taking men away from what they loved, both habits, and hereditary customs, and laws.

Again, their injunctions had great difficulty; but the things, from which they were withdrawing men, much pleasure. And many were the perils, many the deaths, both themselves and they that obeyed them underwent, and together with all this, the time also occasioned them much difficulty, teeming with wars, tumults, disturbance, so that, even if there had been none of the things we have mentioned, it would have quite thrown all things into confusion.

We have good occasion to say, "Who shall tell the mighty works of the Lord, and make all His praises to be heard." For if his own people amid signs hearkened not to Moses, because of the clay only, and the bricks; who persuaded these that every day were beaten and slain, and were suffering incurable evils, to leave a quiet life, and to prefer thereto this which was teeming with blood and death, and that when they who preached it were strangers to them, and very hostile in every way? For I say not unto nations and cities and people, but into a small house let one bring in him that is hated of all that are in the house, and by him endeavor to bring them away from those whom they love, from father, and wife, and child, will he not surely be seen torn in pieces, before he hath opened his mouth? And if there be added moreover a tumult and strife of husband and wife in the house, will they not stone him to death before he steps on the threshold? And if he also be one whom they may readily despise, and who enjoins galling things, and commands them who are living in luxury to practise self restraint, and together with this the conflict be against those who are far more in numbers and who excel him, is it not quite manifest that he will be utterly destroyed? Yet nevertheless, this, which is impossible to be done in one house, this hath Christ accomplished in all the world, through precipices and furnaces, and ravines, and rocks, and land and sea at war with Him, bringing in the healers of the world.

For He brought in also a prophecy, to confirm their desolation, saying, "But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, let him that readeth understand." He referred them to Daniel. And by "abomination" He meaneth the statue of him who then took the city, which he who desolated the city and the temple placed within the temple, wherefore Christ calleth it, "of desolation." Moreover, in order that they might learn that these things will be while some of them are alive, therefore He said, "When ye see the abomination of desolation."

Observe this economy of the Holy Spirit in this, that John wrote nothing of all this, that he might not seem to be writing a history after the event; for he survived sometime the taking of Jerusalem. But these who died before it, and saw nothing of it, these write it, that the power of prophecy may shine manifestly forth.

When you see the abomination of desolation, which was written of through Daniel the prophet, standing in the holy place, let him who reads understand.

The words of the prophet which he spoke concerning the abomination of desolation that was to come are these: "and he shall confirm the covenant to many for one week, and in the middle of the week the sacrifice and the offering shall be taken away, and upon the temple there shall be an abomination of desolation, and even unto the consummation of the time the consummation shall be given upon the desolation". Truly indeed to grasp the sayings of Daniel belongs to no other than the Holy Spirit who was in Daniel, so as to make plain the whole discourse concerning the weeks and concerning the abomination of desolation spoken by him. But if it behooves us also to set forth a few things, according to what seems good to us, about this passage, it must be said that the discourse seems to indicate the seventy years which were after the coming of our Savior. For this week, which because of the seven decades of years is called a week, confirmed the covenant to many, when the apostles of Christ also, after his ascension, being intent upon prayer and the word, were illumined by God into all knowledge of the will of the divine Scriptures by the Holy Spirit. But in the middle of the week, that is, in three and a half decades of years, the sacrifice of the altar was taken away, that is, in thirty-five years was fulfilled what had been written: "in the middle of the week the sacrifice and the offering shall be taken away". And then also upon the temple which was in Jerusalem was made the abomination of the desolation of the temple and of the city, namely at that time "when they saw Jerusalem surrounded by an army", so that (according to what the Savior had prophesied concerning it) they might recognize "that its desolation had drawn near". And this abomination of desolation made upon the temple by the army surrounding Jerusalem, the prophet says remains "until the time of consummation", so that the consummation of the world may come upon the desolation of Jerusalem and of the temple which is in it. And where are they "who say they are Jews and are not"? who say: The Jerusalem which is below shall be built, before the consummation of the age comes to pass? "The consummation", he says, "shall be given upon its desolation". But if the temple shall also be built, it shall be built for him "who opposes and exalts himself above all that is called God or that is worshiped, so that he sits in a temple" of this kind, "showing himself as though he were God": "whom the Lord Jesus shall slay with the spirit of his mouth and shall destroy with the illumination of his coming". Whether therefore it pleases some that this Jerusalem be built upon the earth, nevertheless it will not be false which is said, that the consummation is to be given "upon its own desolation".

But if it behooves us also to say something about the times, we say that in the Chronicles of a certain Phlegon it is said (if however we ought to accept even this man as speaking truly about the temple) that around the fortieth year from the fifteenth year of Tiberius Caesar the destruction of Jerusalem and of the temple which was in it took place. Deduct therefore about three years of the Lord's preaching and the time of his resurrection, when "appearing to them for forty days" he taught "them concerning the kingdom of God", and you will find perhaps more or less that around the middle of the "week" (reckoning by decades of years) was fulfilled what was said: "my sacrifice and offering shall be taken away", when also "upon the temple the abomination of desolation" was made, which desolation will remain until the time of consummation; for the "consummation", according to what we have said, "shall be given upon the desolation". But if such a tradition of the "week" is established for us, we saying (as far as concerns the saying) that there has been fulfilled what was said, not only: "my sacrifice and offering shall be taken away", but also that which is written, that the abomination of desolations should befall upon the temple, then without doubt the coming of Christ is manifestly shown even from the words of Daniel the prophet saying: "seventy weeks are cut short upon your people and upon the holy city, that sin may be consummated and sin be sealed and iniquities be blotted out, and that eternal justice may be brought in, and that vision and prophet may be sealed, and the holy of holies be anointed. And you shall know and understand: from the going forth of the word to answer and to build Jerusalem unto Christ the leader there are seven weeks and sixty-two weeks; and it shall be turned back and the street and wall shall be rebuilt, and the times shall be emptied out. And after sixty-two weeks the anointing shall perish and judgment is not in it; but the city and the sanctuary he shall corrupt with the leader who comes, and they shall be cut off in a flood; and even unto the end of the war there is a cutting-off of destruction. And he shall confirm the covenant to many for one week; and in the middle of the week my sacrifice and offering shall be taken away, and the pinnacles, from the destruction unto the consummation of the haste". After these things follows the discourse which we have expounded, running thus: "and he shall confirm the covenant to many for one week" and the rest.

But I think that the seventy weeks cut short "upon the people and upon the holy city, that sin may be consummated" are four thousand nine hundred years from Adam unto the seventy years which were after the dispensation of Christ. For the sin of the people was consummated, on account of which it was also forsaken by God. And their sin indeed was sealed. But the injustice of believers was blotted out, and after its blotting out eternal life was brought in in Christ. But "since the law and the prophets were until John" who pointed out Christ, therefore I think it is said that vision and prophet are sealed. For since there are by no means visions among the prophets after John, therefore vision and prophet have been sealed. And vision and prophet being sealed, the only-begotten holy of holies Christ was anointed. Which Christ the anointed one the prophets and Daniel came to know, and understood in some manner "from the going forth of the word", when "by the word of the Lord the heavens were established". And "from the going forth of the word to answer" in the saints who were from the beginning and the prophets of the Lord, but also "to build Jerusalem unto Christ the leader" there passed "sixty-two weeks": that is, first indeed four hundred and ninety years, which are made by the decades of the seven weeks reckoned, but after this four thousand three hundred and forty years, which are likewise made by the decades of the sixty-two weeks reckoned. After which Christ returned, and built the street in which wisdom "acts with confidence", and the wall on whose summit "he is proclaimed". But the times of the people were emptied out, on account of which, upon the sixty-two weeks added to the seven weeks, the chrism which was in the temple was taken away from the people, so that there might now no longer be judgment among them. But both the city and the sanctuary were corrupted with the leader coming afterward upon that people, whether Herod or Agrippa (for the history of the Jews says it is this man).

But see that you do not suppose that what he says, that it is corrupted "with the leader who comes", is referred to Christ; for where he wished him to be understood as Christ, Daniel used both names, saying "unto Christ the leader", but when he keeps silent the name of Christ, he brings in a leader who is to corrupt, since the leader failed after Christ, and "the leader from his thighs", for he came "for whom the things were laid up". After whom the people was cut off "in a flood" "unto the end of the war" cut short upon them. But these things happening to them, God confirmed "the covenant to many" in one week: in the middle of which week he caused the incense and the sacrifices and the temple to cease (which I think he named from the pinnacle) that was to perish "unto the consummation" in haste, when also their house was forsaken to them who sinned. But the things which follow in the text of Daniel we have expounded as best we could. And all these things it has seemed good to us to set forth from Daniel alongside the interpretation of the Gospel text, so that we may make plain the saying which he speaks: when you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place, let him who reads it understand.

But if it is necessary, for the sake of those who wish and are able to ascend by the word to loftier things, let us take up again from the beginning the words of the Gospel set forth, and, so far as we can, let us expound the same once more spiritually.

And first let us take up the word about the abomination of desolation standing in the holy place. For he who reads must be diligent and understanding, so that he not be led astray by the abomination of desolation. The holy place, then, understood spiritually, is every utterance of divine Scripture which the holy prophets who were from the beginning spoke — Moses and, after him, the rest; and not only they, but also the utterance of the evangelists and apostles of Jesus Christ. In this holy place, then, of all the Scriptures, both of the Old Testament and of the New, the Antichrist, which is the false word, has frequently stood, showing himself — through this very fact that he seems to stand in the divine Scriptures — as though he were God and as though he himself were Christ the Word of God; and he himself is the abomination of desolation. For one may frequently see, in the impious argumentations of doctrines among the heresies, this abomination of desolation, that is, the Antichrist, the false word, the abomination that desolates of God every man who has received into himself that abomination opposing the truth, exalting itself above every word that is outside it which is announced to be the word of God, exalting itself also above everything that any one of men wishes to worship, whether truly or falsely (for each doctrine of the heresies is not only opposed to the truth, but also to the other doctrines that are likewise false); and since it is so exalted that it even sits in the temple of the Scriptures, through that very temple, that is, through the Scriptures themselves, it wishes to show itself to be truly God the Word.

Always, therefore, let him who reads the divine Scriptures understand them, most of all when he shall have seen the abomination of desolation (according to the things we have said) standing in that holy place which we have expounded, of the holy Scriptures. But he who has understood it will destroy it by the true tradition, that is, by the "illumination of the coming" of Christ who is the truth — that word which seems to stand in another's holy place; and, understanding such an abomination of desolation, he will render it void, and will cast it out from the holy place in which it seems to stand. But most of all will Christ destroy it, who speaks in him, the true light. And this Christ, if he speaks in someone who is willing to hear and to be profited, is not weakened, but every false word, which is the abomination of desolation standing in the holy place and sitting in the temple of God (which is the Antichrist), he "will slay with the spirit of his mouth" through those who have offered themselves as capable of him. And that false word frequently does not merely stand, but even sits in the temple, when it seems to be constructed as if reasonably and well. But those who see this abomination of desolation, so that they can say concerning it: "for we are not ignorant of its cunning", understanding therein while they read the things that are true, let them flee the false, and let them withdraw where falsehood will not be able to seize them.

But falsehood cannot seize those who flee from the Judea of the letter to the spiritual and intelligible things and the sublime mountains of truth. And that we may understand let them flee into the mountains, take as an example what is said manifestly of a praiseworthy flight, such as what the Apostle says: "flee fornication", and what Wisdom says: "as from the face of a serpent, flee sin", or such as what Rebecca says to Jacob in a mystery: "behold, Esau thy brother threatens to kill thee. Now therefore, my son, hear my voice, and rising up flee to Laban my brother in Haran; and dwell with him some days, until the wrath of thy brother be turned away". And everyone (I think) who is a son of Jacob, completing the works of Jacob, understanding every disposition hateful to God, which is Esau, flees as one who understands. But if he does not flee it, he is a fornicator and defiled like Esau, and, as one not fleeing Esau but dwelling together with him, he does not become a son of Jacob, who had fled it. But Jacob himself, dwelling with Laban usefully for himself and for the dispensation which was according to God, "hid the heart of the Syrian, so that he did not announce to him that he was fleeing", and he himself was fleeing "and all that was his". It is good, therefore, to flee even from Laban, from the counselor of carnal qualities, in which one who dwells ought not to remain, but to flee with his whole household. For even if he should wish to pursue after him, God will turn him away from those fleeing him, so that, even if he should afterward at some time seize him, he can do him no evil while he confidently declares and says: "with whomsoever thou shalt find thy gods, let him not live in the sight of our brethren: recognize what of thine is with me, and take it"; for nothing can be recognized among Jacob of the things of Laban.

In these Gospel sayings, then, which we are treating in the present, it is commanded that those who recognize the abomination of desolation standing in the holy place should understand therein while they read, so that they may flee into the mountains. He, therefore, who is held established in such a Judea as we have spoken of, that is, "in the oldness of the letter", let him flee into the mountains of spiritual newnesses. And if anyone be found to have ascended upon the housetop of the word and to stand upon the summit of its edifice, let him not come down thence on the occasion of taking anything out of his house; for he will have no need, remaining on the housetop and restraining himself lest ever he come down thence. And if anyone be in the field — whether in that in which a treasure is hidden, as the Lord says in a certain parable, or such as was that full field of Jacob, to which his father, blessing him, had likened him, saying: "behold, the smell of my son is as the smell of a full field which the Lord hath blessed", in which field, according to the spiritual blessings of the law, everyone is blessed who has lived according to the law, as the Scripture says: "blessed art thou in the city, and blessed art thou in the field" — he, therefore, who is in such a field of the whole planting "which the heavenly Father planted", let him not return back. For not only is that man "who puts his hand to the plough and has turned back, not fit for the kingdom of God", but also he who is in the field which we have handed down, and has turned back for the sake of the things which he ought to have forgotten, will without doubt fall into the abomination of desolation, that is, into the seduction of the lying word: and most of all if he has stripped himself of his old garment, that is, of "the old man with his deeds", and has again turned back to take his garment. Diligently, therefore, ought we to attend, lest perchance we should wish, descending, to take any of those things which are below and are in the house, or, leaving the field and turned back, to seek again the garment left behind — when we ought "to reach for the things that are before, and to forget the things that are behind", and neither to stand in any of that region, but to be saved on the mountain, so that we be not seized together with those who were burned up because they were caught in Sodom.

But now let us set forth the very text of the Gospel. We have said that the abomination of desolation standing in the holy place is the general who surrounded Jerusalem with his army. And so, since the worst of things befell those who were then in Judea, therefore, prophesying that these things would come to pass, the Lord says to the people: then let those who are in Judea flee to the mountains. And such were the things that befell in that time — so to speak — that whoever was upon the roof of the house had no time to come down and take anything out of his house, and he who was in the field could not return to the city and take his garment. And there was then no time for mercy, neither upon those with child nor upon those giving suck nor upon their infants; therefore he says (I speak with respect to the words): "woe to those who are with child and to those who are nursing in those days". And as though speaking to the Jews, who supposed that on the Sabbath one ought neither to do work nor to walk a road farther than is a Sabbath's journey, therefore he says: "but pray that your flight be not in winter or on the Sabbath"; for not only on the "Sabbath", but also in "winter" it was a most grievous thing to seek safety through flight.

Moreover, it is reported by those who wrote down the Jewish history concerning the things that then befell, that "great tribulation" came upon the people "such as never was from the beginning of the world unto" the time of Christ. But neither afterward can it come to pass that such things befall them, because they dared to lay hands upon the true Christ of God, whose mystery and name David venerated when he said concerning Saul, who was persecuting him and wishing to kill him: "I will not lay my hands upon the Lord's anointed". And by the cutting short of those days that was to come "for the sake of the elect" of God who believe in Christ, we understand a shortening of those days. But then, when the people were set in great calamity and the elect who are in Judea were suffering perils, many seducers were saying: "behold, here is Christ, behold, there". Teaching his disciples to be on guard against them, he said: "then if anyone shall say to you: behold, here is Christ, behold, there, do not believe; for false christs and false prophets shall arise, and shall give great signs and wonders". And one may name either Simon Magus, who said that he was the great power of God, or anyone who was like him, wishing "to seduce, if it were possible, even the elect". These things we have set forth by way of anticipation, adding in this place no other exposition than the one that is according to the text, for the sake of those who take delight in a simple tradition, so that we might say the things that seem useful to them, since the Lord, prophesying that these things would come to pass, foreknowing the truth, expounded them.

Mystically; In the holy place of the Scriptures, both Old and New Testament, Antichrist, that is, false word, has often stood; let those who see this flee from the Judæa of the letter to the high mountains of truth. And whoso has been found to have gone up to the house-top of the word, and to be standing upon its summit, let him not come down thence as though he would fetch any thing out of his house. And if he be in the field in which the treasure is hid, and return thence to his house, he will run into the temptation of a false word; but especially if he have stripped off his old garment, that is, the old man, and should have returned again to take it up. Then the soul, as it were with child by the word, not having yet brought forth, is liable to a woe; for it casts that which it had conceived, and loses that hope which is in the acts of truth; and the same also if the word has been brought forth perfect and entire, but not having yet attained sufficient growth. Let them that flee to the mountains pray that their flight be not in the winter or on the sabbath-day, because in the serenity of a settled spirit they may reach the way of salvation, but if the winter overtake them they fall amongst those whom they would fly from. And there be some who rest from evil works, but do not good works; be your flight then not on such sabbath when a man rests from good works, for no man is easily overcome in times of peril from false doctrines, except he is unprovided with good works. But what sorer affliction is there than to see our brethren deceived, and to feel one's self shaken and terrified? Those days mean the precepts and dogmas of truth; and all interpretations coming of science falsely so called (1 Tim. 6:20.) are so many additions to those days, which God shortens by those whom He wills.

Whence I think that by the abomination of desolation, He means the army by which the city of the holy Jerusalem was desolated.

The "abomination of desolation" means the monument of the city's captor which he set up in the inner sanctuary of the temple. "Of desolation," because the city had been ravaged; "abomination," because statues and images of men were called "abominations" by the Jews, who hated idolatry.

Having already presented the destruction, in this part he sets forth the coming of the consummation; and he presents certain preliminaries. And first he sets forth the prophecy; secondly, the admonition, at then they that are in Judea, let them flee to the mountains; thirdly, the reason for the admonition, at for there shall be then great tribulation. So he said, the consummation shall come, when therefore you shall see the abomination of desolation, etc. What is it that he calls the abomination? It can be said that the abomination refers to the Roman army, and they are called abominations of desolation because they were desolators of the land. Or by abominations, idols: and this can be said of a twofold idol. It is recorded that Pilate introduced the eagle into the temple, which was the standard of the Romans, which the Jews called an abomination. Hence, when you shall see the idol placed in the holy place, then you can recognize the fulfillment of the prophecy of Daniel about the destruction of Jerusalem. Or it can be said that Jerusalem was destroyed twice. First by Titus and Vespasian, and then the temple was burned, and then some were still permitted to remain. Afterward some rebelled again, and then Hadrian, who succeeded Trajan, destroyed it utterly and gave a law that no Jew should henceforth dwell there, and he called the city by his own name; likewise he placed an idol in the sacred place. Hence, that idol which Hadrian placed can be called the abomination; hence, when you shall see this, etc. About this destruction, much is found in Lamentations 2. He that readeth, let him understand. And why does he say this? Because in that prophecy of Daniel many things are said about the Passion of Christ. For these are words to be carefully observed; hence it says there: Christ shall be slain, and there shall be in the temple the abomination of desolation, and unto the consummation and to the end the desolation shall continue. Hence he who sees, let him understand that such things have come to pass.

Hilary explains that these words are referred to the end of the world. When you shall see this abomination, he names the Antichrist. 2 Thessalonians 2:2: Be not terrified, neither by spirit nor by word, as if the day of the Lord were at hand; let no man deceive you by any means. Likewise, Origen says that just as the word of the gospel was spread abroad when Christ himself came, so false teaching will be spread abroad when the Antichrist comes; and just as Christ had his prophets, so also will the Antichrist.

(Verse 16 onwards) Then those who are in Judea, let them flee to the mountains; and those who are on the roof, let them not come down to take anything from their house; and those who are in the field, let them not turn back to take their cloak. The abomination of desolation can be understood, and every perverse teaching; when we see it standing in the holy place, that is, in the Church, and proclaiming itself as God, we must flee from Judea to the mountains, that is, leaving behind the letter of the law and Jewish corruption, and approach the eternal mountains, from which God wonderfully enlightens (Psalm 75); and be on the roof and in the inner room, where the fiery darts of the devil cannot reach: neither coming down and taking anything from the former way of life: nor turning back are they to seek; but rather to sow in the field of spiritual Scriptures, so that we may bear fruit from it. Neither to take off the other tunic, which the apostles are forbidden to have. On this subject, that is, on the abomination of desolation, which was spoken of by the prophet Daniel, Porphyry blasphemed against us in the thirteenth volume of his work, while standing in a holy place. To him, Eusebius of Caesarea, the bishop, responded in three volumes: the eighteenth, nineteenth, and twentieth. Apollinaris ((also known as Apollinarius)) also wrote extensively, and attempted to discuss in one chapter what has been disputed in so many thousands of verses.

Having spoken of the ills that were to overtake the city, and of the trials of the apostles, and that they should remain unsubdued, and should overrun the whole world, He mentions again the Jews' calamities, showing that when the one should be glorious, having taught the whole world, the others should be in calamity.

And see how He relates the war, by the things that seem to be small setting forth how intolerable it was to be. For, "Then," saith He, "let them which be in Judaea flee into the mountains." Then, When? When these things should be, "when the abomination of desolation should stand in the holy place." Whence be seems to me to be speaking of the armies. Flee therefore then, saith He, for thenceforth there is no hope of safety for you.

For since it had fallen out, that they often had recovered themselves in grievous wars, as under Sennacherib, under Antiochus again (for when at that time also, armies had come in upon them, and the temple had been seized beforehand, the Maccabees rallying gave their affairs an opposite turn); in order then that they might not now also suspect this, that there would be any such change, He forbids them all thought of the kind. For it were well, saith He, to escape henceforth with one's naked body.

And this we know was so done when the fall of Jerusalem drew near; for on the approach of the Roman army, all the Christians in the province, warned, as ecclesiastical history tells us (Euseb. H.E. iii. 5.), miraculously from heaven, withdrew, and passing the Jordan, took refuge in the city of Pella; and under the protection of that King Agrippa, of whom we read in the Acts of the Apostles, they continued some time; but Agrippa himself, with the Jews whom he governed, was subjected to the dominion of the Romans.

To suggest the utter inevitability of the calamities, He says that one must flee without turning back, and without taking any thought for what is in the houses, neither clothing nor any other possessions. Some say that the "abomination of desolation" means the Antichrist who will come at the time of the desolation of the world and the destruction of the churches and will sit in the temple. They also interpret these things as follows: he who is on the housetop, that is, he who has attained the heights of the virtues, let him not come down from that height in to order to take with him the things of the body. For the house of the soul is the body. But he must also depart from the field, that is, from earthly things, for the field is earthly life. Neither must we return to take our clothing, which is the former wickedness which we have put off.

Then they that are in Judea, let them flee to the mountains. He sets forth a useful admonition. And first he presents it; secondly, he excludes impediments to flight. For some impediments are avoidable, and some unavoidable. He says, then they that are in Judea, let them flee to the mountains. Then, namely, in the time of Vespasian. At that time a certain man named Agrippa ruled in the mountains, and he obeyed the Romans and did not rebel against them; hence, while other peoples were at war, he and his people were at peace. Hence, by God's providence the faithful who were in Judea were admonished to withdraw and go to the kingdom of this Agrippa, and so they did; hence, then they that are in Judea, namely, the faithful, let them flee to the mountains; Zechariah 2:6: Flee from the land of the north, etc.

Hilary explains: and then they that are in Judea, let them flee to the mountains; because the Jews will fail, hence they will flee the land of the Jews and will be converted to the mountains of Christianity. Origen says: then let those who are in the city flee to the mountains, of perfect justice.

(ubi sup.) For in tribulations we must beware of coming down from the spiritual heights, and yielding ourselves to the carnal life; or of failing and looking behind us, after having made some progress forwards.

(Quæst. Ev. I. 37.) That no one be found in that day in either joy or sorrow for temporal things.

The roof is the summit of the house, the noble perfection of the entire dwelling. For one may not even say that a house exists if it does not have a roof. Whoever therefore is established at the summit of his house—that is, in the perfection of his body made new by regeneration, raised high by the Spirit and perfected by the absolution of the divine gift—should not allow himself to be provoked within by bodily enticements and to descend to the sinful desire for the lowly things of this world or fall from the heights of the roof."And let whoever is in the field not return to retrieve his tunic," that is, if he is busy fulfilling the commandments, he should not return to his previous cares or desire clothing for this body, lest he restore and wear again the old tunic of sin with which he was once covered.

That He says, Let him which is on the housetop not come down to take ang thing out of his house, is thus understood. The roof is the highest part of the house, the summit and perfection of the whole building. He then who stands on the top of his house, i. e. in the perfection of his heart, aloft in the regeneration of a new spirit, ought not to come down to the lower desire of things of the world.

Therefore them also that are on the housetop, He suffers not to enter into the house to take their clothes, indicating the evils to be inevitable, and the calamity without end, and that it must needs be that he that was involved therein should surely perish. Therefore He adds also, him that is in the field, saying, neither let this man turn back to take his clothes. For if they that are in doors flee, much more they that are out of doors ought not to take refuge within.

Then he removes the impediments to flight. And because some impediments are avoidable and some are not, therefore he first sets forth the avoidable dangers; secondly, the unavoidable, at and woe to them that are with child, etc. Those that are avoidable are the concerns of earthly affairs; and some of these occur in the city, and some outside; therefore he presents both. He says, therefore, and he that is on the housetop, let him not come down to take anything out of his house; i.e., whoever dwells in the city, even if he is in his house, let him not turn back to take anything, etc.

Hilary explains: and he that is on the housetop, let him not come down to take anything out of his house. He means to say that the perfect should not be moved from their perfection. Hence he touches on the contemplative life, which is signified by the housetop; hence such persons should not withdraw from their contemplation.

The holy reading continues: "Let him in the field not turn back." This field represents the church, as was demonstrated by the blessing our blessed patriarch Isaac gave to his son Jacob: "Behold, the smell of my son is like the smell of a bountiful field which the Lord has blessed." The field was replete with a multitude of flowers and was redolent with the sweetest aroma. Clearly this signifies the church where the Lord's flowers—that is, virginity, chastity, continence, confession, faith, mercy, justice, truth and martyrdom—are perfected. These are the flowers of the field, which is the church; the flowers in which the Son of God rejoices, which have merited God's blessing. Therefore he said, "Let him in the field not turn back." Likewise, the same Lord once said, "Remember Lot's wife." While fleeing the conflagration of Sodom, she looked back and was turned into a pillar of salt, leaving an example of foolishness behind her. Therefore the Lord admonishes us that clinging more fully to his love and faith, we would not turn back, yet rather would save our souls for eternal life.

Neither let him which is in the field return back to take his coat; i. e. He that has attained to obedience to the command, let him not return back to his former cares, to take on him again the coat of his former sins in which he once was clothed.

Likewise, he that is in the field, let him not go back, to his house, to take his coat, namely, whatever things are necessary, because all that a man has he will give for his life. And why does he say this? Because when the feast of Passover was approaching, many gathered in Jerusalem; knowing this, Titus besieged the city while they were thus assembled. Hence he means to say: this evil will come so quickly that no one will be able to protect himself.

Hilary explains: likewise, he that is in the field touches on the active life. Such persons should not return to their former way of life, but should remain in their purpose.

This firmness of faith was shaken violently in the beginning when the martyrs were crucified by idolaters. It was also shaken in intermediate times by different heresies. It will be shaken most violently at the end of the time of the Church through torment, argument, and the working of miracles. Hence, woe to those who are with child, or have infants at the breast in those days! And the meaning here is, woe to those whose faith is not sufficiently strong. Clearly, then, it is necessary that faith be strengthened by the Inspired Word.

The holy reading continues: "Woe to those who are with child and to those who are nursing in those days." This means woe to those who have conceived suffering and begotten iniquity by neglecting the faith. For just as a pregnant woman in flight has no rest but only pain and tribulation, so also sinners and disbelievers in the Christian faith will have nothing but grief when the day of judgment comes upon them.The holy Gospel next says, "Pray that your flight not fall in the winter or on the sabbath, for there will be a tribulation such as has not been from the beginning of the world." These two times, winter and the sabbath, represent two races of people: the Gentiles and the Jews. Just as everything is fruitless, desolate and dead in the winter, so also are the Gentiles. The Lord is hereby warning us therefore not to be found as the Gentiles: desolate, dead and without the fruit of good works on the day of judgment or in the time of persecution. The sabbath … is a day reserved entirely for leisure. The Jews do nothing on the sabbath other than rest. We ought to be vigilant then that the time of persecution or the day of judgment does not find us resting. Whoever is found like this will deservedly suffer "a tribulation such as the world has not seen since its beginning."

One must not believe that the Lord was drawing our attention to the burden of pregnant women when he said, "Woe to those who are with child." Instead, he wanted to demonstrate the heavy weight of souls filled with sins, a weight which prevents them from escaping the storm of wrath stored up for them, whether they are on the roof or in the field. Suffering naturally accompanies pregnancy, and no one is born into the world without his entire body being shaken by the experience. Souls therefore who are found in a similar condition will continue in their suffering and burdens."Woe also to those who are nursing." The weaned infant is no less unfit for flight than is the one who is still nursing. But if the difference in age and status between those who are nursing and those who are weaned is of no importance, how are we to understand "Woe also to those who are nursing"? This warning is meant to show the infirmity of souls who were being taught to know God as though they were being nursed. But in fact they only had a weak foretaste of the knowledge of God and were deprived of the strength which comes from the perfect food. The Lord's woe therefore is said to the souls themselves who are too weighed down to escape the antichrist or too weak to face him because they had not been avoiding sin and because they had not been fed with the true bread. Therefore we are admonished to pray that our flight does not take place in the winter or on the sabbath. In other words, let us not be found in the coldness of our sins or in the absence of good works. A heavy, intolerable affliction will be visited upon everyone, unless those days are shortened because of the elect of God.

That which is said, Woe unto them that are with child, and to them that give suck, is not to be taken literally as an admonition to women pregnant, but as a description of souls burdened with the weight of sin, that neither in the house, nor in the field, may escape the storm of the wrath that is in store for them. Woe also to those that are being suckled; the weak souls, that is, who are being brought to the knowledge of God as by milk, to whom it shall be woe, because they are too laden to fly, and too inexperienced to resist Antichrist, having neither escaped sin, nor partaken of the food of true bread.

(Verse 19.) But woe to those who are pregnant and nursing in those days. Woe to those souls who have not brought forth their offspring to perfect manhood, but have the beginnings of faith, that they should need the nourishment of masters. This can also be said, that in the persecution of Antichrist, or the Roman captivity, those who are pregnant and nursing, burdened with the weight of their wombs and their children, were unable to make an easy escape.

What is meant by the fact that it is written in the same Matthew, Woe to those who are pregnant and those who nurse in those days. And: Pray that your flight may not be in winter or on the Sabbath (Matthew 24:19-20). This is clearly dependent on the earlier statements. For when the Gospel of Christ has been preached to all nations and the end has come, and they see the abomination of desolation spoken of by Daniel the Prophet, standing in the holy place (Mark 13): then those who are in Judea are commanded to flee to the mountains; and those who are on the housetop, not to come down and take anything from their house; and those who are in the field, not to turn back and take their cloak. We have spoken more fully on these matters in the Commentaries of the same Matthew. And at once it is joined: Woe to the pregnant and nursing women in those days. In which days? when the abomination of desolation stands in the holy place. Indeed, it is not doubtful that this is preached according to the letter concerning the advent of Antichrist: when the magnitude of persecution compels them to flee, and heavy wombs, and nursing infants impede flight. Although some want it to mean the siege and battle against the Jews, and especially Jerusalem, by Titus and Vespasian. Winter and Sabbaths are also interpreted thus so as not to compel flight at that time when the severity of the cold in the fields and in desert places does not allow refugees to hide: and the observance of the Sabbath either makes deserters if they flee, or exposes them to the swords of the enemy if they keep Sabbath rest and commandments. But let us, hearing the Lord and Savior, flee to the mountains with those who are in Judea; let us also raise our eyes to the mountains, of which it is written: "I lift up my eyes to the hills, from whence cometh my help" (Psalm 120:1). And in another place: "His foundation is in the holy mountains" (Psalm 87:1). And, "The mountains are around him and the Lord is around his people" (Psalm 124). And, "A city set on a hill cannot be hidden" (Matthew 5:14). Let us also, taking off the skin of letters, and going up the mountain with bare feet with Moses, say: "I will go over and see this great sight" (Exodus 3:3); so that we may understand the pregnant souls, which conceived the beginnings of faith from the seed of doctrine and the Word of God, and say with Isaiah, "By your fear, O Lord, we have conceived, and have been in pain, and have brought forth the spirit of your salvation, which you have placed upon the earth" (Isaiah 26:14). For just as seeds are gradually formed in the womb, and a person is not considered or thought to be formed until the confused elements receive their shapes and members, so a sense concept conceived by reason, unless it breaks forth into works, is still retained in the womb; and it quickly perishes as an abortion, when it has seen the abomination of desolation standing in the Church (Dan. 9. 27, Mat. 24. 15, Mark. 13. 14) and Satan being transformed into an angel of light (2 Cor. 11.14). Of such fetuses Paul speaks when he says: "My little children, of whom I travail in birth until Christ be formed in you" (Galatians 4. 10). So I consider that women are akin to the mystical understanding, about whom the same Apostle writes: The woman was seduced and became a transgressor. But she will be saved by childbearing, if they remain in faith and love and sanctity with prudence (1 Tim. 2:14-15). For if she ever gives birth to anything related to divine teaching, it is necessary for what is born to grow; and to receive first the milk of infancy, until they reach solid food, and mature age in the fullness of Christ (1 Cor. 3:2; Eph. 4:13). For every one that is fed with milk, is unskillful in the word of justice: for he is a little child. Therefore, those souls which have not yet brought forth, or which, having brought forth, have not yet suckled them, seeing a heretical discourse standing in the Church, are presently scandalized and destroyed; they can't endure in times of trials and persecutions, especially if they have had leisure to perform good works and have not walked in the way that is Christ's (John 14:6). The Apostle said of this abomination of heretical and perverse doctrine that the man of iniquity and the adversary raises himself up against everything called God and religion, so that he dares to stand in the Temple of God, and show himself as if he were God (2 Thess. 2:4); whose coming is according to the working of Satan; and he destroys what is conceived by abortion; and what is born cannot reach childhood and perfect age. Therefore we must pray to the Lord, lest in the beginning of faith and growing age there arise a winter, of which it is written: Winter has passed, the rain is over and gone (Song of Solomon 2.11); lest we become sluggish in idleness, but with shipwreck imminent, let us awaken the sleeping Lord and say: Master, save us, we perish (Matthew 8.25).

"Woe unto them that are with child, and to them that give suck," to the one because of their greater inertness, and because they cannot flee easily, being weighed down by the burden of their pregnancy; to the other, because they are held by the tie of feeling for their children, and cannot save their sucklings. For money it is a light thing to despise, and an easy thing to provide, and clothes; but the bonds of nature how could any one escape? how could the pregnant woman become active? how could she that gives suck be able to overlook that which she had borne?

But woe to those who are pregnant and to those who are nursing in those days. That there are also some souls that conceive offspring, the prophet made clear when he said: "from fear of you, Lord, we conceived in the womb and travailed and gave birth to a spirit of salvation which you made upon the earth". For just as in those who are pregnant the seed is formed and shaped, so also in the soul that receives the word, the conception of the word is gradually formed and shaped within it. And this I think is what Paul says to the Galatians: "my children, whom I again bring forth in travail until Christ be formed in you", which is as though he were to say: until the word be formed and made manifest in you. In the epistle to Timothy he says likewise that a woman shall be saved "through the bearing of children, if she abide in faith and love and holiness with chastity". But who is this woman, if not the soul that conceives the word of God and of truth, and gives birth to good works like to Christ? But it is irrational to suppose that what he says was said of a bodily bearing: "the woman, being seduced, fell into transgression; but she shall be saved through the bearing of children, if she abide in faith and love and holiness with chastity". Therefore the souls that have newly received the word and, being still established as pregnant, have not yet borne fruit in it, having it intelligibly in the womb, cannot endure the discourse that stands "in the holy place" opposing the truth, nor stand firm so as not to be seduced by its persuasions. Therefore if at any time the soul that has it in the womb, and has not yet borne fruit from the word, sees the "abomination of desolation" (according to what we have handed down) "standing in the holy place", it falls under the woe which the Lord speaks: woe to those who are pregnant; for it will cast forth the conception and will be emptied of the hope that is in the acts of truth.

But even if the word seem to be formed and to have borne fruit, yet has not been nourished sufficiently with the nourishments that increase it and make it great, but has remained immature, after the likeness of a nursling that suckles, then upon offspring of this kind also there will come what comes upon those who suckle. But if (as in many copies) it is written woe to those who suckle, it must be said that there are souls that are still being suckled with milk, to whom the apostle says: "I gave you milk to drink, not food; for you were not yet able, nor even yet are you able, for you are still carnal". And he says also elsewhere: "you have become such as have need of milk, and not of solid food. For everyone who is fed on milk is unskilled in the word of righteousness: for he is an infant". These, then, are the souls which, on account of their weakness, and because they are easily seduced, cannot remain unseducible from the sight of the abomination of desolation standing "in the holy place": for, being seduced, they consent to it as though to God. And one may see the churches of the heretics full of those to be lamented — the pregnant or nursing or suckling. For very often souls that were in the Church pregnant or nursing or suckling and were seduced by the abomination of desolation, and seduced by that false word which stands "in the holy place" through the false tradition of perverse doctrines, have received the woe of that abomination which was spoken by the Lord: woe to those who have in the womb and to those who are nursing, yet not at any time whatever, but in the days of that abomination of desolations. For everyone who hears the words of those who speak "iniquity on high", and receives them in its days, that man becomes subject to the abomination of desolation.

Or because that will not be a time of showing pity, neither upon them who are with child, nor upon them who are suckling, nor upon their infants.

(Aug. Serm. App. 75. 2.) Or, They that are with child, are they who covet what belongs to others; they that give suck, are they who have already forcibly taken that which they coveted; to them shall be woe in the day of judgment. Pray ye that your flight be not in the winter, or on the sabbath day; ...

For why should we be eager to bear children, whom, when we have them, we desire to send before us (to glory) (in respect, I mean, of the distresses that are now imminent); desirous as we are ourselves, too, to be taken out of this most wicked world, and received into the Lord's presence, which was the desire even of an apostle? To the servant of God, forsooth, offspring is necessary! For of our own salvation we are secure enough, so that we have leisure for children! Burdens must be sought by us for ourselves which are avoided even by the majority of the Gentiles, who are compelled by laws, who are decimated by abortions; burdens which, finally, are to us most of all unsuitable, as being perilous to faith! For why did the Lord foretell a "woe to them that are with child, and them that give suck," except because He testifies that in that day of disencumbrance the encumbrances of children will be an inconvenience? It is to marriage, of course, that those encumbrances appertain; but that ("woe") will not pertain to widows.

A third saying let them add, "Let us eat, and drink, and marry, for to-morrow we shall die; " not reflecting that the "woe" (denounced) "on such as are with child, and are giving suck," will fall far more heavily and bitterly in the "universal shaking" of the entire world than it did in the devastation of one fraction of Judaea.

Those who are with child will not be able to flee, weighed down as they are by the burden of their womb. Those who give suck, because of their compassion for their children, will not be able to leave them, nor to carry them and survive together, and so they will not escape the wrath that will be. Christ is also implying the eating of children, for Josephus speaks of a woman who, on account of the starvation during the siege, cooked her child and ate it.

Then he presents the unavoidable impediments. And because there were some impediments that were unavoidable by human power and absolutely, and some that, although unavoidable by human power, were avoidable by the power of God, therefore first about the first; secondly about the second, at pray, etc. That which, when present, can in no way be avoided is the burden of children. For although one might be told: save your life, he could say: how can I leave my child? Therefore he explains this: woe to them that are with child and that give suck, because such women could not flee, for neither should they be told to procure an abortion, nor those nursing to kill their children; and so what is said in Luke 23:29 is fulfilled: Blessed are the breasts that have not given suck.

Hilary explains: and what is meant by those who are with child? Men burdened with sins. Those who are nursing are imperfect men. Hence he means to say: woe to men burdened with sins and not confirmed in virtue. According to Augustine, those with child are those who conceive to do evil; those nursing are those who already carry out the deed. Origen says: those with child are said to be those who are still pursuing the word of salvation; those nursing, those who have already accomplished something.

Perhaps this saying contains a puzzle. It admonishes us to pray that our departure from this body would not happen in the time of rest from good works, which the sabbath signifies, nor in the time of unfruitfullness, which is winter. It is notable, however, that God did not create the winter of misfortunes. Winter means the time that we are possessed by the fleshly passions.

Let us therefore, dearest brethren, now carefully consider these things, lest our time pass away in vain, and then we seek to live for doing good when we are already being compelled to depart from the body. Remember what the Truth says: "Pray that your flight be not in winter or on the Sabbath." For by the commandment of the law it is not permitted to walk far on the Sabbath; winter also is a hindrance to walking, because the numbness of cold restrains the steps of those who walk. He says therefore: "Pray that your flight be not in winter or on the Sabbath." As if He were to say openly: See that you do not seek to flee your sins when it is no longer permitted to walk. That time therefore when flight is not permitted ought to be thought about now while it is permitted. That hour of our departure is always to be kept in view, this admonition of our Redeemer is always to be placed before the eyes of our mind, wherein He says: "Watch therefore, for ye know neither the day nor the hour."

Or; That we be not taken in the frost of sins, or in discontinuance of good works, because of the soreness of the affliction; notwithstanding that for the sake of God's elect, those days shall be shortened, that the abridgment of the time may disarm the force of the calamities.

On account of this, the Lord, foreseeing these things, says, "Pray that your flight does not happen in winter or on the Sabbath, you ought not to rest from righteousness nor engage in the matters of this life, as in winter, lest that day unknowingly fall upon you as a trap." [Matthew 24:20; Luke 21:34] "For if," he says, "those days were not curtailed, not any flesh would be saved. But on account of the elect those days will be curtailed." [Matthew 24:22]

(Verse 20.) Pray, however, that your flight may not be in winter or on a Sabbath. If we wish to receive the captivity of Jerusalem, when it was captured by Titus and Vespasian, they ought to pray that their flight may not be in winter or on a Sabbath; for in the former, the harshness of the cold prevents them from going to the desolate places and hiding in the mountains and deserts; in the latter, it is either a violation of the Law if they wish to flee, or imminent death if they remain. But if the end of the world is understood, this commands us, that our faith may not grow cold and our love for Christ may not grow dim, nor may we become idle in the work of God, languishing in the virtues of the Sabbath.

Because in the one the severity of the cold prevents your flight to the deserts, and your lurking in mountains and wilds; in the other, you must either transgress the Law, if you will fly, or encounter instant death if you will stay.

Then, to show again the greatness of the calamity, He saith, "Pray ye that your flight be not in the winter, neither on the Sabbath day. For then shall be great tribulation, such as was not since the beginning of the world until now, neither shall be."

Seest thou that His discourse is addressed to the Jews, and that He is speaking of the ills that should overtake them? For the apostles surely were not to keep the Sabbath day, neither to be there, when Vespasian did those things. For indeed the most part of them were already departed this life. And if any was left, he was dwelling then in other parts of the world.

But wherefore neither "in the winter, nor on the Sabbath day?" Not in the winter, because of the difficulty arising from the season; not on the Sabbath day, because of the absolute authority exercised by the law. For since they had need of flight, and of the swiftest flight, but neither would the Jews dare to flee on the Sabbath day, because of the law, neither in winter was such a thing easy; therefore, "Pray ye," saith He; "for then shall be tribulation, such as never was, neither shall be."

And let not any man suppose this to have been spoken hyperbolically; but let him study the writings of Josephus, and learn the truth of the sayings. For neither can any one say, that the man being a believer, in order to establish Christ's words, hath exaggerated the tragical history. For indeed He was both a Jew, and a determined Jew, and very zealous, and among them that lived after Christ's coming.

What then saith this man? That those terrors surpassed all tragedy, and that no such had ever overtaken the nation. For so great was the famine, that the very mothers fought about the devouring of their children, and that there were wars about this; and he saith that many when they were dead had their bellies ripped up.

I should therefore be glad to inquire of the Jews. Whence came there thus upon them wrath from God intolerable, and more sore than all that had befallen aforetime, not in Judaea only, but in any part of the world? Is it not quite clear, that it was for the deed of the cross, and for this rejection? All would say it, and with all and before all the truth of the facts itself.

But mark, I pray thee, the exceeding greatness of the ills, when not only compared with the time before, they appear more grievous, but also with all the time to come. For not in all the world, neither in all time that is past, and that is to come, shall any one be able to say such ills have been. And very naturally; for neither had any man perpetrated, not of those that ever have been, nor of those to come hereafter, a deed so wicked and horrible. Therefore He saith, "there shall be tribulation such as never was, nor shall be."

But pray that your flight be not in winter or on the sabbath. There is, as we have said, a certain flight of men according to the precept of the word, so that he who flees the things that ought to be fled is better than he who does not flee and therefore commits such and greater offenses by this, that he does not flee, but makes himself subject to the evils that destroy the soul. But that there is an appointed and praiseworthy flight, the Apostle plainly teaches, saying: "Flee fornication". Now he flees fornication who avoids every occasion that irritates and provokes to fornicating, and neither mingles with the young in youthful tales (as far as he is able), lest perhaps he be consumed through them, nor descends to the customs of such men, but turns himself away entirely from the incitements of men of this kind. Let him who wishes to flee fornication hear also that which is said: "Be not continually with a woman that is a singer, lest perhaps you be consumed by her desires." But he flees fornication more abundantly who avoids, as far as he is able, the foods that kindle and stir up the seed, and, if it can be done, does not use wine until the more fervent age has passed; but if he does use it, let him use a little according to the apostolic precept which says: "Timothy, no longer drink water, but use a little wine for your stomach's sake and your frequent infirmities". And what more? He it is who flees fornication, and always works that praiseworthy flight which does not permit one to flee from God. Now he works this flight who is prompt to flee fornication. And not only is fornication to be fled by us, but also every sin. Therefore the scripture said well: "Flee sin as from the face of a serpent". But frequently it is fitting to flee from the Antichrist word and from "knowledge falsely so named", especially when a man is not yet so fit as to have the Lord working in him, who slays "by the breath of his mouth" the persuasions of lies, nor has he ascended to such a height as to have in himself him who destroys "by the illumination of his coming" every persuasion that has the likeness of truth and likens itself to the truth.

But he who flees ought to know also the place to which he ought to flee, and to pray also on account of the time, that he flee not at that time which is adverse to flight. The places, then, for those who flee will be the mountains, which Christ points out, saying: "then let those who are in Judea flee to the mountains". And let him who flees to those mountains say the Psalm of degrees which runs thus: "I have lifted up my eyes unto the mountains, whence help shall come to me". And for this reason he lifts up his eyes to the mountains: because he knows the abundance that is in those mountains; therefore he says: "its foundations are in the holy mountains". And if he flees to the mountains which the Lord commanded, he will come to the holy place, in which, being made and seeing that great vision, he will say what was said: "Passing over, I will see this great vision". And whoever is of this kind will hear: "Loose the sandal of your feet, for the place on which you stand is holy ground". Therefore let those "flee to the mountains" who flee according to God's command. Since, then, those who are established in tranquility of soul are able to obtain the flight of salvation, but with winter overtaking them they run into those whom they flee, therefore let them pray that their flight be not in winter or on the sabbath, if indeed Christ has kept watch in them. But if he has fallen asleep, then, "a storm of wind" descending "upon the lake", it will descend also upon him who flees, because Jesus does not flee together with him, showing him the flight of the best way. Yet if at some time a storm has descended and has wrought winter, let one pray and rouse Christ by his prayers, that he may rebuke "the wind and the sea", so that, "calm being made", he may flee again, that he be not overtaken by fornication or by avarice or by vainglory or by any evil pursuing him, or by the very abomination of desolation, that is, by false doctrine.

Pray that your flight may not happen in winter or on the Sabbath. God made the works of the world in six days and rested on the Sabbath (but he "rested from the works" of the world which he had begun to make); yet the works of righteousness he always works, without beginning, and will work without end. So too, before the coming of Christ, the whole race of men wrought all the works of the world, and no one rested from them, keeping a perpetual Sabbath from good works. But when our Lord came—our Sabbath and our rest—he brought to us the rest of his Sabbath, so that, just as he rested on the Sabbath from the works of the world, yet did not rest from the works of righteousness, so too we, through him, might keep Sabbath from the worldly and carnal and harmful works, but might always practice the works of righteousness. And that he himself was going to bring us a Sabbath of this kind, in which we do no servile work, he himself bears witness through the prophet, speaking thus of the unworthy Jews: "until I swore in my wrath: they shall not enter into my rest". And again Lamech, in imposing on his son the name Noah in a mystery of Christ, spoke thus of him: "and he called his name Noah, saying: this one shall give us rest from our sorrows and from the works of our hands and from the earth, which the Lord has cursed".

Everyone, therefore, who lives in Christ always lives in the Sabbath and rests in rest, resting from evil works, but he works the works of righteousness without ceasing. But many, having the name of Christ, not the grace, on the contrary keep Sabbath from good works, but work evil works. And the middling sort sometimes give up the Sabbath-keeping of evil works and keep Sabbath from good works, not working good things but evil. But certain ones both keep Sabbath from evil works, yet do not practice good works, whereas one ought not only to flee evil things but also to practice good ones. On such a Sabbath, then, of good works—when the Christian man does not do good works—Christ commands us to pray that our flight may not happen on it. For when you cease from good works, if indeed you stand before the face of the abomination and of your own accord submit yourself to it, you have willingly died by the sword of the lying word. But if you should wish to flee and the abomination of desolation should pursue you: either it will break you by its persecutions, because your good works do not work in you the virtue of patience; or it will capture you by its seductions, because your good works do not work in you the light of understanding. For no one in such a peril of false doctrine is easily overcome and deceived, except one who is stripped of good works. Therefore the Apostle too says concerning this very peril: "because they did not receive the love of the truth, he will give them the working of error, that they may believe the lie, that all may be judged who did not believe the truth but consented to iniquity".

But when we shall have seen "the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place", we shall also see a great tribulation at hand, such as was not made from the beginning of the world until that very one, nor shall be afterward. For what greater tribulation is there than to see our brothers seduced, on account of the holy place, by the abomination of desolation standing in it? And if indeed the bodily death of some friend or neighbor works great tribulation for one who has not been prepared to endure it, what tribulation do you suppose comes to be for him who suffers-together, when one member has suffered, and for him who is even set on fire, when some brother has been made to stumble? But if anyone should see himself moved and disturbed by the abomination "of desolation" as though it were not the abomination of desolation, and should see himself imperiled on account of the love which he has for the holy place, so that he almost consents to that abomination as though it were God and hands himself over to the abomination as though to God, how great a tribulation do you suppose he is troubled with—such as was not for him from the beginning, from when he came into the world, until that time? But neither will any other such tribulation ever be able to seize him, and most of all if one is drawn to reckon "the abomination standing in the holy place" to be not "the abomination of desolation", but God the Word.

Furthermore, even if someone should indeed see plainly "the abomination of desolation standing in the holy place", and should follow it, taking to himself an excuse from the divine Scriptures, as though it were a matter of indifference and permitted to deny Christianity—saying that denial is not denial, and reckoning the foods of things sacrificed to be as though harming nothing the one who eats them (bringing forward examples from the Scriptures), and that it is indifferently permitted at one and the same time to be joined to diverse women, as though the fathers too did these things of old—greater than all these sins is the abomination of desolation, that is, the word which takes its stand in the place of the holy Scriptures, speaking "iniquity on high" and persuading men to depart from the Creator, who alone is also the true God, and to believe in some other god I know not whom above this one, to whom none is like, though our Savior, being such as he is, says: "the Father, who sent me, is greater than me". A great tribulation, therefore, is generated by the abomination of desolation standing "in the holy place", so that such things as these are said of it: and unless those days had been shortened, no flesh would have been made safe; but for the sake of the elect those days shall be shortened. And so great and so great a tribulation comes to be in that abomination of desolation, that God works a shortening of the days of that tribulation, cutting off the superfluity of them which is added by the abomination of desolation. For otherwise it is not possible that all the flesh which is to be healed should be healed, unless it should receive a shortening from God.

Those days are understood as the precepts and doctrines of the truth set in the Scriptures for the illumination of the souls that understand. But all the understandings coming from the "knowledge of the false name", which are added to and joined to the words of the Scriptures—understand these, I pray you, to be additions upon the natural magnitude of the days of Scripture; and this addition the good God shortens through whom he wills. And as often as you see, at the coming of the word of truth into your understanding, the heights that exalt themselves "against the knowledge of God" being cut off, so often understand that the days of tribulation are shortened and that the superfluous magnitude is circumcised, which, contrary to nature, the abomination of desolation always adds to the days of the Lord that are in the Scriptures. And for the sake of the elect those days are shortened, so that, seeing in their understanding the cutting-off of the superfluity of the days and that light alone remaining which is according to the word of truth, they may suffer nothing from the abomination of desolation, or from that which had been added upon the true and natural days of the Scriptures.

And as speaking to Jews who thought they might travel no more upon the sabbath than a sabbath-day's journey, He adds, But pray ye that your flight be not in the winter, neither on the sabbath.

He addresses these words to the Jews in the person of the apostles; for the apostles would have already departed from Jerusalem by the time that flight would be necessary. To the Jews, then, He says to pray that their flight not be in winter when they would not be able to flee on account of the severity of the weather; and that it would not be on the sabbath day when they rested according to the law and would not dare to flee. But you, O reader, understand it also in this manner: we must pray that our flight from this life, that is, our end, not be on the sabbath during idleness from good deeds, nor in winter, when no good fruit is brought forth, but rather in tranquility of soul, free from all disturbance.

Likewise, there are other impediments where man cannot provide a remedy except through God. For some time is unsuitable either by nature or by law: by nature, as wintertime, because then a man is impeded from fleeing on account of the harshness of the weather. Likewise by law, as if it should happen on the sabbath, because God commanded that they should not go beyond one mile. And because this is not in our power but in God's, therefore, pray that your flight be not in the winter or on the sabbath, because in such matters one must have recourse to God alone. Hence Hosea 6:1: Come, and let us return to the Lord, for he hath taken us and he will heal us. Pray that it be not in winter, because it impedes flight naturally on account of the difficulty of the road; nor on the sabbath, because it impedes according to the law of God. Likewise note that he says on the sabbath, by which he signifies that on a feast day they were duly slain.

Hilary explains: and what does he say about winter and the sabbath? By winter is signified sadness, by the sabbath joy. Hence, let it not happen in winter through a sorrow that overwhelms, or on the sabbath through a joy that exalts the soul. Or by the sabbath, idleness from good works; by winter, the cooling of charity. Origen says: pray, therefore, that they be not impeded through slothfulness and torpor.

(Ep. 199. 30.) In Luke it is thus read, There shall be great distress upon the earth, and wrath upon this people, and they shall fall by the edge of the sword, and shall be led away captive into all nations. (Luke 21:23.) And so Josephus, who wrote the Jewish History, (B. J. vii.) relates evils so great happening to this people as to seem hardly credible. Whence it was not unreasonably said, that such tribulation had never been from the beginning of creation, nor should be; for though in the lime of Antichrist shall be such, or perhaps greater; yet to the Jews, of whom we must understand this, such shall never more befal. For if they shall be the first and the chief to receive Antichrist, they will then rather inflict than suffer tribulation.

There was at that time [of the capture of Jerusalem] unendurable tribulation. For the Roman soldiers were commanded to spare no one; but God, for the sake of those who would believe or who had already believed, did not allow them to be completely destroyed, but curtailed both the tribulations and the war. For if war had continued any longer, everyone within would have perished of starvation. Some understand these words to refer to the days of the Antichrist; but they are not concerning the Antichrist, but the capture of Jerusalem. That which concerns the Antichrist begins from this point. Listen, then:

Hence, the necessity for fleeing? From the magnitude of the tribulation. Hence, first he sets forth the tribulation and its magnitude; secondly, he sets forth the cause, at and unless those days had been shortened, etc. He says, therefore, for there shall be then great tribulation, such as hath not been from the beginning of the world. And this can be sufficiently perceived by one who reads the history of Josephus: that many died of hunger. Likewise, there were seditions in the city, so that they killed one another; hence, when Titus, who was most merciful, wished to spare them, they themselves refused. Likewise, there were brigands among them who killed many. And a certain woman ate her own son. Hence there was such tribulation as had never been seen. And Luke 21:23-24 says this: There shall be tribulation, and they shall fall by the edge of the sword. But will it be greater in the time of the Antichrist? Yes; but it will not be among the Jews. And Chrysostom asks on account of what sin this happened, because not even the punishment of the Sodomites was so great; hence there would not have been a greater punishment unless the sin was greater. And because they might say that these things happened to them on account of the sins of the Christians, he therefore says that this was not the case.

Origen explains: for there shall be then great tribulation, because there will be a perversion of Christian teaching through false doctrine.

Indeed some persons seem to me not unfitly to understand by these days the evils themselves, as in other places of divine Scripture evil days are spoken of; not that the days themselves are evil, but the things that are done on them. And they are said to be shortened, because they are less felt, God giving us endurance; so that even though grievous, they are felt as short.

For we ought not to doubt that when Jerusalem was overthrown, there were among that people elect of God who had believed out of the circumcision, or would have believed, elect before the foundation of the world, for whose sake those days should be shortened, and their evils made endurable. Some there are who suppose that the days will be shortened by a more rapid motion of the sun, as the day was made longer on the prayer of Jesus Naue.

[Daniel 7:25] "And he shall utter (variant: "he utters") speeches against the Lofty One." Or else, as Symmachus has rendered it: "He utters speeches like God," so that one who assumes the authority of God will also arrogate to himself the words of divine majesty.

"...And he shall crush the saints of the Most High, and will suppose himself to be able to alter times and laws." The Antichrist will wage war against the saints and will overcome them; and he shall exalt himself to such a height of arrogance as to attempt changing the very laws of God and the sacred rites as well. He will also lift himself up against all that is called God, subjecting all religion to his own authority.

"...And they shall be delivered into his hand for a time, and times, and half a time." "Time" is equivalent to "year." The word "times," according to the idiom of the Hebrews (who also possess the dual number) represents "two years." The half a year signifies "six months." During this period the saints are to be given over to the power of the Antichrist, in order that those Jews might be condemned who did not believe the truth but supported a lie. The Savior also speaks of this period in the Gospel, saying: "Unless those days had been cut short, no flesh would be saved" (Matthew 24:22). In the final vision we shall assert the inappropriateness of this period to Antiochus.

(Verse 22.) And unless those days had been shortened, no flesh would be saved; but for the sake of the elect those days will be shortened. The shortened days, not according to the delusions of some (who think that the moments of time can be changed; and do not remember that writing: Your ordinance endures (Ps. CXVIII, 91)), but we should understand it according to the quality of time, that is, the days are shortened not in measure, but in number; just as in the blessing it is said; I will satisfy him with long life (Ps. XC); so now the shortened days should be understood: lest the delay of time shake the faith of the believers.

Not remembering that which is written. The day continues according to thy ordinances. (Ps. 119:91.) We must understand it of their being shortened not in measure, but in number, lest the faith of believers should be shaken by lengthened affliction.

"And except those days should be shortened, there should no flesh be saved; but for the elect's sake those days shall be shortened." By these things He shows them to be deserving of a more grievous punishment than had been mentioned, speaking now of the days of the war and of that siege. But what He saith is like this. If, saith He, the war of the Romans against the city had prevailed further, all the Jews had perished (for by "no flesh" here, He meaneth no Jewish flesh), both those abroad, and those at home. For not only against those in Judaea did they war, but also those that were dispersed everywhere they outlawed and banished, because of their hatred against the former.

But whom doth He here mean by the elect? The believers that were shut up in the midst of them. For that Jews may not say that because of the gospel, and the worship of Christ, these ills took place, He showeth, that so far from the believers being the cause, if it had not been for them, all had perished utterly. For if God had permitted the war to be protracted, not so much as a remnant of the Jews had remained, but lest those of them who had become believers should perish together with the unbelieving Jews, He quickly put down the fighting, and gave an end to the war. Therefore He saith, "But for the elect's sake they shall be shortened." But these things He said to leave an encouragement to those of them who were shut up in the midst of them, and to allow them to take breath, that they might not be in fear, as though they were to perish with them. And if here so great is His care for them, that for their sakes others also are saved, and that for the sake of Christians remnants were left of the Jews, how great will be their honor in the time for their crowns?

By this He also encouraged them not to be distressed at their own dangers, since these others are suffering such things, and for no profit, but for evil upon their own head.

But He not only encouraged them, but also led them off secretly and unsuspectedly from the customs of the Jews. For if there is not to be a change afterwards, and the temple is not to stand, it is quite evident that the law also shall be made to cease.

However, He spake not this openly, but by their entire destruction He darkly intimated it. But He spake it not openly, lest He should startle them before the time. Wherefore neither at the beginning did He of Himself fall into discourse touching these things; but having first lamented over the city, He constrained them to show Him the stones, and question Him, in order that as it were in answering them their question, He might declare to them beforehand all the things to come.

But mark thou, I pray thee, the dispensation of the Spirit, that John wrote none of these things, lest he should seem to write from the very history of the things done (for indeed he lived a long time after the taking of the city), but they, who died before the taking, and had seen none of these things, they write it, in order that every way the power of the prediction should clearly shine forth.

Hence, unless those days had been shortened, no flesh should be saved. Augustine says that some have explained this as meaning that the days were then made shorter, as in the time of Joshua a day was made longer. But against this Psalm 118:91 says: By thy ordinance the days continue; therefore it can be said in two ways. First, that the days of tribulation were shortened in number. Hence, if that time had lasted longer, all would have been killed, because none would have remained. And why? Because the Romans dominated throughout the whole world, and the Jews were already scattered throughout the whole world; therefore, if that time had lasted, they would have been killed everywhere. Or the days are said to be shortened when the evils are made brief. And why are they shortened? For the sake of the elect: not that the word of God had failed. For many of that people had been converted and were praying for the people that a remnant might be left; Isaiah 1:9: Unless the Lord had left us seed, we would have been as Sodom, etc. Then Chrysostom presents two considerations for why this is said: because there were some disciples there, and also John still lived beyond that time. Therefore he says that John did not mention this in his Gospel, because he wrote after it had taken place; hence he would have spoken of past events. But Matthew and Luke, who wrote before, mentioned it, because at that time it was still future. Therefore he says that it was a manifest miracle that, while the Romans were attacking the Jews and almost the whole Jewish nation was undergoing destruction, so few Jews could go throughout the whole world to convert almost the entire world; and this was the marvelous power of Christ.

Hilary explains: and unless those days had been shortened; because it will last only a short time, and if it were to last longer, no flesh should be saved, i.e., no one who is carnal. Origen explains: and unless those days had been shortened, namely, by the teaching of doctrine, through additions of true teaching, no flesh should be saved, i.e., all would be converted to false doctrine.

The demons, wanting to tempt a hermit, said to him, 'Would you like to see Christ?' He said, 'A curse be upon you and him by whom you speak. I believe my Christ when He said, "If anyone says to you, 'Lo, here is Christ,' or 'Lo, there,' do not believe him" (Matt. 24:23).' They vanished at the words.

Notwithstanding, by reason of the great tribulation in which men shall be cast, false prophets promising to show aid present from Christ, will falsely affirm that Christ is present in divers places, that they may draw into the service of Antichrist men discouraged and distracted.

(Verse 23.) Then if anyone says to you, 'Look, here is the Christ!' or 'There!' do not believe it. Many leaders arose during the time of the Jewish captivity who claimed to be the Christ, to the extent that there were three factions inside the besieged Romans. But the end of the world is better understood.

Having finished what concerned Jerusalem, He passes on to His own coming, and tells the signs of it, not for their use only, but for us also, and for all that shall come after us.

"Then." When? Here, as I have often said, the word, "then," relates not to the connection in order of time with the things before mentioned. At least, when He was minded to express the connection of time, He added, "Immediately after the tribulation of those days," but here not so, but, "then," not meaning what should follow straightway after these things, but what should be in the time, when these things were to be done, of which He was about to speak.

Awhile He secures them by the place, mentioning the distinguishing marks of His second coming, and the indications of the deceivers. For not, as when at His former coming He appeared in Bethlehem, and in a small corner of the world, and no one knew Him at the beginning, so doth He say it shall be then too; but openly and with all circumstance, and so as not to need one to tell these things. And this is no small sign that He will not come secretly.

Then if anyone says to you: Behold, here is Christ. Behold, there. Do not believe. For false Christs and false prophets shall arise. And they shall give great signs and wonders, so that even the elect, if it be possible, may be led into error. Behold, I have foretold it to you. But if they say to you: Behold, he is in the wilderness, do not go out; behold, he is in the houses, do not believe. For as lightning goes forth from the east and appears even to the west, so shall be the coming of the Son of man; for wherever the corpse shall be, there shall the eagles be gathered together..

Since we have said that the "abomination of desolation standing in the holy place" is the word of falsehood which appears to stand in the holy place of the scriptures, someone will say: and how, as though it were not standing there, will someone thus say to the disciples of Christ behold, here is Christ. behold, there? and another will say: behold, he is in the wilderness, and another: behold, he is in the houses? See therefore whether to this we can say, as to what he says: behold here, behold there, that when he says behold here, behold there it is not to be looked for outside the scripture. For he who wishes to seduce us and to defend things contrary to the truth will say: behold, here is Christ, pointing, for example's sake, to this passage of the Gospel. And the author of another error will say: behold, here is Christ, offering as an example another text, which seems to defend that word of falsehood which he set out to vindicate. And so from the law, from the prophets, from the apostles, each one brings forth what seem to defend that falsehood as though it were the truth. Or thus is fulfilled what he says: behold, here is Christ, behold, there, pointing not to Christ, but to some fabricated figure bearing the same name, as for instance according to the doctrine of Marcion and according to the traditions of Valentinus or the long fabrication of Basilides, or according to the false testimony of Apelles against Paul. But there will also be many others who will say to the disciples out of the divine scriptures, joining to them their own private meaning: behold, here is Christ, behold, there.

But if they say to you: behold, in the wilderness, do not go out; behold, in the houses, do not believe. For some, bringing forth certain secret things, say: behold, in the wilderness. When therefore they bring forth secret and not commonly known scriptures for the confirmation of their falsehood, they seem to say: behold, in the wilderness is the word of truth. For secret scriptures are rightly called wildernesses, in which either few are believers or none. But whenever they bring forth the canonical scriptures, in which every Christian consents and believes, they seem to say: behold, in the houses is the word of truth.

But we ought not to believe them, nor to go out from the first and ecclesiastical tradition, nor to believe otherwise than as they have handed down to us through the succession of the Church of God.

Or thus: some professors of those false words do not indeed from the beginning counterfeit the scriptures, and thus attempt to deceive. Therefore (I reckon), wishing to point out those discourses which are altogether outside the scripture, he said: if they say to you: behold, he is in the wilderness, do not go out, from the rule of faith.

And wishing to point out those who counterfeit the divine scriptures unto schism, he said: if they say to you: behold, in the houses, do not believe.

Whatever they may profess concerning the scriptures and concerning the mysteries which are in them for demonstration, "do not believe" the things that are said.

For the truth is like lightning going forth from the east and appearing even to the west: such is the truth of the Church of God; for from it alone "the sound went out into all the earth, and their words unto the ends of the world", and it alone, the true truth of God, runs swiftly.

For as the lightning goes forth from the east and appears as far as the west, so shall the coming of the Son of man be. But we ought to know this also, that the lightning of truth does not appear in some one place of the Scriptures, while from another place of the Scriptures it is not upheld; rather it is upheld from every place of the Scriptures, that is, whether from the Law or from the prophets or from the Gospels or from the writing of the apostles. And this lightning of truth, going forth from the east — that is, from the beginnings of Christ — appears as far as the dispensation of his passion, in which is its setting. And to such a lightning as this is like the coming of the Son of man, that is, of the word of truth. And in this way too we can understand what he says: it goes forth from the east and appears as far as the west. That Christ is the Word and the truth and the wisdom of God is shown from the first beginning of the creation of the world down to the last writing of the apostles (that is, from Genesis down to the apostolic books), after which no writings are to be believed as those are. Or thus: because "the Law and the prophets were until John", in which is the lightning of truth, and the east indeed is the Law, but the west, the "end of the Law", is John. But the Church alone neither subtracts the word and meaning of this lightning, nor adds anything else as though a prophecy. But if we must inquire more subtly why it is said not "east" in the singular nor "west" in the singular, but thus: from the easts as far as the wests, we shall say that one east and one west is "the Law and the prophets until John"; another east as far as the west is Christ Jesus as far as Paul, to whom, the last of the apostles, "as to one born out of due time, Christ appeared".

But consider this also, that above we spoke of one "abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place", but he adds, as concerning many, for there shall arise false Christs. For generally the Antichrist is one, but his kinds are many, as if we should say: falsehood generally is one, but according to the differences of false doctrines there are found to be many falsehoods.

For if falsehood differs in nothing from falsehood — for instance that of Basilides or of Marcion or of Valentinus or of Apelles or of any similar men — the falsehood seems to be one. But if according to diverse doctrines they lie, then many are those who arise. For these are Antichrists; and whoever shall arise after them.

But just as of the true word of Christ, and made one, were the holy prophets who from the beginning of the age proclaimed the passions of Christ and afterward the glories that were to be his, so understand for me, according to each single false Christ, his many false prophets.

Therefore they are not teachers of some one falsehood, but false prophets of all of them — of that Antichrist, whose false words they preach as though true, and teach. According to these things, therefore, which we have said, those who teach the word in the manner of the Church are prophets of Christ; but those who preach the false word of Marcion or of any of them are prophets of that Antichrist which is according to Marcion, that is, of that falsehood which Marcion introduced; and others are false prophets of that falsehood which is according to Basilides, and others of that which is according to Apelles. Likewise you will say also concerning the preachers of the several heresies. For all the persuasive things that are brought forward for the defense of the word of Antichrist are the signs of that Antichrist and wonders: whatever things are suggested by the serpent, wisest "of all the beasts of the earth", and by the prince of the Assyrians of great cunning, are great signs and wonders, so that even the elect, if it be possible, may be led into error. But it is a word of exaggeration when he says if it be possible; for he did not declare nor say, so that even the elect may be sent into error, but he wishes to show that very frequently the words of heretics are persuasive and able to move even those who hear wisely. But since the Savior has foretold us all things, let us neither go out into the wilderness nor believe those who profess Christ in the houses.

But to these things which we have said let us still add that every word professing itself to be the truth, when it is not the truth, whether among the Gentiles or among the barbarians, is in some way Antichrist, wishing to seduce as though it were the truth and to separate us from him who said: "I am the truth". Therefore we ought not to give heed to those who say: behold, here is Christ, but do not show him in the Church, which is full of lightning from the east as far as the west, which is full of the true light, which is "the pillar and ground of the truth", in which wholly and entirely is the coming of the Son of man, saying to all who are everywhere: "behold, I am with you all the days of your life until the consummation of the age".

And wherever there shall be, according to the dispensation of his passion, the corpse of Jesus, who fell for this reason, that he might raise up those who had fallen, thither shall be gathered together not any kind of birds, but eagles, the disciples; concerning whom the prophet also said: "they shall take wing like eagles, and they shall run and not grow weary, and they shall go and not hunger", and Solomon in the Proverbs likens to it him who "is rich in God", saying: "wings are prepared for him like an eagle's, and he shall return into the house of his overseer". And see that he did not say: wherever the corpse shall be, there shall be gathered together vultures or ravens; but wishing to show that all who have believed in the passion of the Lord are magnificent and royal.

He aptly said: where the corpse shall be, there shall be gathered together also the eagles.

The genus of Antichrist is one, the species many, just as all lies are of one sort. As all the holy Prophets were Prophets of the true Christ, so understand that each false Christ shall have his own false Prophets, who shall preach as true the false teachings of some Antichrist. When then one shall say, Lo, here is Christ, or lo, there, we need not look abroad out of the Scriptures, for out of the Law, the Prophets, and the Apostles, they bring the things which seem to favour their lie. Or by this, Lo, here is Christ, or lo, there, they show that it was not Christ, but some impostor under the same title, such for example as Marcion, or Valentinus, or Basilides taught.

Since the disciples had brought two questions to Him, one concerning the captivity of Jerusalem, and the other, the Lord's second coming, having already spoken of the captivity of Jerusalem, here He begins to speak of His own coming, and of the end of the world. When He says, "Then if any man shall say unto you," "then" does not mean immediately after the capture of Jerusalem, but rather at that time when this shall occur. So it means, "Then," that is, when the Antichrist is about to come, there will be many false christs and false prophets who, by means of the apparitions of demons who, in order to deceive, will play tricks with the eyes of those who see the apparitions. So that if the righteous were not sober minded, even they would be deceived. But, behold, I have foretold these things to you; you have no excuse, for it is within your power not to be deceived.

After the Lord answered the disciples' question about the destruction of the city, here he begins to answer those things that pertain to the second coming. Now this coming is the coming for judgment; therefore it is divided, because first he sets forth the signs and manner of his coming; secondly, he treats of the judgment, below at 25:1, the kingdom of heaven shall be like ten virgins. Regarding the first he does two things. First, he sets forth the signs preceding the coming of Christ; secondly, he treats of the coming itself, at and they shall see the Son of man etc. Regarding the first there are two parts, because two things will precede: first, on the part of men and the elect; secondly, on the part of the elements, at and immediately after the tribulation of those days the sun shall be darkened etc. Regarding the first he does two things. First, he sets forth a certain warning; secondly, the reason for this warning, at for there shall arise false Christs and false prophets. He says therefore, then if any man shall say to you: lo, here is Christ etc. It should be noted that the word then does not indicate a determinate time, but a vague time, because this did not happen immediately after the destruction of Jerusalem, but is expected to happen in the end. Something similar is found above in chapter 2, where it says that the Lord dwelt in Nazareth, whence he is called a Nazarene, and there follows: then came John the Baptist preaching in the desert of Judea; not that he came at that time, because there were perhaps twenty years between the two events; hence it is taken as a vague time. So also here. For it will happen that many deceivers will come, and will say that the Antichrist is God. Then if any man shall say to you: lo, here is Christ, or there, do not believe him. 2 Thessalonians 2:2: Be not terrified, neither by spirit, nor by word, nor by epistle, as sent from us, as if the day of the Lord were at hand.

(Lib. 83 Quæst. q. 79.) Here the Lord forewarns us that even wicked men shall do some miracles which the saints cannot do, yet are they not therefore to be thought to have a higher place in the sight of God. For the Egyptian magi were not more acceptable to God than the people of Israel, because they could do what the Israelites could not; yet did Moses, by the power of God, work greater things. This gift is not bestowed on all the saints, lest the weak should be led astray by a most destructive error, supposing such powers to be higher gifts than those works of righteousness by which eternal life is secured. And though magi do the same miracles that the saints do, yet are they done with a different end, and through a different authority; for the one do them seeking the glory of God, the others seeking their own glory; these do them by some special compact or privilege granted to the Powers, within their sphere, those by the public dispensation and the command of Him to whom all creation is subject. For it is one thing for the owner of a horse to be compelled to give it up to a soldier, another for him to hand it over to a purchaser, or to give or lend it to a friend; and as those evil soldiers, who are condemned by the imperial discipline, employ the imperial ensigns to terrify the owners of any property, and to extort from them what is not required by the public service; so some evil Christians, by means of the name of Christ, or by words or sacraments Christian, compel somewhat from the Powers; yet these, when thus at the bidding of evil men, they depart from their purpose, they depart in order to deceive men in whose wanderings they rejoice. It is one way then in which magi, another in which good Christians, another in which bad Christians, work miracles; the magi by a private compact, good Christians by the public righteousness, evil Christians by the signs of public righteousness. And we ought not to wonder at this when we believe not unreasonably that all that we see happen is wrought by the agency of the inferior powers of this air.

(de Trin. iii. 8.) Yet are we not therefore to think that this visible material world attends the nod of the disobedient angels, but rather the power is given them of God. Nor are we to suppose that such evil angels have creative power, but by their spirituality they know the seeds of things which are hidden from us, and these they secretly scatter by suitable adaptations of the elements, and so they give occasion both to the whole being, and the more rapid increase of substances. For so there are many men who know what sort of creatures use to be generated out of certain herbs, meats, juices and humours, bruised and mingled together in a certain fashion; save only that it is harder for men to do these things, inasmuch as they lack that subtlety of sense, and penetrativeness of body in their limbs dull and of earthly mould.

The fifth time, at the end, is that of the restoration of ruins, for "Elias indeed is to come and to restore all things," and with him Henoch will come too. For "the beast will conquer them." And so, it is necessary that they fail, so that there be first a ruin and then a restoration; and there will be so great a "tribulation as to lead astray, if possible, even the elect."

We are warned by the Lord so that if anyone were to come to us falsely in his name, none of us would believe in such a person, having already been prepared. Henceforth how great will be the signs by which the faith of the elect is demonstrated! But whoever builds his house on the rock, that is, establishes his faith on Christ, cannot be destroyed by winds or rains. The rock represents Christ, the floods are the kings, and the winds are the kings' orders to persecute the servants of God.The holy reading continues: "False Christs and false prophets will arise and perform great signs and wonders so that even the elect would be led into error, if possible. Behold, I have told you." You see then, beloved, what great love the Lord displays toward us. He carefully instructs each one of us individually regarding the future so that even if we see all these signs come to pass (having been forewarned by him) we will be wise to the enemy and accept nothing contrary to Christ and the catholic faith. In the Acts of the Apostles, Simon declared himself to be the power of God. Likewise, in the last days, the antichrist will declare himself to be God, as the apostle says, "Thus he will sit in the temple of God, calling himself God … whom the Lord Jesus Christ will kill with the breath of his mouth." The day of judgment will come upon the antichrist also, and the Lord will kill him with the sword of his mouth.

(Mor. xv. 61.) When then Antichrist shall have wrought wonderful prodigies before the eyes of the carnal, he shall draw men after him, all such as delight in present goods, surrendering themselves irrevocably to his sway, Insomuch that if it were possible the very elect should be led astray.

(Hom. in Ev. xxxv. i.) Or, because the heart of the elect is assailed with fearful thoughts, yet their faithfulness is not shaken, the Lord comprehends both under the same sentence, for to waver in thought is to err. He adds, If it were possible, because it is not possible that the elect should be taken in error

(Verse 24) For false Christs and false prophets will arise and will perform great signs and wonders, so as to deceive, if possible, even the elect. Behold, I have told you beforehand. There are three ways, as I have already said, in which this may be interpreted: either concerning the time of the siege of Rome, or concerning the end of the world, or concerning the struggle of heretics against the Church and similar antichrists, who under the guise of false knowledge fight against Christ.

Or otherwise; This may be understood of the false prophets. At the time of the Jewish captivity, there were many leaders who declared themselves to be Christs, (Joseph B.J. v. 1) so that while the Romans were actually besieging them, there were three factions within. But it is better taken as we expounded it above, of the end of the world. Thirdly, it may be understood of the warfare of the heretics against the Church, and of those Antichrists, who under pretext of false science, fight against Christ.

But mark how here He saith nothing of war (for He is interpreting the doctrine concerning His advent), but of them that attempt to deceive. For some in the days of the apostles deceived the multitude, "for they shall come," saith He, "and shall deceive many;" and others shall do so before His second coming, who shall also be more grievous than the former. "For they shall show," He saith, "signs and wonders, so as to deceive if possible the very elect:" here He is speaking of Antichrist, and indicates that some also shall minister to him. Of him Paul too speaks on this wise. Having called him "man of sin," and "son of perdition," He added, "Whose coming is after the working of Satan, with all power and signs and lying wonders; and with all deceivableness of unrighteousness in them that perish."

That, If it were possible, is spoken hyperbolically; not that the elect can be led astray, but He wishes to show that the discourse of heretics is often so persuasive, as to have force to prevail even with those who act wisely.

He says not this because it is possible for the divine election to be defeated, but because they, who to men's judgment seemed elect, shall be led into error.

We know that "Satan himself is transformed into an angel of light" -much more into a man of light-and that at last he will "show himself to be even God," and will exhibit "great signs and wonders, insomuch that, if it were possible, he shall deceive the very elect." He hardly hesitated on the before-mentioned occasion to affirm himself to be a prophet of God, and especially to Saul, in whom he was then actually dwelling.

He Himself afterwards deprived it of its authority, because when He declared that many would come and "show great signs and wonders," so as to turn aside the very elect, and yet for all that were not to be received, He showed how rash was belief in signs and wonders, which were so very easy of accomplishment by even false christs.

Then when he says, for there shall arise false Christs and false prophets, he assigns the reason for the warning. And first he sets forth the reason from necessity; secondly, from the falsity of their teaching, at for as lightning comes out of the east etc. Regarding the first he does three things. First, he introduces the deceivers; secondly, the vehemence of the deception; thirdly, the warning. He says therefore: you say that some will claim to be Christ; but will there be others? Yes, for there shall arise false Christs, i.e., those who will say they are christs, and this happened before the destruction of Jerusalem; 1 John 2:18: But you have heard that Antichrist comes, and many antichrists have arisen. And false prophets. For just as Christ had true prophets, who foretold him, so the Antichrist will have false ones; and this is what is said in 1 John 4:1: Many false prophets have gone out into the world. But will they perform miracles and wonders? Hence, they shall show great signs and wonders; 2 Thessalonians 2:9: Whose coming is according to the working of Satan; Apocalypse 16:13: And I saw from the mouth of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits go forth like frogs. But here there is a question: can demons work miracles? It must be said that they cannot, if miracle is taken in the proper sense, because a miracle properly speaking is not something done outside the order of some particular cause, but something done outside the order of all creation, and this is done by the power of God alone. But it is indeed possible that a higher creature is not contained within the order of a lower creature; hence something is done by the power of higher beings that is not done by the power of the elements. So among men, someone produces by art something that seems marvelous to others. So it is with demons, because they are of a more subtle intelligence; therefore, just as certain artisans do things that seem marvelous to others, so also demons do certain things naturally that seem marvelous to us. But how will this happen? It was the opinion of Avicenna that corporeal nature obeys the mere will of an intelligence, so that a body is changed at the apprehension of an intelligence. But Augustine sets this aside, because corporeal nature does not obey the mere will of any creature, but of God alone. Therefore it must be said that in natural things there are powers determined to produce certain things, such as frogs and the like; demons know these powers better than anyone else. And Augustine proves this, because the fire that descended upon the sheep of Job was natural. For a demon can excite and gather bodies so as to produce such miracles. But those miracles that do not proceed from the power of any natural thing, these they cannot do, namely, to raise the dead. Hence they do not perform such things except in illusions, as Simon Magus made a head move. Hence those things that are not done by the power of nature, they cannot do; thus they shall show great signs, i.e., signs that men consider great. But what will be the effect? So as to deceive, if possible, even the elect. And Origen says that this statement is made by way of exaggeration, because any man in this life, considered in himself, can be deceived; yet, considered in relation to God's election, that the elect should be deceived is impossible. Therefore, speaking in an aggravated way, he says that so great will be the force that unless they were preserved by divine predestination, they would be deceived. Or it can be said that they are not truly elect, but elect according to appearance; 1 Timothy 1:19: Which some rejecting have made shipwreck concerning the faith; Isaiah 19:14: The Lord has mingled a spirit of giddiness in the midst thereof, and they have caused Egypt to err.

And as darts, when foreseen, are less likely to hit, He adds, Lo, I have told you. Our Lord announces the woes which are to precede the destruction of the world, that when they come they may alarm the less from having been foreknown.

(Verses 25, 26.) So if they say to you, 'Look, he is in the wilderness,' do not go out; 'Look, he is in the inner rooms,' do not believe it. If someone promises you that Christ is staying in the wilderness of the Gentiles and philosophers' doctrine, or in the inner rooms of heretics who promise the secrets of God, do not go out, do not believe it; or (because during times of persecution and distress false prophets always find a place for deception) if someone wants to boast under the name of Christ, do not immediately give them your trust.

If then any one assert to you that Christ tarries in the desert of the Gentiles, or in the teaching of the Philosophers, or in the secret chambers of the heretics, who promise the hidden things of God, believe Him not, but believe that the Catholic Faith shines from east to west in the Churches.

Or by this, in the desert, or in the secret chambers, He means that in times of persecution and distress, the false Prophets always find place for deceiving.

Behold I have told it to you beforehand, because, according to Gregory, darts that are foreseen wound less; Amos 3:7: The Lord God will do nothing without revealing his secret.

(Quæst. Ev. i. 38.) By the east and west, He signifies the whole world, throughout which the Church should be. In the same way as He said below, Hereafter shall ye see the Son of Man coming in the clouds of heaven, (Mat. 26:64.) so now He likens His coming to lightning, which uses to flash out of the clouds. When then the authority of the Church is set up clear and manifest throughout the whole world, He suitably warns His disciples that they should not believe schismatics and heretics. Each schism and heresy holds its own place, either occupying some important position in the earth, or ensnaring men's curiosity in obscure and remote conventicles. Lo, here is Christ, or lo, there, refers to some district or province of the earth; the secret chambers, or the desert, signify the obscure and lurking conventicles of heretics.

The false prophets, of whom He had spoken above, shall say of Christ one while, Lo, He is in the desert, in order that they may cause men to wander astray; another while, Lo, He is in the secret chambers, that they may enthral men under the dominion of Antichrist. But the Lord declares Himself to be neither lurking in a remote corner, nor shut up to be visited singly, but that He shall be exhibited to the view of all, and in every place, As the lightning cometh out of the east, and shineth even unto the west, so shall the coming of the Son of Man be.

And see how He secures them; "Go not forth into the deserts, enter not into the secret chambers." He did not say, "Go, and do not believe;" but, "Go not forth, neither depart thither." For great then will be the deceiving, because that even deceiving miracles are wrought.

Or, when they allege secret and before unpublished Scriptures, in proof of their lie, they seem to say, Lo, the word of truth is in the desert. But when they produce canonical Scripture in which all Christians agree, they seem to say, Lo, the word of truth is in the chambers. Or wishing to point out such discourses as are altogether without Scripture, He said, If they shall say to you, Lo, he is in the secret chambers, believe it not. Truth is like the lightning that cometh out of the east, and shineth even unto the west. Or this may mean, that truth can be supported out of every passage of Scripture. The lightning of truth comes out of the east, that is, from the first beginnings of Christ, and shines throughout even to His passion, which is His setting; or from the very beginning of creation, to the last Scripture of the Apostles. Or, the east is the Law, the west is the end of the Law, and of John's prophecy. The Church alone neither takes away word or meaning from this lightning, nor adds aught to its prophecy. Or He means that we should give no heed to those who say, Lo, here is Christ, but show Him not in the Church, in which alone is the coming or the Son of Man, who said, Lo, I am with you always, even to the end of the world. (Mat. 28:20.)

If the deceivers should come and say, "Christ has come, but He is hiding in the desert, or in a house within its inner chambers," do not be deceived.

Hence, if they shall say to you: behold, he is in the desert, go not out. Having set forth the necessity in general, he now sets it forth more specifically: if they shall say to you, behold, he is in the desert etc. It should be noted that true teaching is done in public; above 10:27: That which I tell you in the dark, speak in the light; but false teaching always seeks corners; Proverbs 1:20: Wisdom cries aloud in the streets. Hence truth is light, and seeks to be seen in the light; but if it is a perverse doctrine, it seeks hidden places. Proverbs 9:14: Wisdom sits in the doorways, and there follows, stolen waters are sweeter. Hence the desert is a hidden place, because it lacks people, or because it is enclosed; therefore, if they shall say to you, behold, he is in the desert, go not out. And what does he mean? These unfaithful men and heretics, while they are in the society or congregation of the faithful, cannot deceive; but they strive to have people separated from the society, and then they deceive. And this is what he means: if they shall say to you, behold, he is in the desert, go not out. Do not allow yourselves to be separated from good society and congregation. Likewise, if in the inner chambers, because they always seek a secret place, nor do they dare to speak their teaching in public; hence John 18:20: I have spoken openly to the world. Do not believe it, for he who is quick to believe is light of heart, Sirach 19:4. According to Jerome this can be referred to the time before the destruction; but it is better to refer it to the end. Likewise, it can be understood of deception practiced in the Church. False christs give a document of falsehood, and it is called one document, because all are united in one thing; and every falsehood has its own prophets. Hence they say: here is Christ, or there; Ezekiel 13:6: They persevered in confirming their word; and sometimes they try to confirm it by apocryphal scriptures, sometimes by hidden senses of Scripture. When by apocryphal writings, they say he is in the desert; when by hidden senses, they say he is in the inner chambers. Or according to Augustine, true teaching has two characteristics: it is the same in every place and is to be proclaimed publicly, and heresy falls short of both; hence one says here is Christ, i.e., in this land and not in another. Likewise, because their teaching is not public, they say he is in the inner chambers; hence, do not believe it.

(Verse 27.) For as the lightning comes from the east and shines even to the west, so shall also the coming of the Son of man be. Do not go out, do not believe that the Son of man is in the deserts of the nations or in the inner chambers of heretics; but rather that from the east even unto the west, his faith may shine forth in the Catholic Churches. It must also be said that the second coming of the Savior will not be in humility as before, but in glory to be shown. It is foolish, therefore, to seek him in a small or hidden place, who is the light of the whole world.

Wherein He shows that His second coming shall be not in lowliness as His first, but in glory; and therefore it is folly to seek in places little and obscure for Him who is the Light of the whole world. (John 8:12.)

Having told them how Antichrist cometh, as, for instance, that it will be in a place; He saith how Himself also cometh. How then doth He Himself come? "As the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be. For wheresoever the carcase is, there also will the eagles be gathered together."

How then shineth the lightning? It needs not one to talk of it, it needs not a herald, but even to them that sit in houses, and to them in chambers it shows itself in an instant of time throughout the whole world. So shall that coming be, showing itself at once everywhere by reason of the shining forth of His glory. But He mentions also another sign, "where the carcase is, there also shall the eagles be;" meaning the multitude of the angels, of the martyrs, of all the saints.

For it is much the same with lightning. Lightning is figuratively compared with truth. It is likened to the coming of the Son of man, which is explained in every Scripture, whether it concerns the law, prophecy, the gospel or apostolic testimony. It flashes out from the east, the region of principalities and spiritual powers, and shines all the way to the west, the realm of darkness and Satan, in the time of the Passion. Note that if the law is rising in the east, the end of the law is setting in the west. But from Jesus Christ to Paul is a rising and setting. He was revealed to Paul last of all as "to one abnormally born."

For the coming of Christ needs no one to point it out, but it will be utterly clear to all, like the lightning. For just as the lightning is sudden and seen by all, so too will the Lord's coming be visible to everyone on earth. It will not be as in the first coming when He went about from place to place, but at the second coming He will appear in a twinkling of an eye.

For as lightning comes out of the east etc. Here he assigns another reason, because they speak falsely who say that Christ will come in secret; rather, he will come manifestly. And he gives two reasons. One from the manifestation of Christ, another from the gathering of the saints. He says, do not believe that he will not come manifestly: for as lightning comes out of the east, and appears even unto the west, so shall also the coming of the Son of man be; Psalm 49:3: God shall come manifestly. But will he come like lightning, which is seen here one moment and then toward the east the next? Therefore do not understand it as though he will be manifest only in one direction, but in all directions. If we wish to refer this to its mystical meaning, the lightning is the coming of truth. Do not therefore seek hidden teaching, because truth is manifested throughout the whole world. Or the east signifies the beginning, and the west the end. Hence the truth of teaching always has harmony from beginning to end; for true teaching accepts all of Scripture. Some do not accept the Old Testament, some do not accept the prophets, and thus they could not be confirmed by other Scriptures; but true teaching from the beginning of the Church's birth until the end will have confirmation; hence it is said below at the end (28:20): Behold, I am with you all days even to the consummation of the world.

Jesus spoke in a kind of comparison, as in the form of an illustration and example. For, he says, the appearing of the Son of man will be much the same as when eagles and other flesh-eating birds find a carcass and dead body lying on the ground. They secretly and unexpectedly bear them through the heights and by doing so will provide food for themselves. In the same way, he will appear again on the earth a second and glorious time to judge the world. Ranks of angels will be seen serving as an escort with all the saints rising up "in a moment, in a twinkling of an eye," according to the last trumpet.… But some attempted to explain this text as teaching that at the second coming of the Lord all who conducted themselves uprightly, corresponding with eagles in their lofty and spiritual outlook, will leave paradise behind and be gathered to that place where the fall of Adam occurred. This is the place where Adam violated the commandment and through his disobedience fell into sin.

(Mor. xxxi. 53.) We may understand this, Wheresoever the carcase is, as meaning, I who incarnate sit on the throne of heaven, as soon as I shall have loosed the souls of the elect from the flesh, will exalt them to heavenly places.

That we might not be ignorant of the place in which He should come, He adds this, Wheresoever the carcase, &c. He calls the Saints eagles, from the spiritual flight of their bodies, and shows that their gathering shall be to the place of His passion, the Angels guiding them thither; and rightly should we look for His coming in glory there, where He wrought for us eternal glory by the suffering of His bodily humiliation.

(Verse 28.) Wherever the body is, there the eagles will be gathered together. From the natural example that we see every day, we are instructed by the sacrament of Christ. Eagles and vultures are also said to sense corpses even across the seas, and to gather for such food. Therefore, if irrational birds with their natural sense can feel a small corpse wherever it lies, separated by such vast distances of land and the waves of the sea: how much more should we and the whole multitude of believers hasten to him, whose lightning comes from the East and appears even to the West! But we can understand the body, that is, the corpse, which is more significantly called cadaver in Latin, as a representation of the passion of Christ, in which we are called to participate. So whenever it is read in the Scriptures, let us gather and through it, come to the Word of God, as it is written: They have pierced my hands and feet (Ps. 22:17). And in Isaiah: Like a sheep being led to the slaughter (Isa. 53:7). And similar things can be found in other passages. But the holy ones are called eagles, to whom youth is renewed like the eagles; and they who grow feathers like Isaiah, and assume wings, so as to come to Christ's passion.

By an instance from nature, which we daily see, we are instructed in a sacrament of Christ. Eagles and vultures are said to scent dead bodies even beyond sea, and to flock to feed upon them. If then birds, not having the gift of reason, by instinct alone find out where lays a dead body, separated by so great space of country, how much more ought the whole multitude of believers to hasten to Christ, whose lightning goeth forth out of the east, and shines even to the west? We may understand by the carcase here, or corpse, which in the Latin is more expressively 'cadaver,' an allusion to the passion of Christ's death.

They are called eagles whose youth is renewed as the eagle's, and who take to themselves wings that they may come to Christ's passion. (Ps. 103:5. Is. 40:31.)

We are invited to flock to Christ's passion wheresoever in Scripture it is read of, that through it we may be able to come to God's word.

And observe, He says not vultures or crows, but eagles, showing the lordliness and royalty of all who have believed in the Lord's passion.

And as the eagles, that is, the vultures, swiftly converge on a corpse, so too all the saints, who soar in the heights, will come where Christ will be and they will be snatched up into the clouds as the eagles. Certainly the corpse is Christ Who died for us and lay as a corpse. As St. Symeon also says, "Behold, this child is laid out for the fall and resurrection of many in Israel" (Lk. 2:34).

Wheresoever the body shall be, there shall the eagles also be gathered together. For someone might say: they say here is Christ, or there; how shall we know when he comes? But he shows that there will be no need to search, because his coming will be manifest, since others also will be gathered together. And it will be like what happened when someone asked his lord, who was keeping his counsel very secret about moving camp, and said: when will you move camp? And the lord said: will you not hear the trumpet? Why do you ask? So it is said here: you say that he will be here or there; I know that where the body is, there the eagles will be gathered together. Note that in the Hebrew there is the word anathe, which means cadaver; hence he wished to signify the passion of Christ, because Christ will come showing the signs of his passion. And he speaks by way of similitude, where the body is etc. 1 Thessalonians 4:16: We shall be taken up in the clouds to meet Christ. But some are eagles, some are vultures and crows. But he does not say vultures or crows, but eagles, by which the saints are signified. Isaiah 40:31: They shall take wings as eagles, they shall fly and not grow weary. Thus, as Jerome says, wherever the memorial of Christ's passion is celebrated, holy men ought to gather together through the continual remembrance of his passion. Hebrews 10:32: Remember the former days, in which, being illuminated, you endured a great conflict of sufferings.