Commentary on Matthew

Chapter Twenty-Six

254 CHAPTER TWENTY-SIX mmediately after the tribulation of those days, the sun will be darkened,1 and the rest. He indicates his glorious advent and majestic return by the darkening of the sun, the eclipse of the moon, the falling of stars, the shaking of the heavenly bodies,2 the display of portentous signs, the lamentation of the pagans when they recognize the Son of Man in the glory of God,3 and the appointing of the angels with trumpets for the gathering of the saints4 —the opening of freedom for all. It so happens that a huge tree comes from a mustard seed;5 it so happens that a statue taken from the stone of a mountain covers the whole earth;6 it so happens that the city will be made visible to all;7 it so happens that there will be a light from the wood which illuminates the universe;8 and it so happens that from the humility of death comes the glory of God. Through the revelation of all these events,9 the Lord wants us to know about the time of our redemption when we will be transferred from the corruption of the body to the honor of the spiritual substance.10 2. The sign of the times, which we are supposed to know, the Lord compared to the fig tree. When its branches become 1. Mt 24.29. 2. Lit., “heavenly powers” (virtutum caelestium). 3. Mt 24.29 (quoting from Is 13.10). 4. Mt 24.30–31. 5. Cf. Lk 13.19; Dn 4.10–11. 6. Dn 2.35. This sudden move to Daniel is due to the apocalyptic context of Mt 24. 7. Mt 5.14–15; Rv 21.2–4. 8. The cross; cf. Jn 3.19–21. The Son’s redemption frees all those in darkness so that they may come to the true light. (See Jn 9.5.) Or, Hilary may be drawing on the imagery in Tertullian’s Adv. Iud. 10. Based on the Septuagintal reading of Ps 96.10 (LXX 95.10), “God has reigned from a tree,” which is the basis of Tertullian’s claim that, when on the cross, Christ defeated the darkness of death. 9. Mt 24.26–31. 10. 1 Cor 15.44. ON MATTHEW, CHAP. 26 255 tender and blossom, we are made to understand that summer is near.11 But the sequence12 of the summer season and that of a tree [which blossoms] are completely different. For there is a sizeable interval between the beginning of spring, when the branches of the tree swell with buds, and the summer, when the branches become green in foliage. By this we should recognize that the verse is not speaking about this tree. In fact, we already dealt with the property of the fig tree at an early point.13 We read that Adam clothed himself with the foliage of this tree,14 covering his shameful conscience;15 that is to say, he clothed himself under the Law as if with a garment of his sin. The branch of the fig tree should be understood as the Antichrist , the son of the devil, the doorway16 to sin, an advocate of the Law. When the branch begins to green and blossom, then summer is close at hand—the day of judgment will be realized. The blossoming of the branch is recognized as a kind of overflow17 of sins for those who rejoice in them.18 Indeed, there will be then a flowering of evildoers, an honoring of the wicked, and delight in sacrilege. For then, it is obvious that the scorching heat19 of summer, that is, the heat of eternal fire, is near at hand.20 3. In order that there would be complete assurance about these future events, and by saying Amen in declaring the truth,21 the Lord adds that our generation will not pass away until every one of these things has happened.22 Those things which are thought to be firmly in place, namely, heaven and earth, will be no more, whereas his words cannot pass away.23 That which is 11. Mt 24.32. 12. natura. 13. Supra, 21.8–9. 14. Gn 3.7. 15. Supra, 21.9. 16. portio. 17. viriditate. 18. See Prv 2.14; Sir 11.16. 19. aestus (Rv 7.16). 20. Mt 24.33. 21. This presentation of “Amen” may stem from its use in the liturgy as in Tertullian, De spect...