The widow’s mites. The signs that should forerun the destruction of Jerusalem and the end of the world.
He commendeth the poore vvidovv for her tvvo mites, aboue al. 5 Hauing said that the Temple shal be quite destroied, 7 he foretelletb first many things that shal goe before, 20 then a signe also vvhen it is neere, after vvhich shal come the destruction it self in most horrible maner, vvithout hope of restitution, vntil al Nations of the Gentils be gathered into his Church in the very end of the vvorld. 25 And then vvhat signes shal come of the last day, terrible to the vvorld, 28 but comfortable to vs of his Church, 34 so that vve be alvvaies vvatchful.
1And looking on, he saw the rich men cast their gifts into the treasury.Alzati poi gli occhi osservò de' ricchi, che gettavano le loro offerte nel gazofilaccio.AND beholding, he savv them that did cast their giftes into the treasurie, riche persons.Respiciens autem, vidit eos qui mittebant munera sua in gazophylacium, divites. 2And he saw also a certain poor widow casting in two brass mites.E vide dipoi anche una poverella vedova, la quale vi gettò due piccioli.And he savv also a certaine poore vvidovv casting tvvo brasse mites.Vidit autem et quamdam viduam pauperculam mittentem æra minuta duo. 3And he said: Verily, I say to you that this poor widow hath cast in more than they all.E disse: Veracemente vi dico, che questa povera vedova ha messo più di tutti:And he said, Verely I say to you, that this poore vvidovv hath cast more then al.Et dixit: Vere dico vobis, quia vidua hæc pauper plus quam omnes misit. 4For all these have of their abundance cast into the offerings of God: but she of her want hath cast in all the living that she had.Imperocché tutti coloro hanno offerto a Dio parte di quello, che loro sopravanzava: ma colei del suo necessario ha offerto quanto aveva per sostentarsi.For al these of their aboundance haue cast into the giftes of God: but she of her penurie, hath cast in al her liuing that she had.Nam omnes hi ex abundanti sibi miserunt in munera Dei: hæc autem ex eo quod deest illi, omnem victum suum quem habuit, misit. 5And some saying of the temple that it was adorned with goodly stones and gifts, he said:E dicendo taluni riguardo al tempio, che egli era fabbricato di belle pietre, e ornato di doni, rispose:And certaine saying of the temple that it vvas adorned vvith goodly stones and donaries, he said,Et quibusdam dicentibus de templo quod bonis lapidibus et donis ornatum esset, dixit: 6These things which you see, the days will come in which there shall not be left a stone upon a stone that shall not be thrown down.Di queste cose, che voi vedete, tempo verrà, che non resterà pietra sopra pietra, che non sia stritolata.These things vvhich you see, the daies vvil come vvherein there shal not be left a stone vpon a stone that shal not be destroied,Hæc quæ videtis, venient dies in quibus non relinquetur lapis super lapidem, qui non destruatur. 7And they asked him, saying: Master, when shall these things be? And what shall be the sign when they shall begin to come to pass?E gli domandarono: Maestro, quando sia, che avvengano tali cose; e quale sarà il segno, che siano prossime ad accadere?And they asked him, saying, Maister, when shal these things be: and vvhat shal be the signe vvhen they shal begin to come to passe?Interrogaverunt autem illum, dicentes: Præceptor, quando hæc erunt, et quod signum cum fieri incipient ?
8Who said: Take heed you be not seduced: for many will come in my name, saying: I am he and the time is at hand. Go ye not therefore after them.Ed egli rispose: Badate di non esser sedotti: imperocché molti verranno sotto il mio nome, e diranno: Son io: e il tempo è vicino: non andate adunque dietro a loro.Vvho said, See you be not seduced for many vvil come in my name, saying that I am he: and the time is at hand, goe not therfore after them.Qui dixit: Videte ne seducamini: multi enim venient in nomine meo, dicentes quia ego sum: et tempus appropinquavit: nolite ergo ire post eos. 9And when you shall hear of wars and seditions, be not terrified. These things must first come to pass: but the end is not yet presently.Quando poi sentirete parlare di guerre, e di sedizioni, non vi sbigottite: bisogna, che prima tali cose succedano; ma non sarà ancora si tosto la fine.And vvhen you shal heare of vvarres and seditions, be not terrified: these things must first come to passe, but the end is not yet by and by.Cum autem audieritis prælia et seditiones, nolite terreri: oportet primum hæc fieri, sed nondum statim finis. 10Then he said to them: Nation shall rise against nation, and kingdom against kingdom.Allora diceva loro: Si solleverà popolo contro popolo, e reame contro reame.Then he said to them, Nation shal rise against nation, and kingdom against kingdom.Tunc dicebat illis: Surget gens contra gentem, et regnum adversus regnum. 11And there shall be great earthquakes in divers places and pestilences and famines and terrors from heaven: and there shall be great signs.E saranno fieri terremoti in diversi luoghi, e pestilenze, e carestie, e cose spaventevoli nel cielo, e prodigj grandi.And there shal be great earth-quakes in places, and pestilences and famines, and terrours from heauen, and there shal be great signes.Et terræmotus magni erunt per loca, et pestilentiæ, et fames, terroresque de cælo, et signa magna erunt. 12But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and into prisons, dragging you before kings and governors, for my name’s sake.Ma prima di tutto questo vi metteranno le mani addosso, e vi perseguiteranno, traggendovi alle sinagoghe, e alle prigioni, e vi strascineranno dinanzi ai re, e ai presidi per causa del nome mio.But before al these things they vvil lay their hands vpon you: and persecute you deliuering you into synagogs and prisons, dravving you to kings and presidents for my name.Sed ante hæc omnia injicient vobis manus suas, et persequentur tradentes in synagogas et custodias, trahentes ad reges et præsides propter nomen meum:
13And it shall happen unto you for a testimony.E questo avverrà per la vostra testimonianza.and it shal happen vnto you for testimonie.continget autem vobis in testimonium. 14Lay it up therefore in your hearts, not to meditate before how you shall answer:Tenete dunque fisso in cuor vostro di non premeditare quel, che abbiate a rispondere:Lay vp this therfore in your hartes, not to premeditate hovv you shal ansvver.Ponite ergo in cordibus vestris non præmeditari quemadmodum respondeatis: 15For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay.Imperocché io darò a voi un parlare, e una sapienza, cui non potran resistere, né contraddire tutti i vostri nemici.For I vvil giue you mouth and vvisedom, vvhich al your aduersaries shal not be able to resist and gaine say.ego enim dabo vobis os et sapientiam, cui non poterunt resistere et contradicere omnes adversarii vestri. 16And you shall be betrayed by your parents and brethren and kinsmen and friends: and some of you they will put to death.Ma sarete traditi dai genitori, dai fratelli, da' parenti, e amici, e parte di voi ne faranno morire:And you shal be deliuered vp of your parents and brethren, and kinsemen & frendes: and they vvil put to death of you.Trademini autem a parentibus, et fratribus, et cognatis, et amicis, et morte afficient ex vobis: 17And you shall be hated by all men for my name’s sake.E sarete in odio a tutti per causa del nome mio:And you shal be odious to al men for my name:et eritis odio omnibus propter nomen meum: 18But a hair of your head shall not perish.Ma non perirà un solo capello del vostro capo.and a heare of your head shal not perish.et capillus de capite vestro non peribit. 19In your patience you shall possess your souls.Guadagnerete le anime vostre mediante la pazienza.In your patience you shal possesse your soules.In patientia vestra possidebitis animas vestras. 20And when you shall see Jerusalem compassed about with an army, then know that the desolation thereof is at hand.Quando poi vedrete Gerusalemme circondata d'esercito, allora sappiate, che la sua desolazione e vicina:And vvhen you shal see Hierusalem compassed about vvith an armie: then knovv that the desolation thereof is at hand.Cum autem videritis circumdari ab exercitu Jerusalem, tunc scitote quia appropinquavit desolatio ejus: 21Then let those who are in Judea flee to the mountains: and those who are in the midst thereof depart out: and those who are in the countries not enter into it.Allora chi si trova nella Giudea, fugga nelle montagne: e chi sta dentro di lei, si ritiri: e chi è per le campagne, non vi rientri:then they that are in Ievvrie, let them flee to the mountaines: and they in the middes thereof, let them depart: and they in the countries, let them not enter into it.tunc qui in Judæa sunt, fugiant ad montes, et qui in medio ejus, discedant: et qui in regionibus, non intrent in eam,
22For these are the days of vengeance, that all things may be fulfilled, that are written.Imperocché giorni di vendetta sono quegli, affinchè tutto quello, che è stato scritto, si adempia.for these are the daies of vengeance, that al things may be fulfilled that are vvritten.quia dies ultionis hi sunt, ut impleantur omnia quæ scripta sunt. 23But woe to them that are with child and give suck in those days: for there shall be great distress in the land and wrath upon this people.Ma guai alle donne gravide, e che daran latte in que' giorni: imperocché in grandi strettezze sarà il paese, e l'ira addosso a questo popolo.But vvo to them that are vvith childe and that giue sucke in those daies. for there shal be great affliction vpon the land, and vvrath on this people.Væ autem prægnantibus et nutrientibus in illis diebus ! erit enim pressura magna super terram, et ira populo huic. 24And they shall fall by the edge of the sword and shall be led away captives into all nations: and Jerusalem shall be trodden down by the Gentiles till the times of the nations be fulfilled.E periranno di spada: e saranno menati schiavi tra tutte le nazioni, e Gerusalemme sarà calcata dalle genti: fino a tanto che compiti siano i tempi delle genti.And they shal fall by the edge of the svvord: and shal be led captiue into al nations. and Hierusalem shal be troden of the Gentiles: til the times of nations be fulfilled.Et cadent in ore gladii, et captivi ducentur in omnes gentes, et Jerusalem calcabitur a gentibus, donec impleantur tempora nationum. 25And there shall be signs in the sun and in the moon and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea, and of the waves:E saran prodigj nel sole, nella luna, e nelle stelle, e pel mondo le nazioni in costernazione per lo sbigottimento (causato) dal fiotto del mare, e dell'onde:• And there shal be signes in the sunne and the moone and the starres: and vpon earth distresse of nations, for the confusion of the sound of sea and vvaues,Et erunt signa in sole, et luna, et stellis, et in terris pressura gentium præ confusione sonitus maris, et fluctuum: 26Men withering away for fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved.Consumandosi gli uomini per la paura, e per l'espettazione di quanto sarà per accadere a tutto l'universo: imperocché le virtù de' cieli saranno scommosse.men vvithering for feare and expectation, vvhat shal come vpon the vvhole vvorld. for the povvers of heauē shal be moued:arescentibus hominibus præ timore, et exspectatione, quæ supervenient universo orbi: nam virtutes cælorum movebuntur:
27And then they shall see the Son of man coming in a cloud, with great power and majesty.E allora vedranno il Figliuolo dell'uomo venire sopra una nuvola con potestà grande, e maestà.and then they shal see the Sonne of man comming in a cloude vvith great povver and maiestie.et tunc videbunt Filium hominis venientem in nube cum potestate magna et majestate. 28But when these things begin to come to pass, look up and lift up your heads, because your redemption is at hand.Quando poi queste cose principieranno ad effettuarsi, mirate in su, e alzate le vostre teste; perché la redenzione vostra è vicina.But vvhen these things begin to come to passe, looke vp and lift vp your heades: because your redemption is at hand.His autem fieri incipientibus, respicite, et levate capita vestra: quoniam appropinquat redemptio vestra. 29And he spoke to them a similitude. See the fig tree and all the trees:E disse loro una similitudine: Osservate il fico, e tutte le piante:And he spake to them a similitude. See the figtree and al trees:Et dixit illis similitudinem: Videte ficulneam, et omnes arbores: 30When they now shoot forth their fruit, you know that summer is nigh;Quando queste hanno già buttato, sapete, che la state è vicina;Vvhen they novv budde forth fruite out of them selues, you knovv that summer is nigh.cum producunt jam ex se fructum, scitis quoniam prope est æstas. 31So you also, when you shall see these things come to pass, know that the kingdom of God is at hand.Così pure voi quando vedrete tali cose succedere, sappiate, che il regno di Dio è vicino.So you also vvhen you shal see these things come to passe, knovv that the kingdom of God is nigh.Ita et vos cum videritis hæc fieri, scitote quoniam prope est regnum Dei. 32Amen, I say to you, this generation shall not pass away till all things be fulfilled.In verità vi dico, che non passerà questa generazione, fino a tanto che tutto si adempia.Amen I say to you, that this generation shal not passe, til al be done.Amen dico vobis, quia non præteribit generatio hæc, donec omnia fiant. 33Heaven and earth shall pass away: but my words shall not pass away.Il cielo, e la terra passeranno: ma le mie parole non passeranno.Heauen and earth shal passe: but my vvordes shal not passe.Cælum et terra transibunt: verba autem mea non transibunt. 34And take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness and the cares of this life: and that day come upon you suddenly.Vegliate sopra voi stessi, onde non avvenga, che siano i vostri cuori depressi dalle crapole, e dalle ubbriachezze, e dalle cure della vita presente: e repentinamente vi venga addosso quella giornata:And looke vvel to your selues, lest perhaps your hartes be ouercharged vvith surfetting and drunkēnesse and cares of this life: and that day come vpon you sodenly.Attendite autem vobis, ne forte graventur corda vestra in crapula, et ebrietate, et curis hujus vitæ, et superveniat in vos repentina dies illa:
35For as a snare shall it come upon all that sit upon the face of the whole earth.Imperocché sarà quasi laccio, che cadrà sopra tutti coloro, che abitano sulla superficie della terra.For as a snare shal it come vpon al that sit vpon the face of al the earth.tamquam laqueus enim superveniet in omnes qui sedent super faciem omnis terræ. 36Watch ye, therefore, praying at all times, that you may be accounted worthy to escape all these things that are to come and to stand before the Son of man.Vegliate adunque in ogni tempo, pregando di esser fatti degni di schivare tutte queste cose, che devono avvenire, e di stare con fiducia dinanzi al figliuolo dell'uomo.Vvatch therfore, praying at al times, that you may be accounted vvorthie to escape al these things that are to come, and to stand before the Sonne of man.Vigilate itaque, omni tempore orantes, ut digni habeamini fugere ista omnia quæ futura sunt, et stare ante Filium hominis. 37And in the daytime, he was teaching in the temple: but at night going out, he abode in the mount that is called Olivet.E Gesù stava il giorno insegnando nel tempio: e la notte usciva, e faceva sua dimora sul monte chiamato Uliveto.And the daies he vvas teaching in the temple: but the nightes going forth, he abode in the mount that is called Oliuet.Erat autem diebus docens in templo: noctibus vero exiens, morabatur in monte qui vocatur Oliveti. 38And all the people came early in the morning to him in the temple, to hear him.E tutto il popolo andava dì buon mattino da lui al tempio per ascoltarlo.And al the people in the morning vvent vnto him in the temple to heare him.Et omnis populus manicabat ad eum in templo audire eum.
21:3
Ven. Bede
Whatever we offer to the Almighty with a good intention is acceptable to him; for he regards not the gift, but the heart of the giver. (Ven. Bede)
St. Chrysostom
God does not appreciate the smallness of the gift, but the greatness of the affection with which it is offered. (St. Chrysostom, hom. 1:ad Hebraeos.)
21:6
Ven. Bede
It was by the divine dispensation of Providence that this city and temple were destroyed; for had the ancient rites and sacrifices continued, some that were but weak in their faith, might have been filled with astonishment at the sight of these different modes of worship, existing at the same time, and thus have been lead astray from the path of truth. (Ven. Bede)
21:7
Witham
Master, when shall these things be? etc. See the annotations, Matthew 24:3. (Witham)
21:8
Calmet
In my name. They shall not say that they belong to me, or that I sent them: but they shall take to themselves my name, viz. Christ, or Messias, which title is incommunicable to any but myself. In effect, in less than two centuries, there appeared many false Christs and impostors, who pretended to be the one that was to come, the desired of nations. (Calmet)
Haydock
Perhaps this prophecy is yet to be more expressly fulfilled before the dissolution of the world. Many pious and learned Christians suppose this passage to refer to the time of Antichrist. (Haydock)
21:11
Haydock
Terrors from heaven. Josephus, in his history of this war, in which Jerusalem was destroyed by Titus, (lib. vii. Luke 12) relates, at length, many of the prodigies which were the forerunners of the dreadful end of this unfortunate city. During a whole year a meteor, like a flaming sword, was seen impending over the city. There were likewise seen in the air, appearances of chariots and numerous armies, which pressed one upon another. On the night of Pentecost, the priests, after a confused noise, heard distinctly these words, "Let us go hence;" which are supposed to have been spoken by the angels, who had hitherto guarded and protected the holy city, but now were taking their leave of it. Josephus was in the Roman camp, before the city, during the siege, and an eye-witness of what passed on the occasion. (Haydock)
21:12
Calmet
This verse is spoken to the apostles alone; and was verified, by most of them having been martyred and put to death, before the destruction of Jerusalem. (Calmet)
21:15
St. Ambrose
I will give, etc. In some parts it is said, that Christ himself will speak by the mouths of his disciples, as in this passage of St. Luke; in other places, as St. Matthew Luke 16. that the Father will speak; and St. Matthew Luke 10. that the Spirit of the Father will speak. In these different texts there is no contradiction, but a most perfect harmony. What one of the divine Persons says, all three say; for the voice of the Trinity is only one. (St. Ambrose)
21:18
Ven. Bede
A hair of your head, etc. A hair shall not perish from the head of the disciples of Christ; because not only their most heroic actions, and their public confessions of his name, but even their passing thoughts shall be crowned with adequate rewards. (Ven. Bede)
21:19
St. Gregory
In your patience, etc. We then truly possess our souls, when we live in all things perfect, and from the citadel of virtue command and control all the motions of the mind and heart. (St. Gregory, Mag. Moral. V. Luke 13.)
21:22
Ven. Bede
Days of vengeance, etc. These are truly the days of vengeance; days, that will arise to punish this people for having spilt the blood of the Lord. (Ven. Bede)
21:24
Whoever reads Josephus's history of the calamities which befell Jerusalem before its destruction, will find none of these terrible menaces unfulfilled. Seventy thousand were carried away captives in this war. After the soldiers were weary of killing, Titus ordered the finest of the young men to be kept to adorn his triumph. The number of captive Jews was so great in Rome, as to make the heathen poet, Rutilius Numantianus, who lived about the year 410, complain of it as a great burden to the empire. Atque utinam nunquam Judea subacta fuisset Pompeii bellis, imperioque Titi; Latius excisae pestis contagia serpunt Victoresque suos natio victa premit.
Calmet
Trodden down, etc. After Jerusalem had been taken and destroyed by the Romans, another city was built from its ruins, called Aelia, after the name of the emperor Aelius Adrian. This was inhabited by pagans and some Christians for the Jews were forbidden even to come near it, for more than two or three centuries. Tertullian informs us, that they even bought, at a great price, permission to see it at a distance, and drop a tear over the ashes of their ancient and ill-fated country. Thus was Jerusalem trodden under foot, till the time of the nations was accomplished; that is, till Christianity, in every nation, had triumphed over the persecution of paganism. (Calmet)
Witham
Till the times of the nations be fulfilled. According to the common exposition of this, and some other places, the Jews from the time of the destruction of their temple and city, under Titus Vespasian; and especially from their utter destruction under the emperor Adrian, in punishment of their obstinate blindness, shall remain dispersed through the world under miseries and oppressions, till the gospel hath been preached to all nations; then, not long before the end of the world, the Jews shall be converted, and acknowledge Jesus to be their true Messias. See Romans 11:25. (Witham)
21:26
Calmet
The powers of heaven, etc. Some explain this of the angels, who shall be terrified and tremble at the sight of so many calamities. Others understand it of the heavenly bodies, the sun, moon, stars, etc. which shall in some sort, likewise, be confused in the general dissolution. The prophets often make use of such expressions, when speaking of the fall of monarchies, or the ruin of nations. The heavens shall be astonished and moved, etc. (Ezechiel 32:7; Joel 3:15.) (Calmet)
21:27
Calmet
The Jews shall not see him corporally, but at the last judgment. Then, says the Scripture, (Zacharias 12:10.) They shall see him whom they pierced with nails. But in the ruin of Jerusalem, all who will compare his predictions with the event, can evidently see that this was the day of his coming, so plainly marked in his words. Every body could see that this was evidently the hand of God that punished them. (Calmet)
21:37
Witham
In the mount that is called Olivet. In this last week, Christ, after preaching in the day-time in the temple, when constantly in the evenings to pray in the garden of Gethsemani, as Judas knew very well. See Luke 22:39. (Witham)
21:1
Concordance Mr. 12, 14.
21:4
4. Of her penurie.) To offer or giue almes of our superfluites, is not so acceptable nor meritorious, as to bestow some of that which is of our necessarie prouision, and which we may hardly spare from our selues: for, that procedeth of greater zeale, vvil, and intention, which be more respected of God then the substance of the gift.
21:6
Concordance Mt. 24, 1. Mar. 13, 1.
This was fulfilled 40 yeres after the death of Christ, the 19 of August, being the very moneth and day where in the Babylonians burnt it: from the first building thereof by Salomō 1•30 yeres, from the reedifying thereof vnder Cyrus, 639 yeres. Iosep. de bel. Iud. li. 9 cap. 10.
21:7
TVESDAY night.
21:8
Many falseprophets & Heretikes. See An. Mt. 24. Mr. 13.
21:9
In the liturgy The Gospel for many Martyrs.
21:12
Great persecutiō of Catholike men.
21:25
Concordance Eze. 32, 7. Ioel. 3, 15.
In the liturgy The Gospel vpō the 1 Sunday in Aduent.
21:36
Concordance 〈Greek〉. See Annot. c. 20, 15.
21:37
Solitarinesse or eremitage (as S. Gregorie Nazian. saith) is a goodly thing, this doth the mount Carmel of Elias teach, Iohns desert, & that mount vnto which IESVS often retired, & was quietly alone with him self. Ser. 26 de amore pauperum.
21:1
Tertullian † AD 220 The Five Books Against Marcion 4.44.4
… He expunged nineteen verses out of chap. xix., from the end of ver. 27 to the beginning of ver. 47 . In chap. xx. he omitted ten verses, from the end of ver. 8 to the end of ver. 18 . He rejected also verses 37 and 38 , in which there is a reference to Moses. Marcion also erased of
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… 22 .) And Himself in fact forgives the transgressions against Him. So do we also, because we know that this is the very goal of Christianity, continually discourse thereof. Nothing is more frigid than a Christian, who cares not for the salvation of others. Thou canst not here plead poverty: for she that cast down the two mites, shall be thine accuser. (
St Jerome † AD 420 The Letters of St. Jerome 14.8
… The clergy feed Christ’s sheep; I as a monk am fed by them. They live of the altar: I, if I bring no gift to it, have the axe laid to my root as to that of a barren tree. Nor can I plead poverty as an excuse, for the Lord in the gospel has praised an aged widow for casting into the treasury the last two coins that she had.
St Jerome † AD 420 The Letters of St. Jerome 145
… Christ accepts the sacrifices made for him according as he who makes them has a willing mind. Never were any men poorer than the apostles; yet never any left more for the Lord than they. The poor widow in the gospel who cast but two mites into the treasury was set before all the men of wealth because she gave all that she had.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.7
… This narrative, however, of the poor widow who cast two mites into the treasury is reported only by two of them, namely, Mark and Luke.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 126.8
… Peace. Said the Angels, Peace on earth unto rich men? No, but, “Peace on earth unto men of a good will.” Zacchæus had a strong will, Zacchæus had great charity. …Did then that widow who cast her two farthings into the treasury, sow little? Nay, as much as Zacchæus. For she had narrower means, but an equal will. She gave her two mites
21:2
St Gregory Thaumaturgus † AD 270 The Oration and Panegyric Addressed to Origen 3
… Thus is it laid down in the sacred writings,
St John Chrysostom † AD 407 Instructions to Catechumens 2.4
… For it is not possible by spending money to accomplish these things, but by exhibiting a right disposition; almsgiving especially needs money, but even it shines forth in greater degree through poverty. For she who spent the two mites was poorer than all men, and yet surpassed all.
St John Chrysostom † AD 407 A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself 6
… This is a mere pretext and pretence. For if you grieve on this account know certainly that poverty is no bar to almsgiving. For even if you are infinitely poor you are not poorer than the woman who possessed only a handful of meal, and the one who had only two mites,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 1
Moreover, this our discourse, of Almsgiving I mean, fits not only the rich, but also the needy. Yea even if there be any person who supporteth himself by begging, even for him is this word. For there is no one, so poverty-stricken, however exceeding poor he may be, as not to be able to provide “two mites.” (
Pope St Leo I the Great † AD 461 Sermons 42
… Therefore those who do the things which are good must have no manner of fear lest the power of doing should fail them; since in the gospel the widow’s devotion is extolled in the case of her two mites, and voluntary bounty gets its reward for a cup of cold water
21:3
Tatian † AD 180 The Diatessaron 32
[12] And when Jesus sat down over against the treasury, he observed how the multitudes were casting their offerings into the treasury: and many rich men were [13, 14] throwing in much. And there came a poor widow, and cast in two mites.
St Cyprian of Carthage † AD 258 On Works and Alms 15
… For all these have, of that which they had in abundance, cast in unto the offerings of God; but she of her penury hath cast in all the living that she had.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.30
… Blessed, indeed, is he who forsakes all and follows Him, but blessed also is he who does what he can to the best of his powers with what he has. The Lord preferred the two mites of the widow to all the gifts of the rich, for she gave all that she had, but they only gave a small part out of all their abundance.
St Ambrose of Milan † AD 397 Concerning Repentance 2.9
82. Ananias was poor, when after selling his land he brought the money to the apostles, and was not able with it to pay his debt, but involved himself the more. That widow was rich who cast her two small pieces into the treasury, of whom Christ said: “This poor widow hath cast in more than they all.”
St Ambrose of Milan † AD 397 Concerning Widows 5
… For by the voice of the Lord that widow is preferred to all of whom it was said: “This widow hath cast in more than all.”
21:4
Tatian † AD 180 The Diatessaron 32
… and many rich men were [13, 14] throwing in much. And there came a poor widow, and cast in two mites. And Jesus called his disciples, and said unto them, Verily I say unto you, This poor [15] widow cast into the treasury more than all the people: and all of these cast into the place of the offering of God
St Irenaeus of Lyons † AD 202 Against Heresies 4.18.2
… as that poor widow acted who cast all her living into the treasury of God.
21:6
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
… For they were in travail to know the day of His coming, because of their eager desire to behold that glory, which is the cause of countless blessings. And these two things do they ask him, when shall these things be? that is, the overthrow of the temple; and, what is the sign of thy coming? But Luke saith,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… 44 .) And “these shall go into everlasting life, but these into everlasting punishment.” ( Matt. xxv. 46 .) Now if the life be eternal, the punishment is eternal. Seest thou not how severely He threatened the Jews? Then have the things threatened come to pass, or were those that were told them a mere talk? “One stone shall not remain upon another.” (
21:7
Tatian † AD 180 The Diatessaron 41
[33] And when Jesus sat on the mount of Olives opposite the temple, his disciples, Simon Cephas and James and John and Andrew, came forward unto him, and said unto him [34] between themselves and him,
Tertullian † AD 220 The Five Books Against Marcion 4.39
… and evidently no more will have been promised by your Christ than by my Son of man. (If you examine) the whole passage of this Gospel Scripture, from the inquiry of the disciples
21:8
Tatian † AD 180 The Diatessaron 41
… 157] of thy coming and the end of the world. Jesus answered and said unto them, Days will come, when ye shall long to see one of the days of the Son of [36, 37] man, and shall not behold.
Tertullian † AD 220 The Five Books Against Marcion 4.39
… But when “they shall by and by come and say, I am Christ,”
Tertullian † AD 220 The Five Books Against Marcion 5.1
… but his profession is only rendered valid by the authority of a second person. One man signs, another countersigns; one man appends his seal, another registers in the public records. No one is at once a proposer and a seconder to himself. Besides, you have read, no doubt, that “many shall come, saying, I am Christ.”
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 8
… for many shall come in my name, saying, I am Christ, and the time draweth near: go ye not therefore after them. But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not yet by and by.”
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 10
… And there shall be false teachers among you, who privily shall bring in damnable heresies.” After him, John the theologian, and the beloved of Christ, in harmony with him, cries, “The children of the devil are manifest; and even now are there many antichrists; but go not after them.
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 2.5
… Moreover, concerning these very men, warnings are not wanting to us, for the Lord foretold: “Take heed that ye be not deceived: for many shall come in My Name, saying, I am Christ; and the time draweth near: go ye not therefore after them.”
St Athanasius of Alexandria † AD 373 Deposition of Arius 5
… And concerning these same persons, we have not been left without instruction; for our Lord has forewarned us; “Take heed lest any man deceive you: for many shall come in My name, saying, I am Christ, and the time draweth near, and they shall deceive many: go ye not after them
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.1
… Wherefore as if by His prophetic warnings He would seal up His instructions in our hearts as His own peculiar treasure, the Lord said, ‘Take heed that no man deceive you: for many shall come in My name, saying, I am he; and the time draweth near; and they shall deceive many: go ye not therefore after them
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.16
206. When questioned also about a sign by His disciples, He answered: “Take heed that ye be not deceived. For many shall come in My name, saying I am Christ;”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 1.6
… Nor were we without forewarning respecting these very persons: for the Lord himself said: ‘Take heed that no man deceive you: for many shall come in my name, saying, I am Christ: and shall many deceive many’; and ‘the time is at hand; Go ye not therefore after them.’
21:9
Tertullian † AD 220 The Five Books Against Marcion 4.39
… Now, let us see what are the signs which He ascribes to the times. “Wars,” I observe, “and kingdom against kingdom, and nation against nation, and pestilence, and famines, and earthquakes, and fearful sights, and great signs from heaven”
21:10
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.19
… And in those that are thus, in them Christ dwells. The time of summer is at hand, and the fig-tree has budded and its leaves have come out —the signs that our Redeemer gave have begun to be fulfilled. For he said:— People shall rise against people and kingdom against kingdom. And there shall be famines and pestilences and terrors from heaven .
21:11
Tatian † AD 180 The Diatessaron 41
… and they shall say, The time is come [39] near, and shall lead many astray: go not therefore after them. And when ye hear of wars and tidings of insurrections, see to it , be not agitated: for these things must [40] first be; only the end is not yet come. Nation shall rise against nation, and kingdom [41] against kingdom:
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.16
206. When questioned also about a sign by His disciples, He answered: “Take heed that ye be not deceived. For many shall come in My name, saying I am Christ;” and further on He says: “and great earthquakes shall be in divers places, and famines, and pestilences, and terrors from heaven, and there shall be great signs.”
21:12
Tatian † AD 180 The Diatessaron 41
… Nation shall rise against nation, and kingdom [41] against kingdom: and great earthquakes shall be in one place and another, and there shall be famines and deaths and agitations: and there shall be fear and terror and great signs that shall appear from heaven, and there shall be great [42, 43] storms All these things are the beginning of travail.
Tertullian † AD 220 The Five Books Against Marcion 4.39
… but surely as the good God, He would have frustrated rather than advanced events so sad and terrible, if they had not been His own (decrees). “But before all these,” He foretells that persecutions and sufferings were to come upon them, which indeed were “to turn for a testimony to them,” and for their salvation.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 4.7.7
7. While exposing his mysteries he says that Basilides wrote twenty-four books upon the Gospel,
21:13
Tatian † AD 180 The Diatessaron 41
… But before all of that, they shall lay hands upon you, and persecute you, and deliver you unto the synagogues [44] and into prisons, and bring you before kings and judges for my name’s sake.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 47
… i. 16 .) For this is not to witness, but the contrary. And indeed that others should deny (Him) is nothing wonderful: but that we who have been called to bear witness should deny Him, is a grievous and a heinous thing: this of all things does the greatest hurt to our cause. “It shall be to (your)selves for a testimony.” (
21:14
Tatian † AD 180 The Diatessaron 41
… And [45] that shall be unto you for a witness. But first must my gospel be preached unto all [46] nations. And when they bring you into the synagogues before the rulers and the authorities, be not anxious beforehand how ye shall answer for yourselves, or what ye [47, 48] shall say: because it is not ye that speak, but the Holy Spirit.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 76.5
… for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.” And again: “Settle it therefore in your hearts, not to meditate before what ye shall answer; for I will give you a mouth and wisdom, which your adversaries shall not be able to resist.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 10
… For it shall be given you in that hour what ye shall speak. For it is not ye who speak, but the Spirit of your Father who speaketh in you.” And again: “Settle it in your hearts not to meditate before how to answer. For I will give you a mouth and wisdom, which your adversaries shall not be able to resist.”
21:15
Tatian † AD 180 The Diatessaron 41
… And when they bring you into the synagogues before the rulers and the authorities, be not anxious beforehand how ye shall answer for yourselves, or what ye [47, 48] shall say: because it is not ye that speak, but the Holy Spirit. Lay it to your heart, not [49] [Arabic, p. 158] to be anxious before the time what ye shall say:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
For lest they should say, “How shall we be able to persuade men, when such things are taking place?” He bids them be confident as to their defense also. And elsewhere indeed He saith, “I will give you a mouth and wisdom;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 72
… and that Christ took him alone with Peter into the mountain, ( Matt. xvii. 1 ,) and another time again when He went into a house? ( Luke viii. 51 .) What high praise also has he himself passed on Peter without concealment, telling us that Christ said, “Peter, lovest thou Me more than these?” (
21:16
Tatian † AD 180 The Diatessaron 41
… and I shall give you understanding and wisdom, which all your adversaries shall not be able to gainsay. [50] And then shall they deliver you unto constraint, and shall kill you: and ye shall be [51] hated of all nations because of my name. And then shall many go astray, and they [52] shall hate one another, and deliver one another unto death.
Tertullian † AD 220 The Five Books Against Marcion 4.39
… “The Lord hath given to me the tongue of the learned, that I should know how to speak a word in season (to him that is weary);” except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.21
… for He said:— If they have persecuted Me, they will also persecute you. And because of this they will persecute you, that ye are not of the world, even as I was not of it . For He wrote before for us:— Your fathers and your brothers and your family will deliver you up, and all men shall hate you for My name’s sake.
21:17
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.30
In the Gospel according to Luke: “And ye shall be hated of all men for my name’s sake.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.7
… but gave them one, whereby they might find comfort, in these words: “In your patience shall ye possess your souls;” and declared even of their very bodies, which might be put to death by their enemies, and seemingly be utterly annihilated, that not a hair of their heads should perish.
21:18
Tatian † AD 180 The Diatessaron 41
… and ye shall be [51] hated of all nations because of my name. And then shall many go astray, and they [52] shall hate one another, and deliver one another unto death. And your parents, and your brethren, and your kinsfolk, and your friends shall deliver you up, and shall [53, 54] slay some of you.
St Hippolytus † AD 235 Treatise on Christ and Antichrist 64
… who shall bring the conflagration and just judgment upon all who have refused to believe on Him. For the Lord says, “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” “And there shall not a hair of your head perish.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 263.4
… These things are indeed withdrawn so as to be no longer perceived by the senses of the living, that the absence of the dead may make surviving friends mourn for them. But seeing that even the bodies of the dead shall not perish (as not even a hair of the head shall perish),
St Augustine of Hippo † AD 430 City of God 22.12
But their way is to feign a scrupulous anxiety in investigating this question, and to cast ridicule on our faith in the resurrection of the body, by asking, Whether abortions shall rise? And as the Lord says, “Verily I say unto you, not a hair of your head shall perish,”
St Augustine of Hippo † AD 430 City of God 22.14
What, then, are we to say of infants, if not that they will not rise in that diminutive body in which they died, but shall receive by the marvellous and rapid operation of God that body which time by a slower process would have given them? For in the Lord’s words, where He says, “Not a hair of your head shall perish,”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.3
… for a spirit hath not flesh and bones, as ye see me have.” And one of the disciples also, handling His scars, exclaimed, “My Lord and my God!” And whereas the entire integrity of that flesh was apparent, this was shown in that which He had said when exhorting His disciples: “There shall not a hair of your head perish.”
St Augustine of Hippo † AD 430 On Patience 7
… Whence the Lord Jesus exhorting his Martyrs to patience, hath promised of the very body a future perfect entireness, without loss, I say not of any limb, but of a single hair. “Verily I say unto you,” saith He, “a hair of your head shall not perish.”
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 4
4. “But” (say I) “in such a slaughter-heap of dead bodies, could they not even be buried? not this, either, doth pious faith too greatly dread, holding that which is foretold that not even consuming beasts will be an hindrance to the rising again of bodies of which not a hair of the head shall perish.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 12.15
… For if He disregarded them, He would not create them. For He verily both created our hairs, and still taketh count of them. But thou wilt say, though they are preserved at present, perhaps they will perish. On this point also hear His word, “Verily I say unto you, there shall not an hair of your head perish.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 52.11
… And, therefore, He did not allude to the totality of men, but to the creature in its personal integrity, that is, to spirit, and soul, and body; or all that which makes us the intelligent, living, visible, and palpable beings we are. For He who said, “Not a hair of your head shall perish,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.12
… May I hold fast justice, not consent to iniquity. Let him vent his rage on the flesh, the trap will be broken, and I will fly to my Lord, that saith to me, “Do not fear them that kill the body, but the soul are not able to kill.” And for the body itself He hath given security, saying, “A hair of your head shall not perish.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.7
… when this very part of him, against which alone her persecutors could rage, shall be renewed. “Fear not them that kill the body, but cannot kill the soul.” And what perisheth? what kill they?…Why then art thou anxious about the rest of thy members, when thou shalt not lose even a hair?
21:19
Tatian † AD 180 The Diatessaron 41
… and ye shall be [51] hated of all nations because of my name. And then shall many go astray, and they [52] shall hate one another, and deliver one another unto death. And your parents, and your brethren, and your kinsfolk, and your friends shall deliver you up, and shall [53, 54] slay some of you. But a lock of hair from your heads shall not perish.
Tertullian † AD 220 The Five Books Against Marcion 4.39
… That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name, I need not again refer to. But “by patience,” says He, “ye shall yourselves be saved.”
St Jerome † AD 420 The Letters of St. Jerome 108.18
… “fear ye not the reproach of men, neither be ye afraid of their revilings; for the moth shall eat them up like a garment, and the worm shall eat them like wool”: and she quoted His own words, “In your patience ye shall win your souls”:
St Augustine of Hippo † AD 430 On Patience 6
… The Lord saith, “In your patience ye shall possess your souls:”
Pope St Leo I the Great † AD 461 Sermons 31
… Follow after humility which the Son of God deigned to teach His disciples. Put on the power of patience, in which ye may be able to gain
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.9
… but a far greater thing is that which is conquered by patience, since the mind itself is by itself overcome, and subjects itself to itself, when patience compels it to bridle itself within. Let the impatient hear what the Truth says to His elect; In your patience ye shall possess your souls (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… For what says He? The world shall rejoice and ye shall lament ( Joh. xvi. 20 ). With what hope? With what promise? A little afterwards it is added, I will see you again, and your heart shall rejoice, and your joy no man shall take from you ( Ibid. 22 ). Hence again He says to His disciples, In your patience shall ye possess your souls (
21:20
Tatian † AD 180 The Diatessaron 42
… Woe to them that are with child and to them that give suck in those days! there shall be great [9] distress in the land, and wrath against this nation. And they shall fall on the edge of the sword, and shall be taken captive to every land: and Jerusalem shall be trodden down of the nations, until the times of the nations be ended.
Tertullian † AD 220 The Five Books Against Marcion 4.39
… Then, having shown what was to be the period of the destruction, even “when Jerusalem should begin to be compassed with armies,”
Origen † AD 254 Origen Against Celsus 2.13
… Now in these it is recorded, that “when ye shall see Jerusalem compassed about with armies, then shall ye know that the desolation thereof is nigh.”
Origen † AD 254 Origen's Commentary on Matthew 14.19
… And what was more unseemly than the fact, that they all said in His case, “Crucify Him, crucify Him,” and “Away with such a fellow from the earth”? And can this be freed from the charge of unseemliness, “His blood be upon us, and upon our children”? Wherefore, when He was avenged, Jerusalem was compassed with armies, and its desolation was near,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.7.6
6. And then, as if speaking concerning the people, he says, “For there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations. And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” And again:
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.7.7
7. If any one compares the words of our Saviour with the other accounts of the historian concerning the whole war, how can one fail to wonder, and to admit that the foreknowledge and the prophecy of our Saviour were truly divine and marvellously strange.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… For teaching is food, even to the Giver of food. Come hither then, and let us partake of the Law, but in a Gospel manner, not a literal one; perfectly, not imperfectly; eternally, not temporarily. Let us make our Head, not the earthly Jerusalem, but the heavenly City; not that which is now trodden under foot by armies,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.77
… Luke’s method of putting it, again, is neither, “And when ye shall see the abomination of desolation stand in the holy place,” nor “where it ought not,” but, “And when ye shall see Jerusalem compassed with an army, then know that the desolation thereof is nigh.”
21:21
Tatian † AD 180 The Diatessaron 42
[1] But when ye see Jerusalem with the army compassing it about, then know that [2] its desolation is come near.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.77
… and let him which is on the house-top not come down to take anything out of his house; neither let him which is in the field return back to take his clothes,” is reported also by Mark almost in so many words. On the other hand, Luke’s version proceeds thus: “Then let them which are in Judæa flee to the mountains.”
21:22
Tatian † AD 180 The Diatessaron 42
[1] But when ye see Jerusalem with the army compassing it about, then know that [2] its desolation is come near. Those then that are in Judæa at that time shall flee to the mountain; and those that are within her shall flee; and those that are in the [3] villages shall not enter her.
21:23
Tatian † AD 180 The Diatessaron 42
… and let him that is on the [7] roof not go down, nor enter in to take anything from his house: and let him that is in [8] [Arabic, p. 159] the field not turn behind him to take his garment.
Tertullian † AD 220 To His Wife i.5
… 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,”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.7.6
6. And then, as if speaking concerning the people, he says,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.17
… Josiah because of the iniquity of Israel rent his clothes ; and Jesus because of the iniquity of the people rent the vail of the Holy Temple . Josiah said:— Great is the wrath that shall come upon this people; and Jesus said:— There shall come wrath upon this people, and they shall fall by the edge of the sword .
21:24
Tatian † AD 180 The Diatessaron 42
… and let him that is on the [7] roof not go down, nor enter in to take anything from his house: and let him that is in [8] [Arabic, p. 159] the field not turn behind him to take his garment. Woe to them that are with child and to them that give suck in those days! there shall be great [9] distress in the land, and wrath against this nation.
Tertullian † AD 220 On the Resurrection of the Flesh 22
… For after He had declared that “Jerusalem was to be trodden down of the Gentiles, until the times of the Gentiles should be fulfilled,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… xvi. 27 ); learned that they shall then sit and judge the twelve tribes of Israel ( Luke xxi. 27 ); learned that the Jews would be cast out, and in their stead the Gentiles should come in ( Matt. xix. 28 ). For, tell me, which is greater? to learn that a person will reign, or to learn the time when? (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 41.11
… Rooted out of the kingdom were they, dispersed were they. He, raised up, requited them tribulation, He requited them unto admonition, not yet unto condemnation. For the city wherein the people raged, as a ramping and a roaring lion, crying out, “Crucify Him, Crucify Him,” the Jews rooted out therefrom, hath now Christians, by not one Jew is inhabited.
21:25
Tatian † AD 180 The Diatessaron 42
… Pray therefore that your flight be not in winter, nor on a sabbath: [17] there shall be then great tribulation, the like of which there hath not been from the [18] beginning of the world till now, nor shall be. And except the Lord had shortened those days, no flesh would have lived: but because of the elect, whom he elected, [19] he shortened those days.
Tertullian † AD 220 The Five Books Against Marcion 4.39
… “portents in the sun, and the moon, and the stars, and upon the earth distress of nations in perplexity—like the sea roaring—by reason of their expectation of the evils which are coming on the earth.”
Tertullian † AD 220 On the Resurrection of the Flesh 22
… against this world and dispensation (even as Joel had done, and Daniel, and all the prophets with one consent ), that “there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men’s hearts failing them for fear, and for looking after those things which are coming on the earth.”
21:26
Tatian † AD 180 The Diatessaron 42
… but because of the elect, whom he elected, [19] he shortened those days. And there shall be signs in the sun and the moon and the stars; and upon the earth affliction of the nations, and rubbing of hands for the confusion [20] [Arabic, p. 160] of the noise of the sea, and an earthquake:
Tertullian † AD 220 The Five Books Against Marcion 4.39
That “the very powers also of heaven have to be shaken,”
Tertullian † AD 220 On the Resurrection of the Flesh 22
… and then shall they see the Son of man coming in the clouds, with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh.”
21:27
Tertullian † AD 220 The Five Books Against Marcion 4.39
… But what does the Lord say afterwards? “And then shall they see the Son of man coming from the heavens with very great power. And when these things shall come to pass, ye shall look up, and raise your heads; for your redemption hath come near,” that is, at the time of the kingdom, of which the parable itself treats.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… 9 ); that when He ascended He sat on the right hand of God ( Luke xxii. 69 ); and what is still more stupendous, that Flesh is seated in heaven, and adored by Angels, and that He will come again ( Mark xvi. 19 ); they learned what is to take place in the judgment ( Matt. xvi. 27 ); learned that they shall then sit and judge the twelve tribes of Israel (
21:28
Tatian † AD 180 The Diatessaron 42
… and then shall appear the sign of the Son of man in heaven: and at that time all the tribes of the earth shall wail, and look unto the Son [23] of man coming on the clouds of heaven with power and much glory. And he shall send his angels with the great trumpet, and they shall gather his elect from the four [24] winds, from one end of heaven to the other.
St Hippolytus † AD 235 Treatise on Christ and Antichrist 64
… who shall bring the conflagration and just judgment upon all who have refused to believe on Him. For the Lord says, “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.”
St John Chrysostom † AD 407 Homilies on Ephesians 2
For our absolute redemption takes place then.
21:29
Tertullian † AD 220 The Five Books Against Marcion 4.39
… Reflect, in short, on the picture presented in the parable: “Behold the fig-tree, and all the trees; when they produce their fruit, men know that summer is at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is very near.”
Tertullian † AD 220 On the Resurrection of the Flesh 22
… He immediately annexes a parable of this in “the trees which are tenderly sprouting into a flower-stalk, and then developing the flower, which is the precursor of the fruit.”
21:30
St Basil the Great † AD 379 The Letters 52.3
… And when we are taught that the Son is of the substance of the Father, begotten and not made, let us not fall into the material sense of the relations. For the substance was not separated from the Father and bestowed on the Son; neither did the substance engender by fluxion, nor yet by shooting forth
21:31
Tertullian † AD 220 The Five Books Against Marcion 4.39
… And when these things shall come to pass, ye shall look up, and raise your heads; for your redemption hath come near,” that is, at the time of the kingdom, of which the parable itself treats. “So likewise ye, when ye shall see these things come to pass, know ye that the kingdom of God is nigh at hand.”
Tertullian † AD 220 On the Resurrection of the Flesh 22
… He immediately annexes a parable of this in “the trees which are tenderly sprouting into a flower-stalk, and then developing the flower, which is the precursor of the fruit.” “So likewise ye,” (He adds), “when ye shall see all these things come to pass, know ye that the kingdom of heaven is nigh at hand.”
St Cyprian of Carthage † AD 258 On the Mortality 2
… Behold, the very things occur which were spoken; and since those occur which were foretold before, whatever things were promised will also follow; as the Lord Himself promises, saying, “But when ye see all these things come to pass, know ye that the kingdom of God is at hand.”
St Jerome † AD 420 Against Jovinianus 2.3
3. The apostle Peter, to whom it was said, “He that is bathed needeth not to wash again,” and “Thou art Peter, and upon this rock I will build my Church,” through fear of a maid-servant denied Him. Our Lord himself says,
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Tertullian † AD 220 The Five Books Against Marcion 4.39
… and evidently no more will have been promised by your Christ than by my Son of man. (If you examine) the whole passage of this Gospel Scripture, from the inquiry of the disciples down to the parable of the fig-tree
St Jerome † AD 420 The Letters of St. Jerome 58.3
… the sound of the apostles went out into all the earth and their words into the ends of the world. The Saviour Himself speaking to His disciples in the temple said: “arise, let us go hence,” and to the Jews: “your house is left unto you desolate.” If heaven and earth must pass away,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 55.10
Most certainly truth makes no such answer. This empire which thou hast given “without term of years,” is it on earth, or in heaven? On earth assuredly. And even if it were in heaven, yet “heaven and earth shall pass away.”
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Tatian † AD 180 The Diatessaron 42
… Be wakeful then: since ye know not when the lord of the house cometh, in the evening, or in the middle of the night, or when the [36] cock croweth, or in the morning; lest he come unexpectedly, and find you sleeping. [37] The thing that I say unto you, unto all of you do I say it, Be ye watchful.
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.3
… “Take heed to yourselves, and watch continually upon every occasion, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and that day shall come upon you unawares; for as a snare shall it come upon all dwelling upon the face of the earth.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.37.3
3. For this reason the Lord also said, “Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven.” And, “Take heed to yourselves, lest perchance your hearts be overcharged with surfeiting, and drunkenness, and worldly cares.”
Tertullian † AD 220 The Five Books Against Marcion 4.39
… only let His word remain for evermore! And so Isaiah predicted that it should. Let the disciples also be warned, “lest their hearts be overcharged with surfeiting and drunkenness, and cares of this world; and so that day come upon them unawares, like a snare”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 5.5
… And therefore it is ordered that a virgin shall not taste of this vine, so that she may be sober and watchful from the cares of life, and may kindle the shining torch of the light of righteousness for the Word. “Take heed to yourselves,” says the Lord,
St Jerome † AD 420 The Letters of St. Jerome 54.9
… Contrariwise they tell us that warm food and old wine are good for the old who suffer from humours and from chilliness. Hence it is that the Saviour says “Take heed to yourselves lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life.”
St Augustine of Hippo † AD 430 The Confessions 10.31
45. I hear the voice of my God commanding, let not “your hearts be overcharged with surfeiting and drunkenness.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.77
… For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass.”
John Cassian † AD 435 The Conferences of John Cassian 9.4
… and leaving things low and earthly will be transported to those that are heavenly and invisible. Wherefore we are well warned by the Lord’s command: “Take heed that your hearts be not weighed down by surfeiting and drunkenness and the cares of this world.”
Pope St Leo I the Great † AD 461 Sermons 19
When the Saviour would instruct His disciples about the Advent of God’s Kingdom and the end of the world’s times, and teach His whole Church, in the person of the Apostles, He said, “Take heed lest haply your hearts be overcharged with surfeiting and drunkenness, and care of this life
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.7
… To guard against this, the Redeemer of the human race, when He would restrain us from gluttony, saying, Take heed to yourselves that your hearts be not overcharged with surfeiting and drunkenness (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.19
Wherefore, lest either gluttonous appetite throw the one sort off their guard, or the afflicted flesh trip up the other by elation, let the former hear this from the mouth of the Truth, And take heed to yourselves, lest at any time your hearts be overcharged in surfeiting and drunkenness and cares of this world (
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Tatian † AD 180 The Diatessaron 42
[29] Take heed to yourselves, that your hearts become not heavy with inordinate desire, and drunkenness, and the care of the world at any time, and that day come [30] upon you suddenly:
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.7
… 34 ), forthwith added, Or with cares of this life: and in the same place also, with design to add fearfulness to the warning, He straightway said, Lest perchance that day come upon you unawares ( Ibid .): and He even declares the manner of that coming, saying, For as a snare shall it come on all them that dwell on the face of the whole earth (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.19
… 34 ). And in the same place there is added a profitable fear; And so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth (
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Tatian † AD 180 The Diatessaron 42
[29] Take heed to yourselves, that your hearts become not heavy with inordinate desire, and drunkenness, and the care of the world at any time, and that day come [30] upon you suddenly: for it is as a shock that shocks all the inhabitants that are on the [31] face of the whole earth.
Tertullian † AD 220 On the Resurrection of the Flesh 22
… into a flower-stalk, and then developing the flower, which is the precursor of the fruit.” “So likewise ye,” (He adds), “when ye shall see all these things come to pass, know ye that the kingdom of heaven is nigh at hand.” “Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all those things, and to stand before the Son of man;”
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Tertullian † AD 220 The Five Books Against Marcion 4.39
… Like this will be found the admonition of Moses,—so that He who delivers from “the snare” of that day is none other than He who so long before addressed to men the same admonition. Some places there were in Jerusalem where to teach; other places outside Jerusalem whither to retire
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Tertullian † AD 220 The Five Books Against Marcion 4.39
… “In my house did they find me, and there did I speak with them.” “But at night He went out to the Mount of Olives.” For thus had Zechariah pointed out: “And His feet shall stand in that day on the Mount of Olives.” Fit hours for an audience there also were. “Early in the morning”
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The Gloss non occ.
Our Lord having rebuked the covetousness of the Scribes who devoured widows’ houses, commends the almsgiving of a widow; as it is said, And he looked up, and saw the rich men casting into the treasury, & c.
St Bede † AD 735
In the Greek language, φυλάξαι signifies to keep, and gaza in Persian means riches, hence gazophylacium is used for the name of the place in which money is kept. Now there was a chest with an opening at the top placed near the altar, on the right hand of those entering the house of God, into which the Priests cast all the money, which was given for the Lord’s temple. But our Lord as He overthrows those who trade in His house, so also He remarks those who bring gifts, giving praise to the deserving, but condemning the bad. Hence it follows, And he saw also a certain poor widow casting in thither two mites.
St Cyril of Alexandria † AD 444
She offered two oboli, which with the sweat of her brow she had earned for her daily living, or what she daily begs for at the hands of others she gives to God, shewing that her poverty is fruitful to her. Therefore does she surpass the others, and by a just award receives a crown from God; as it follows, Of a truth I say unto you, that this poor widow hath cast in more, &c.
St Bede † AD 735
For whatever we offer with an honest heart is well pleasing to God, who hath respect unto the heart, not the substance, nor does He weigh the amount of that which is given in sacrifice, but of that from which it is taken; as it follows, For all these have cast in of their abundance, but she all that she had.
St John Chrysostom † AD 407 Hom. 1. in Ep. ad Heb., Hom. 28.
For God regarded not the scantiness of the offering, but the overflowing of the affection. Almsgiving is not the bestowing a few things out of many, but it is that of the widow emptying, herself of her whole substance. But if you cannot offer as much as the widow, at least give all that remains over.
St Bede † AD 735
Now mystically, the rich men who cast their gifts into the treasury signify the Jews puffed up with the righteousness of the law; the poor widow, the simplicity of the Church which is called poor, because it has either cast away the spirit of pride, or its sins, as if they were worldly riches. But the Church is a widow, because her Husband endured death for her. She cast two mites into the treasury, because in God’s sight, in whose keeping are all the offerings of our works, she presents her gifts, whether of love to God and her neighbour, or of faith and prayer. And these excel all the works of the proud Jews, for they of their abundance cast into the offerings of God, in that they presume on their righteousness, but the Church casts in all her living, for every thing that hath life she believes to be the gift of God.
Theophylact † 1107
Or the widow may be taken to mean any soul bereft as it were of her first husband, the ancient law, and not worthy to be united to the Word of God. Who brings to God instead of a dowry faith and a good conscience, and so seems to offer more than those who are rich in words, and abound in the moral virtues of the Gentiles.
The Latin text
Glossa
Postquam dominus redarguit Scribarum avaritiam qui domos viduarum devorabant, commendat viduae eleemosynam; unde dicitur respiciens autem vidit eos qui mittebant munera sua in gazophylacium divites
Beda
Quia sermone Graeco phylattin, servare dicitur, et gaza lingua Persica divitiae vocantur, gazophylacium locus appellari solet quo divitiae servantur. Erat autem arca foramen habens desuper posita iuxta altare ad dexteram ingredientibus domum domini, in quam mittebant sacerdotes, qui custodiebant hostias, omnem pecuniam quae deferebatur ad templum domini. Dominus autem, sicut operantes in domo sua discutit, ita et dona ferentes respicit; et quem dignum viderit, laudat; quem reprobum, damnat; unde sequitur vidit autem et quamdam viduam pauperculam mittentem aera minuta duo
Cyrillus
Duos obolos offerebat, quos cum sudoribus ad diurnum victum acquisierat; vel quae quotidie per aliena poscit suffragia, Deo donat, ostendens ei suam paupertatem fructiferam. Vincit igitur alios, et iusta censura coronatur a Deo; unde sequitur et ait illis: vere dico vobis, quia vidua haec pauper plusquam omnes misit
Beda
Acceptabile enim est Deo quicquid bono animo obtulerimus, qui cor, et non substantiam pensat, nec perpendit quantum in eius sacrificio, sed ex quanto proferatur; unde sequitur nam omnes hi ex abundanti sibi miserunt in munera Dei; haec autem ex eo quod illi deest, omnem victum quem habuit misit
Chrysostomus
Non enim paucitatem oblati, sed copiam affectus intuitus est Deus. Non est eleemosyna ex pluribus pauca impendere; sed illud viduae, quae totam sibi evacuavit substantiam. Quod si nequis tantum offerre sicut et vidua, offer saltem totum superfluum
Beda
Mystice autem divites qui in gazophylacium munera mittebant, significant Iudaeos de iustitia legis elatos; vidua pauper Ecclesiae simplicitatem; quae paupercula vocatur, quia vel superbiae spiritum, vel peccata tamquam mundi divitias abiecit; vidua vero, quia vir eius pro ea mortem pertulit. Haec in gazophylacium duo aera minuta mittit, quia in conspectu Dei, apud quem nostri operis oblationes conservantur, munera sua defert, sive dilectionem Dei et proximi, sive fidei et orationis: quae cunctis superborum Iudaeorum operibus praestant: ex abundanti enim in munera Dei immittunt Iudaei, qui de iustitia sua praesumunt: Ecclesia autem omnem victum suum mittit, quia omne quod vivit, Dei esse muneris intelligit
Theophylactus
Vel vidua potest intelligi quaelibet anima, orbata, quasi primo viro, pristina lege, et non digna copula verbi Dei; quae loco arrhae offert Deo fidem et conscientiam bonam; et ideo plus videtur offerre divitibus in sermone, et superfluentibus moralibus gentilium virtutibus
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Eusebius † AD 339
How beautiful was every thing relating to the structure of the temple, history informs us, and there are yet preserved remains of it, enough to instruct us in what was once the character of the buildings. But our Lord proclaimed to those that were wondering at the building of the temple, that there should not be left in it one stone upon another. For it was meet that that place, because of the presumption of its worshippers, should suffer every kind of desolation.
St Bede † AD 735
For it was ordained by the dispensation of God that the city itself and the temple should be overthrown, lest perhaps some one yet a child in the faith, while wrapt in astonishment at the rites of the sacrifices, should be carried away by the mere sight of the various beauties.
St Ambrose † AD 397
It was spoken then of the temple made with hands, that it should be overthrown. For there is nothing made with hands which age does not impair, or violence throw down, or fire burn. Yet there is also another temple, that is, the synagogue, whose ancient building falls to pieces as the Church rises. There is also a temple in every one, which falls when faith is lacking, and above all when any one falsely shields himself under the name of Christ, that so he may rebel against his inward inclinations.
St Cyril of Alexandria † AD 444
Now His disciples did not at all perceive the force of His words, but supposed they were spoken of the end of the world. Therefore asked they Him, saying, Master, but when shall these things be? and what sign, &c.
St Ambrose † AD 397
Matthew adds a third question, that both the time of the destruction of the temple, and the sign of His coming, and the end of the world, might be inquired into by the disciples. But our Lord being asked when the destruction of the temple should be, and what the sign of His coming, instructs them as to the signs, but does not mind to inform them as to the time. It follows, Take heed that ye be not deceived.
St Athanasius † AD 373 Orat. 1. cont. Arian.
For since we have received, delivered unto us by God, graces and doctrines which are above man, (as, for example, the rule of a heavenly life, power against evil spirits, the adoption and the knowledge of the Father and the Word, the gift of the Holy Spirit,) our adversary the devil goeth about seeking to steal from us the seed of the word which has been sown. But the Lord, shutting up in us His teaching as His own precious gift, warns us, lest we be deceived. And one very great gift He gives us, the word of God, that not only we be not led away by what appears, but even if there is ought lying concealed, by the grace of God we may discern it. For seeing that the devil is the hateful inventor of evil, what he himself is he conceals, but craftily assumes a name desirable to all; just as if a man wishing to get into his power some children not His own, should in the absence of the parents counterfeit their looks, and lead away the children who were longing for them. In every heresy then the devil says in disguise, “I am Christ, and with me there is truth.” And so it follows, For many shall come in my name, saying, I am Christ; and the time draweth near.
St Cyril of Alexandria † AD 444
For before His descent from heaven, there shall come some to whom we must not give place. For the Only-begotten Son of God, when He came to save the world, wished to be in secret, that He might bear the cross for us. But His second coming shall not be in secret, but terrible and open. For He shall descend in the glory of God the Father, with the Angels attending Him, to judge the world in righteousness. Therefore He concludes, Go ye not therefore after them.
Titus of Bostra † AD 378
Or perhaps He docs not speak of false Christs coming before the end of the world, but of those who existed in the Apostles’ time.
St Bede † AD 735
For there were many leaders when the destruction of Jerusalem was at hand, who declared themselves to be Christ, and that the time of deliverance was drawing nigh. Many heresiarchs also in the Church have preached that the day of the Lord is at hand, whom the Apostles condemn. (2 Thess. 2:2.) Many Antichrists also came in Christ’s name, of whom the first was Simon Magus, who said, This man is the great power of God. (Acts 8:10.)
The Latin text
Eusebius
Quod spectanda forent quae pertinebant ad templi structuram, manifestant historiae; et hucusque quaedam conservantur reliquiae, quibus percipiuntur quae dudum erant fabricarum vestigia. Sed dominus mirantibus templi fabricas, promulgavit quod in eo lapis super lapidem non maneret; dicitur enim et quibusdam dicentibus de templo, quod lapidibus bonis et donis exornatum esset, dixit: haec quae videtis, venient dies in quibus non relinquetur lapis super lapidem qui non destruatur. Decebat enim locum illum, propter cultorum audaciam, omnimodam desolationem pati
Beda
Divina etiam dispensatio procuravit ut civitas ipsa et templum subverteretur, ne quis forte adhuc parvulus in fide, videns illa constare, dum sacrificiorum ritum attonitus stuperet, raperetur intuitu
Ambrosius
Verum igitur dictum est de templo manufacto, quod esset subvertendum: nihil enim est manufactum quod non aut vetustas conficiat, aut vis subruat, aut ignis exurat. Tamen est et aliud templum, scilicet synagoga, cuius structura vetus, Ecclesia surgente, dissolvitur. Est etiam templum in unoquoque, quod deficiente fide labitur, et maxime si quis falso Christi nomen obtendat, quo interiorem expugnet affectum
Cyrillus
Nequaquam autem discipuli adverterant vim dictorum; sed arbitrabantur de consummatione saeculi dictum esse; et ideo quaerebant quo tempore deberent accidere; unde sequitur interrogaverunt autem illum, dicentes: praeceptor, quando haec erunt, et quod signum cum fieri incipient?
Ambrosius
Matthaeus tertiam interrogationem addidit, ut et templi tempora destruendi, et signum adventus et consummatio saeculi a discipulis quaereretur. Interrogatus autem dominus quando templi futura esset destructio, et quod signum esset eius adventus, de signis docet, de tempore non curat intimandum; sequitur enim qui dixit: videte ne seducamini
St Athanasius
Cum enim sint nobis a Deo charismata et dogmata quae sunt super hominem, tradita, scilicet caelestis conversationis forma, virtus contra Daemones, et adoptio, et notitia patris, et verbi et spiritus sancti donum; adversarius noster Diabolus circuit, quaerens nobis surripere insita semina verbi; dominus autem tamquam sua pretiosa dona in nobis sua documenta concludens, monet ne seducamur. Magnum autem quoddam donum tribuit nobis Dei verbum, ut non solum ex apparentibus non decipiamur, sed etiam si qua latentia sint, diiudicemus per spiritus gratiam. Cum enim sit odiosus Diabolus inventor malitiae, hoc quod ipse est occultat, nomen vero cunctis cupitum simulat callide: puta, si quis subicere sibi volens filios alienos, parentibus absentibus fingat eorum vultus, et filios desiderantes seducat. Ergo in unaquaque haeresum Diabolus figuratus dicit: ego sum Christus, et apud me veritas est; unde sequitur multi enim venient in nomine meo, dicentes: quia ego sum; et tempus appropinquabit
Cyrillus
Ante suum enim descensum de caelo, provenient aliqui, quibus acquiescere non oportet: voluit enim unigenitum verbum Dei, cum venit ut mundum salvaret, latere, ut crucem sustineret pro nobis; sed secundus eius adventus non erit clanculo, ut ante, sed terribilis et manifestus: descendet enim in gloria Dei patris, ministrantibus Angelis, ut mundum in iustitia iudicet; unde concludit nolite ergo ire post illos
Titus
Vel forsitan non dicit pseudochristos ante consummationem venientes, sed eos qui fuere tempore apostolorum
Beda
Multi enim imminente Hierosolymorum excidio principes extitere qui se dicerent esse christos, tempusque libertatis appropinquare. Multi etiam in Ecclesia haeresiarchae diem domini instare praedicaverunt; quos apostolus ad Thessalonicenses damnat. Multi etiam in nomine Christi venere Antichristi; quorum primus est Simon magus, cui dicebant: hic est virtus Dei, quae vocatur magna
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St Gregory the Great † AD 604 in Hom. 35. in Evang.
God denounces the woes that shall forerun the destruction of the world, that so they may the less disturb when they come, as having been foreknown. For darts strike the less which are foreseen. And so He says, But when ye shall hear of wars and commotions, &c. Wars refer to the enemy, commotions to citizens. To shew us then that we shall be troubled from within and without, He asserts that the one we suffer from the enemy, the other from our own brethren.
St Ambrose † AD 397
But of the heavenly words none are greater witnesses than we, upon whom the ends of the world have come. What wars and what rumours of wars have we received!
St Gregory the Great † AD 604
But that the end will not immediately follow these evils which come first, it is added, These things must first come to pass; but the end is not yet, &c. For the last tribulation is preceded by many tribulations, because many evils must come first, that they may await that evil which has no end. It follows, Then said he unto them, Nation shall rise against nation, &c. For it must needs be that we should suffer some things from heaven, some from earth, some from the elements, and some from men. Here then are signified the confusions of men. It follows, And great earthquakes shall be in divers places. This relates to the wrath from above.
St John Chrysostom † AD 407 Hom. 11. in Acta.
For an earthquake is at one time a sign of wrath, as when our Lord was crucified the earth shook; but at another time it is a token of God’s providence, as when the Apostles were praying, the place was moved where they were assembled. It follows, and pestilence.
St Gregory the Great † AD 604 in Hom. 35.
Look at the vicissitudes of bodies. And famine. Observe the barrenness of the ground. And fearful sights and great signs there shall be from heaven. Behold the variableness of the climate, which must be ascribed to those storms which by no means regard the order of the seasons. For the things which come in fixed order are not signs. For every thing that we receive for the use of life we pervert to the service of sin, but all those things which we have bent to a wicked use, are turned to the instruments of our punishment.
St Ambrose † AD 397
The ruin of the world then is preceded by certain of the world’s calamities, such as famine, pestilence, and persecution.
Theophylact † 1107
Now some have wished to place the fulfilment of these things not only at the future consummation of all things, but at the time also of the taking of Jerusalem. For when the Author of peace was killed, then justly arose among the Jews wars and sedition, But from wars proceed pestilence and famine, the former indeed produced by the air infected with dead bodies, the latter through the lands remaining uncultivated. Josephus also relates the most intolerable distresses to have occurred from famine; and at the time of Claudius Cæsar there was a severe famine, as we read in the Acts, (Acts 11:28.) and many terrible events happened, forboding, as Josephus says, the destruction of Jerusalem.
St John Chrysostom † AD 407
But He says, that the end of the city shall not come immediately, that is, the taking of Jerusalem, but there shall be many battles first.
St Bede † AD 735
The Apostles are also exhorted not to be alarmed by these forerunners, nor to desert Jerusalem and Judæa. But the kingdom against kingdom, and the pestilence of those whose word creepeth as a cancer, and the famine of hearing the word of God, and the shaking of the whole earth, and the separation from the true faith, may be explained also in the heretics, who contending one with another bring victory to the Church.
St Ambrose † AD 397
There are also other wars which the Christian wages, the struggles of different lusts, and the conflicts of the will; and domestic foes are far more dangerous than foreign.
The Latin text
Gregorius in Evang
Perituri mundi praecurrentia mala denuntiat dominus, ut eo minus perturbent venientia, quo fuerint praescita: minus enim iacula feriunt quae praevidentur; unde dicit cum autem audieritis praelia et seditiones, nolite terreri. Bella ad hostes pertinent, seditiones ad cives. Ut ergo nos indicet exterius interiusque turbari, aliud nos fatetur ab hostibus, aliud a fratribus perpeti
Ambrosius
Verborum autem caelestium nulli magis quam nos testes sumus, quos mundi finis invenit. Quanta praelia et quas opiniones accepimus praeliorum?
Gregorius
Sed his malis praevenientibus, quia non statim finis sequatur, adiungitur oportet haec primum fieri; sed nondum statim finis. Ultima enim tribulatio multis tribulationibus praevenitur: quia multa debent mala praecurrere, ut malum valeant sine fine nuntiare; unde sequitur tunc dicebat illis: surget gens contra gentem, et regnum adversus regnum: quia necesse est ut alia ex caelo, alia ex terra, alia ab elementis, alia ab hominibus patiamur. Hic ergo signatur perturbatio hominum; sequitur enim et terraemotus magni erunt per loca: ecce respectus irae desuper
Chrysostomus
Terraemotus enim quandoque irae signum est, nam et quando crucifixus est dominus, mota est terra; quandoque vero provisionis indicium, sicut orantibus apostolis commotus est locus in quo erant congregati. Sequitur et pestilentiae
Gregorius
Ecce inaequalitas corporum; et fames: ecce sterilitas terrae; terroresque de caelo, et signa magna erunt: ecce inaequalitas aeris: quod ad eas tempestates referendum est, quae nequaquam ordinem temporum servant: quae enim ordinate veniunt, signum non sunt. Omnia enim quae ad usum vitae accepimus, ad usum convertimus culpae; sed cuncta quae ad usum pravitatis infleximus, ad usum nobis vertuntur ultionis
Ambrosius
Occasum ergo saeculi praecedent quaedam aegritudines mundi, scilicet fames, pestilentia et persecutio
Theophylactus
Quidam autem haec non solum in consummatione futura, sed et tempore captionis Ierusalem fuisse impleta voluerunt. Auctore namque pacis perempto, merito in eis seditiones et bella locum habuerunt. Ex bellis autem pestis et fames consequitur: haec quidem aere cadaveribus infecto, illa incultis manentibus agris. Sed et Iosephus intolerabiles aerumnas evenisse recitat propter famem; et tempore Claudii Caesaris fames invaluit, ut in actibus legitur: et plurima terribilia contigerunt captionem Ierusalem indicantia, ut Iosephus narrat
Chrysostomus
Dicit autem, quod non statim finis civitatis eveniet, ut scilicet Hierosolyma capiatur, sed post praelia multa
Beda
Admonentur etiam apostoli, ne terreantur his praecurrentibus, ne Hierosolymam Iudaeamque deserant. Potest autem regnum contra regnum, et pestilentia eorum quorum sermo serpit ut cancer, et fames audiendi verbi Dei, et commotio universae terrae, et a vera fide separatio, etiam in haereticis intelligi, qui contra se invicem dimicantes, Ecclesiae victoriam faciunt
Ambrosius
Sunt autem et alia bella, quae vir sustinet Christianus; diversarum quoque praelia cupiditatum, studiorumque conflictus. Multo etiam graviores sunt domestici hostes quam extranei
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St Gregory the Great † AD 604 Hom. 35. in Evang.
Because the things which have been prophesied of arise not from the injustice of the inflictor of them, but from the deserts of the world which suffers them, the deeds or wicked men are foretold; as it is said, But before all these things, they shall lay their hands upon you: as if He says, First the hearts of men, afterwards the elements, shall be disturbed, that when the order of things is thrown into confusion, it may be plain from what retribution it arises. For although the end of the world depends upon its own appointed course, yet finding some more corrupt than others who shall rightly be overwhelmed in its fall, our Lord makes them known.
St Cyril of Alexandria † AD 444
Or He says this, because before that Jerusalem should be taken by the Romans, the disciples, having suffered persecution from the Jews, were imprisoned and brought before rulers; Paul was sent to Rome to Cæsar, and stood before Festus and Agrippa. It follows, And it shall turn to you for a testimony. In the Greek it is εἰς μαρτύριον, that is, for the glory of martyrdom.
St Gregory the Great † AD 604 ut sup.
Or, for a testimony, that is, against those who by persecuting you bring death upon themselves, or living do not imitate you, or themselves becoming hardened perish without excuse, from whom the elect take example that they may live. But as hearing so many terrible things the hearts of men may be troubled, He therefore adds for their consolation, Settle it therefore in your hearts, &c.
Theophylact † 1107
For because they were foolish and inexperienced, the Lord tells them this, that they might not be confounded when about to give account to the wise. And He adds the cause, For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist. As if He said, Ye shall forthwith receive of me eloquence and wisdom, so that all your adversaries, were they gathered together in one, shall not be able to resist you, neither in wisdom, that is, the power of the understanding, nor in eloquence, that is, excellence of speech, for many men have often wisdom in their mind, but being easily provoked to their great disturbance, mar the whole when their time of speaking comes, But not such were the Apostles, for in both these gifts they were highly favoured.
St Gregory the Great † AD 604 ut sup.
As if the Lord said to His disciples, “Be not afraid, go forward to the battle, it is I that fight; you utter the words, I am He that speaketh.”
St Ambrose † AD 397
Now in one place Christ speaks in His disciples, as here; in another, the Father; (Mat. 16:17) in another the Spirit of the Father speaketh. (Mat. 10:20.) These do not differ but agree together, In that one speaketh, three speak, for the voice of the Trinity is one.
Theophylact † 1107
Having in what has gone before dispelled the fear of inexperience, He goes on to warn them of another very certain event, which might agitate their minds, lest falling suddenly upon them, it should dismay them; for it follows, And ye shall be betrayed both by parents, and brethren, and kinsfolk, and some of you shall they cause to be put to death.
St Gregory the Great † AD 604 ut sup.
We are the more galled by the persecutions we suffer from those of whose dispositions we made sure, because together with the bodily pain, we are tormented by the bitter pangs of lost affection.
St Gregory of Nyssa † AD 395
But let us consider the state of things at that time. While all men were suspected, kinsfolk were divided against one another, each differing from the other in religion; the gentile son stood up the betrayer of his believing parents, and of his believing son the unbelieving father became the determined accuser; no age was spared in the persecution of the faith; women were unprotected even by the natural weakness of their sex.
Theophylact † 1107
To all this He adds the hatred which they shall meet with from all men.
St Gregory the Great † AD 604 ut sup.
But because of the hard things foretold concerning the affliction of death, there immediately follows a consolation, concerning the joy of the resurrection, when it is said, But there shall not an hair of your head perish. As though He said to the martyrs, Why fear ye for the perishing of that which when cut, pains, when that can not perish in you, which when cut gives no pain?
St Bede † AD 735
Or else, There shall not perish a hair of the head of our Lord’s Apostles, because not only the noble deeds and words of the Saints, but even the slightest thought shall meet with its deserving reward.
St Gregory the Great † AD 604 Mor. 5. c. 16.
He who preserves patience in adversity, is thereby rendered proof against all affliction, and so by conquering himself, he gains the government of himself; as it follows, In your patience shall ye possess your souls. For what is it to possess your souls, but to live perfectly in all things, and sitting as it were upon the citadel of virtue to hold in subjection every motion of the mind?
St Gregory the Great † AD 604 Hom. 35. in Ev.
By patience then we possess our souls, because when we are said to govern ourselves, we begin to possess that very thing which we are. But for this reason, the possession of the soul is laid in the virtue of patience, because patience is the root and guardian of all virtues. Now patience is to endure calmly the evils which are inflicted by others, and also to have no feeling of indignation against him who inflicts them.
The Latin text
Gregorius in Evang
Quia cuncta quae praedicta sunt, non de iniustitia ferientis sunt, sed de merito mundi patientis, facta pravorum hominum praenuntiantur, cum dicitur sed ante haec omnia inicient vobis manus suas, et persequentur, tradentes in synagogas et custodias, trahentes ad reges et praesides propter nomen meum; ac si dicat: prius corda hominum, post elementa turbabuntur, ut, cum rerum ordo confunditur, ex qua tribulatione veniat demonstretur. Nam quamvis finis mundi ex ipso suo ordine pendeat, perversiores tamen quosque inveniens, quia digne ruinis illius opprimantur, innotescit
Cyrillus
Vel hoc dicit, quia priusquam a Romanis Ierusalem caperetur, passi persecutiones a Iudaeis discipuli incarcerati sunt, et praesentati principatibus. Missus est Paulus Romam ad Caesarem, astititque Festo et Agrippae. Sequitur continget autem vobis in testimonium
Graecus
In martyrium, idest, in martyrii gloriam
Gregorius
Vel in testimonium, videlicet eorum: quia vos persequendo, mortes inferunt, aut videndo non imitantur: ut inde perversi sine excusatione pereant unde electi exemplum capiunt ut vivant. Sed auditis tot terroribus, turbari poterant auditorum corda; unde ad eorum consolationem subdit ponite ergo in cordibus vestris non praemeditari quemadmodum respondeatis
Theophylactus
Quia enim idiotae erant et imperiti, hoc eis dominus dicit, ne conturbarentur reddituri sapientibus rationem; et causam subdit ego enim dabo vobis os et sapientiam, cui non poterunt resistere et contradicere omnes adversarii vestri; quasi dicat: statim a me sortiemini facundiam et sapientiam, ut nec omnes adversarii vestri si in unum conveniant, resistere valeant vobis, nec in sapientia, idest speculationum vi, nec in eloquentia et sermonis lepore. Saepe enim multi sapientiam quidem habent in mente; sed cum sint provocabiles ad turbationem, totum confundunt, cum tempus fuerit proponendi. Non autem tales fuerunt apostoli; sed utrinque gratiosi fuerunt
Gregorius
Ac si dominus suis dicat: nolite terreri: vos ad certamen acceditis, ego praelior: vos verba editis, sed ego sum qui loquor
Ambrosius
Alibi autem Christus in discipulis, alibi pater, alibi spiritus loquitur patris. Non discordant ista, sed congruunt: quod unus loquitur, tres loquuntur, quia vox est una Trinitatis
Theophylactus
His autem dictis, et propulso imperitiae timore, subdit et aliud quiddam necessarium, quod eorum animos poterat commovere, ne subito irruens eos turbaret; sequitur enim trademini autem a parentibus et fratribus et cognatis, et morte afficient ex vobis
Gregorius
Plus in nobis ea tormenta saeviunt quae ab illis patimur de quorum moribus praesumebamus: quia cum damno corporis mala nos cruciant amissae caritatis
Gregorius Nyssenus
Consideremus autem statum qui tunc temporis erat. Omnibus suspectis, ad invicem dividebantur cognationes, invicem disgregatae per cultus; et filius gentilis proditor fiebat parentum fidelium; et in filium qui crediderat, pater in infidelitate obstinatus accusator fiebat. Omnis aetas erat exposita persequentibus fidem, nec mulieribus succurrebat naturalis sexus fragilitas
Theophylactus
His autem dictis, et de odio subiungit quod ab omnibus patientur; sequitur enim et eritis odio omnibus hominibus propter nomen meum
Gregorius
Sed quia dura sunt quae praedicuntur de afflictione mortis, protinus consolatio subditur de gaudio resurrectionis, cum dicitur et capillus de capite vestro non peribit; quasi dicat martyribus suis: cur timetis ne pereat quod incisum dolet, quando et illud in vobis perire non potest quod incisum non dolet?
Beda
Vel aliter. Capillus de capite discipulorum domini non peribit: quia non solum fortia facta vel dicta sanctorum, sed et tenuissima cogitatio digna mercede donabitur
Gregorius Moralium
Qui autem patientiam in adversis tenet, inde contra adversa omnia fortis efficitur: unde sibi et seipsum vincendo dominatur; unde sequitur in patientia vestra possidebitis animas vestras. Quid enim est animas possidere nisi perfecte in omnibus vivere, cunctisque mentis motibus quasi ex arce virtutis dominari?
Gregorius
Per patientiam igitur animas nostras possidemus; quia dum nobismetipsis dominari discimus, hoc ipsum incipimus possidere quod sumus. Idcirco autem possessio animae in virtute patientiae ponitur, quia radix omnium custosque virtutum patientia est. Patientia vero est aliena mala aequanimiter perpeti; contra eum quoque qui mala irrogat nullo dolore morderi
21:20
St Bede † AD 735
Hitherto our Lord had been speaking of those things which were to come to pass for forty years, the end not yet coming. He now describes the very end itself of the desolation, which was accomplished by the Roman army; as it is said, And when ye shall see Jerusalem compassed, &c.
Eusebius † AD 339
By the desolation of Jerusalem, He means that it was never again to be set up, or its legal rites to be reestablished, so that no one should expect, after the coming siege and desolation, any restoration to take place, as there was in the time of the Persian king, Antiochus the Great, and Pompey.
St Augustine † AD 430 ad Hesych. Ep. 199.
These words of our Lord, Luke has here related to shew, that the abomination of desolation which was prophesied by Daniel, and of which Matthew and Mark had spoken, (Mat. 24, Mark 13.) was fulfilled at the siege of Jerusalem.
St Ambrose † AD 397
For the Jews thought that the abomination of desolation took place when the Romans, in mockery of a Jewish observance, cast a pig’s head into the temple.
Eusebius † AD 339
Now our Lord, foreseeing that there would be a famine in the city, warned His disciples in the siege that was coming, not to betake themselves to the city as a place of refuge, and under God’s protection, but rather to depart from thence, and flee to the mountains.
St Bede † AD 735 Ecc. Hist. lib. iii. c. 5.
The ecclesiastical history relates, that all the Christians who were in Judæa, when the destruction of Jerusalem was approaching, being warned of the Lord, departed from that place, and dwelt beyond the Jordan in a city called Pella, until the desolation of Judæa was ended.
St Augustine † AD 430 ut sup.
And before this, Matthew and Mark said, And let him that is on the housetop not come down into his house; and Mark added, neither enter therein to take any thing out of his house; in place of which Luke subjoins, And let them which are in the midst of it depart out.
St Bede † AD 735
But how, while the city was already compassed with an army, were they to depart out? except that the preceding word “then” is to be referred, not to the actual time of the siege, but the period just before, when first the armed soldiers began to disperse themselves through the parts of Galilee and Samaria.
St Augustine † AD 430 uti sup.
But where Matthew and Mark have written, Neither let him which is in the field return back to take his clothes, Luke adds more clearly, And let not them that are in the countries enter thereinto, for these be the days of vengeance, that all the things which are written may be fulfilled.
St Bede † AD 735
And these are the days of vengeance, that is, the days exacting vengeance for our Lord’s blood.
St Augustine † AD 430 ubi sup.
Then Luke follows in words similar to those of the other two; But woe to them that are with child, and them that give suck in those days; and thus has made plain what might otherwise have been doubtful, namely, that what was said of the abomination of desolation belonged not to the end of the world, but the taking of Jerusalem.
St Bede † AD 735
He says then, Woe to them that nurse, or give suck, as some interpret it, whose womb or arms now heavy with the burden of children, cause no slight obstacle to the speed of flight.
Theophylact † 1107
But some say that the Lord hereby signified the devouring of children, which Josephus also relates.
St John Chrysostom † AD 407 adv. oppug. mon. vit.
He next assigns the cause of what he had just now said, For there shall be great distress in the land, and wrath upon this people. For the miseries that took hold of them were such as, in the words of Josephus, no calamity can henceforth compare to them.
Eusebius † AD 339
For so in truth it was, that when the Romans came and were taking the city, many multitudes of the Jewish people perished in the mouth of the sword; as it follows, And they shall fall by the edge of the sword. But still more were cut off by famine. And these things happened at first indeed under Titus and Vespasian, but after them in the time of Hadrian the Roman general, when the land of their birth was forbidden to the Jews. Hence it follows, And they shall be led away captive into all nations. For the Jews filled the whole land, reaching even to the ends of the earth, and when their land was inhabited by strangers, they alone could not enter it; as it follows, And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.
St Bede † AD 735
Which indeed the Apostle makes mention of when he says, Blindness in part is happened to Israel, and so all Israel shall be saved. (Rom. 11:25.) Which when it shall have gained the promised salvation, hopes not rashly to return to the land of its fathers.
St Ambrose † AD 397
Now mystically, the abomination of desolation is the coming of Antichrist, for with ill-omened sacrilege he pollutes the innermost recesses of the heart, sitting as it is literally in the temple, that he may claim to himself the throne of divine power. But according to the spiritual meaning, he is well brought in, because he desires to impress firmly on the affections the footstep of his unbelief, disputing from the Scriptures that he is Christ. Then shall come desolation, for very many falling away shall depart from the true religion. Then shall be the day of the Lord, since as His first coming was to redeem sin, so also His second shall be to subdue iniquity, lest more should be carried away by the error of unbelief. There is also another Antichrist, that is, the Devil, who is trying to besiege Jerusalem, i. e. the peaceful soul, with the hosts of his law. When then the Devil is in the midst of the temple, there is the desolation of abomination. But when upon any one in trouble the spiritual presence of Christ has shone, the unjust one is cast out, and righteousness begins her reign. There is also a third Antichrist, as Arius and Sabellius and all who with evil purpose lead us astray. But these are they who are with child, to whom woe is denounced, who enlarge the size of their flesh, and the step of whose inmost soul waxes slow, as those who are worn out in virtue, pregnant with vice. But neither do those with child escape condemnation, who though firm in the resolution of good acts, have not yet yielded any fruits of the work undertaken. These are those which conceive from fear of God, but do not all bring forth. For there are some which thrust forth the word abortive before their delivery. There are others too which have Christ in the womb, but have not yet formed Him. Therefore she who brings forth righteousness, brings forth Christ. Let us also hasten to nourish our children, lest the day of judgment or death find us as it were the parents of an imperfect offspring. And this you will do if you keep all the words of righteousness in your heart, and wait not the time of old age, but in your earliest years, without corruption of your body, quickly conceive wisdom, quickly nourish it. But at the end shall all Judæa be made subject to the nations which shall believe, by the mouth of the spiritual sword, which is the two-edged word. (Rev. 1:16; 19:15.)
The Latin text
Beda
Hactenus ea quae per quadraginta annos, necdum fine adveniente, futura erant, dicta sunt; hic ipse finis desolationis quae a Romano exercitu facta est, domini verbis exponitur, cum dicitur cum autem videritis circumdari ab exercitu Ierusalem, tunc scitote quia appropinquavit desolatio eius
Eusebius
Desolationem Ierusalem vocat non amplius eam a suis, nec secundum ritum legalem constitui, ita quod nullus expectet post futuram obsidionem aliam innovationem fieri, sicut accidit tempore regis Persarum, et illustris Antiochi, et iterum tempore Pompeii
Augustinus ad Hesychium
Haec autem domini verba ideo Lucas hoc loco commemoravit, ut ostendat tunc factam fuisse abominationem desolationis quae a Daniele praedicta est, de qua Matthaeus et Marcus locuti sunt, quando expugnata est Ierusalem
Ambrosius
Iudaei enim putaverunt abominationem desolationis tunc factam, eo quod caput porci in templo iecerunt illudentes Romani Iudaicae ritum observantiae
Eusebius
Dominus autem futuram in civitate praevidens famem, monebat discipulos ne in futura obsidione in civitatem confugerent tamquam ad locum tutum et a Deo protectum; sed magis inde discederent, et ad montes confugerent; unde sequitur tunc qui in Iudaea sunt, fugiant in montes
Beda
Ecclesiastica narrat historia, cunctos qui in Iudaea erant Christianos, imminente Hierosolymorum excidio, commonitos a domino, loco discessisse, et trans Iordanem habitasse in civitate quadam Pella nomine, donec desolatio Iudaeae compleretur
Augustinus ad Hesychium
Pro hoc autem Matthaeus et Marcus dixerunt: et qui supra tectum est, non descendat in domum; addit autem: nec introeat ut tollat aliquid de domo; pro quo Lucas subdit et qui in medio eius sunt discedant
Beda
Sed quomodo ab exercitu civitate iam circumdata, qui in medio eius sunt discedent? Nisi forte quod promisit tunc, non ad ipsum tempus obsidionis referatur, sed ad proximum ante obsidionem tempus, cum se primum miles Romanus per Galilaeae vel Samariae fines coepit diffundere
Augustinus ad Hesychium
Pro eo autem quod Matthaeus et Marcus posuerunt: et qui in agro erit, non revertatur retro tollere vestimentum suum, apertius iste subdit et qui in regionibus, non intrent in eam; quia dies ultionis hi sunt, ut impleantur omnia quae scripta sunt
Beda
Dies autem ultionis hi sunt, dies videlicet dominici sanguinis ultionem petentes
Augustinus
Deinde similiter Lucas prosequitur, sicut et alii duo vae autem praegnantibus et nutrientibus in illis diebus. Et sic ergo Lucas patefecit quod poterat esse incertum, scilicet id quod dictum est de abominatione desolationis, non ad saeculi finem, sed ad expugnationem Ierusalem pertinere
Beda
Dicit ergo vae praegnantibus, praesente captivitate, et nutrientibus sive mammantibus, ut quidam interpretantur, quarum vel uteri, vel manus filiorum sarcina praegravatae fugae necessitatem non minimum impediunt
Theophylactus
Quidam vero dicunt, dominum per hoc significare filiorum esum, quem et Iosephus narrat
Chrysostomus
Deinde praedictorum assignat causam, dicens erit enim pressura magna super terram, et ira populo huic. Talia enim mala eos occupaverunt ut nulla deinceps aerumna possit eorum calamitatibus adaequari, ut Iosephus narravit
Eusebius
Qualiter scilicet advenientibus Romanis, et urbem capientibus, multae catervae Iudaici populi in ore gladii periere; unde sequitur et cadent in ore gladii. Sed et plures necati sunt fame. Haec vero accidebant primo quidem sub Tito et Vespasiano, post hos autem tempore Hadriani principis Romanorum, quando natale solum Iudaeis inaccessibile est factum; unde sequitur et captivi ducentur in omnes gentes. Totum enim orbem Iudaei repleverunt, et usque ad fines terrae pervenerunt; et cum eorum terra ab alienigenis inhabitetur, solis ipsis est inaccessibilis facta; unde sequitur et Ierusalem calcabitur a gentibus, donec impleantur tempora nationum
Beda
Quae scilicet apostolus commemorat dicens: caecitas ex parte facta est in Israel (...) et sic omnis Israel salvus fiet; qui cum promissa salute fuerit potitus, ad patrium solum rediturus non temere speratur
Ambrosius
Mystice autem abominatio desolationis, adventus Antichristi est: eo quod sacrilegiis infaustis mentium interiora contaminet, sedens iuxta historiam in templo, ut sibi vindicet divinae solium potestatis. Iuxta interpretationem autem spiritualem pulchre inducitur, eo quod in affectibus singulorum vestigium perfidiae suae confirmare desideret, ex Scripturis disputans se esse Christum. Tunc appropinquabit desolatio, quoniam a vera religione plerique lapsi desistent; tunc erit domini dies, quoniam sicut primus adventus domini fuit propter redimenda peccata, ita et secundus erit propter reprimenda delicta, ne plures perfidiae errore labantur. Est et alius Antichristus, idest Diabolus, qui Ierusalem, idest animam pacificam, obsidere nitatur suae legis exercitu. Ergo quando in medio templi est Diabolus, desolatio abominationis est. Cum autem unicuique laboranti, Christi praesentia spiritualis illuxerit, tollitur iniquus ex medio, et incipit regnare iustitia. Est etiam tertius Antichristus, ut Arius et Sabellius et omnes qui nos prava intentione seducunt. Hae autem sunt praegnantes quibus vae dicitur, quae arvinam suae carnis extendant, et quibus intimorum gressus pigrescat animorum, et effetae virtutum, fetaeque vitiorum. Sed nec illae praegnantes condemnationis expertes sunt, quae in bonorum actuum molimine constitutae, necdum aliquos suscepti operis dedere processus. Sunt quae Dei timore concipiunt, sed non omnes pariunt: sunt enim quae abortivum excludunt verbum antequam pariant. Sunt etiam quae in utero Christum habeant, sed nondum formaverunt. Ergo quae parit iustitiam, Christum parit. Nos etiam parvulos nostros ablactare properemus, ne nos quasi imperfectorum parentes, aut iudicii dies aut mortis inveniat. Quod ita fiet, si omnia dicta iustitiae in corde custodias, nec senectutis tempus expectes; sed in prima aetate sapientiam sine corruptela corporis tui cito concipias, cito nutrias. In fine autem Iudaea omnis a nationibus credituris subicietur in ore gladii spiritalis, qui est sermo bis acutus
21:25
St Bede † AD 735
The events which were to follow the fulfilment of the times of the Gentiles He explains in regular order, saying, There shall be signs in the sun, and in the moon, and in the stars
St Ambrose † AD 397
All which signs are more clearly described in Matthew, Then shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven.
Eusebius † AD 339
For at that time when the end of this perishing life shall be accomplished, and, as the Apostle says, The fashion of this world passeth away, (1 Cor. 7:13.) then shall succeed a new world, in which instead of sensible light, Christ Himself shall shine as a sunbeam, and as the King of the new world, and so mighty and glorious will be His light, that the sun which now dazzles so brightly, and the moon and all the stars, shall be hidden by the coming of a far greater light.
St John Chrysostom † AD 407
For as in this world the moon and the stars are soon dimmed by the rising of the sun, so at the glorious appearance of Christ shall the sun become dark, and the moon not shed her ray, and the stars shall fall from heaven, stripped of their former attire, that they may put on the robe of a better light.
Eusebius † AD 339
What things shall befall the world after the darkening of the orbs of light, and whence shall arise the straitening of nations, He next explains as follows, And on the earth distress of nations, by reason of the confusion of the roaring of the sea. Wherein He seems to teach, that the beginning of the universal change will be owing to the failing of the watery substance. For this being first absorbed or congealed, so that no longer is heard the roaring of the sea, nor do the waves reach the shore because of the exceeding drought, the other parts of the world, ceasing to obtain the usual vapour which came forth from the watery matter, shall undergo a revolution. Accordingly since the appearance of Christ must put down the prodigies which resist God, namely, those of Antichrist, the beginnings of wrath shall take their rise from droughts, such as that neither storm nor roaring of the sea be any more heard. And this event shall be succeeded by the distress of the men who survive; as it follows, Men’s hearts being dried up for fear, and looking after those things which shall come upon the whole world. But the things that shall then come upon the world He proceeds to declare, adding, For the powers of heaven shall be shaken.
Theophylact † 1107
Or else, When the higher world shall be changed, then also the lower elements shall suffer loss; whence it follows, And on the earth distress of nations, &c. As if He said, the sea shall roar terribly, and its shores shall be shaken with the tempest, so that of the people and nations of the earth there shall be distress, that is, a universal misery, so that they shall pine away from fear and expectation of the evils which are coming upon the world.
St Augustine † AD 430 ad Hes. Ep. 199.
But you will say, your punishment compels you to confess that the end is now approaching, seeing the fulfilment of that which was foretold. For it is certain there is no country, no place in our time, which is not affected or troubled. But if those evils which mankind now suffer are sure signs that our Lord is now about to come, what meaneth that which the Apostle says, For when they shall say peace and safety. (1 Thess. 5:3.) Let us see then if it be not perhaps better to understand the words of prophecy to be not so fulfilled, but rather that they will come to pass when the tribulation of the whole world shall be such that it shall belong to the Church, which shall be troubled by the whole world, not to those who shall trouble it. For they are those who shall say, Peace and safety. But now these evils which are counted the greatest and most immoderate, we see to be common to both the kingdoms of Christ and the Devil. For the good and the evil are alike afflicted with them, and among these great evils is the yet universal resort to licentious feasts. Is not this the being dried up from fear, or rather the being burnt up from lust?
Theophylact † 1107
But not only shall men be tossed about when the world shall be changed, but angels even shall stand amazed at the terrible revolutions of the universe. Hence it follows, And the powers of heaven shall be shaken.
St Gregory the Great † AD 604 Hom. 1. in Ev.
For whom does He call the powers of heaven, but the angels, dominions, principalities, and powers? which at the coming of the strict Judge shall then appear visibly to our eyes, that they may strictly exact judgment of us, seeing that now our invisible Creator patiently bears with us.
Eusebius † AD 339
When also the Son of God shall come in glory, and shall crush the proud empire of the son of sin, the angels of heaven attending Him, the doors of heaven which have been shut from the foundation of the world shall be opened, that the things that are on high may be witnessed.
St John Chrysostom † AD 407 ad Olymp. Ep. 2.
Or the heavenly powers shall be shaken, although themselves know it not. For when they see the innumerable multitudes condemned, they shall not stand there without trembling.
St Bede † AD 735
Thus it is said in Job, the pillars of heaven tremble and are afraid at his reproof. (Job 26:11.) What then do the boards do, when the pillars tremble? what does the shrub of the desert suffer, when the cedar of Paradise is shaken?
Eusebius † AD 339
Or the powers of heaven are those which preside over the sensible parts of the universe, which indeed shall then be shaken that they may attain to a better state. For they shall be discharged from the ministry with which they serve God toward the sensible bodies in their perishing condition.
St Augustine † AD 430 ad Hes. ut sup.
But that the Lord may not seem to have foretold as extraordinary those things concerning His second coming, which were wont to happen to this world even before His first coming, and that we may not be laughed at by those who have read more and greater events than these in the history of nations, I think what has been said may be better understood to apply to the Church. For the Church is the sun, the moon, and the stars, to whom it was said, Fair as the moon, elect as the sun. (Cant. 6:10.) And she will then not be seen for the unbounded rage of the persecutors.
St Ambrose † AD 397
While many also fall away from religion, clear faith will be obscured by the cloud of unbelief, for to me that Sun of righteousness is either diminished or increased according to my faith; and as the moon in its monthly wanings, or when it is opposite the sun by the interposition of the earth, suffers eclipse, so also the holy Church when the sins of the flesh oppose the heavenly light, cannot borrow the brightness of divine light from Christ’s rays. For in persecutions, the love of this world generally shuts out the light of the divine Sun; the stars also fall, that is, men who shine in glory fall when the bitterness of persecution waxes sharp and prevails. And this must be until the multitude of the Church be gathered in, for thus are the good tried and the weak made manifest.
St Augustine † AD 430 ut sup.
But in the words, And upon the earth distress of nations, He would understand by nations, not those which shall be blessed in the seed of Abraham, but those which shall stand on the left hand.
St Ambrose † AD 397
So severe then will be the manifold fires of our souls, that with consciences depraved through the multitude of crimes, by reason of our fear of the coming judgment, the dew of the sacred fountain will be dried upon us. But as the Lord’s coming is looked for, in order that His presence may dwell in the whole circle of mankind or the world, which now dwells in each individual who has embraced Christ with his whole heart, so the powers of heaven shall at our Lord’s coming obtain an increase of grace, and shall be moved by the fulness of the Divine nature more closely infusing itself. There are also heavenly powers which proclaim the glory of God, which shall be stirred by a fuller infusion of Christ, that they may see Christ.
St Augustine † AD 430 ut sup.
Or the powers of heaven shall be stirred, because when the ungodly persecute, some of the most stout-hearted believers shall be troubled.
Theophylact † 1107 ut sup.
It follows, And then shall they see the Son of man coming in the clouds. Both the believers and unbelievers shall see Him, for He Himself as well as His cross shall glisten brighter than the sun, and so shall be observed of all.
St Augustine † AD 430 ut sup.
But the words, coming in the clouds, may be taken in two ways. Either coming in His Church as it were in a cloud, as He now ceases not to come. But then it shall be with great power and majesty, for far greater will His power and might appear to His saints, to whom He will give great virtue, that they may not be overcome in such a fearful persecution. Or in His body in which He sits at His Father’s right hand He must rightly be supposed to come, and not only in His body, but also in a cloud, for He will come even as He went away, And a cloud received him out of their sight.
St John Chrysostom † AD 407
For God ever appears in a cloud, according to the Psalms, clouds and darkness are round about him. (Ps. 17:11.) Therefore shall the Son of man come in the clouds as God, and the Lord, not secretly, but in glory worthy of God. Therefore He adds, with great power and majesty.
St Cyril of Alexandria † AD 444
Great must be understood in like manner. For His first appearance He made in our weakness and lowliness, the second He shall celebrate in all His own power.
St Gregory the Great † AD 604 ut sup.
For in power and majesty will men see Him, whom in lowly stations they refused to hear, that so much the more acutely they may feel His power, as they are now the less willing to bow the necks of their hearts to His sufferings.
The Latin text
Beda
Quid impletis nationum temporibus sequatur, ex ordine manifestat, dicens erunt signa in sole et luna et stellis
Ambrosius
Quae quidem signa secundum Matthaeum evidentius exprimuntur: tunc, inquit, sol obscurabitur, et luna non dabit lumen suum, et stellae cadent de caelo
Eusebius
Tunc enim cum vitae corruptibilis consummatio agetur, et secundum apostolum species huius mundi transibit, et novum succedet saeculum, in quo vice sensibilium luminarium ipse Christus fulgebit quasi iubar et rex novi saeculi: cuius erit tanta luminis virtus et gloria, ut sol, qui nunc radiat, atque luna et cetera sidera, adventu maioris luminis occultentur
Chrysostomus
Sicut enim in hoc saeculo luna et sidera mox obfuscantur orto sole; sic in gloriosa Christi apparitione sol obtenebrescet, et luna non dabit proprium iubar, et stellae cadent de caelo, priore spoliatae amictu, ut potioris lucis amictu potiantur
Eusebius
Quae autem evenient orbi post luminarium obtenebrationem, ex quibus fiet angustia gentium, consequenter exprimit, dicens et in terris pressura gentium prae confusione sonitus maris et fluctuum: ubi videtur docere principium transmutationis universi futurum ex defectu substantiae humidae. Hac enim prima devorata, vel congelata, ut non amplius audiatur sonitus maris, nec contingant arenam fluctus eius, causa exuberantis siccitatis, ceterae mundi partes non amplius obtinentes vaporem solitum, emissum ex substantia humida, transmutationem patientur; et sic cum apparitio salvatoris confutare debeat repugnantia Deo prodigia, exordium sument furoris prooemia ex siccitatibus, ut nec tempestas, nec fremitus maris ulterius audiatur. Quo facto subsequetur angustia superstitum hominum; unde sequitur arescentibus, idest tabescentibus, hominibus prae timore et expectatione, eorum scilicet quae supervenient universo orbi. Quae autem tunc ingruant mundo, consequenter ostendit, subdens nam virtutes caelorum movebuntur
Theophylactus
Vel aliter. Cum alterabitur superior orbis, et elementa inferiora merito patientur iacturam; unde sequitur et in terris pressura gentium prae confusione sonitus maris et fluctuum; quasi dicat: mare terribiliter fremet, et littus maris agitabitur tempestate, ita ut sit populo terrae pressura, idest communis miseria, et tabescant timore et expectatione malorum irruentium mundo; unde sequitur arescentibus hominibus prae timore et expectatione, quae supervenient universo orbi
Augustinus ad Hesychium
Sed dices: confiteri vos poena vestra compellit adesse iam fines, dum impletur quod praenuntiatum est. Nullam enim patriam, nullum locum, nostris temporibus non affligi aut tribulari certum est. Sed si ista mala quae nunc patitur genus humanum, certa sunt indicia iam dominum esse venturum, quid est quod dicit apostolus: cum dixerint: pax et securitas? Videamus ergo ne forte melius intelligatur non eo modo impleri quae praedicta sunt his verbis; sed tunc potius esse ventura, quando sic erit tribulatio universo orbi ut ad Ecclesiam pertineat, quae universo orbe tribulabitur, non ad eos qui tribulabunt eam: ipsi enim sunt dicturi: pax et securitas. Nunc autem ista mala quae tamquam summa extremaque creduntur, utrique regno, Christi scilicet et Diaboli, videmus esse communia: pariter quippe his boni affliguntur et mali; interque tanta mala adhuc usquequaque frequentantur luxuriosa convivia. Hoccine est arescere prae timore, an potius inardescere prae libidine?
Theophylactus
Non solum autem mortales fluctuabunt cum alterabitur mundus, sed etiam Angeli stupebunt in tam terribilibus mutationibus universi; unde sequitur nam virtutes caelorum movebuntur
Gregorius in Evang
Quid enim virtutes caelorum, nisi Angelos, dominationes, et principatus, et potestates appellat? Quae in adventu districti iudicis, nostris tunc oculis visibiliter apparebunt, ut districte tunc a nobis exigant hoc quod nos modo invisibilis conditor aequanimiter portat
Eusebius
Cum etiam Dei filius sit venturus in gloria, et confutaturus elatam tyrannidem filii peccati, ministrantibus Angelis, caeli fores a saeculo clausae patebunt, ut spectentur excelsa
Chrysostomus
Vel virtutes caelicae movebuntur, quamvis sibi consciae non sint: videntes enim infinitas multitudines condemnari, non intrepide stabunt illic
Beda
Unde et in Iob dicitur: columnae caeli contremiscunt, et pavent ad nutum eius. Quid ergo faciunt tabulae, quando tremunt columnae? Quid virgula deserti patitur, cum cedrus Paradisi concutitur?
Eusebius
Vel virtutes caelorum sunt quae praesunt sensibilibus partibus universi: quae quidem tunc movebuntur, ut potiorem statum attingant. Absolventur enim in saeculo novo a ministerio, quo Deo serviunt circa sensibilia corpora secundum corruptionis statum
Augustinus
Sed ne dominus, propinquante secundo adventu suo, ea pro magno praedixisse videatur quae huic mundo etiam ante primum eius adventum fieri consueverant, et rideamur ab eis qui plura in historia gentium et maiora legerunt, haec quae dicta sunt, melius in Ecclesia existimo intelligi. Ecclesia enim est sol, et luna, et stellae, cui dictum est: pulchra ut luna, electa ut sol; quae tunc non apparebit, persecutoribus ultra modum saevientibus
Ambrosius
Plurimis etiam a religione deficientibus, clara fides obscurabitur nube perfidiae; quia sol caelestis in ea, fide minuitur vel augetur; et sicut menstruis, idest mensium, defectibus, luna vel terrae oppositu, cum fuerit ex regione solis, vanescit; sic et sancta Ecclesia, cum lumini caelesti vitia carnis obsistunt, fulgorem divini luminis de Christi radiis non potest mutuari: nam in persecutionibus lucem divini solis plerumque amor vitae huius excludit. Cadunt etiam stellae, idest gloria micantes viri, si persecutionis acerbitas convalescat, quae oportet fieri donec Ecclesiae multitudo cumuletur: sic enim probantur boni, sic produntur infirmi
Augustinus
Quod autem dictum est et in terris pressura gentium, gentes voluit intelligi, non quae in semine Abrahae benedicentur, sed quae ad sinistram stabunt
Ambrosius
Ergo varii animorum aestus ita graves erunt ut delictorum multitudine male consciis futuri iudicii metu, sacri nobis ros fontis arescant. Quemadmodum autem domini expectatur adventus, ut eius praesentia in toto fiat vel hominis orbe vel mundi, quae fit in singulis, cum omnibus affectibus receperint Christum; sic virtutes caelorum in adventu domini augmentum gratiae consequentur, et plenitudine divinitatis propius se infundente movebuntur. Sunt etiam virtutes caelorum, quae enarrant gloriam Dei, quae pleniore Christi infusione movebuntur, ut videant Christum
Augustinus
Vel virtutes caelorum movebuntur, quia impiis persequentibus, quidam fideles fortissimi turbabuntur. Sequitur et tunc videbunt filium hominis
Theophylactus
Tam fideles quam infideles: radiabit enim amplius sole tam ipse quam crux eius: unde ab omnibus cognoscetur
Augustinus ad Hesychium
Quod autem dicit venientem in nube, duobus modis accipi potest: sive in Ecclesia sua tamquam in nube venientem, sicut nunc venire non cessat; sed ideo tunc cum potestate magna et maiestate, quia maior maiestas et potestas illius apparebit sanctis, quibus magnam virtutem dabit, ne tanta persecutione vincantur; sive in corpore suo, in quo sedet ad dexteram patris, merito credendus est non solum in eodem corpore, verum etiam in nube venturus: quoniam sic veniet sicut abiit; nubes autem suscepit eum ab oculis eorum
Chrysostomus
Semper enim Deus in nube apparet, secundum illud: nubes et caligo in circuitu eius: unde et filius hominis in nubibus veniet, ut Deus et dominus, non latenter, sed in gloria digna Deo; et ideo subdit cum potestate magna et maiestate
Cyrillus
Intelligendum est similiter magna. Primam enim apparitionem prosecutus est cum infirmitate et humilitate nostra; sed secundam celebrabit cum propria potestate et magna maiestate
Gregorius in Evang
In potestate enim et maiestate visuri sunt quem in humilitate positum audire noluerunt; ut virtutem eius tanto tunc districtius sentiant, quanto cervicem cordis ad eius patientiam non inclinant
21:28
St Gregory the Great † AD 604 Hom. 1. in Ev.
Having in what has gone before spoken against the reprobate, He now turns His words to the consolation of the elect; for it is added, When these things begin to be, look up, and lift up your heads, for your redemption draweth nigh; as if he says, When the buffettings of the world multiply, lift up your heads, that is, rejoice your hearts, for when the world closes whose friends ye are not, the redemption is near which ye seek. For in holy Scripture the head is often put for the mind, for as the members are ruled by the head, so are the thoughts regulated by the mind. To lift up our heads then, is to raise up our minds to the joys of the heavenly country.
Eusebius † AD 339
Or else, To those that have passed through the body and bodily things, shall be present spiritual and heavenly bodies: that is, they will have no more to pass the kingdom of the world, and then to those that are worthy shall be given the promises of salvation. For having received the promises of God which we look for, we who before were crooked shall be made upright, and we shall lift up our heads who were before bent low; because the redemption which we hoped for is at hand; that namely for which the whole creation waiteth.
Theophylact † 1107
That is, perfect liberty of body and soul. For as the first coming of our Lord was for the restoration of our souls, so will the second be manifested unto the restoration of our bodies.
Eusebius † AD 339
He speaks these things to His disciples, not as to those who would continue in this life to the end of the world, but as if uniting in one body of believers in Christ both themselves and us and our posterity, even to the end of the world.
St Gregory the Great † AD 604 ut sup.
That the world ought to be trampled upon and despised, He proves by a wise comparison, adding, Behold the fig tree and all the trees, when they now put forth fruit, ye know that summer is near. As if He says, As from the fruit of the tree the summer is perceived to be near, so from the fall of the world the kingdom of God is known to be at hand. Hereby is it manifested that the world’s fall is our fruit. For hereunto it puts forth buds, that whomsoever it has fostered in the bud it may consume in slaughter. But well is the kingdom of God compared to summer; for then the clouds of our sorrow flee away, and the days of life brighten up under the clear light of the Eternal Sun.
St Ambrose † AD 397
Matthew speaks of the fig-tree only, Luke of all the trees. But the fig-tree shadows forth two things, either the ripening of what is hard, or the luxuriance of sin; that is, either that, when the fruit bursts forth in all trees and the fruitful fig-tree abounds, (that is, when every tongue confesses God, even the Jewish people confessing Him,) we ought to hope for our Lord’s coming, in which shall be gathered in as at summer the fruits of the resurrection. Or, when the man of sin shall clothe himself in his light and fickle boasting as it were the leaves of the synagogue, we must then suppose the judgment to be drawing near. For the Lord hastens to reward faith, and to bring an end of sinning.
St Augustine † AD 430 ut sup.
But when He says, When ye shall see these things to come to pass, what can we understand but those things which were mentioned above. But among them we read, And then shall they see the Son of man coming. When therefore this is seen, the kingdom of God is not yet, but nigh at hand. Or must we say that we are not to understand all the things before mentioned, when He says, When ye shall see these things, &c. but only some of them; this for example being excepted, And then shall they see the Son of man. But Matthew would plainly have it taken with no exception, for he says, And so ye, when ye see all these things, among which is the seeing the coming of the Son of man; in order that it may be understood of that coming whereby He now comes in His members as in clouds, or in the Church as in a great cloud.
Titus of Bostra † AD 378
Or else, He says, the kingdom of God is at hand, meaning that when these things shall be, not yet shall all things come to their last end, but they shall be already tending towards it. For the very coming of our Lord itself, casting out every principality and power, is the preparation for the kingdom of God.
Eusebius † AD 339
For as in this life, when winter dies away, and spring succeeds, the sun sending forth its warm rays cherishes and quickens the seeds hid in the ground, just laying aside their first form, and the young plants sprout forth, having put on different shades of green; so also the glorious coming of the Only-begotten of God, illuminating the new world with His quickening rays, shall bring forth into light from more excellent bodies than before the seeds that have long been hidden in the whole world, i. e. those who sleep in the dust of the earth. And having vanquished death, He shall reign from henceforth the life of the new world.
St Gregory the Great † AD 604 in Hom. 1. in Ev.
But all the things before mentioned are confirmed with great certainty, when He adds, Verily I say unto you, &c.
St Bede † AD 735
He strongly commends that which he thus foretels. And, if one may so speak, his oath is this, Amen, I say unto you. Amen is by interpretation “true.” Therefore the truth says, I tell you the truth, and though He spoke not thus, He could by no means lie. But by generation he means either the whole human race, or especially the Jews.
Eusebius † AD 339
Or by generation He means the new generation of His holy Church, shewing that the generation of the faithful would last up to that time, when it would see all things, and embrace with its eyes the fulfilment of our Saviour’s words.
Theophylact † 1107
For because He had foretold that there should be commotions, and wars, and changes, both of the elements and in other things, lest any one might suspect that Christianity itself also would perish, He adds, Heaven and earth shall pass away, but my words shall not pass away: as if He said, Though all things should be shaken, yet shall my faith fail not. Whereby He implies that He sets the Church before the whole creation. The creation shall suffer change, but the Church of the faithful and the words of the Gospel shall abide for ever.
St Gregory the Great † AD 604 ut sup.
Or else, The heaven and earth shall pass away, &c. As if He says, All that with us seems lasting, does not abide to eternity without change, and all that with Me seems to pass away is held fixed and immoveable, for My word which passeth away utters sentences which remain unchangeable, and abide for ever.
St Bede † AD 735
But by the heaven which shall pass away we must understand not the æthereal or the starry heaven, but the air from which the birds are named “of heaven.” But if the earth shall pass away, how does Ecclesiastes say, The earth standeth for ever? (Ecc. 1:4.) Plainly then the heaven and earth in the fashion which they now have shall pass away, but in essence subsist eternally.
The Latin text
Gregorius in Evang
Quia praemissa contra reprobos dicta sunt, mox ad electorum consolationem verba vertuntur; nam subditur his autem fieri incipientibus, respicite et levate capita vestra, quoniam appropinquat redemptio vestra; ac si dicat: cum plagae mundi crebrescunt, levate capita, idest exhilarate corda: quia dum finitur mundus, cuius amici non estis, prope fit redemptio quam quaesistis. In Scriptura enim sacra saepe caput pro mente ponitur: quia sicut capite reguntur membra, ita cogitationes mente disponuntur. Capita itaque levare, est mentes nostras ad gaudia patriae caelestis erigere
Eusebius
Vel aliter. Transactis corporalibus aderunt intelligibilia et caelestia, scilicet regnum saeculi non amplius transituri; et tunc dignis salubria promissa tribuentur; unde dicitur his autem fieri incipientibus, respicite et levate capita vestra, quoniam appropinquat redemptio vestra. Acceptis enim Dei promissis quae speramus, erigemur qui ante curvi fueramus, et elevabimus capita nostra, humiliati quondam, eo quod redemptio nostra quam sperabamus, aderit, illa scilicet quam tota creatura expectat
Theophylactus
Idest, perfecta libertas corporis et animae. Sicut enim primus adventus domini fuit ad reformationem animarum nostrarum, sic secundus ad reformationem corporum celebrabitur
Eusebius
Dicit autem haec ad discipulos suos, non tamquam ad eos qui durare deberent in vita ista usque ad terminum mundi; sed quasi uno corpore existente ipsis, et nobis, et posteris usque ad consummationem mundi credituris in Christum
Gregorius
Quod autem calcari mundus atque despici debeat, provida comparatione manifestat cum subdit videte ficulneam, et omnes arbores: cum producunt ex se fructum, scitis quoniam prope est aestas: ita et vos, cum videritis haec fieri, scitote quoniam prope est regnum Dei: quasi dicat: sicut ex fructu arboris vicina aestas agnoscitur, ita ex ruina mundi prope cognoscitur esse regnum Dei. Et ex hoc ostenditur quia fructus mundi ruina est. Ad hoc enim germinat, ut quaecumque germine aluit, cladibus consumat. Bene autem regnum Dei aestati comparatur, quia tunc moeroris nostri nebulae transeunt, et vitae dies aeterni solis claritate fulgescunt
Ambrosius
Matthaeus autem de sola dixit ficulnea, hic de arboribus omnibus. Duplicem autem habet figuram ficulnea; vel cum dura mitescunt, vel cum peccata luxuriant. Sive ergo cum fructus in omnibus virescit arboribus et ficulnea fecunda iam floret; idest cum omnis lingua confitetur Deo, confitente etiam populo Iudaeorum, sperare domini debemus adventum, quo tamquam temporibus aestivis resurrectionis fructus metentur: sive cum levem fragilemque iactantiam, tamquam folia synagogae, homo iniquitatis induerit, conicere debemus appropinquare iudicium: nam remunerare fidem dominus et delinquendi finem afferre festinat
Augustinus ad Hesychium
Cum autem dicit cum videritis haec fieri, quae intelligere poterimus nisi ea quae supra memorata sunt? In his autem est quod ait et tunc videbunt filium hominis venientem. Proinde cum hoc visum fuerit, non iam erit regnum Dei, sed prope erit. An dicendum est, non omnia quae supra commemorata sunt, esse intelligenda, ubi ait cum videritis haec fieri, sed aliqua eorum, hoc scilicet excepto quod dictum est, et tunc videbunt filium hominis? Sed Matthaeus aperuit, nullis exceptis esse accipiendum, dicens: ita et vos cum videritis haec omnia: inter quae est quod videbitur filius hominis veniens, ut intelligatur de adventu quo nunc venit in membris suis tamquam in nubibus, vel in Ecclesia tamquam in nube magna
Titus
Vel aliter. Dicit prope est regnum Dei, quia dum haec fient, nondum ultimus finis rerum eveniet, sed iam in finem tendent: nam et ipse adventus domini eliminans omnium principatum et potestatem praeparat regno Dei
Eusebius
Sicut enim in hac vita sol hieme recedente, ac succedente vere, radium calidum mittens fovet ac vivificat humi condita semina, exuentia priscam figuram, pullulant autem nova varium virorem habentia; sic et gloriosus unigeniti Dei adventus vivificativis radiis illustrans novum saeculum, dudum condita per totum mundum semina, scilicet dormientes in pulvere terrae, potioribus corporibus quam prius producet in lucem, ac confutata morte regnabit deinceps vita saeculi novi
Gregorius
Omnia autem praedicta sub magna certitudine confirmantur, cum subditur amen dico vobis, quia non praeteribit generatio haec donec omnia fiant
Beda
Multum commendat quod ita praenuntiat. Et, si dicere fas est, iuratio eius est quod dicit amen dico vobis: amen quippe interpretatur verum. Igitur veritas dicit: verum dico vobis: quod si non diceret, mentiri omnino non posset. Generationem autem, aut omne genus humanum dicit, aut specialiter Iudaeorum
Eusebius
Vel generationem dicit novam generationem Ecclesiae sanctae suae, ostendens duraturum populum fidelium usque ad id tempus quo visurus sit omnia et eventus verborum salvatoris oculis apprehendet
Theophylactus
Quia enim turbationes et bella et alterationes tam elementorum quam ceterarum rerum futurum esse praedixerat; ne quis suspicaretur quod et ipsa Christianitas peritura foret, subiungit caelum et terra transibunt, verba autem mea non transibunt; quasi dicat: etsi cuncta commoveantur, fides tamen mea non deficiet: ex quo innuit Ecclesiam praeferri toti creaturae: siquidem creatura patietur alterationem; fidelium vero Ecclesia et sermones Evangelii permanebunt
Gregorius
Vel aliter caelum et terra transibunt etc., quasi dicat: omne quod apud nos durabile est, sine mutatione durabile ad aeternitatem non est; et omne quod apud me transire cernitur, fixum et sine transitu tenetur: quia sine mutabilitate manentes sententias exprimit sermo meus, qui transit
Beda
Caelum autem quod transibit, non aethereum, sive sidereum, sive aereum, a quo aves caeli nominantur, intelligere debemus. Si autem terra transibit, quomodo Ecclesiastes dicit: terra in aeternum stat? Sed aperta ratione caelum et terra per eam quam nunc habent, imaginem transeunt, attamen per essentiam sine fine subsistunt
21:34
Theophylact † 1107
Our Lord declared above the fearful and sensible signs of the evils which should overtake sinners, against which the only remedy is watching and prayer, as it is said, And take heed to yourselves, lest at any time, &c.
St Basil the Great † AD 379 Hom. 1. in illud Atten de tibi.
Every animal has within itself certain instincts which it has received from God, for the preservation of its own being. Wherefore Christ has also given us this warning, that what comes to them by nature, may be ours by the aid of reason and prudence: that we may flee from sin as the brute creatures shun deadly food, but that we seek after righteousness, as they wholesome herbs. Therefore saith He, Take heed to yourselves, that is, that you may distinguish the noxious from the wholesome. But since there are two ways of taking heed to ourselves, the one with the bodily eyes, the other by the faculties of the soul, and the bodily eye does not reach to virtue; it remains that we speak of the operations of the soul. Take heed, that is, Look around you on all sides, keeping an ever watchful eye to the guardianship of your soul. He says not, Take heed to your own or to the things around, but to yourselves. For ye are mind and spirit, your body is only of sense. Around you are riches, arts, and all the appendages of life, you must not mind these, but your soul, of which you must take especial care. The same admonition tends both to the healing of the sick, and the perfecting of those that are well, namely, such as are the guardians of the present, the providers of the future, not judging the actions of others, but strictly searching their own, not suffering the mind to be the slave of their passions, but subduing the irrational part of the soul to the rational. But the reason why we should take heed He adds as follows, Lest at any time your hearts be overcharged, &c.
Titus of Bostra † AD 378
As if He says, Beware lest the eyes of your mind wax heavy. For the cares of this life, and surfeiting, and drunkenness, scare away prudence, shatter and make shipwreck of faith.
Clement of Alexendria Clem. Al. lib. ii. Pædag. c. 2.
Drunkenness is an excessive use of wine; crapula1 is the uneasiness, and nausea attendant on drunkenness, a Greek word so called from the motion of the head. And a little below. As then we must partake of food lest we suffer hunger, so also of drink lest we thirst, but with still greater care to avoid falling into excess. For the indulgence of wine is deceitful, and the soul when free from wine will be the wisest and best, but steeped in the fumes of wine is lost as in a cloud.
St Basil the Great † AD 379 in Reg. Brev. ad int. 88.
But carefulness, or the care of this life, although it seems to have nothing unlawful in it, nevertheless if it conduce not to religion, must be avoided. And the reason why He said this He shews by what comes next, And so that day come upon you unawares.
Theophylact † 1107
For that day will not come when men are expecting it, but unlooked for and by stealth, taking as a snare those who are unwary. For as a snare shall it come upon all them that sit upon the face of the earth. But this we may diligently keep far from us. For that day will take those that sit on the face of the earth, as the unthinking and slothful. But as many as are prompt and active in the way of good, not sitting and loitering on the ground, but rising from it, saying to themselves, Rise up, begone, for here there is no rest for thee. To such that day is not as a perilous snare, but a day of rejoicing.
Eusebius † AD 339
He taught them therefore to take heed unto the things we have just before mentioned, lest they fall into the indolence resulting therefrom. Hence it follows, Watch ye therefore, and pray always, that ye may be accounted worthy to escape all those things that shall come to pass.
Theophylact † 1107
Namely, hunger, pestilence, and such like, which for a time only threaten the elect and others, and those things also which are hereafter the lot of the guilty for ever. For these we can in no wise escape, save by watching and prayer.
St Augustine † AD 430 de Con. Ev. l. ii. c. 77.
This is supposed to be that flight which Matthew mentions; which must not be in the winter or on the sabbath day. To the winter belong the cares of this life, which are mournful as the winter, but to the sabbath surfeiting and drunkenness, which drowns and buries the heart in carnal luxury and delight, since on that day the Jews are immersed in worldly pleasure, while they are lost to a spiritual sabbath.
Theophylact † 1107
And because a Christian needs not only to flee evil, but to strive to obtain glory, He adds, And to stand before the Son of man. For this is the glory of angels, to stand before the Son of man, our God, and always to behold His face.
St Bede † AD 735
Now supposing a physician should bid us beware of the juice of a certain herb, lest a sudden death overtake us, we should most earnestly attend to his command; but when our Saviour warns us to shun drunkenness and surfeiting, and the cares of this world, men have no fear of being wounded and destroyed by them; for the faith which they put in the caution of the physician, they disdain to give to the words of God.
The Latin text
Theophylactus
Posuit supra dominus terribilia et sensibilia malorum indicia quae occupabunt peccatores, sed contra haec mala remedium est cautela et oratio; unde dicitur attendite autem vobis, ne forte graventur corda vestra in crapula et ebrietate
Basilius
Singulum animalium a conditore omnium Deo habet intrinsecus causas facientes ad tutelam consistentiae propriae: propter quod et Christus nobis dedit hanc monitionem, ut quae illis a natura, haec nobis auxilio rationis et cautela contingant: fugientibus quidem peccatum, ut irrationabilia fugiunt mortifera pabula, inquirentibus vero iustitiam, sicut illa herbas nutritivas requirunt; et ideo dicit attendite vobis, ut scilicet discernere possitis a salubri nocivum. Sed quoniam dupliciter contingit attendere, hinc quidem corporis oculis, illinc vero per intellectivam virtutem, oculus corporis virtutem non attingit: restat igitur dictum esse de opere intellectus, attendite; hoc est, undique circumspicite vos, pervigil habentes ad vestram custodiam animae lumen. Neque autem dixit attendite vestris, aut eis quae circa vos sunt, sed vobis: vos enim estis intellectus et anima; vestrum autem corpus est sensus; circa vos autem opes, artes et reliqua vitae supellex; quibus non monet attendendum, sed animae, cuius praecipua cura habenda. Eadem vero admonitio aegrotantes sanat, et sanos perficit; servatores praesentium, et provisores futurorum; non alienorum censores, sed suorum scrutatores; non dimittentes intellectum servum fieri passionum, sed irrationale animae subicientes rationali. Cur autem sit attendendum, subiungit dicens ne forte graventur corda vestra in crapula et ebrietate et curis huius vitae
Titus
Quasi dicat: cavete ne lumina mentis vestrae graventur: cura namque praesentis vitae, et crapula, et ebrietas fugant prudentiam, quassant fidem, operantur naufragia
Basilius
Est autem ebrietas nimius usus vini; crapula vero anxietas et nausea quae est in ebrietate, a motione capitis Graeco vocabulo dicta. Sicut igitur cibis ne esuriamus, sic et potibus ne sitim patiamur, utendum est, vitando diligentius lapsum. Fallax enim est vini ingestio. Anima autem vino libera prudentissima erit et optima; sed humectata vini vaporibus quasi quadam nube velatur. Curiositas autem huius vitae quamvis nihil inhibitorum continere videatur, si tamen ad cultum divinum non coadiuvet, vitanda est; et quare hoc dixerit, ostendit subdens et superveniat in vos repentina dies illa
Theophylactus
Non enim cum deliberatione veniet dies illa, sed ex improviso et furtim capiens tamquam laqueus non caventes; unde sequitur tamquam laqueus enim superveniet in omnes qui sedent super faciem omnis terrae. Quod diligentius discuti potest. Capiet enim dies illa sedentes in superficie terrae quasi impraemeditatos et inertes. Quotquot vero sunt solertes et agiles ad bonum, non sedentes, et otiantes in terrenis; sed surgentes ab eis, sibi dicentes: surge, vade, quoniam non est hic tibi requies; talibus non est illa dies, ut laqueus, in discrimen, sed ut dies festivus
Eusebius
Praedicta igitur docuit esse attendenda ad cavendam gravedinem inde provenientem; unde sequitur vigilate itaque, omni tempore orantes, ut digni habeamini fugere ista omnia quae futura sunt
Theophylactus
Scilicet famem, pestem, et cetera huiusmodi, quae temporaliter electis et aliis imminent, et ea quae postmodum accidunt reis perenniter: illa enim aliter cavere non possumus, nisi per vigilias et orationes
Augustinus de Cons. Evang
Haec intelligitur illa fuga quam Matthaeus commemorat, quae non debet fieri in hieme vel sabbato. Ad hiemem pertinent curae huius vitae, quae tristes sunt velut hiems: ad sabbatum vero crapula et ebrietas, quae carnali laetitia luxuriaque cor submergit atque obruit; quod malum sabbati nomine significatur, quia illo die Iudaei deliciis affluunt, dum spirituale sabbatum ignorant
Theophylactus
Et quia Christianum decet non solum fugere mala, sed etiam niti ad gloriam assequendam, subdit et stare ante filium hominis: haec est enim angelica gloria stare ante filium hominis Deum nostrum, et faciem eius iugiter cernere
Beda
Et certe si quis sapiens medicus praeciperet attendere a succo alicuius herbae, ne repentinus interitus superveniat, magno studio medici mandata servaremus: nunc autem salvatore admonente ebrietatem, et crapulam, et curas saeculi esse cavendas, his sauciari et consumi non timent: quia fidem quam medici dictis praebent, domini verbis praebere contemnunt
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St Bede † AD 735
What our Lord commanded in word, He confirms by His example. For He who bid us watch and pray before the coming of the Judge, and the uncertain end of each of us, as the time of His Passion drew near, is Himself instant in teaching, watching, and prayer. As it is said, And in the day time he was teaching in the temple, whereby He conveys by His own example, that it is a thing worthy of God, to watch, or by word and deed to point out the way of truth to our neighbour.
St Cyril of Alexandria † AD 444
But what were the things He taught, unless such as transcended the worship of the law?
Theophylact † 1107
Now the Evangelists are silent as to the greater part of Christ’s teaching; for whereas He preached for the space nearly of three years, all the teaching which they have written down would scarcely, one might say, suffice for the discourse of a single day. For out of a great many things extracting a few, they have given only a taste as it were of the sweetness of His teaching. But our Lord here instructs us, that we ought to address God at night and in silence, but in day time to be doing good to men; and to gather indeed at night, but in the day distribute what we have gathered. As it is added, And at night he went out and abode in the mount that is called Olivet. Not that He had need of prayer, but He did this for our example.
St Cyril of Alexandria † AD 444
But because His speech was with power, and with authority He applied to spiritual worship the things which had been delivered in figures by Moses and the Prophets, the people heard Him gladly. As it follows, And the whole people made haste to come early to hear him in the temple. But the people who came to Him before light might with fitness say, O God my God, early do I wait upon thee.
St Bede † AD 735
Now mystically, we also when amid our prosperity we behave ourselves soberly, piously, and honestly, teach by day time in the temple, for we hold up to the faithful the model of a good work; but at night we abide on mount Olivet, when in the darkness of anguish we are refreshed with spiritual consolation; and to us also the people come early in the morning, when either having shaken off the works of darkness, or scattered all the clouds of sorrow, they follow our example.
The Latin text
Beda
Quae verbis praeceperat dominus, suis confirmat exemplis: nam qui nos ante iudicis adventum, et incertum singulorum exitum, ad vigilandum hortatus est, et orandum, et ipse, imminente tempore passionis suae, doctrinae, vigiliis et precibus instat; unde dicitur erat autem diebus docens in templo: in quo suo exemplo insinuat hoc esse digne Deo vigilare, vel dicto vel facto proximis viam veritatis ostendere
Cyrillus
Quae autem erant quae docebat nisi transcendentia cultum legis? Instabat enim tempus quo debebat umbra in veritatem transformari
Theophylactus
Tacuerunt autem Evangelistae pleraque documentorum Christi, qui, cum per triennium fere praedicaverit, documenta eius quae conscripserunt, dicet aliquis vix ad unius diei sermonem sufficere. Ex pluribus ergo pauca describentes, dederunt nobis quemdam gustum dulcedinis doctrinae ipsius. Ostendit autem nobis dominus quod oporteat noctu et quiete alloqui Deum, et in die prodesse hominibus; et colligere quidem in nocte, distribuere vero collecta in die; unde subditur noctibus vero exiens morabatur in monte qui vocatur oliveti; non quasi opus habens oratione, sed ad exemplum dandum hoc egit
Cyrillus
Quia vero eloquium eius in potestate erat, et potestative transferebat in spiritualem cultum quae per Moysen et prophetas tradita fuerant in figuris, populus eum avidius audiebat; unde sequitur et omnis populus manicabat, idest mane venire accelerabat, ad eum in templo, audire eum. Populo autem ante Lucanum venienti ad eum, congruum erat dicere: Deus, Deus meus, ad te de luce vigilo
Beda
Mystice autem et nos, cum inter prospera sobrie et pie et iuste conversamur, diebus in templo docemus, quia formam boni operis fidelibus praebemus; noctibus vero in monte oliveti moramur, quia in tenebris angustiarum spiritali consolatione respiramus: et ad nos quoque populus manicat, cum vel discussis operibus tenebrarum vel cunctis nebulis pressurarum nos imitatur
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Ver. 18. But there shall not an hair of your head perish. "Because," says S. Gregory, "what was said about death was hard, comfort is added at once, from the joy of the resurrection, when it is said, 'a hair of your head shall not perish.' For we know that the flesh when wounded, causes pain, but the hair when cut does not. Our Lord therefore said to His martyrs, 'A hair of your head shall not perish.'" From these words of Christ, we may conclude that we shall rise again with our actual bodies. S. Augustine (De Civitate, chap.19, 2O.) So S. Bonaventure, S. Thomas, the master of the sentences, Soto, and others. Their proof is from Mat 10:30: "The very hairs of your head are all numbered;" and from this of S. Luke, "Not a hair of your head shall perish." "Not in length," says S. Augustine, "but in number." 2. We may collect this from reason, for our bodies will rise without deformity, with their natural adornments and comeliness; the adornment of the head is the hair, the beard, the nails. If any one has not these he is a deformed.
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Ver. 19. In your patience possess ye your souls. Patience, therefore, is the possession of our souls. Firstly, because patience rules the soul and directs it in peace, and bends and influences it as it pleases. Secondly, because no one can keep the hope of a future life, as S. Augustine says, unless he have patience in the labours of the present one. Thirdly, S. Gregory (Homily xxxv. in Evangel.): "The possession of the soul consists of the virtue of patience, because patience is the root and guardian of all virtues. Through patience, we possess our souls, because, while we learn to govern ourselves, we begin to possess the knowledge that we are (quod sumus, quod adverb). It is patience to endure calmly the evils we suffer from others, and to be affected with no painful feeling against him who inflicts them upon us. For whoever so takes the oppressions of others, as to grieve in silence, but to look out for a time of retribution, does not possess this virtue, but only makes a show of it. Again, Solomon says, Pro 16:32: 'The patient man is better than the valiant, and he that ruleth his spirit than he that taketh cities.' The taking of a city is therefore a less victory, because the conquest is outside ourselves. That which is subdued by patience is greater, because the mind is subdued by itself, and subjects itself to itself when patience subdues it to the humility of endurance." S. Gregory adds the example of the Abbot Stephen, who returned contumelies with thanks, and thought a gain, loss, and considered his adversaries his helpers. Hence, at his death, angels were seen taking his soul to heaven. The impatient do not possess their souls, but are possessed by the vices of wrath and vindictiveness, and consequently by Satan. They, only, who have ardent love can gain true patience, as those fervent martyrs SS. Ignatius, Laurence, Sebastian, Vincent, and others. Trajan the Emperor, consequently, said when he conferred, by his sentence, martyrdom on S. Ignatius, "No people suffer so much for their God as the Christians." S. Gregory (book v. Moral. chap. 13), "What is it to possess our souls, but to live perfectly in all things, and to govern all the emotions of our minds by the art of virtue? Whoever therefore possesses patience, possesses his soul, because he is thus made strong against all adversities, so that he rules even by subduing himself. By whatever he masters himself, he clearly shows himself unmastered, for when he masters himself in his pleasures, he prepares himself to be unmastered by their opposites." In his 39 th Epistle to Theoclister; "In your patience possess your souls. Consider a moment where patience would be if there were nothing to be endured. I suspect that he would not be an Abel who had no Cain. For if the good were without misfortunes, they could not be perfectly good, for they would have no purgation. Their very society with evil is the purification of the good." Hence, says Theodore Studita in his 19th Catechetical Lecture, "Endurance is the highest perfection of virtue;" and Lucan (lib. ix.): Serpens, sitis, ardor, arenæ Dulcia Virtutis, gaudet Patientia duris. The sandy desert's burning heat; the pangs Of raging thirst; its serpent's cruel fangs, Are Virtue's sweets; for Patience joys in these, And welcomes hardships more than softest case. Lastly, the whole band of virtues flows into patience, so that it appears to be the complex of all virtues. Sencea (Ep. 69. and following): "There is i fortitude of which the brands are patience, endurance, and toleration. There is prudence, without which no undertaking is entered upon, and which persuades us to endure bravely what we cannot escape. There is constancy which cannot be cast down from its pedestal, and the determination of which no force can overthrow. Here is that indivisible society of virtues." And see the words of S. Jas 1:4. Ver. 34. And take heed to yourselves, lest "the cares of this life absorb the mind and sink the faculties," says Euthymius, "and do not allow men to think about their salvation." "The cares of this life," says Titus, "debauchery and ebriety, deprive men of their senses, obscure their faith, and cause forgetfulness of all that is useful and necessary. They distract the mind, seize hold of it, and absorb it in the cares of this world." Ver. 35. For as a snare shall it come on all them that dwell on the face of the whole earth. As careless birds are taken craftily by snares, so in the day of judgment shall the men of pleasure be. 2 "As the snare strangles the birds, so shall the day of judgment choke sinners." 3. "As the snare always keeps hold," says the Interlinear, "of that which it has once caught, so shall the sentence, given by one Christian judge, be perpetual; and either for ever glorify him who is judged, in heaven, or consume him with fire in hell."
21:36
Ver. 36. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand bore the Son of man. The Arabic has, "That you may be strengthened in flight."
Stand before the Son of Man. So Wisdom 5:1 "They shall stand with great constancy." "To those therefore who give themselves up to vigils, prayers, and good works, that day shall not be a snare, but a festival," says Theophylact. Ver. 37. And in the daytime He was teaching in the temple; and at night He went out, and abode in the mount that is called the mount of Olives. Because olives abounded in it. Christ gave the day to preaching and to His neighbour, but the night to prayer, to Himself, and to God. Thus He gave very little time to repose and slumber. The same did S. Paul, Dominic, F. Xavier, and others like them. "He went by night," says Theophylact, "into the mountain, to show us that we ought to hold communion with God in quiet at night. By day we should be gentle, and do good." So Bede: "What He commanded in words, He confirmed by His own example; for when the time of His Passion drew near, He was instant in teaching, in watching, and in prayers, either urging those, for whom He was to suffer, to faith by His words, or commending them to His Father by His prayers."
21:38
Ver. 38. And all the people came early in the morning to Him. The senses are in their vigour in the morning, and the morning therefore, as the best part of the day, is to be given to God.
21:2
v. 2 widit autem et quandam viduam pauperculam mittentem aera minuta duo denrz dbo i. e. quadrans, quarfa pars assis; Aex7év nummus erat minimus; mittit duo (i: e. paululum plus quam centesimam partem unius franci gallici, Fi/., unum farthing Sp.); ex talmudistarum placito unum Aextdy FOND non licuit mittere in cistam eleemosynarum; dedit itaque vidua minimam portionem quanta dari potuit paupertate non aliud concedente (cf. Schoettgen, Hor. hebr. ad Marc. 12,42);
21:3
v. 3 et dixit: vere dico vobis : quia vidua haec pauper plus quam omnes misit;
21:4
v. & nam omnes hi ex abundant: sibi (ex abundantia, sat multi codd vulg.) miserunt in munera Det; haec autem ex eo quod deest ili 2x rod bateptatos ads7ic de sua penuria, inopia, omnem victum suum quem habuit misit 1. e. omne quod ei pro victu praesto erat dedit. Plus reliquis dedit, quia | dedit omne quod habuit; plus quoque dedit quia « cor et non substantiam pensat Deus » (Beda); de numero illorum erat haec vidua de quibus dicitur : testimonium illis reddo, super virtutem voluntari fuerunt (2 Cor. 8,3; S. Bon.); si enim voluntas prompta est, secundum id quod habet accepta est, non secundum id quod non habet (2 Cor. 8,12). De doctrina quae inde colligenda sit, vide Comment. Marc. p. 334. 335. Cum Lucas iam saepius docuerit commendari paupertatem a Christo et cum maior Christianorum pars inter pauperes esset annumeranda, (teste quoque Paulo, 4 Cor. 1,26-28; 2 Cor, 8,2), haec quoque Christi laus paupertati tributa pauperibus esse debuit consolationi, exhortationi et documento ditioribus. Post haec Iesus egreditur e templo. Egressus autem ruinam templi et urbis praedicit et inde arripit occasionem discipulos edocendi de periculis et persecutionibus quae instent et de ultimo iudicio. De hoe Christi sermone in monte olivarum e regione templi habito iam pluribus actum est in Comment. Matth. II p. 345 et Mare. p. 335. Tribus eum partibus constare nemo facile negare poterit qui animadvertit Christum primo proponere ratione plane generali quae ad singula saecula accommodetur pericula, persecutiones, calamitates, suisque tradere documenta quomodo se illis in conditionibus gerere debeant et quali protectione divina fruantur; deinde vero eum descendere verbis claris ad ea quae spectent urbem Jerusalem, praecipere suis 21,5. Kat twev Acydvtwv mept tov tepo,, Str Alors xahots xat dvabrjuacry nexdountar, etrev, 6, Todta & Qswpette, Zheboovtar Hugoar @v alc od% dwebroetar Albog ent Albw we O¢ 0d xataAvOycetae. 7. °Ennodtysay 8 adtov déyovtes, AddoxaAE, KOTE OV Tavta ota; xat tl td onuctov, Btav pedAAn tabta yveobat; 8. “O 8 etnev, BAérete ph xAavyOajtemoAhot yee ehedcovtat ext tH dvdpatl pov, Aéyovtes, "Eye eturs zat, ‘O xatpbs Hyymev? ph nopevbyts drlow adtov. 9. Btav SE axodoynts moAguovs xat dxatacta= clas, pi] mtonQajre: Bet yap tadta yevécbar medtov, GAA” od% EdOdws To TéAog. 10. Tote deyev -EyepOdjoetar FOvoc éxt EOvog, xat Bactdela ert Bactretav- 11. cetspol te peyddor xal.xatk téxoug Rotmot xat Atwot Foovtar, o66nOoa te xat dx? odpavod onpsta peydha otat. 12. Ilo S$ tobtwy xdvtwy buds tas ystong adtav, xat dtdkovow mapadddSdvtes elg tag «= guvaywydks nat pvrands, arayougvoug ent BactAcic wat yewdvac, Evexev toB dards pov. 13. adnrobrjcctar Oytv ele papriptov. 14, Oéte odv ay tate xapdlatg budv, wy Tpoweretav amodoynOyjvar 15. eyd yao Gwow buty otdua xat coplav, 7 od dvvi- Govtat dvtiotiyvat 3 dvtewmety ndvtec of dvtixelusvot butv. 16. mapadolrcecte yovéwy xal ddehgiv zat ovyyeveyv xa ollov, rat Oavatedcousty 2 budv. 17. xat Foeobe ptoobuevor ono mavtwy a To Svoud pour 18. xat Oolé 18. Et capillus de capite vestro non per- | 2x tij¢ neoahiig bus od wa amdkntat. ibit. 19. In patientia vestra possidebitis | 19. éy TY Srowov7 Suidv xtycecle tas buydc animas vestras. bpddy. parentes vestri; v. 18 et pars una (capillus unus) ex crinibus capitis vestri non peribit; v. 19 in patientia enim vestra). Sermonem hunc habitum esse cum Iesus sederet in monte olivarum contra templum certum est ex Matth. 24,3 et Marc. 13,3. Locum non assignat Lucas; quare perperam aliqui dicunt secundum eum sermonem esse habitum in templo (Schegg, Schanz). Neque id ullo modo innuitur
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v. 5 et guibusdam dicentibus de templo quod bonis lapidibus et donis ornatum esset, dixit, cum de donis év204ya0., de donariis templo consecratis, mentio fiat, non continuo sequitur quod Werss vult, haec in ipso templo esse dicta; quis enim non videt de templi ornatu loqui posse etiam eos quiiam etemplo egressisunt? atque ita factum esse docemur ab aliis duobus synopticis ; nam : et cum egrederetur de templo, ait illi ete. Marc. 13,1, Matth. 24,1. Hoc itaque colloquium y. 5. 6 habitum est dum relicto templo tenderent in montem olivarum, et cum ibi in monte sederet Iesus discipuli rogarunt de tempore et signo, uti pariter ex Matth. et Marc. elucet. Neque obstat quod in y. 37 dicitur; nam ibi Lucas solum summatim refert quid is die- “bus de quibus in antecedentibus scripsit Iesus agere solitus sit. Proinde dicendum est Lucam non narrare ubi Christus haee dixerit, id autem. nobis referri ab aliis duobus accurate. Discipuli saepius per vitam Iesu publicam yiderant templum. Cur nunc monent Iesum de eius splendore? Ratio cerni potest Matth. 23,38; modo enim dixerat Christus : ecce relinquetur vobis domus vestra deserta; vel si malueris, poterant discipuli ansam capere ex laude minimi illius doni viduae pauperis, dicentes non futurum fuisse ut templum adeo magnificum exstrueretur, nisi divites quoque quam plurima obtulissent. Lapides fuisse pulchros (xxA0d¢), Josephus quoque saepius commemorat; ita BS narrat columnas quibus porticus sustinebantur fuisse.pcvoriOoug Aevxeoe zé74¢ paopdpov, esingulis saxis marmore candidissimo (Bell. iud. 5,5. 2) et templum aedificatum esse ex lapidibus candidis et firmis (Antiq. . 15,11. 3; vide quae dixi in Comment. Marc. p. 338). Idem. refert de ne donariis, in quibus eminebat vitis aurea, expansa sub muri coronulis, eum racemis ex illa sublime pendentibus, ea materiae profusione facta ut aspicientibus tam magnitudine quam arte stuporem incuteret; cirea templum undique fixa erant spolia peregrinarum gentium (Antiq. 15, 11. 3) et templum praecellentibus donariis ornatum esse a se Herodes affirmabat (Antiq. 17,6. 3). Ceterum de vite aurea aliisque donariis vide Lightfoot, descriptio templi hieros. in primo operum tomo, Ultraiecti 1699, p. 581. 649. Verum omnem eam pompam esse funditus delendam Iesus asserit
21:6
v. 6 haec quae videtis, venient dies in quibus non relinquetur lapis super lapidem qui non destruatur ; vide Comment. Matth. II p. 307 seq. Mare. p. 338. Dum haec colloquia miscerentur, pervenerunt in montem olivarum;
21:7
v. 7 interrogaverunt autem illum dicentes > praeceptor, quando haec erunt et quod signum cum fiert incipient? hic eo modo effertur quaestio, ut discipuli de solo templo et tempore eius ruinae interrogasse videantur; « tempus et signa praedictae destructionis interrogant » ait Beda et similiter Alb. Schanz, Fil. Weiss; sed bene notat Jans. discipulos putasse iudicium in urbem templumque iri coniunctum cum altero Christi adventu et gloriosa regni Dei manifestatione et consummatione saeculi; quare hanc quoque quaestionem idem enuntiare quod apud Matthaeum discipuli interrogent. Quare alii signum de signo adventus explicant (S. Cyr. Ambr. Luth. Luc. Schegg). Atque quibusnam discipuli in eam sententiam inducti sint, vide in Comment. Matth. et Mare. — Nosse quando illa futura sint non refert utilitatem spiritualem. Quare Christus accurata temporis designatione omissa ea tradit documenta quae et plebi iudaicae fidelibusque eius aetatis et fidelibus quoque temporum futurorum veram afferrent utilitatem. Primo enim monitum tradit iis qui regnum Dei sloriosum statim venturum esse putant, quod monitum ita effertur ut simul valeat pro plebe iudaica quae vero Messia reiecto iam fraudibus ° pseudochristorum exponitur
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v. 8 gaz ditt : videte ne seducamint ; multi enum venient in nomine meo dicentes : guia ego sum, scil. Messias (cf. Matth. 24,5) et quid hoe sibi velit, accuratius declaratur ed tempus Luc. 24,9-14, Mey eee 555 appropinquavit regni Dei scil. cum gloria manifestandi; nolite (ergo) we post eos; dein ulterius progressus monet suos
21:9
v. 9 cum autem audieritis proelia et seditiones, nolite terreri, nolite animis agitari: duo, etiam evangelio praedicato fore bella magnasque inter populos perturbationes, neque tamen eiusmodi commotiones censendas esse signa consummationis saeculi. Quia enim prophetae saepius magnam praevia dicunt regno Dei venturo (ef. Is. 24,1 seq. Agg. 2,7. 23), existimare poterant fideles proelia et seditiones statim esse praenuntia et signa finis. Unde erant commonefaciendi non tam cito finem instare. Haec repetito pluribus declarantur
21:10
v. 10 tune dicebat illis : surget magni erunt per loca, passim, variis in regionibus et pestilentiae et vide lect. var.; quibus verbis totum tempus usque ad consummationem saeculi complecti videtur Christus, cum. signa magna de coelo commemoret; cf. vy. 25. Sunt tamen haud pauci qui haec terricula et prodigia de is accipiant quae Josephus narrat ante obsidionem urbis contigisse, stetisse supra civitatem sidus simile gladio, anni spatio visum esse cometen, visos esse currus in aere sublimes ferri et armatas phalangas per nubes discurrere etc. (Bell. iud. 6,5. 3; ef. Bed. Bon. Alb. Luc. Lamy, Calm. Schegg, Fil.). Sed cum quae antecedunt iam ampliora sint quam ut tempus ante bellum iudaicum spectare dici possint, prior acceptio magis commendatur. Et iam antequam eiusmodi perturbationibus regiones et gentes percellantur, discipuli Christi variis obiicientur persecutionibus
21:12
v. 12 sed ante haec omnia iniuctent vobis manus suas et persequentur tradentes in synagogas, scil. ad flagellationem; cf. Matth. 10,17; ad tribunalia Luc. 12,11, e¢ custodias, in carceres, trahentes ad reges et praesides propter nomen meum, quia Iesum annuntiant Dominum; initia eiusmodi persecutionum describuntur in Act.;
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v. 13 continget autem vobis in testimonium; haec autem omnia cedent in commendationem vestram, in testimonium gloriae vobis (Theoph. Schanz), in testimonium quantae vos sitis fidei et fidelitatis dixit : eritis mihi testes usque ad ultimum terrae (Act. 1,8). Neque illis ullo modo timendum est propter adversariorum sapientiam et propriam vel imperitiam vel infirmitatem
21:14
v. 14 ponete ergo ‘vestris non praemeditari, ycheray est curam gerere, studiose tractare, vere quidam arbitrantur. Quam ut evitent, alii malunt supplere : capillus... sine voluntate Dei, vel quamdiu ad ministerium ev angelii estis necessarii etc. non peribit. Alii putant ea verba non hoc in contextu a Christo esse dicta, sed ex alio eius sermone huc transsumpta (Schegq) et ita explicari posse, ut hac sententia capillus etc. statuatur norma communis et fere regula generalis, alia autem morte afficient aliqua exceptio. Quam explicationem /il. quoque laudat et adoptat; eam fere innuit Huth. dicens Deum interdum ostendere propriam suam potentiam, interdum carni permittere ut iuxta naturam pateretur. Sed sires spectatur, uti per saeculorum cursum fiebat, ne hoc interdum moté quidem sustineri potest, multo minus quod alii de regula et exceptione dicunt. Nam apostoli, praedicatores evangelii, sacerdotes, fideles ab initio rei christianae usque ad tempora nostra adversitatibus et persecutionibus ita obiiciuntur, ut semper et ubique detrimenta bonorum et corporis molestias sustinere debeant; si qui sine ullo damno abeunt, si qui in ipsis tormentis et cruciatibus positi nihil senserint doloris, haec est exceptio quam satis raro contigisse ac contingere quis poterit negare? Unde aliis placuit sententiam in vy. 18 ita accipere, ut relicta promissione pro singulis solum enuntietur, etsi aliqui fidelium persecutionibus succubuerint et occisi fuerint, tamen toti coetui, toti Ecclesiae nihil damni inferri (Godet). Verum omnis difficultas evanescit, dummodo ob oculos habeatur locutione proverbiali promitti singularem Dei curam et protectionem; proinde haec protectio est spectanda et subiectae materiae applicanda, non ipsa locutio proverbialis est eo modo retinenda neque explicanda sicuti verba sonant. De quonam tempore haec vy. 8-49 dicantur, eadem est controversia, de qua egi ad Matth. 24,5 (Gomment II p. 309 seq. et p. 345 seq. et Comment. Marc. p. 343). Ita haec quoque referuntur vel ad ea quae obsidioni urbis lerusalem praevia sunt (Bed. Alb. Jans.) vel quae consummationem saeculorum annuntiant. (S. Cyr. Ambr.) vel dicuntur esse praeludia utrique Fil.). Sed contra has explicationes valet quod iam monuit auctor operis imperfecti in Matth. (hom. 48; M. 56,901; inter opera S. Chrys.) : bella non potest autem esse in signum alicuius rei futurae quod semper fuat in usu, sed quod novum fit illud dicitur signum. Ex quo auctore S. Bon. quoque repetit verba : non potest esse signum quod semper fuit in usu, et bene ait in prima sermonis parte praedici quae ventura sint generaliter et quae sint circa destructionem Jerusalem, ibi: cum autem videritis circumdari ab exercitu, et demum quae ventura sint circa iudicium finale, ibi : et erunt signa in sole etc. Eandem acceptionem bene proponit Car. ad v. 11 : « bella, terrae motus, pestes , fames, terriculamenta et signa in aere magna praedicuntur, non ea ratione ut nova aliqua aut insolita denuntientur futura, sed ut describatur mundus solitum cursum habiturus, ut intelligerent - Christiani haec spectare ad consuetum mundi cursum et non ad specialia seu parent in regione aeris. Vonte xuxrovpdvny ond ‘Iepousadyy., tote yvéits Str Zorjuwats adt7s. sevyétwaay els tx bon nat ot éy péow adtis exywpettwoave zat of ay stg adtiy, 22. Gre Hydoar exdtxroews adtal claw tod Tats yuu wr etacoyécbwony mAnabyvar mévra ta yeypauneve. 23. tats éy yaotpt eyovcats zat tats AnAaLodoats év éxelvars tats hugoats totar yao dvdyxy 24. xal neootvtat otépate payatpacg, xal atyuahwtrcbycovtar sic te #Ovn mavrar matovpévy ono dyer od rhypwbGow zat Eoovrat zaroot e0vay, 25. Kat Eoovtar onpcta ev HAlw xat cehivyn xart oteots, xat ext tis ris cvvoy 20vev ey amopia Ayoug Oaddaone wat aéhov, 26, dropoydvtwy * dvOednwv aro ~d60u xa mpoodoxiag tiv Excoyousvay Ti otxoumévn at yap Suvdwets tov odbpavady Apyouévwy dF Todt aay, dvaxdate. THY avzyy nol mdvta tk Sévdox. 30. Stay mpobdhwary Fon, Br€movtes ay’ Exvtay yivdoxste Gtr dn eyybs tb Odpo¢ eorly. eundas neque tamen iis defore auxilium divinum. Hisce simul patet aliud plane fore regnum messianum atque illi exspectant. Atque id quidem non ultimo loco iis declaratur eo quod destructio urbis lerusalem praedicitur, quae tamen urbs a ludaeis censebatur esse debere caput regni messiani et centrum regni Dei gloriosi, prout fuit centrum theocratiae veteris. Quare istud vaticinium magnopere in id quoque valere debuit, ut aliam sibi efformarent notionem regni messiant ;
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v. 20 cum autem videritis circumdart ab exercitu Ierusalem; mane praesto erant magno numero copiae auxiliares regum (Bell. ind. 5,1. 6), dune scttote quia appropinquavit desolatio eius % zehvwors qua voce iam Dan. 9,27 excidium urbis designatur (cf. Comment. in Dan. p. 264 seq.). Bellum geri coeptum est in Galilaea; ex ea regione et ex Peraea bellum paulatim transferebatur in regiones circa Ierusalem, donec tandem ipsa urbs, internis dissidiis iam plurimum agitata, obsidione cingeretur. Cum itaque viderint bellum verti in urbem et eius parari obsidionem
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v. 214 ¢wne gui in Tudaea sunt fugiant ad montes — alias bello appropinquante in civitates munitas ut ingrederentur et ut ad Sion fugerent admoniti erant (ler. 4,5. 6; Schegg, Schanz) — et qui in medio evus scil. lerusalem, discedant; « quomodo discedent ab exercitu iam civitate circumdata? nisi forte quod praemisit tunc, non ad ipsum tempus obsidionis, sed ad proximum ante obsidionem tempus, cum se primo miles romanus per Galilaeae vel Samariae fines coepisset diffundere, pertinere dicimus, ut tunc fugere quisque, cum fugae adhue tempus esset, acceleraret » (Beda) atque eo modo noxzrovpévqy accipi posse et debere certum est; et guz in regionibus ev saig yopare vel in agris et villis circa urbem sunt, non intrent in eam, xédwy; nam praeter legiones quattuor romanas (5. 10. 15. 12.) Tito sunt ; modo prophetarum loquitur Christus de die ultionis, cf. Is. 34,8; 61,2; 63,4. Ter. 46,10; in urbis ruina implentur minae illae quas Moyses in populum rebellem pronuntiavit Deut. 28,15 seq. 29,24 seq. 32,22 seq.; impletur praeprimis vaticinium Dan. 9,26 et Zach, 11,1-3. 16. 17 (cf. Comment. in Proph. min. II p. 344. 357). In communi plaga etiam Christifideles non sine molestia et tribulatione abibunt
21:23
v. 23 vae autem praegnantibus et nutrientibus in illis diebus, quibus scil. fuga in montes, commoratio in speluncis, in regione aliena et penuria rerum et commodorum (quam suis domibus relictis incurrent) multo magis quam aliis evadit molesta. Dici ea ‘de feminis christianis sententia est communis et obvie sequitur quia illis fuga peculiari modo redditur difficilis; solus Schegg refert verba ad mulieres iudaeas in urbe inclusas; neque tamen id efficitur ex ratione addita : erdt enim pressura magna super terram i. e. si calamitates publicae ingruunt omnes habent quod sustineant; proinde non mirum si eo tempore etiam Christifideles debeant rndlestias experiri et pro aliqua sua parte participes fieri angustiarum (dvé-yxn¢), ed erit ira magna populo huic i, e. ira et vindicta Dei magna devolvetur in hune populum rebellem qui occidit prophetas et Messiam; ef. 13,33-35; est gladius meus, ecce super Idumaeam descendet, incrassatus est adipe ete. ef captivt ducentur in omnes gentes et Ierusalem calcabitur a gentibus, conculcabitur, donec impleantur tempora nationum, quod B habet xi gccvzan prioris vocis est explicatio; tempora autem gentium erunt usque ad consummationem saeculi (Huth. Luc. Schegg, Schanz); proinde respublica Iudaeorum nunquam restituetur, Ierusalem, metropolisilla et caput reipublicae iudaicae, erit sub dominatione aliarum nationum; cessavit in perpetuum /empus Iudaeorum quo scil. rempublicam propriam constituunt; reliquae solum nationes imperia et regna condent. Quare hoc ultinvo membro idem enuntiatur quod Dan. 9,27 : usque ad consummationem et finem perseverabit desolatio (ef. Comment. Dan. p. 261). Atque Christifideles obsecutos verbis Domini urbem reliquisse bello et obsidione ingruente constat (vide Hus. h. e. 3,5; M. 20,221; Comment. Matth. II p. 323). Quanta pressura ludaei afflicti sint et quantopere im plotutn sit illud cadent in ore gladi, ex narratione Josephi de hello iudaico abunde colligitur. Non quidem ubique refert quot occisi sint in unoquoque proelio, quot in quavis expugnatione civitatum, quot intestinis dissidiis perierint; at Mapraiit et derepente bello circumdati erant »; « tune quasi in carcerem tota gens fato conclusa erat ». Notat Luc. : «captivorum alii ad opera damnati missi sunt in Aegyptum, alii qui formosiore erant corpore triumpho Romae celebrando servati sunt, plurimos robustos viribus elegit Titus per provincias pugnaturos in theatris cum bestiis. Qui vero infra decimum et septimum aetatis annum essent, simul cum feminis venditi sunt, sed vilissimo pretio eo quod non reperirentur emptores et qua alerentur deesset annona. Haec omnia ex Iosepho intelliguntur ». Longius temporis intervallum fore inter ruinam urbis et signa adventui Christi alteri praevia clare indicatur, dum dicitur : donec impleantur tempor a nahn Unde Christus sicut in parabolis (cf. 12; 38. 45; 19,12. Matth. 25,5), ita hic quoque innuit consummationem — seu alterum suum adventum non adeo prope esse ;
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v. 25 et erunt signa in sole et luna et stellis, quae signa ab aliis ita describuntur : sol’ obscurabitur et luna non dabit lumen suum et stellae de coelo cadent (vide ad Matth, 24,29. Marc. 13,24), e¢ in terris pressura covey, coarctatio, anxietas gentium prae confusione sonitus maris et fluctuum zy dmopia i. e. prae strepentibus ac tumultuantibus maris fluctibus homines' in angustias coniecti plane erunt consilii inopes, terrore perculsi;
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v. 26 arescentibus hominibus gxovuysvzwy torpentibus seil. uti solent quos animus reliquit; dein axebiye.v notionem quoque ha- -bet animam exspirandi; hoc vero loco, uti ex v. 27 quoque patet, non de morte sermo esse potest, sed de quadam animi defectione et torpore prae timore et exspectatione quae superventent universo orbt, nam virtutes coelorum movebuntur, e statu et conditione sua muta-— buntur; praesens mundi machina concutietur et obviam ferri videbitur illi suae transmutationi, quam apostolus indicat. scribens : coeli — ardentes solventur (2 Petr. 3,12); ceterum vide Comment. Matth. II _ p. 338, Marc. p. 350. Diem enim iudicii appariturum esse in igne etiam docetur 1 Cor, 3,13 et 2 Thess. 1,7. 8;
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v. 27 et tunc videbunt Filtum hominis venientem in nube cum potestate magna et maiestate ; cf. Dan. 7,13 ecce cum nubibus coeli quasi filius hominis veniebat: loan. 5,27 Pater potestatem dedit ei iudicium facere quia Filius homi-. nis est. « Cur autem in nube? quia sic apparere solet Deus » (S. Cyr. Theoph.); cum Tesus in coelum ascenderet, nubes suscepit eum ab oculis discipulorum, qui ab angelis docentur : sic veniet quemadmodum vidistis eum euntem in coelum (Act. 1,113 Cai.). Comites eius — fore angelos cf. Matth. 16,27. Marc. 8,38. 2 Thess. 4,7. ie Cum talia signa visuri sint,
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v. 28 his autem fieri incipientibus resprcite aandvbare erigite oculos, animum ef levate capita vestra, bono press ; caput attollunt quibus spes affulget emergendi a malis, qui demptio vestra axchizpuors sensu scil. pleno ac perfecto : liberatio ab omni malo, ipsa gloriosa corporum resurrectio, et totius quoque creaturae glorificatio (cf. Rom. 8,21; Ews.). En, Christus loquitur ad suos tamen optime sciret alterum suum adventum longe abesse. Cur ita loquitur? quia suos semper paratos esse vult ad suum adventum, cuius cuiusque ad eum venit Christus iudex —; ex eo autem loquendi modo explicatur, cur apostoli quoque eadem ratione fidelis adhortentur, ut ad diem iudicii parati sint. Alio modo eos admonet, ut ad signa temporum attendant v. 29 ec sumi parabolam narrant alii duo; putant aliqui omnes arbores adiecisse Lucam, quia suis natura ficulneae non fuerit ita cognita;
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v. 30 cum producunt 1am ex se fructum t<av xpcbzkwow , quando progerminant scil. folia (uti r cum producunt ex se folia;.a e cum florient a se), scilis guoniam prope est aestas;
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v. 34 ita et vos cum videritis haec fiert, scitote quoniam prope est regnum Der gloriosum scil. « quando non aliqui sed ad unum omnes electi, non ultra per mysteria etspem, sed per archetypa et rem ipsam, non in via sed in patria tam corpore quam anima beati aeternum fruentur Deo » (Luc.);
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v. 32 amen dico vobis, quia non_praeteribit generatio haec donec omnia fiant; omnia in hoe contextu non possunt referri solum ad ea quae in v. 20-24 dicuntur, sed certe spectant quoque ad v. 25 seq. Intelligunt aliqui generationem fidelium, populum christianum, Ecclesiam (cf. Eus. Theoph. Luc.); sed bene Ald. iudaicam gentem designari censet; plura ea de re dixi ad Matth. 24,34 et Marc. 13,30. Sollemni affirmatione Iesus verba sua effectu et impletione non carere posse testatur
21:33
v. 33 coelum et terra transibunt, a praesenti statu et conditione transformabuntur ; novos enim Boag et novam terram exspectamus (2 Petr. 3,13); praeterit figwra huius mundi (1 Cor. 7,31); ef. Is. 51,6; verba autem meanon transibunt ; rebus firmissimis, coelo et terra, sunt firmiora, magis stabilia. Quod supra iam serio monuerat 17,26-30, denuoinculcaty.
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34 attendite autem vobis ne forte graventur corda vestra in crapula et ebrietate et curts huius vitae, ne animi vel voluptatibus vel sollicitudine rerum ad hance vitam pertinentium obruantur; nam si non cum vigilantia ad illum diem continuo se paratos exhibent, e¢ superveniat in vos repentina dies ella, qua hora non putatis Filius hominis veniet (12,40; cf. Matth. 24,44; 25,13);
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v. 35 damquam laqueus enim superventet in omnes gui sedent super factem omnis terrae; tamquam laqueus, proin ex improviso, quo quis se subito captum sentit neque se extricare ultra et effugere potest; cf. Eccl. 9,12 nescit homo finem suum, sed sicut pisces capiuntur hamo et sicut aves laqueo comprehenduntur, sic capiuntur homines in die malo, cum eis extemplo supervenerit; ef. Is. 8,14. 15; 24,17. Cum dicatur ge sedent, aliqui mineat, gemina exsistit ratio vigilandi
21:36
v. 36 vigilate itaque omni tempore orantes ut dignt habeamint vaxraysonze ut valeatis fugere ista omnia quae futura sunt et stare ante Filium hominis; explicatur in nectantur. Animos oportet liberos servare a voluptatibus et curis temporalibus, oratione continua auxilium divinum est implorandum, ut gratiis roborati pericula illa gravissima quae immineant (cf. Matth. 24,24. Marc. 13,22) securi vitent neve iis seducantur, sed ut ab angelis congregentur et adducantur (czx$%ver) ad Filium hominis tamquam electi. Quemadmodum Lucas aliis frequentius Iesum orantem nobis ostendit (3,21; 5,16; 6,12; 9,18. 28. 29; 11,1), ita admonitioni ad vigilandum etiam praeceptum orandiadiunctum esse a Domino docet quo scil. discamus ad superanda pericula sedulo nobis implorandam esse opem divinam neque nostrum conatum, nostrum vigilandi studium sufficere posse. referens studium Jesu docendi populum et populi sedulitatem eum audiendi
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v. 37 erat autem diebus docens in templo, noctibus vero exiens morabatur in monte gui vocatur Olivet; cf. 19,47; cig zo Seog videtur dici propter seydyeves; solum generatim regionem assignat Lucas, alii accurate locum i. e. Bethaniam (cf. Matth. 21,17. 18. Marc. 44344. 12) tradunt saltem pro die post sollemnem in urbem ingressum. Utrum transegerit (id Huth. Theoph. Alb. lans. Luc. Lap.) in medio relinqui videtur, nisi vocem a)Aifev premere volueris, cui inest notio pernoccensent (Schegg, Bisp.). Putat Schanz hoc versu demonstrari sermonem eschatologicum a Luca collocari in templo. Quod tamen nullo pacto sequitur. Nam antequam evangelista referat de ultimis hebdomadae illius diebus et de coena paschali et de passione, summatim LUG Qa a Tega a Mary 508 narrat quomodo praecedentes dies ac noctes Iesus transegerit; porro dicit in templo eum docuisse populum v. 38. Quoniam itaque iste sermo solum ad discipulos est habitus, potius ex sola Lucae narratione concludendum erat eum non in templo esse dictum; dein cum in y. 37 sequitur : ergo sermo dictus est in templo. — Hisce quoque ultimis diebus populus sedulo ad Iesum confluebat. Cum tempus paschatis instaret, iam multi ex variis regionibus in urbem convenerant;
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v. 38 etomnis populus manicabat ad eum in templo audire cum, weberter proprie ; mane (vel primo mane) surgebat; ergo mane iam populus veniebat ut.eum in templo audiret; unde ait S. Cyr. populo aptari verba illa : Deus meus ad te de luce vigilo; eodemque modo accipiunt Theoph. Alb. Bon. Cat. ans. Luc. Lap. Calm. Lamy, Bisp. Schegg, Schanz, Fil. Weiss, Keil, qui sensus etiam exprimitur a Tertulliano : diluculo conveniendum erat (adv. Mare. 4,39; M. 2,459) et in versionibus aliis latinis (cf. lect. var.). Sed cum dp%pitew apud LXX poquid assidue, diligenter, magno studio (cf. ler. 7,13; 11,7; 25,3 etc.), non video cur non accipi possit eodem modo : studiose ad eum properabat audiendum. Populus itaque etiam ultimis hisce diebus Christo adhaeret non obstante synedristarum odio qui iam mortem eius decreverant (loan. 14,47-53). 2 De voce manicare vide Ducange s. v. In vulgata hoc solum loco reperitur. Olim etiam in aliquibus exemplaribus veteris versionis legebatur Iud. 9,32. Ad quem locum inter alia scribit S. Augustinus : « quod latini quidam habent maturabis, quidam vero manicabis, graecus habet quod dici posset non uno verbo : diluculo surges... manicabis autem latinum verbum esse mihi non occurrit » (Quaest. in Heptat. 7,46; cf. Kaulen, Handbuch z. Vulg. p. 167; Schanz). Reperitur tamen apud 8. Chry- scholiasten ad Iuvenal. 5,79; frequentius in medio aevo; complures locos affert Du-
21:1
πλουσίους n'est pas en rejet, comme si ὄντας était sous-entendu, car l’altention de Jésus ne se porte pas sur ce que ceux qui donnent sont riches; simplement il voit les riches donner : Luc ne parle que d'eux parce qu'il se préocceupe moins du fait concret que de la leçon qui résultera de l'opposition entre les riches et la veuve (Schanz).
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λεπτα δυο (H) ou δυο λεπτὰ (T S V).
rewrxpé+ dans le N. T. Probablement pour éviter la répétition de πτωχή. Luc ἃ des ressources de langue beaucoup plus considérables que celles de Me., mais il n’évite pas la tournure schémalique, βάλλουσαν après βάλλοντας. C'était le seul geste qui importât, mais nous ne sd pas venir k veuve, ni les disciples se grouper. ‘. ‘4
21:3
Les disciples n'avaient pas ἃ ἃ étre Ἔν - puisque Jésus leur parlait déjà (xx, 45). Il y a continuité dans Ὄσσαν. τὰν — πλεῖον πάντων est le mot de la - situation.
21:4
ἐκ τοῦ περισσεύοντος... ΤΉ. τὸν βίον comme dans Me, mais ὑστερήματος est peut-être mieux choisi que ὑστέρησις dont la terminaison indique un nom d'action. ! Ayant levé les veux, il vit des riches qui jetaient leurs offrandes dans le trésor, 511 vit aussi une pauvre veuve qui y jetait deux pelites pièces, et il dit : « Vraiment je vous dis que cette pauvre Même opposition de sus et de περισσεύειν dans Phil. τν, 11. Les mots « toute sa vie » au lieu d'être mis en rejet (Mc.) sont coordonnés. 5=36. — LA RUINE DE JÉRUSALEM ET LE DERNIER AVÈNEMENT. - Nous comprenons sous ce titre : 1) la prophétie sur la destruction du Toni ι (5-6); 2) la question sur le temps et les signes (7); 3) la réponse de Jésus sur la ruine de Jérusalem (8-24); 4) l'annonce de l'avènement (25-27); 5) les signes du règne de Dieu (28-33); 6) la lecon sur la vigilance (34-36). Tout l’ensemble est conçu comme dans Mc. : la prophétie, la question, la réponse, suivie de l'annonce de l’avènement du Fils de l’homme. Seulement dans Le. les symboles relatifs à la ruine de Jérusalem sont expliqués plus clairement, et la pause est mieux marquée avant ce qui regarde l'avènement du Fils de L'homme, décrit plus brièvement que dans Mc. Suit, comme dans Me., la comparaison du figuier, mais Le. explique plus clairement ce que marque ce signe. Puis, comme dans Me., Jésus recommande la vigilance en vue de l'avènement. Il est donc beaucoup plus facile dans Le. que dans Mc. de distinguer les deux discours et les deux perspectives. Si dès le début de Me. (xm, 9-13) ce qui est relatif à l'apostolat renferme des traits qui dépassent le pe antérieur à la ruine de Jérusalem, Le. a pris soin de les omettre. Tout cela a été vu par saint Augustin, Epist. cxcrx : Non enim discrepant (les ( trois évangélisles) rebus, si alius aliquid dicit quod alius tacet, aut alio modo dicit : magis autem collata invicem iuvant, ut legentis intellectus regatur (25). Et la pensée d'Augustin n'est pas que les textes doivent être complétés les uns par les autres, étant mis bout à bout, mais qu'une facon plus claire de dire les choses explique ce qui est plus obscur : famen Lucas evangelista et hanc dierum breviationem, et abominationem desolationis, quae duo ipse non dicit, sed Mutthaeus Marcusque dixerunt, ad eversionem Jerusalem docuit pertinere, alia cum eis dicens apertius de hac eadem re, quae illi posuerunt obscurius (30). Ce que dit Luc, ce sont bien des verba Domini (28), mais Augustin ne dit pas que Jésus ail lui-même expliqué sa pensée plus clairement. C'est la même pensée, qui a été exprimée de deux manières : Ef pro eo quod ülli (Me. Mt) posuerunt, et qui in agro erit, non revertatur etc.; apertius iste (Le.) ait, et qui etc. (34).
21:5
Comme toujours Le. est plus préoccupé des idées enseignées que des faits concrets qui encadraient l’enseignement. Au lieu de mettre en scène comme Mc. un disciple, puis quatre disciples, il se contente de τίνες qui dans sa pensée sont peut-être des disciples, et, au lieu de fixer la scène au mont des Oliviers, il suit son schéma qui situe l’enseignement dans le Temple, sans nous avertir … 6. 6m. ὧδε à. ος (T 5 V) plutôt que add. (H). 8. on. on ἢ. λέγοντες (FT H V) ou add. (5). qu'il y fut dérogé ce jour-là. Ce n'est point une preuve qu'il ne connaissait pas Me., mais un indice de son indifférence pour ces menus délails. En revanche son tableau du Temple est plus complet; aux pierres il joint les riches ornemenis ; le contraste sera plus saisissant avec la ruine. — Les ἀναθήματα (+ N. T.) étaient les riches offrandes : statues, trépieds, tableaux, que les Grees entassaient dans leurs temples. Les princes syriens dans les ions moments en usaient ainsi avec le tenrple de Jérusalem (IE Macch. 1x, 46 καλλίστοις ἀναθήμασιν χοσμήσειν), ce qui n'avail rien de choquant, pourvu que Fobjet n'offrit aucune prise à l'idolàtrie. Les plus serupuleux admiraient la vigne dorée (Jos. Bell. V, 1v, 4), mais on ne pouvait supporter des aigles (Jus. Ant. XNII, vi, 2 vaux... λίαν πολυτελές, ἀετὸν χρύσεον μέγαν). D'après la rédaction élégante mais vague de Le., on dirait que les belles pierres étaient un ornement. Mais l'admirable était la dimension considérable des pierres de l'appareil, trait préeis que seul Mc. a conservé.
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La réponse de Jésus, fixée dans les mémoires, ne porte d’ailleurs que sur les pierres. Elle ne forme dans Le. qu'une phrase qui débute par une anacoluthe; l'insertion des « jours à venir » prépare la question sur l'époque. 7. LA QUESTION SUR LE TEMPS ET LE SIGNE (Mec. xur, 4; Mt. χχιν, 5).
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Comme dans Me., la question et le signe ne regardent que la ruine du Temple, et mème Le. évite le terme de συντελεῖσθαι et de πάντα qui pourraient dans Me., à cause de ce qui suit, être pris à tort pour une allusion à la consommation de toutes choses. Luc répète deux fois ταῦτα, l'objet est bien déterminé.
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αὐτὴ ἡ πτωχὴ (H) plutôt que ἡ πτωχη αὐτὴ (T S V).
Avant d'indiquer les signes, Jésus met ses disciples en garde contre ceux qui viendront leur donner de fausses indications. En ajoutant : ὁ καιρὸς ἤγγιχεν (cf. Dan. vu, 22) il fait rentrer l'apparition des faux Christs dans le thème de l'interrogation; ils tromperont sur l'époque, et c'était précisément la question posée. A l’énonciation du fait qu’ils tromperont plusieurs personnes, Le. substitue un avertissement de ne pas les suivre, c'est-à-dire de ne pas se faire leurs disciples (cf. 1x, 23; xrv, 27 et Me. var, 34; Mt. xvi, 24). — πλανάω n'est cinployé par Luc qu'ici, quoique assez fréquent dans le N. T. Plummer ne voit pas de faux Messies entre l'Ascension el la ruine de Jérusalem. Mais si Josèphe ne prononce pas le nom, il indique très clairement la chose.
21:9
Au lieu de « bruits de guerre » ce qui peut paraître faible après les guerres elles-mêmes, Le. écrit ἀκαταστασίας, les bouleversements. Mais ce ne peut être une allusion aux péripéties de l’empire de 68 à 70 (Holtz.), car alors on touchait à la fin, c'est-à-dire à la ruine de Jérusalem. — πτοέομαι ici et xxiv, 37 ἙΝ. T., transport d'’effroi, affection de l’âme, tandis que θροεῖσθε (Mc. Mt.) en indique la manifestation au dehors. — εὐθέως au lieu de οὔπω (Mc. Mi.); non seulement ce n’est pas encore la fin, mais elle ne vient pas tout de suite.
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Le. indique un moment important dans le discours; τότε se joint à ἔλεγεν. Cette fois ce pourrait être une allusion à la compétition de Galba, d'Othon, de Vitellius et de Vespasien pour l'empire après la mort de Néron, qui entraîna tout le monde romain dans une atroce guerre civile. Tacire, Hist. 1, 1, 1 : Quatuor principes ferro interempti. Trina bella civilia, plura externa ac plerumgue permita. La scène est plus grandiose que celle d'Isaïe, réduite à l'Égypte (Is. χιχ, 2).
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λιμοι xat λοιμοι (T S V) plutôt que λοιμοι καὶ Auot (I); — an’ oupavou σημεῖα μεγαλα (EH V) ou σα. μ. «. 0. (S) Où σ. α. à. μ. (Tr.
Aux tremblements de terre et aux famines, Le. ajoute les pestes λιμοὶ καὶ λοιμοί (παρήχησις ou assonance) où maladies contagieuses, qui suivent ordinairement les guerres. L'expression juive des douleurs de l’enfantement (Mc. ML.) est 12. τὰς a. συναγωγα: (T H) ou om. (Β V). -, 13. om. δε a. vutv (T H) plutôt que add. (8 V). remplacée dans Le. par des apparitions terribles et des signes du ciel; φόδητρα se trouve dans Is. xx, 47, mais dans un autre sens. Il semble qu'ici ces φόδητρα sont du même genre que les signes du ciel. On ne saurait confondre ces signes avec ceux de 25 ss. Ils ne sont pas plus un indice de la fin du monde que ceux que pouvait lire Luc dans If Macch. v, 3 : « Pendant près de quarante jours apparurent courant dans les airs.des cavaliers ayant des vêtements d’or et armés de lances » etc. Cf. Jos. Bell. VI, v, 3, sur les signes que la grandeur des malheurs rende vraisemblables : « avant le coucher du soleil on vit dans les hauteurs des chars et des phalanges armées » etc. — τε absent de Mc., rare dans ΜΙ. et Jo. est très fréquent dans les Actes.
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Le. seul ἃ soin de marquer que les persécutions avaient commencé avant ces derniers bouleversements près de la fin. Saint Étienne, saint Paul en fournissent la preuve dans les Actes. Les disciples seront livrés aux mêmes personnes que dans Mc., sauf que les συνέδρια, terme juif, sont remplacés par les φυλαχάς (cf. Act. xvi, 38; xxur, 33 ss. etc.). Les rois avant les gouverneurs, ordre de dignité. — ἀπάγω terme de droit attique pour traîner devant les tribunaux. 43) Dans Me. εἷς μαρτύριον αὐτοῖς, pour être témoins devant eux, évidemment de la vérité des faits évangéliques. Luc écrit ἀποθήσεται ὑμῖν εἰς μαρτύριον, sur le rythme de καὶ τοῦτό μοι ἀποθήσεται εἰς σωτηρίαν de Job xur, 16, reproduit par Paul, Phil. τ, 19. Donc cela aboutira pour les Apôtres à un μαρτύριον, « la mort des martyrs » (J. Weiss) ou « la gloire que leur vaüt ce témoignage », εἰς μαρτυρίου δόξαν (Theoph. Schan:), ou plutôt simplement dans le sens de Mc., « une occasion de rendre témoignage, de confesser leur foi » (Hoitz. PI.) Les disciples ne doivent voir dans un traitement, qui note d'ordinaire d’infamie, qu'une occasion pour cet acte souverain, l'affirmation de leur foi devant les puissances de la terre. Luc n’a rien de l’évangile prêché devant toutes les nations de Mc. χιπ, 10 et de Mt. xxiv, 14. — PI. demande : l’aurait-il omis s'il avait eu connaissance d'un de ces documents? — Pourquoi pas? Nous sommes obligés de regarder les termes de Mc. et de Mt. comme limités par l'horizon des Juifs, el Paul a pu appliquer le Ps. χυπι, ὃ à la prédication chrétienne au temps où il écrivail aux Romains. Il n'en est pas moins vrai qu’en elles-mêmes les expressions ont une étendue absolue, et qu'on ne devait pas les prendre à la lettre. Peut-être Le. a-t-il préféré ne pas soulever cette difficulté, lui pa les Actes conduisent saint Paul seulement à Rome. 4% 5.) L'assistance promise aux disciples est mieux à sa place dans un discours de mission, où Mi. l’a placée, que parmi les signes de la fin des temps. D'ailleurs dans Mc. comme dans Mt. ce sont comme trois strophes qui débutent par le thème de « livrer », παραδίδωμι. Luc n’a pas conservé ce rythme, et les vv. 44 et 15 paraîtraient encore plus bors de leur place, si précisément son v. 13 n'avait donné plus de relief au témoignage dont il va décrire les conditions. Ayant déjà traité ce point (xx, 41-12), Le. s'écarte ici plus sensiblement de la formule traditionnelle. Π est étrange que ἢ. Weiss trouve ce texte plus primitif.
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τίθεσθαι ἐν ταῖς καρδίαις comme Act. v, 4, d’une résolution à prendre: la tournure est hébraïque (Dan. 1, 8 etc.) mais également grecque (Hom. θέσθαι ἐπὶ φρεσί). — προμελετᾶν, non pas seulement réfléchir d'avance, mais s'exercer comme faisaient les rhéteurs pour bien prononcer un discours, cf. avec μελετᾶν Épict. I, x, 24 λαλεῖν οὖν où μεμελέτηχας; καὶ τί ἄλλο ἐμελέτας ἐν τῇ σχολῇ; Le philosophe recommande aussi à sa manière de se préoccuper seulement de dire la vérité devant les juges, sans s'embarrasser de syllogismes, mais l'assurance du stoïcien lui vient de son propre fond.
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παντες (S V) plutôt que ἀπαντες (T H).
Cf. Ex. 1v, 11 où Dieu dit à Moïse : συμδιδάσω σε ὃ μέλλεις λαλῆσαι, C’est Jésus qui fera ce que Dieu promettait à Moïse et ce que Mec. attribue ici à l'Esprit-Saint. — στόμα n'est pas dans le sens de bouche, mais dans le sens dérivé de langage, qu'a 3 en hébreu (Gen. x£v, 21; Ex. xvu, 4 etc.) mais aussi στόμα en grec (Sopx. Oed. r. 671 etc.), ou plutôt de faculté de parler, ce qui n'est pas, à un certain degré, le fait de tout le monde. La sagesse vient après, en tant qu'exprimée par la parole. On ne saurait dire que ἀντειπεῖν se rapporte à στόμα (PL.), puisque les deux verbes dépendent de ñ, marquant l'impuissance soit à trouver des raisons contre, soit à les exprimer par la parole. Cf. Act. vi, 40 : καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει, de saint Étienne, et Act. 1v, 14 : οὐδὲν εἶχον ἀντειπεῖν. — ἀντικείμενοι, cf. χπι, 17, seuls cas dans les évangiles, maïs I Cor. xvr, 9.
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Le. continue le discours direct adressé aux disciples, ce qui lui permet de restreindre la proposition générale (θανατώσουσιν) à quelques-uns (ἐξ ὑμῶν). Dès lors aussi le sujet de ce verbe est plus clairement distinct que dans Mc. de ceux qui livrent les disciples. La désignation du frère et du père contme. échantillons (Mc.) est remplacée par une énumération descendante qui commence par les père et mère, précédés d’un xal qui signifie « même », tandis que les autres sont simplement copulatifs. ἡ
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Textuel comme Mc. Il ne s’agit pas d'une ‘haine actuelle de chacun des hommes envers tous les chrétiens, mais, comme dit Cajetan : significatur contrarietas professionis christianae ad vitam et professionem omnium aliorum, quae est fundamentum odii in aliis erga Christianos. C’est un devoir pour le chrétien de diminuer cette haine pour amener les hommes au christianisme en dissipant les préjugés, mais sans dissimuler les exigences de la morale et de la foi.
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Propre à Lc., et très difficile à concilier avec l'annonce des martyres (v. 16). L'expression est proverbiale (Act. xxvir, 34; 1 Regn. xiv, 45; Il Rego. χιν, 41; IT Regn. 1, 52), et signifie : vous n’aurez pas à déplorer 16 moindre mal dans votre personne. Le verset suivant l'explique : rien ne compte que le salut de l'âme, comme cela ἃ été dit déjà (κι, # ss., spécialement v. 7). 11 faut done entendre le proverbe au sens sprirituel (Schanz, PI.). L’étonnant est que cette idée soit exprimée au moyen d’un proverbe relatif à une partie du corps. Probablement Le. envisageait la résurrection. 1! ne serait peut-être pas trop subtil de distinguer le sens de Act. xxvi, 34 : un cheveu d'aucun de vous ne sera perdu, c’est-à-dire détaché de sa tête, ἀπὸ τῆς χεφαλῆς (cf. les passages cités de l'A. T., tomber de la tête), et le sens du v. 18 : un cheveu détaché de votre tête ne périra certainement pas, οὐ μή avec le subj. aor. dans le sens du futur, avec une certaine emphase. En perdant la vie, vous n'avez même pas perdu un cheveu, tout se retrouvera dans la résurrection avec une vie nouvelle. — D'autres suppléent : sans la permission de Dieu (Hahn), ou l’entendent des communautés chrétiennes par opposition au petit nombre des martyrs (J. Weiss) 18 Et pas nn cheveu de votre tête ne périra. Sauvez vos “πὸ τ x votre patience ! - ἢ 200» lorsque vous verrez Jérusalem entourée par des armées, ou des premiers confesseurs sortis indemnes des tribunaux {Holt:.). Mais tout cela est arbitraire et peu en harmonie avec le contexte. D'après saint Épiphane, Marcion avait effacé ce verset; quelques modernes l'ont imité, contre toutes les règles de la critique.
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χτησασθε (Τ' S V) et non χτήσεσθε (Η).
D'après Hottz., J. Weiss, Loisy etc. vous aurez sauvé votre vie; après le danger de la comparution devant un tribunal, ce sera comme une vie nouvelle, Alors on entend ὑπομονή dans le sens d'endurance : « celui qui aura eu ja patience d'attendre la fin sans se décourager » {(Loësy I, 446), au lieu de résister à main armée ({ Weiss). — Mais on ne doit pas oublier que les disciples sont devant les tribunaux; il faudrait donc que ὑπυμονή signifie endurer tout, en vue d’avoir la vie sauve. Ge n'est assurément pas défendu par la morale chrétienne, mais ce n'est pas ce que suggère la comparaison avec l'enseignement de Jésus pour ces circonstances (xn, 4 ss). Le sens de ὑπομονή est l'endurance des persécutions. Si on cède, on perd la vie, si on résiste on l’acquiert, donc évidemment la vie éternelle, représentée ici par les âmes; cf. 1x, 24; xvir, 33. Mais les critiques nommés ont bien raison de dire que Le. ne s'écarte pas de Mc.; il faudra seulement en conclure que Mc. doit être interprété d’après Le. qui l'a bien compris. Tout supporter jusqu’à la fin, c'est-à-dire endurer même La mort, — pour le nom de Jésus — c'est se sauver, gagner son âme.
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Voici enfin la réponse à la question posée au +. 7. Luc, plus métho- Ρ dique, indique plus clairement que c'est bien le point, τότε γνῶτε. il est vraiment impossible de méconnaître que Le. a écrit ici en clair ee Γ qui était enveloppé dans Mc. d’un symbolisme que des lecteurs venus de la gentilité auraient difficilement compris. Mais rien n’eblige à conclure que ce soit après les faits. De mème que £c. ἃ évité | au v. “ « [δ cmenpement des douleurs », γ΄ ne parle pas ici de l'abomination de da désolation (Mc.), quoiqu'il retienne la désolation, à ἐρήμωσις, te qui est assez caractéristique de sa manière. Le lieu indéterminé, ὅπου où δεῖ est Jérusalem, et puisque Jésus ἃ annoncé sa destruction, il est très naturel que le signal de sa ruine soit l'investissement par des armées, comme au temps de Sennachtrib, de Nabuchodonoser et plus récemment de Pompée.
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Le. reproduit d'abord le mot traditionnel, tel qu'il est-dans Mc. et dans ML., 24. OM. καὶ ἔσονται à. καιῖροι (T Υ) plutôt que add. (H) : 5. καιροι καὶ ἐσ. x. fuite de ceux qui sont dans la Judée vers les montagnes; mais de plus, il explique ce mot par rapport à la capitale. D'ordinaire les gens des campagnes se sauvent vers les places fortes, acceptant le pillage pour essayer de sauver leurs vies. Mais cette fois ceux qui sont à Jérusalem feront bien d'en sortir, et, pour être complet, Le. ajoute que ceux qui sont dans les bourgs ne devront pas s'y réfugier. Les vv. 15 et 10 de Mc. (Mt. 17-18) sont passés sous silence, ayant été déjà employés par 1,6. (xvn, 34) à propos de l'avènement du Fils de l’homme, qui sera soudain et sans prodromes. Ayant indiqué le signe de F'investissement, Le. a pu penser que l'on aurait le temps nécessaire pour prendre quelque chose à la maison, ne fût-ce qu’un manteau.
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Propre à Lc. La raison qui justifie la fuite, c’est que Jérusalem est condamnée par Dicu, selon les Écritures. — ἐχδίκησις, Luc seul parmi les évangélistes ; cf. xvin, 7-8; Act. vu, 24, mais fréquent dans l'A. T.; ici, au sens de châtiment; cf. ΕΖ. 1x, À ἤγγικεν à ἐχδίχησις τῆς πόλεως etc. Ni Mc. ni Mt. n'emploie τὸ γεγραμμένον (ou le pluriel) pour indiquer les Écritures ; c'est du style de Luc (xvin, 31; xx, 17; xxu, 37; xxiv, 44; Act. x, 29; xxiv, 14). Sans parler des anciens prophètes, l’abomination de la désolation avait été prédite par Daniel (x, 27). Eile allait alors (d’après Mc. et Mt.) s’accomplir dans son sens le plus complet. Peut-être Luc qui avait omis la citation obscure a-t-il voulu s’y appuyer sous une forme vague. 335) Textuellement comme Me. et Mt, mais Le. n’ajoute pas le trait mystéieux : priez pour que votre fuite n’ait pas lieu en hiver. Jésus conseille la fuite, mais il sait bien que son conseil ne sera pas suivi de tous. Donc malheur aux femmes qui auraient plus besoin de tranquillité et de soins. 23b et 24) Il est évident que Le. entend restreindre tout ce qu'il dit à la ruine de Jérusalem. Est-ce encore une manière d'écrire en clair ce qu'il lisait dans Mc. 19-20? On peut le conjecturer, quoiqu'ils n'aient rien de commun, si ce n'est ἔσται γάρ, répondant à ἔσονται γάρ. Il a voulu achever de décrire le malheur qui menaçait les villes d'après une prophétie authentique de Jésus; cf. xIx, 43 5. 23b) ἀναγχή ἃ même chez les classiques (surtout au pluriel) le sens de malheur; mais on serait tenté de l'entendre ici spécialement de la disette, plus cruelle aux femmes dont il a été question; cf. ἐν ἀναγκαίοις καιροῖς (Sylloge, 270, 14) et une table ἀναγκαία (Suidas), c'est-à-dire une maigre chère. Le peuple est évidemment le peuple juif. La colère peut être celle de Dieu; un perséculeur même n’est que l'instrument de la colère divine; cf. 1 Macch. 1, 6%; τι, 49; ur, 8; Dan. vus, 19. Cependant on ne voudrait pas exclure la colère de l'ennemi (ef. Ps.-Sal. 11, 25.28; xv, 6; xvir, 14) qui répondrait mieux à ἀναγκή : la calamité atteint le pays (la Palbaiine), la fureur des soldats frappe le peuple.
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Trois traits de la ruine : ceux qui sont massacrés, ceux qui sont vendus comme esclaves et dispersés un peu partout, la capitale foulée par des ennemis. Ce dernier trait (plutôt avec παταπατῶ qu'avec πατῶ) est l'expression consacrée pour marquer la désolation des Juifs, plus douloureuse encore parce que leur ville était souillée par un ennemi impur; cf. Dan. var, 13 τὰ ἅγια ἐρημωθήσεται εἰς καταπάτημα (LXX), I Macch. ur, 45.51; iv, 60; IT Macch. vin, 2 (ms. V); Apoc. x1, 2 : ἐδύθη τοῖς ἔθνεσιν, χαὶ τὴν πόλιν τὴν ἁγίαν πατήσουσιν, Le futur composé (style de Luc) après les deux autres futurs simples indique un temps d'arrêt. Il est rempli par le dernier mot : — ἄχρι οὗ πληρωθῶσιν καιροί, cf. Tob, x1v, 5 : ἕως πληρωθῶσιν καιροί, jusqu'à ce qu’une époque donnée soit entièrement écoulée. Mais pourquoi καιροὶ ἐθνῶν ἢ D’après Schanz, le contexte exige que ce soit le temps fixé par Dieu pour exécuter ses. jugements, Mais comme les jugements s'exercent contre les Juifs, la désignation « temps des nations » serait assez impropre. Il faut l'entendre réellement du temps accordé aux nations, en lant qu'elles succèdent aux Juifs dont Les temps sont terminés. C'est encore une manière de dire que la vigne sera donnée à d'autres (xx, 16). — ἄχρι style de Luc. Manifestement c'est une perspective ouverte sur la période qui suivra la ruine de Jérusalem, et rien n'oblige à penser que les temps des nations seront plus courts que ceux des Juifs. Luc n'a pas placé l’apostolat de toutes les nations avant la ruine de Jérusalem (Me. xur, 10); après, le temps ne manquera pas. Cependant il n'est rien dit là-dessus, non plus que sur la conversion des Juifs (Rom. xr, 25).
21:25
ἐσονται (T Η) et non εσται (5 V).
καὶ ἔσονται, sans indication de temps; mais, d' se le msn. après les temps des nations. Le soleil, la lune, les astres, comme dans Me. et Mt. Mais limesinion est beaucoup moins forte, il y a seulement des signes dans ces corps célestes. Augustin était persuadé qu'on avait déjà vu avant Jésus-Christ des phénomènes plus étranges (Ep. cxcix, 39); si l'on voit dans tout ce texte l'annonce du jugement dernier, il craint irrideamur ab eis qui haec, quae velut novissima et omaium maxima horrescimus, plura in historia gentium, et multo maiora legerunt. Or ces paroles s’adressaierñt à un public qui pensait comme Augustin. Parmi les prodigia relatés par Tite-Live on peut voir : sol rubere visus solilo magis, similisque sanguineo, solis orbis minui visus, soles duo υἱβὶ... lunae duae interdiu ortae,.. mare arsit… coelum visum ardere (Index, v° prodigia), et si ces phénomènes avaient annoncé des événements notables, le monde ne s’en portait pas plus mal après. — Mais il est clair qu'aujourd'hui la précaution d'Augustin serait superfilue. — συνογή ici et Π Cor. 11, 4, + N. T. (de συνέχω employé vin, 45; xx, 43), au physique le fait d’être resserré, étroit, au moral anxiété, angoisse. — ἀπορία l'embarras où l’on est d'expliquer le prodige; cf. Hérodien 1v, 14, 1 : ἐν ἀφασίαᾳ τε 7... καὶ ἀπορίᾳ τοῦ πραχτέου, — ἠγοῦς (H) serait le gén. de ἠχώ; nous lisons ἤχους (S), car si ἦχος (ιν, 37; AcL. 1, 2) peut être masculin ou neutre, s'il est masc. dans Heb. x, 19, on ἃ reconnu τὸ ἦχος dans la koiné, d'où le gén. ἤχους (Deb. $ 50); Clem.-Al. u, 20 A. [ren. 600 A. ef. Terr. (udv, Marc. 1v, 89) in terra angustias nationum obstupescentium velut a sonitu maris fluctuantis. — Et ce phénomène pourrait en somme être comparé à un raz de marée. Le Ps. ταῖν (Lxv), 8 : ὁ συνταράσσων τὸ ὕδωρ τῆς θαλάσσης, ἤχους κυμάτων αὐτῆς, parle d’un phénomène ordinaire.
Le raccord avec Mc. χει, 24 8, est incontestable, puisque les signes se produisent dans le soleil, la lune et les astres. Luc n’a donc rien de parallèle à Mc. xur, 21-23, description d'un temps d'angoisse, intermédiaire entre les malheurs de la Judée et le bouleversement suprême. D'ailleurs il avait déjà parlé des faux Christs (xvi, 23 et xx, 8). IL va donc d’un événement qu'il a clairement caractérisé, un de ceux qui appartiennent à l’histoire, à un autre événement dont on parlait beaucoup, ét qui devait mettre un terme à l'histoire, événement que l’on concevait comme un bouleversement cosmique, chez les Juifs et aussi parmi les philosophes et les poètes. On a cité Lucain (Pharsale, τ, 72. ss.) 516, cum conpage soluta | . Saecula tot mundi suprema coegerit hora, Anticum repetens iterum chaos, omnia mixtis Sidera sideribus concurrent, ignea pontum Astra petent,.… ον totaque discors Machina divolsi turbabit foedera mundi. Pour le poète, ce n'est qu'une comparaison avec la grande guerre civile; dans l'esprit moins analytique des Hébreux, la comparaison pénftrait dans le récit (Le Messianisme.. p. 48 ss.). On ne peut donc objecler à saint Augustin que Le. n'aurait pas parlé ainsi à propos de la ruine de Jérusalem. D'ailleurs sauf pour les premiers mots du v. 25 et les derniers du v. 26 qui étaient traditionnels, la période est soignée et écrite dans le meilleur style de Le.
21:26
La cause de l'eflroi est l'ébranlement des vertus du ciel, comme dans Mc. et Mt.; cf. Comm. Mc. Mais Le. a voulu décrire cet elfroi. aroWyew peut être devenir glacé, sens fréquent chez les médecins, refrigescertibus (a); mais plutôt au sens plus normal de perdre l’âme, s'évanouir ou expirer. — προσδοχία, ici el Act. x, 14 + N. T., employé par les médecins de l'attente d’une crise plutôt fatale. Les prodiges élaient censés chez les anciens regarder le propriétaire du lieu, si leur caractère était limité; mais ceux-ci émeuvent toute la terre habitée, terme qu'il ne faut point toujours prendre à la lettre (11, 1; 1v, 8).
21:27
Presque exactement comme Mc. el Mt. Paroles traditionnelles, et, à l'origine symboliques; cf. Dan. vu, 13. Augustin incline vers le symbolisme : ia ut fortasse omnia quae ab his tribus evangelistis dicta sunt de eius adveniu.….. inveniantur ad hoc pertinere, quoi quotidie venit in Corpore suo, quod est Ecclesia (ἐν 1. 45). On pourrait alléguer dans ce sens, mais en l'attribuant à Le. seul, l'omission du trait sur les élus (Mc. v. 27). Mais ce trail à pu être omis par Le. parce qu'il figurait équivalemment au ch. xvir, 34 ss, et il est impossible de donner à l'avènement ici un autre sens qu'au ch. xvir, où il est nettement eschatologique ; cf. aussi v. 36. Et il serait étrange que Le. ait répété les termes de Me. tels quels pour leur donner un autre sens.
21:28
— τούτων se rapporte au v. 20. Les deux versets sont parallèles : ὅταν δὲ ἴδητε... τότε γνῶτε ὅτι ἤγγικεν... et ἀρχομένων... διότι ἐγγίζει... En même temps ils sont en contraste; ce qui est la désolation pour Jérusalem sera la délivrance pour les disciples. Qu'on lise les Actes, où presque toutes les persécutions viennent des Juifs, ou directement ou parce qu'ils mettent en action les préjugés des gentils ou l'autorité romaine, et où il est déjà si évident que le règne de Dieu va s'établir par les gentils. — ἀπολύτρωσις est un mot paulinien, tantôt elle est acquise Rom. πὶ, 24; Eph. τ, 7; tantôt elle est à venir Rom. vin, 23. Mais l’auteur des Actes ne pouvait-il regarder la ruine des Juifs comme une délivrance (méme J. Weiss) ?
21:29
1,0. ajoute καὶ πάντα τὰ δένδρα, selon son habitude de généraliser, afin que l'argument tienne en dehors de la Palestine.
21:30
προδάλλειν est vague, et peut s'entendre des fruits; cf. Épict. 1, xv, 7 : ἄφες ἀνθήσῃ πρῶτον, εἶτα rpo64An τὸν χαρπόν (d’un figuier); mais ici Le. ἃ eu sans doute l'intention de parler des feuilles, comme Mec., car les fruits seraient l'indice au moins de l'été, d'autant qu’il s’agit de tous les arbres. Pour le figuier on eût pu songer aux figues-fleurs. Luc a en propre βλέποντες et ἀφ᾽ ἑαυτῶν qui insiste sur la facilité qu'a chacun de tirer la conclusion — ἤδη n’ajoute rien pour le sens.
21:31
Cette fois encore Le. a remplacé l'énigme de Me. (et de ME.) : « que c’est proche, aux portes », par un terme plus clair, « le règne de Dieu ». Ce n’est pas tout à fait le synonyme de ἀπολύτρωσις; c'est le côté positif du grand fait dont les disciples jouiront, une fois délivrés. Ce n'est pas sans dessein que Le. a employé ce terme, dont il a dit plus d’une fois (χη, 20; xvn, 24) qu'il était déjà commencé ; cf. xvur, 24. S'il avait sous les yeux le texte de Me., et qu'il eût voulu désigner l'avènement, il eût suffi d'y insérer ὁ υἱὸς τοῦ ἀνθρώπου, qui allait très bien avec ἐπὶ θύραις. C'est donc délibérément qu'il ἃ mis le règne de Dieu (sans ἐπὶ θύραις) distingué de l'avènement, comme dans 1x, 37... 39) ἕως ἄν (comme Mt.) au lieu de μέχρις οὗ (Μ6.). — L'échappaloire de Κη. qui entend la γενεά des Juifs ne sert de rien, car elle ne peut s'appliquer à 1x, 27, sans parler de οὕτως καὶ buste au v. précédent. On n’est pas plus autorisé à étendre à un siècle une génération (Holtz.) pour s'autoriser à placer assez tard le troisième évangile. Au lieu de dire ταῦτα πάντα (Me.) ou πάντα ταῦτα (M.), Le. dit πάντα c’est-à-dire « tout », par opposition au commencement.
21:33
Môme affirmation solennelle que dans Me. 1] serait étrange que Le., même écrivant avant l'an 70, ait risqué l'autorité de Jésus sur [6 lien entre la ruine de Jérusalem et la parousie finale; il est même certain qu'il ne l’a pas fait, puisqu'il a parlé des temps des nations. Donc, ou bien il ἃ entendu la prophétie de la ruine de Jérusalem et des Juifs, ou bien il a entendu l’avènement dans un sens figuré. La deuvième opinion n'élant pas probable, la première s'impose. 84. υμων αἱ καρδιαι (T S V) et non αἱ x. ν. (H). D'ailleurs Le. attachaït une grande importance à la ruine de Jérusalem (xt, 34s.;
21:34
προσέχετε ἑαυτοῖς, propre à Lue, χη, 1; xvn, 3; Act. v, 35; xx, 38, — κραιπάλη, + N. T. Les simples soucis de la vie, comme xvu, 26 ss., dans la même situation, quand rien n'indique la proximité du cataclysme; cf. 1 Thess. v, 2, ss. le jour du Seigneur vient comme un voleur... ὅταν λέγωσιν εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος... ὄλεθρος... γρηγορῶμεν καὶ vipwpev… οἱ μεθυσκόμενοι x. τ. À. Ge sont bien les mêmes idées, le même jour de l'avènement du Seigneur, qui sera un jour de discernement. Dans Le. ἣ ἡμέρα ἐχείνη doit désigner aussi ce grand jour du discernement, comme dans xvu, 34 5. .
21:35
ὡς παγίς devrait terminer le verset précédent, car le γάρ est après ἐπεισελεύσεται, d’après les meilleures autorités, et non après παγίς. Sur l'idée, cf. [s. xxxv, 47. C’est un piège qui est caché et qui ne se découvre qu’au moment où il joue. ἢ n’y a done pas de prodromes à observer; la seule précaution qu'on puisse prendre, c'est d'être toujours prêt. — Luc emploie les termes les plus forts, tous les hommes de éoute la terre, parce que ce n'est plus là un fait restreint, si important soit-il, comme la ruine des Juifs. En ce moment les temps sont accomplis pour tout le monde.
21:36
La prière en tout temps est déjà dans Le., cf. xvin, 1; suivant son habitude de la signaler, Le. l’ajoute ici à la veille de Mc. Comment le Sauveur a-t-il pu proposer comme un but à poursuivre d'échapper à des malheurs temporels, lui qui disait qu'on sauve sa vie en la perdant {ix, 2%; χνπ, 33) ? Lui qui un instant auparavant enseignait à ne pas craindre la mort (v. 16 ss.)? Importait-il donc souverainement de vivre assez pour voir la Parousie? Luc pouvait-il le penser après la mort de Jacques et de tant d'autres ? D'autre part on ne peut supposer avec J. Weiss que ceux qui n'échappent pas sont anéantis par le châtiment, puisqu'il doit y avoir des réprouvés (χπι, 23 ss.). Il faut donc que Jésus ait eu en vue ici surtout le danger pour l'âme des pièges des derniers jours, dont Le. n’a pas encore parlé (Mc. xur, 5.22). Échapper au filet tendu sur toute la terre, c'était demeurer dans la fidélité à Dieu. Les autres sont rañflés. — σταθῆναι non pas au sens passif d'être présenté, amené auprès du Christ (Schanz, Kn.), qui serait contre l’usage constant de Le., où le verbe signifie sc tenir debout (xr, 18; xvur, 41.40... Act. n, 14 etc. ete. PL.}). C'est donc se tenir debout dans une situation honorable. Le mot de jugement n’est pas prononcé il est accompli déjà dans le discernement opéré par le cataclysme. C'est la même pensée que xvil, 34. Comine le jour est incertain, l'avertissement est adressé aux auditeurs de Jésus, que Lc. ἃ laissés dans le vague et qui représentent ses disciples, la communauté chrétienne jusqu’au jour dont la date est ignorée. Nous ne prétendons pas avoir dissipé toutes les obscurilés sur lesquelles se sont exercés déjà tant de théologiens et de critiques. Si nous nous en tenons à l'interprétation proposée depuis longtemps déjà dans la Revue biblique (1906 p. 382 ss.), c'est que nous la croyons solide, non sans avoir diseuté de nouveau la question, spécialement l'hypothèse augustinienne qui fait une grande part au symbolisme, avec le désir de la trouver justifiée. L'obscurité ne saurait étonner personne en pareille matière. Ce qui est étonnant, c'est la prétention des disciples de Reimarus de voir ici une prophétie claire, et clairement démentie par les faits, une pierre de touche de la fausseté du christianisme. Le chris- {ianisme ne saurait être comparé à la pointe d’une larme batavique qu'il suffit de toucher pour tout faire exploser. Ces textes, comme tous les autres, doivent être interprétés selon la pensée probable des auteurs, et selon les nuances de cette pensée d’après le groupement des phrases et le choix des mots. Dans notre cas spécialement, il ne faut pas oublier les points certains qui dominent l'esprit de Luc ou Finclinent vers une certaine manière : 1) Jésus a annoncé la ruine de Jérusalem, des villes de Galilée et en général du peuple juif; 2) le règne de Dieu sur la lerre, inauguré par lui et rejeté par les Juifs, devait passer aux gentils; 3) Jésus a annoncé son relour, lié au discernement suprême des bons et des méehants; 4) entre les deux événements il y avait nécessairement un intervalle, qu'on jugerait devoir être considérable, mais dont Jésus n'a rien voulu dire, recommandant à ses disciples de veiller pour n'êlre pas surpris; 5) dans la pensée de l'évangéliste, cet avertissement s’appliquait aux chrétiens αὐ]ὰ répandus dans le monde romain, à un moment où plusieurs disciples étaient déjà morts; 6) ces premiers chrétiens pouvaient à peine concevoir un règne de Dieu, inauguré par le Messie, et se continuant sur terre sans le Messie; 7) l’Ancien Testament avait habitué à des expressions très forles, tirées de l'ordre du monde et de ses bouleversements, qu'on employait soit pour les événements de l'histoire, soit surtout pour donner quelque idée du grand jugement annoncé par les prophètes, et dont l'objet n'était pas toujours le même. Si l’on tient compte de ces considirations, il ne paraîtra pas clair du tout que’ Luc écrivant en l’an 6% par exemple, ait associé la fin du monde à la destruetion de Jérusalem, ou n'ait prévu qu’un intervalle antérieur à la mort des derniers survivants parmi les auditeurs de Jésus. S'il avait écrit après l'an 80, l'hypothèse ne pourrait même pas être posée. Mais il faut en venir à la pensée de Jésus. La difficulté est celle-ei..S'il a distingué deux événements, pourquoi parler des deux pour répondre à une question qui ne visait que le premier? N'est-ce pas parce qu’il n’en faisail qu'un seul, divisé lout au plus en deux actes? Répondre que c'était parce que l’un était le symbole de l’autre, ce n’est pas résoudre l'objection, parce que rien dans le discours ne suggère ce rapport. La seule réponse décisive est fournie par la critique littéraire, dont on n'avait aucun soupçon au temps de Reimarus. D'après Le. xvir Jésus ἃ prononcé un discours purement eschatologique sur l'avènement du Fils de l’homme, et dans une circonstance antérieure. Ge discours avait à tout le moins dans la tradition une existence indépendante, comme il avait un objet propre. Lorsque nous voyons dans Mc. quelques traits manifestement relatifs à cel avènement (Mc. xiu, 24-27) dans un discours répondant à une question différente, que suggère la critique? --τ Que Mc. ἃ groupé les deux discours en un, à quoi il pouvail être conduit par les termes mystérieux de la réponse sur la ruine du Temple, la tradition ayant conservé des paroles de Jésus qui pouvaient s'appliquer aux deux faits (Mc. xur, 19-23). Donc, à s'en tenir à Me., on devrait critiquement juger plus probable qu'il a mis ensemble deux thèmes que la tradition distinguait. Mais Le. ne confirme-t-il pas le fait que Jésus ἃ répondu en unissant les deux thèmes? La critique doit juger ce cas comme les autres où elle constate que Le., ayant déjà traité certains thèmes, les reproduit en termes un peu différents pour suivre l’ordre de Me. C'est le cas des doublets. Elle se garde bien d'affirmer que le thème a été traité deux fois sous ces deux formes expresses, ei l'exégèse catholique ne l’affirme pas non plus, puisqu'elle constale que les évangélistes ont distribué à leur manière les traditions qu'ils reconnaissaient pour authentiques. — Mais Mt. apoortce son suffrage à eme des deux thèmes dans le même discours, ce qui permet de conclure à un seul sujet. — Non, car Mt. suppose que la question avait un double objet, la ruine du Temple et la consommation du siècle. Dès lors nous demandons à la critique Tient-elle le texte de Mt. pour primitif? Alors la difficulté tombe d'elle-même. Il n’est pas étonnant que Jésus ait traité deux thèmes différents pour répondre à deux questions distinctes. Mais la critique tient plutôt la question pour arrangée en vue de correspondre aux deux thèmes traités. Soit, mais alors Mt. avait donc conscience de traiter deux thèmes distincts, et en effet il a mis dans ce même discours (Mt. xxrv, 37-42) presque tout ce que Le. avait attribué au thème de l'avènement eschatologique (Le. xvu, 26-32.34.35). Nous saisissons ici clairement, et l’évangéliste nous le donne en effet à entendre clairement, le procédé qui consiste à grouper les deux thèmes. Il est à peine perceptible dans Me. il est net dans Mt.; Le. a conservé le souvenir de la distinction, mais a atténué cetle distinction pour ne pas s'écarter de Me. Comment la critique, qui doit constater ces faits, ou du moins les proposer comme. probables, serait-elle encore impressionnée par l'argument de Reimarus? N'est-il pas étrange que se montrant si sceplique — trop sceptique, beaucoup trop sceptique — sur les affrmalions de Jésus à cause de la transformation que la tradition aurait fait subir à sa pensée, elle soit si intransigeante sur un seul point? Ayant déterminé à sa guise ce qui doit être la pensée dominante et exclusive de Jésus, — et qui résulte peut-être seulement d’un rapprochement de textes dont il faudrait au contraire distinguer les perspectives d'après des paroles très authentiques, — elle fait subir à ces paroles le traitement que Procuste infligeait à ses victimes, surtout en raccourcissant inflexiblement les vues sur l'effet à produire dans l'humanité par l’évangile, et le développement du règne de Dieu déjà commencé, et qui cependant devait venir bientôt encore.
21:37
τὰς ἡμέρας indique une récapitulation, à partir de xix, 47. — ηὐλίζετο marque l'installation de fortune de qui n'est pas chez soi; cf. Tob. χιν, 10; Eccli. x1v, 26. Cela est accentué par le lieu indiqué, une montagne et non un village. Probablement Jésus cherchait la solitude pour prier. — εἰς avec l'acc. après un verbe de repos à cause de ἐξερχόμενος, — Le mont des Oliviers, ef. xrx, 29.
21:38
ὀρθρίζειν + N. T. mais fréquent dans les LXX; cf. pour la même succession des verbes : αὐλισθῶμεν ἐν χώμαις ὀρθρίσωμεν εἰς ἀμπελῶνας (Cant. νη, 11 5.). XXII-XXIII. — LA PASSION. ᾿ Le La Passion dans Le. comprend trois points : la dernière Cène (xxu, 4-38); la Passion {xxu, 39-xxnt, 49); les funérailles (xx, 50-56). Dans cette partie, Le. ne s'attache pas aussi étroitement que précédemment à l'ordre de Me.; le sujet est plus complètement refondu. Aussi nous n’indiquerons pas toujours les menues divergences. . ΧΧΠ, 4-2. Le compLor (Me. χιν, 4.3; Mt. xxvi, 4-5). Beaucoup plus près de Mc. que de Mt., et encore plus concis. Luc devait choisir entre cette concision et des explications pour les gentils qui eussent dù être longues (Holtz.)
21:1
Jesus taught in the g., that is, in its vicinity (Jn. 8:20). He praised the widow who threw into the g. two small coins (leptā), "all that she possessed," unlike the vain rich who threw in much but "out of their surplus" (Mk. 12:41-44; Lk. 21:1-4).
… ecclesiam nihil gravavit" (Marucchi, Mon. del Museo Lat., pl. 54, 2). The expression "vidua sedit" is found again in inscriptions of Ferentino (CIL, X, 5902) and of Cagliari (CIL, X, 7787). The representation of the parable of the widow's mite (Mk. 12:41-44; Lk. 21:1-4) is in the mosaic cycle of S. Martino "in caelo aureo" in Ravenna, today S. Apollinare Nuovo; the scene was also represented in the basilica of S. Martino at Tours, finished by Bishop …
21:2
… (1945), pp. 14-14, 165-66, 471-65; 5 (1946), pp. 101-10; A. Feuillet, La semne du Rique de Dieu et du Éth de l'Homme (Lc. 17, 20-18, 8), in Recherches de science religieuse, 35 (1948), pp. 344-65; id., Le discours de Jésus sur la reine du Temple (Mc. 13; Lc. 21, 2-36), in Revue biblique, 35 (1948), pp. 481-502; 56 (1949), pp. 61-91; id., La synthèse eschatologique de St Matthieu (24-25), ibid., pp. 340-64; 57 (1950), pp. 62-91; id., Le triomphe …
21:5
ANATHEMA (Gr. ἀνάθη(ε)μα [τὸ ἀνατεθειμένον], "that which is placed on high, suspended"). - Among the pagan classics, in II Macc. 9:16, in Judg. 13:23 (19) and in Lk. 21:5, it indicates an object consecrated to the divinity, hung on the walls or columns of the temple, a kind of "ex voto." In the Septuagint, however, it translates the Hebrew hērem.
Julian the Apostate (Imp. Flavius Claudius Julianus), Roman Emperor
To combat the Christians he did not scruple to solicit the adherence of the Jews, for whom he even attempted to restore the temple of Jerusalem with the perfidious secret malice of disproving the prophecy of Jesus (Mt. 24, 2; Lk. 21, 5 ff.); but the terrible earthquake shocks and the flames that rose from the ruins forced him to desist from the enterprise.
… Perhaps this is what is meant in Lk. 21:5. The inner gates in the temple wall, to which one climbed from the hél by means of 5 steps, were 10, of which 4 on the north, 4 on the south and 2 on the east. …
21:7
Epistles I-II to the Thessalonians
… aforesaid theme: let one continue to note the literal parallelism between II Thess. 2:1 ff. and Mt. 24:31, 6, 4 etc. (Rinaldi [v. bibl.], p. 141). "We beseech you, brethren, concerning the coming of our Lord Jesus Christ (= Mt. 24:3; Mk. 13:4; Lk. 21:7; the 'day of the Lord' of I Thess. 5:1-11 = the destruction of Jerusalem) and our assembling with Him (= Mt. 24:31; cf. Lk. 21:28, 31; it is the 'triumphal expansion of the Gospel, …
21:8
… Cf. also: Mk. 13:33; Lk. 21:8; I Cor. 4:5; I Pt. 5:6).
21:12
… invested it with an autonomous power, and commanded that it be exercised without rendering account to the lords of the world: "You will be hated and persecuted for my name's sake: do not be afraid, for I have overcome the world" (Jn 16:33; cf. Mk 13:9; Lk 21:12). The Jews and the pagans immediately turned to persecution against these unarmed missionaries of the Gospel, who had only one answer to give: "We must obey God rather than men" (Acts …
21:17
… All will surely take place within that generation, while its exact moment is left unstated (Mt. 24:34ff.). There follow the warnings for vigilance, as in Lk. 21:17.
21:19
Epistles I-II to the Thessalonians
The signs: "That day will not come before the apostasy has occurred (Mt. 24:6-13; cf. 23:16, 19; Mk. 13:11 ff.; especially Lk. 18:8, it is a question of the defections that occurred in the Church of Palestine: Hebr. 6:4 ff.; 10:26-28; cf. Mt. 24:13; Lk. 21:19; Hebr. 10:36) and the lawless one, the damned one, the adversary has been manifested (or 'the antichrist': cf. I Jn. 2:18-22: it is the synagogue in the collective sense, the Zealots, …
… when the motive concerns a supernatural good (merit, reparation, the imitation and love of the Savior, the final possession of God and the means to attain it). For this reason Sacred Scripture praises and inculcates patience many times (Eccl. 2, 3-5; Lk. 21, 19; Rom. 9, 1; II Cor. 8-10) and offers us a model of it in the whole book of Job and in the various episodes of the Passion of Jesus.
Perseverance is all the more worthy of praise the more long-lasting the endurance of difficulties is. Sacred Scripture exhorts to perseverance, joining it to patience as a condition for attaining the reward (cf. Eccli. 5, 12; Mt. 10, 22; 24, 13; Lk. 21, 19; Heb. 3, 6; 10, 36; Jas. 5, 11; Rev. 2, 10), and condemns those who, having begun a good work, turn back (Lk. 9, 62). But as a supernatural virtue, which disposes the soul to continue …
21:20
The key is given by Lk. 21:20: "When you see Jerusalem surrounded by an army, know that its devastation (ἐρήμωσις) is near." The drama of the "abomination" unfolded in various progressive phases. …
… signs: wars, collective disasters, persecutions against the disciples, and finally, the preaching of the Gospel throughout the whole world (Rom. 1:8; Col. 1:6). The proximate and unmistakable sign of the end is the advance of the Roman army on Jerusalem (Lk. 21:20), the profanation of the Temple committed by the Zealots (Mt. 24:15; Mk. 13:14); the only escape is flight. …
… He interprets on occasion an Aramaic term (Lk. 6:15) and clarifies obscure Semitic expressions (ibid. 21:20-24: the siege and capture of Jerusalem by the Gentiles replace "the abomination [v.] of desolation"). …
… The city remained faithful to the Romans, and the Christians, as the siege of Jerusalem drew near, remembering the Master's precept (Lk. 21:20), took refuge in P., according to Eusebius (Hist. eccl., III, 5: PG 20, 221) and St. Epiphanius (Haeres., 29th, chap. 7: PG 41, 401).
21:23
… Then begins the great calamity, the siege; no one would escape it if God did not shorten its duration for the faithful who will fall into it (Mt. 24:21-25; Mk. 13:20-23; Lk. 21:23b). The epilogue of the tragedy with the liberation of the survivors will be manifest and unmistakable like the lightning that flashes from east to west: cf. Mt. 24:26ff. (Lk. 17:23f., …
… It moves the pericope of the adultery (Is. 5, 53-8, 11) to Lk. 21, 23. It has all the characteristics of the Greek text used in the Greek Church in the Middle Ages. …
21:24
… As Antiochus Epiphanes is the type of the Antichrist (v.), so the impious profanation of the "devastator," while it marks the end of the old worship, inaugurates the messianic opposition, the negative aspect of the new economy (cf. Apoc. 11:2 and Lk. 21:24). The intervention of the "man of sin" who "takes his seat and exhibits himself in the Temple of God" (II Thess. 2:3-4), hinted at by the masculine form (ἑστηκώς), characterizes …
The time of the universal divine judgment is known only to God (Mt. 24, 36; Mt. 13, 32; Acts 1. 7), although Scripture indicates certain foreboding signs: the preaching and acceptance of the Gospel throughout the whole world (Mt. 24, 3 and 14; Mk. 16, 15-16; Lk. 21, 24; Rom. 9, 25), the appearance of the Antichrist (v.), the conversion of Israel (Hos. 3, 4-5; Rom. 11, 25-27; II Cor. 3, 14-17), the great apostasy (II Thess. 2, 3; Mt. 24, 11-12; …
… fall into it (Mt. 24:21-25; Mk. 13:20-23; Lk. 21:23b). The epilogue of the tragedy with the liberation of the survivors will be manifest and unmistakable like the lightning that flashes from east to west: cf. Mt. 24:26ff. (Lk. 17:23f., 37), which with Lk. 21:24 serve as a transition between the calamity described thus far and the final act. This is announced with the grandiose images of prophetic style (Mt. 24:20; Mk. 13:24; Lk. 21:25f.). …
… And the Christian economy that Paul foresees on earth requires many centuries: he hopes, among other things, to save only "some" Jews, while their mass (τὸ πλήρωμα αὐτῶν) will come to Christ long after his death, after "the times of the Gentiles are fulfilled" (Luke 21:24).
21:25
… content, up to verse 51, nothing alludes to the dead and the pains of purgatory: it is probable therefore that the hymn was sung in this form at the Mass of the first Sunday of Advent, as a fitting preparation for the Gospel passage on the end of the world (Lk. 21:25-33) that is read on that day. Subsequently the three concluding distichs were added, which made it suitable for the Mass for the dead, and it spread thanks to the Franciscan and Dominican …
… Antichrist (v.), the conversion of Israel (Hos. 3, 4-5; Rom. 11, 25-27; II Cor. 3, 14-17), the great apostasy (II Thess. 2, 3; Mt. 24, 11-12; Lk. 17, 26-30; 18, 8; I Tim. 4, 1; II Tim. 3, 1), cosmic disturbances (in the sky: Joel 2, 30; Mt. 24, 29, 30; Lk. 21, 25-26, and on the earth: Mt. 24, 7-8; Lk. 21, 25-26).
… Lagrange; L. De Grandmaison; A. Médebielle, coll. 493-503); likewise in Matt. 24:29; Mark 13:24 f.; Luke 21:25 f.
… f.): and while the present world was made by God for many, the future is reserved for few (8, 1) because of sin spreading everywhere (8, 2-63). The vision closes with the signs precursor to the end (9, 1-25), analogous to those foretold by Christ (cf. Lk. 21, 25 ff.): great prodigies, upheavals, wars among the peoples. — In the 4th vision (9, 27-10, 60), the seer contemplates the future glory of Jerusalem under the image of a woman who weeps over …
21:27
… Then he will say also to those at his left: depart from me, you cursed, into the eternal fire prepared for the devil and his angels..." (Mt. 25, 31-46; cf. Mk. 13, 26-27; Lk. 21, 27). The Apostles echoed the Master's teaching (Acts 10, 42; 17, 31; 24, 25; Rom. 2, 16; 14, 10; I Cor. 3, 4; 4, 5; II Cor. 5, 10; II Tim. 4, 15; II Thess. 2, 5; II Pt. 2, 9; Jude 15; Rev. 20, 12).
21:28
Epistles I-II to the Thessalonians
… 2:12), 'who do not know God, who do not obey the gospel of our Lord,' will suffer the terrible punishment (ibid. 1:7-9). To Christians, on the other hand, is foretold the marvelous expansion of the Church in connection with the destruction of Jerusalem (Lk. 21:28-31; II Thess. 2:17: cf. A. Harnack, Missione e propagazione del cristianesimo nei primi tre secoli, Ital. trans., Turin 1906, p. 41 ff.). …
The end of the Jewish nation will be the liberation for the Church (Lk. 21:28), whose development will benefit from it. Such a manifestation of Christ in favor of the Church is expressed in Mt. 24:30b, Mk. 13:26 (Dan. 7:13f.; cf. Mt. 36:63f.), with the descriptive …
21:29
With the parable of the fig tree (Mt. 24:32ff.; Mk. 13:28f.; Lk. 21:29ff.) Jesus places in the first position this prophecy of comfort and victory for his Church, coordinating with it the prediction of the end of Jerusalem. …
21:34
Epistles I-II to the Thessalonians
… Instead of investigating the time and the circumstances (Mt. 24:36, 42; Acts 1:6 ff.: identical terms), which are God's secret, the disciples should take care to be always well disposed; because the judgment of God, for each of them, can come suddenly (Mt. 24:43; Lk. 21:34, 36 etc.). …
21:37
MOUNT OLIVET. — A hill east of Jerusalem, called in the Bible har haz-Zethim (Zech. 14:4), τὸ ὄρος τῶν ἐλαιῶν, mons Olivarum (Mt. 21:1), τὸ ὄρος τὸ καλούμενον ἐλαιῶν, mons qui vocatur Oliveti (Lk. 19:29; 21:37; Acts 1:12), today Çebel et-Tûr or Çebel ez-Zejtûn. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.