Homilies on the Gospel of St. Matthew

² And ye indeed say that you know even His substance, but that the Son not even the day, the Son, who is always in the bosom of the Father; and yet His substance is much greater than the days, even infinitely greater. How then, while assigning to yourselves the greater things, do you not allow even the less to the Son, “in whom are hid all the treasures of wisdom and knowledge.” But neither do you know what God is in His substance, though ten thousand times ye talk thus madly, neither is the Son ignorant of the day, but is even in full certainty thereof.

For this cause, I say, when He had told all things, both the times and the seasons, and had brought it to the very doors (“for it is near,” He says, “even at the doors”), He was silent as to the day. For if you seek after the day and hour, you shall not hear them of me, says He; but if of times and preludes, without hiding anything, I will tell you all exactly.

For that indeed I am not ignorant of it, I have shown by many things; having mentioned intervals, and all the things that are to occur, and how short from this present time until the day itself (for this did the parable of the fig tree indicate), and I lead you to the very vestibule; and if I do not open unto you the doors, this also I do for your good.

And that you may learn by another thing also, that the silence is not a mark of ignorance on His part, see, together with what we have mentioned, how He sets forth another sign also. “But as in the days of Noe they were eating and drinking, marrying and giving in marriage, until the day that the flood came, and took all away; so shall also the coming of the Son of Man be.” And these things He spoke, showing that He should come on a sudden, and unexpectedly, and when the more part were living luxuriously. For Paul too says this, writing on this wise, “When they shall speak of peace and safety, then sudden destruction comes upon them;” and to show how unexpected, He said, “as travail upon a woman with child.” How then does He say, “after the tribulation of those days?” For if there be luxury then, and peace, and safety, as Paul says, how does He say, “after the tribulation of those days?” If there be luxury, how is there tribulation? Luxury for them that are in a state of insensibility and peace. Therefore He said not, when there is peace, but “when they speak of peace and safety,” indicating their insensibility to be such as of those in Noah's time, for that amid such evils they lived in luxury.

But not so the righteous, but they were passing their time in tribulation and dejection. Whereby He shows, that when Antichrist has come, the pursuit of unlawful pleasures shall be more eager among the transgressors, and those that have learned to despair of their own salvation. Then shall be gluttony, then revellings, and drunkenness. Wherefore also most of all He puts forth an example corresponding to the thing. For like as when the ark was making, they believed not, says He; but while it was set in the midst of them, proclaiming beforehand the evils that are to come, they, when they saw it, lived in pleasure, just as though nothing dreadful were about to take place; so also now, Antichrist indeed shall appear, after whom is the end, and the punishments at the end, and vengeance intolerable; but they that are held by the intoxication of wickedness shall not so much as perceive the dreadful nature of the things that are on the point of being done. Wherefore also Paul says, “as travail upon a woman with child,” even so shall those fearful and incurable evils come upon them.

And wherefore did He not speak of the ills in Sodom? It was His will to introduce an example embracing all men, and disbelieved after it was foretold. So therefore, as by the more part the things to come are disbelieved, He confirms those things by the past, terrifying their minds. And together with the points I have mentioned, He shows this also, that of the former things also He was the doer. Then again He sets another sign, by all which things He makes it evident, that He is not ignorant of the day. And what is the sign? “Then shall two be in the field; one shall be taken, and one left. Two women shall be grinding at the mill, one shall be taken, and one left. Watch therefore, for you know not what hour your Lord does come.” And all these things are both proofs that He knew, and calculated to turn them from their inquiry. So for this cause He spoke also of the days of Noe, for this cause He said too, “Two shall be on the bed,” signifying this, that He should come upon them thus unexpectedly, when they were thus without thought, and “two women grinding at the mill,” which also of itself is not the employment of them that are taking thought.

And together with this, He declares that as well servants as masters should be both taken and left, both those who are at ease, and those in toil, as well from the one rank as from the other; even as in the Old Testament He says, “From him that sits upon the throne to the captive woman that is at the mill.” For since He had said, that hardly are the rich saved, He shows that not even these are altogether lost, neither are the poor saved all of them, but both out of these and out of those are men saved, and lost.

And to me He seems to declare, that at night will be the advent. For this Luke too says. Do you see how accurately He knows all things?

After this again, that they may not ask about it, He added, “Watch therefore, for you know not what hour your Lord does come.” He said not, “I know not,” but, “ye know not.” For when He had brought them well near to the very hour, and had placed them there, again He deters them from the inquiry, from a desire that they should be striving always. Therefore He says, “Watch,” showing that for the sake of this, He did not tell it.

“But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as you think not the Son of Man comes.”

For this intent He tells them not, in order that they may watch, that they may be always ready; therefore He says, When ye look not for it, then He will come, desiring that they should be anxiously waiting, and continually in virtuous action.

But His meaning is like this: if the common sort of men knew when they were to die, they would surely strive earnestly at that hour.