Christ foretells the destruction of the temple, with the signs that shall come before it and before the last judgment. We must always watch.
To his Disciples (by occasion of Hierusalem and the Temples destruction) he foretelleth vvhat things shalbe before the consummation of the vvorld, as specially, 14 the Churches ful preaching vnto al nations: 15 then, vvhat shalbe in the very consummation, to vvit, Antichrist vvith his passing great persecution and seduction, but for a short times 29 then incontinent, the Day of iudgement to our great comfort in those miseries vnder Antichrist. 35 As for the moment, to vs it perteineth not to knovv it, 37 but rather euery man to vvatch, that vve be not vnprouided vvhen he commeth to ech one particularly by death.
1And Jesus being come out of the temple, went away. And his disciples came to shew him the buildings of the temple.Ed uscito Gesù dal tempio se v'andava. E se gli appressarono i suoi discepoli per fargli osservare le fabbriche del tempio.AND IESVS being gone out of the temple, vvent. And his disciples came to shevv him the buildings of the tēple.Et egressus Jesus de templo, ibat. Et accesserunt discipuli ejus, ut ostenderent ei ædificationes templi. 2And he answering, said to them: Do you see all these things? Amen I say to you, there shall not be left here a stone upon a stone that shall not be destroyed.Ma egli prese a dir loro: Vedete voi tutte queste cose? In verità vi dico, non resterà qui pietra sopra pietra senza essere scompaginata.And he ansvvering said to thē, Do you see al these things? Amen I say to you, there shal • not be left here a stone vpon a stone that shal not be destroied.Ipse autem respondens dixit illis: Videtis hæc omnia ? amen dico vobis, non relinquetur hic lapis super lapidem, qui non destruatur. 3And when he was sitting on mount Olivet, the disciples came to him privately, saying: Tell us when shall these things be? And what shall be the sign of thy coming and of the consummation of the world?Ed essendo egli a sedere sul monte Oliveto, se gli accostarono i discepoli di nascosto, e gli dissero: Di' a noi, quando succederan queste cose? e quale il segno di tua venuta, e della fine del secolo?And vvhen he vvas sitting vpon Mount-oliuet, the disciples came to him secretly, saying: Tel vs, vvhen shal these things be? and vvhat shal be • the signe of thy comming, and of the consummation of the vvorld?Sedente autem eo super montem Oliveti, accesserunt ad eum discipuli secreto, dicentes: Dic nobis, quando hæc erunt ? et quod signum adventus tui, et consummationis sæculi ? 4And Jesus answering, said to them: Take heed that no man seduce you.E Gesù rispose, e disse loro: Badate, che alcuno non vi seduca.And IESVS ansvvering, said to them, Bevvare that no man • seduce you:Et respondens Jesus, dixit eis: Videte ne quis vos seducat: 5For many will come in my name saying, I am Christ. And they will seduce many.Imperocché molti verranno nel nome mio, dicendo: Io sono il Cristo; e sedurranno molta gente.for many shal come in my name saying, • I am Christ: and they shal seduce many.multi enim venient in nomine meo, dicentes: Ego sum Christus: et multos seducent. 6And you shall hear of wars and rumours of wars. See that ye be not troubled. For these things must come to pass: but the end is not yet.Imperocché sentirete parlare di guerre, e di rumori di guerre. Badate di non turbarvi: conciossiaché bisogna, che queste cose succedano; ma non finisce qui.For you shal heare of vvarres, & bruites of vvarres. See that ye be not troubled. for these things must be done: but the end is not yet.Audituri enim estis prælia, et opiniones præliorum. Videte ne turbemini: oportet enim hæc fieri, sed nondum est finis:
7For nation shall rise against nation, and kingdom against kingdom: And there shall be pestilences and famines and earthquakes in places.Imperocché si solleverà popolo contro popolo, e regno contro regno; e vi saran delle pestilenze, e carestie, e tremuoti in questa, e in quella parte.for nation shal rise against nation, and kingdom against kingdom: and there shal be pestilences, and famines, and earth-quakes in places,consurget enim gens in gentem, et regnum in regnum, et erunt pestilentiæ, et fames, et terræmotus per loca: 8Now all these are the beginnings of sorrows.Ma tutte queste cose sono il principio dei dolori.and al these things are the beginnings of sorovves. •hæc autem omnia initia sunt dolorum. 9Then shall they deliver you up to be afflicted and shall put you to death: and you shall be hated by all nations for my name’s sake.Allora vi getteranno nella tribolazione, e vi faranno morire, e sarete odiati da tutte le nazioni per causa del nome mio.Then shal they deliuer you into tribulation, and shal kil you: and you shal be odious to al nations for my names sake.Tunc tradent vos in tribulationem, et occident vos: et eritis odio omnibus gentibus propter nomen meum. 10And then shall many be scandalized and shall betray one another and shall hate one another.E allora molti patiranno scandalo, e l'uno tradirà l'altro, e si odieranno l'un l'altro.And then many shal be scandalized: and they shal deliuer vp one an other: and they shal hate one an other.Et tunc scandalizabuntur multi, et invicem tradent, et odio habebunt invicem. 11And many false prophets shall rise and shall seduce many.E usciranno fuora molti falsi profeti, e sedurranno molta gente.And many falseprophets shal rise: and shal seduce many.Et multi pseudoprophetæ surgent, et seducent multos. 12And because iniquity hath abounded, the charity of many shall grow cold.E per essere soprabbondata l'iniquità, raffredderassi la carità in molti.And because • iniquitie shal abound: the charitie of many shal vvaxe cold.Et quoniam abundavit iniquitas, refrigescet caritas multorum: 13But he that shall persevere to the end, he shall be saved.Ma chi persevererà sino al fine, questi sarà salvo.But he that shal perseuêre to the end, he shal be saued. •qui autem perseveraverit usque in finem, hic salvus erit. 14And this gospel of the kingdom shall be preached in the whole world, for a testimony to all nations: and then shall the consummation come.E sarà predicato questo Vangelo del regno per tutta la terra, per testimonianza a tutte le nazioni: e allora verrà la fine.And this Gospel of the kingdom • shal be preached in the vvhole vvorld, for a testimonie to al nations, and then shal come the consummation.Et prædicabitur hoc Evangelium regni in universo orbe, in testimonium omnibus gentibus: et tunc veniet consummatio.
15When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand.Quando adunque vedrete l'abbominazione della desolazione predetta dal profeta Daniele posta nel luogo santo (chi legge, comprenda):Therfore vvhen you shal see • the abomination of desolation, vvhich vvas spoken of by Daniel the Prophet, standing in the holy place (he that readeth, let him vnderstand)Cum ergo videritis abominationem desolationis, quæ dicta est a Daniele propheta, stantem in loco sancto, qui legit, intelligat: 16Then they that are in Judea, let them flee to the mountains:Allora coloro, che sii troveranno nella Giudea, fuggano ai monti:then they that are in levvrie, let them flee to the mountaines:tunc qui in Judæa sunt, fugiant ad montes: 17And he that is on the housetop, let him not come down to take any thing out of his house:E chi si troverà sopra il solaio, non iscenda per prendere qualche cosa di casa sua:and he that is on the house-toppe, let him not come dovvne to take any thing out of his house:et qui in tecto, non descendat tollere aliquid de domo sua: 18And he that is in the field, let him not go back to take his coat.E chi sarà al campo, non ritorni a pigliar la sua veste.and he that is in the field, let him not goe backe to take his coate.et qui in agro, non revertatur tollere tunicam suam. 19And woe to them that are with child and that give suck in those days.Ma guai alle donne gravide, oche avranno bambini al petto in que' giorni.And vvo to thē that are vvith childe, and that giue sucke in those dayes.Væ autem prægnantibus et nutrientibus in illis diebus ! 20But pray that your flight be not in the winter or on the sabbath.Pregate perciò, che non abbiate a fuggire di verno, o in giorno di sabato:But pray that your flight be not in the vvinter or on the Sabboth.Orate autem ut non fiat fuga vestra in hieme, vel sabbato: 21For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be.Imperocché grande sarà allora la tribolazione, quale non fu dal principio del mondo sino a quest'oggi, né mai sarà.For there shal be then great tribulation, such as hath not been from the beginning of the vvorld vntil novv, neither shal be.erit enim tunc tribulatio magna, qualis non fuit ab initio mundi usque modo, neque fiet. 22And unless those days had been shortened, no flesh should be saved: but for the sake of the elect those days shall be shortened.E se non fossero accorciati que' giorni, non sarebbe uomo restato salvo: ma saranno accorciati que' giorni in grazia degli eletti.And vnles those daies had been shortened, no flesh should be saued: but for the elect the daies • shal be shortened.Et nisi breviati fuissent dies illi, non fieret salva omnis caro: sed propter electos breviabuntur dies illi.
23Then if any man shall say to you, Lo here is Christ, or there: do not believe him.Allora se alcuno vi dirà: Ecco qui, o ecco là il Cristo: non date retta.Then if any man shal say vnto you, Loe here is Christ, or there: do not beleeue him.Tunc si quis vobis dixerit: Ecce hic est Christus, aut illic: nolite credere. 24For there shall arise false Christs and false prophets and shall shew great signs and wonders, insomuch as to deceive (if possible) even the elect.Imperocché usciranno fuora de' falsi cristi, e de' falsi profeti, e faranno miracoli grandi, e prodigj, da fare che siano ingannati (se è possibile) gli stessi eletti.For there shal rise false-Christes and false-Prophets, and shal shevv • great signes and vvonders, so that the elect also (if it be possible) may be induced into errour.Surgent enim pseudochristi, et pseudoprophetæ: et dabunt signa magna, et prodigia, ita ut in errorem inducantur (si fieri potest) etiam electi. 25Behold I have told it to you, beforehand.Ecco che io ve l'ho predetto.Loe I haue foretold you.Ecce prædixi vobis. 26If therefore they shall say to you, Behold he is in the desert: go ye not out. Behold he is in the closets: believe it not.Se adunque vi diranno: Ecco che egli è nel deserto, non vogliate muovervi; eccolo in fondo della casa, non date retta.If therfore they shal say vnto you, Behold he is in the desert: goe ye not out: behold • in the closets, beleeue it not.Si ergo dixerint vobis: Ecce in deserto est, nolite exire; Ecce in penetralibus, nolite credere. 27For as lightning cometh out of the east and appeareth even into the west: so shall also the coming of the Son of man be.Imperocché siccome il lampo si parte dall'oriente, e si fa vedere sino all'occidente; così la venuta del figliuolo dell'uomo.For as lightening cōmeth out of the east, and appeareth euen into the vvest, so shal also the aduent of the sonne of man be.Sicut enim fulgur exit ab oriente, et paret usque in occidentem: ita erit et adventus Filii hominis. 28Wheresoever the body shall be, there shall the eagles also be gathered together.Dovunque sarà il corpo, quivi si raduneranno le aquile.Wheresoeuer the body is, thither shal the egles also be gathered together.Ubicumque fuerit corpus, illic congregabuntur et aquilæ. 29And immediately after the tribulation of those days, the sun shall be darkened and the moon shall not give her light and the stars shall fall from heaven and the powers of heaven shall be moved.Immediatamente poi dopo la tribolazione di que' giorni si oscurerà il sole, e la luna non darà più la sua luce, e cadranno dal cielo le stelle, e le potestà ne' cieli saranno sommosse.And • immediatly after the tribulation of those dayes the sonne shal be darkened, and the moone shal not giue her light, and the starres shal fal from heauen, and the powers of heauen shal be moued:Statim autem post tribulationem dierum illorum sol obscurabitur, et luna non dabit lumen suum, et stellæ cadent de cælo, et virtutes cælorum commovebuntur:
30And then shall appear the sign of the Son of man in heaven. And then shall all tribes of the earth mourn: and they shall see the Son of man coming in the clouds of heaven with much power and majesty.Allora il segno del Figliuolo dell'uomo comparirà nel cielo: e allora si batteranno il petto tutte le tribù della terra, e vedranno il Figliuol dell'uomo scendere sulle nubi del cielo con potestà, e maestà grande.and then shal appeare the signe of the Sonne of man in heauen: and then shal al tribes of the earth bevvaile: and they shal see the Sonne of man comming in the cloudes of heauen vvith much povver and maiestie.et tunc parebit signum Filii hominis in cælo: et tunc plangent omnes tribus terræ: et videbunt Filium hominis venientem in nubibus cæli cum virtute multa et majestate. 31And he shall send his angels with a trumpet and a great voice: and they shall gather together his elect from the four winds, from the farthest parts of the heavens to the utmost bounds of them.E manderà i suoi Angeli, i quali con tromba, e voce sonora raduneranno i suoi eletti dai quattro venti, da un'estremità de' cieli all'altra.And he shal send his Angels vvith a trumpet, and a great voyce: and they shal gather together his elect from the foure vvindes, from the furthest partes of heauen euen to the endes thereof.Et mittet angelos suos cum tuba, et voce magna: et congregabunt electos ejus a quatuor ventis, a summis cælorum usque ad terminos eorum. 32And from the fig tree learn a parable: When the branch thereof is now tender and the leaves come forth, you know that summer is nigh.Dalla pianta del fico imparate questa similitudine. Quando il ramo di essa intenerisce, e spuntano le foglie, voi sapete, che la state è vicina:And of the figtree learne a parable: When novv the bough thereof is tender, and the leaues come forth, you knovv that sommer is nigh.Ab arbore autem fici discite parabolam: cum jam ramus ejus tener fuerit, et folia nata, scitis quia prope est æstas: 33So you also, when you shall see all these things, know ye that it is nigh, even at the doors.Così ancora, quando voi vedrete tutte queste cose, sappiate, che egli è vicino alla porta.So you also, vvhen you shal see these things, knovv ye that it is nigh euen at the doores.ita et vos cum videritis hæc omnia, scitote quia prope est, in januis. 34Amen I say to you that this generation shall not pass till all these things be done.In verità vi dico, non passerà questa generazione, che adempite non siano tutte queste cose.Amen I say to you, that this generation shal not passe, til al these things be done.Amen dico vobis, quia non præteribit generatio hæc, donec omnia hæc fiant.
35Heaven and earth shall pass: but my words shall not pass.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 præteribunt. 36But of that day and hour no one knoweth: no, not the angels of heaven, but the Father alone.Quanto poi a quel giorno, e a quell'ora nissuno la sa, nemmeno gli Angeli del cielo, eccetto il solo Padre.But of that day and houre no body knovveth, neither the Angels of heauen, but the Father alone.De die autem illa et hora nemo scit, neque angeli cælorum, nisi solus Pater. 37And as in the days of Noe, so shall also the coming of the Son of man be.E come (fu) a' tempi di Noè; così sarà ancora al venire del Figliuolo dell'uomo.And as in the dayes of Noe, so shal also the comming of the Sonne of man be.Sicut autem in diebus Noë, ita erit et adventus Filii hominis: 38For, as in the days before the flood they were eating and drinking, marrying and giving in marriage, even till that day in which Noe entered into the ark:Imperocché siccome ne' giorni avanti al diluvio gli uomini se ne stavano mangiando, e bevendo, sposando, e dando a marito le donne sino a quel giorno, che Noè entrò nell'arca:For as they vvere in the dayes before the floud, eating and drinking, marying and giuing to mariage, euen vnto that day in vvhich Noe entred into the arke,sicut enim erant in diebus ante diluvium comedentes et bibentes, nubentes et nuptum tradentes, usque ad eum diem, quo intravit Noë in arcam, 39And they knew not till the flood came and took them all away: so also shall the coming of the Son of man be.E non si detter pensiero, sintanto che venne il diluvio, e uccise tutti; così sarà alla venuta del Figliuolo dell'uomo.and knevve not til the floud came, and tooke them al: so also shal the cōming of the Sonne of man be.et non cognoverunt donec venit diluvium, et tulit omnes: ita erit et adventus Filii hominis. 40Then two shall be in the field. One shall be taken and one shall be left.Allora due si troveranno in un campo: uno sarà preso, e l'altro abbandonato.Then two shal be in the field: one shal be taken, and one shal be left.Tunc duo erunt in agro: unus assumetur, et unus relinquetur. 41Two women shall be grinding at the mill. One shall be taken and one shall be left.Due donne saranno a macinare al mulino: una sarà presa, e l'altra abbandonata.tvvo vvomen grinding in the mill: one shal be taken, and one shal be left.Duæ molentes in mola: una assumetur, et una relinquetur. 42Watch ye therefore, because you know not what hour your Lord will come.Vegliate adunque, perché non sapete, a che ora sia per venire il Signor vostro.Watch therfore because you knovv not vvhat houre your Lord vvil come.Vigilate ergo, quia nescitis qua hora Dominus vester venturus sit.
43But this know ye, that, if the goodman of the house knew at what hour the thief would come, he would certainly watch and would not suffer his house to be broken open.Sappiate però, che, se il padre di famiglia sapesse, a che ora sia per venire il ladro, vogherebbe certamente, e non lascerebbe, che fosse sforzata la sua casa.But this knovv ye, that if the good man of the house did knovv vvhat houre the theefe vvould come, he vvould surely vvatch, and vvould not suffer his house to be broken vp.Illud autem scitote, quoniam si sciret paterfamilias qua hora fur venturus esset, vigilaret utique, et non sineret perfodi domum suam. 44Wherefore be you also ready, because at what hour you know not the Son of man will come.Per questo anche voi state preparati, perché il Figliuolo dell'uomo verrà in quell'ora, che non pensate.Therefore be you also ready, because at vvhat house you knovv not, the Sonne of man vvil come.Ideo et vos estote parati: quia qua nescitis hora Filius hominis venturus est. 45Who, thinkest thou, is a faithful and wise servant, whom his lord hath appointed over his family, to give them meat in season?Chi è mai quel servo fedele, e prudente preposto dal padrone sopra la sua servitù, per distribuirle il vitto a' suoi tempi.Who, thinkest thou, is a faithful and vvise seruant, vvhom his lord hath appointed ouer his familie, to giue them meate in season?Quis, putas, est fidelis servus, et prudens, quem constituit dominus suus super familiam suam ut det illis cibum in tempore ? 46Blessed is that servant, whom when his lord shall come he shall find so doing.Beato quel servo, cui il padrone in venendo troverà così diportarsi.Blessed is that seruant, vvhom vvhen his lord cōmeth, he shal finde so doing.Beatus ille servus, quem cum venerit dominus ejus, invenerit sic facientem. 47Amen I say to you: he shall place him over all his goods.In verità vi dico, che gli affiderà il governo di tutti i suoi beni.Amen I say to you, that ouer al his goods shal he appoint him.Amen dico vobis, quoniam super omnia bona sua constituet eum. 48But if that evil servant shall say in his heart: My lord is long a coming:Ma se quel servo cattivo dirà in cuor suo: Il mio padrone tarda a venire:But if that naughtie seruant shal say in his hart, My lord is long a comming:Si autem dixerit malus servus ille in corde suo: Moram fecit dominus meus venire: 49And shall begin to strike his fellow servants and shall eat and drink with drunkards:E comincerà a battere i suoi con servi, e a mangiare, e bere con gli ubbriachi:and shal beginne to strike his felovv-seruants, and eateth, and drinketh vvith drunkards:et cœperit percutere conservos suos, manducet autem et bibat cum ebriosis:
50The lord of that servant shall come in a day that he hopeth not and at an hour that he knoweth not:Verrà il padrone di questo servo nel dì, che egli non se l'aspetta, e nell'ora, che egli non sa:the lord of that seruant shal come in a day that he hopeth not, and an houre that he knovveth not,veniet dominus servi illius in die qua non sperat, et hora qua ignorat: 51And shall separate him and appoint his portion with the hypocrites. There shall be weeping and gnashing of teeth.E lo separerà, e gli darà luogo tra gl'ipocriti: ivi sarà pianto, e stridor di denti.and shal deuide him, and appoint his portion vvith the hypocrites: there shal be vveeping and gnashing of teeth.et dividet eum, partemque ejus ponet cum hypocritis: illic erit fletus et stridor dentium.
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about the year A.D. 33.
Jansenius
After the fatigues of preaching and teaching, Jesus towards evening left the temple, as it is in the Greek, eporeueto apo tou ierou, and went towards Mount Olivet, where he was accustomed to spend his nights, as we learn from St. Luke (Luke 21:37.) (Jansenius)
Jansenius
His disciples came to shew him the buildings, not moved by curiosity, for they had seen them frequently before, but by pity; because he had on a former occasion, and only just before in Jerusalem, threatened the destruction of the temple and city, hoping that the splendour and magnificence of so fine a structure, consecrated to God, might alter his determination, as St. Hilary observes. But the anger of God, provoked by sins, is not to be appeased with stones and buildings. He therefore answered them: (Jansenius)
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Do you see all these things? Examine again and again all this magnificence, that the sentence of heaven may appear more striking.
Witham
A stone upon a stone. We need not look on this as an hyperbole. The temple burnt by the Romans, and afterwards even ploughed up. See Gregory of Nazianzus, orat. 2:cont. Julianum; Theodoret, lib. 3:Histor. ch. XX. etc. (Witham)
Maldonatus
Julian the apostate, wishing to falsify the predictions of Daniel and of Jesus Christ, attempted to rebuild the temple. For this purpose, he assembled the chief among the Jews, and asking them why they neglected the prescribed sacrifices, was answered, that they could not offer any where else but in the temple of Jerusalem. Upon this he ordered them to repair to Jerusalem, to rebuild their temple, and restore their ancient worship, promising them his concurrence in carrying on the work. This filled the Jews with inexpressible joy. Hence flocking to Jerusalem, they began with scorn and triumph to insult over the Christians. Contributions came in from all parts. The Jewish women stripped themselves of their most costly ornaments. The emperor opened his treasures to furnish every thing necessary for the building. The most able workmen were convened from all parts; persons of the greatest distinction were appointed to direct the work; and the emperor's friend, Alipius, was set over the whole, with orders to carry on the work without ceasing, and to spare no expense. All materials were laid in to an immense quantity. The Jews of both sexes bore a share in the labour; the women helping to dig the ground, and carry away the rubbish in their aprons and gowns. It is even said that the Jews appointed some pick-axes, spades, and baskets, to be made of silver, for the honour of the work. Till this time the foundations and some ruins of the walls had remained, as appears from St. Cyril, in his catechism xv. n. 15, and Eusebius, Dem. Evang. lib. viii. p. 406. These ruins the Jews first demolished with their own hands, thus concurring to the accomplishment of our Saviour's prediction. They next began to dig a new foundation, in which many thousands were employed. But what they had thrown up in the day, was, by repeated earthquakes, the night following cast back again into the trench. When Alipius the next day was earnestly pressing on the work, with the assistance of the governor of the province, there issued, says Ammianus Marcellinus, such horrible balls of fire out of the earth near the foundations, as to render the place inaccessible from time to time to the scorched workmen. And the victorious element continuing in this manner obstinately bent, as it were, to drive them to a distance, Alipius, thought proper to abandon, though reluctantly, the enterprise. This great event happened in the beginning of the year 363, and with many very astonishing circumstances is recorded both by Jews and Christians. See the proofs and a much fuller account of this astonishing event, which all the ancient fathers describe as indubitable, in Alban Butler's life of St. Cyril of Jerusalem, March 18th. Thus they so completely destroyed whatever remained of the ancient temple, that there was not left one stone upon another; nor were they permitted by heaven even to begin the new one. (Maldonatus)
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Witham
Tell us, when shall these things be? and what shall be the sign of thy coming, and of the consummation of the world?[Ver. 3. St. Jerome on this place, says, Interrogant tria: quo tempore Jerusalem destruenda sit: quo venturus Christus: quo consummatio saeculi futura sit.] We must take good notice with St. Jerome, that three questions are here joined together. 1. Concerning the destruction of Jerusalem; 2. of the coming of Christ; 3. of the end of the world. Christ's answers and predictions in this chapter, are to be expounded with a reference to the three questions. This hath not been considered by those interpreters; who expound every thing here spoken by Christ of the destruction of Jerusalem; nor by others, who will have all understood of his coming to judgment, and of the end of the world. (Witham)
It is probable the apostles themselves did not understand that they were asking about two distinct events. Being filled with the idea of a temporal kingdom, they thought that Christ's second coming would take place soon; and that Jerusalem, once destroyed, the Messias would begin his reign on earth.
24:4
Jansenius
And Jesus answering. Various are the interpretations given here. Some will have it refer to the destruction of Jerusalem, which took place, A.D. 70; and others, to the end of the world. That of St. Chrysostom seems to be very conformable to the context, and is followed by many. He explains all, to the 23d verse exclusively, of what shall precede the destruction of Jerusalem; nor is there any circumstance which cannot easily be referred to that event, as will appear from a careful and attentive observation of the history of the Jews, and of the Church at that time, in the writings of Josephus and Eusebius. Even the preaching of the gospel to the whole world, which seems to favour the contrary explanation, is by the same father said to have taken place before the destruction of Jerusalem. St. Paul tells the Colossians, that even in his time the faith was spread all over the world. The abomination of desolation may be explained of the Roman soldiery, or, of the seditious zealots, who, by their murders and other atrocities, polluted the temple. See Josephus, b. 4. and 5. of the Jewish war. As deicide was a crime peculiar to the Jews and exceeded every other crime, their punishment was severe above measure. Had the Almighty punished them to the full of what they had deserved, not one of the Jews would have escaped. But as he formerly would have spared Sodom and Gomorrha, had there been found therein ten just men to avert the impending ruin; so shall these days of affliction be shortened for the sake of some who believe. The verses subsequent to the 22d, are explained by St. Chrysostom of the second coming of Christ, previous to the general judgment. (Jansenius)
Jansenius
Such as wish for a more particular explanation of every thing preceding the 23d verse, how it applies to the Jews, may consult the concordance of Jansenius, who thus concludes his observations: "Hitherto we have explained all things of the destruction of Jerusalem, which prophecies, though they principally regarded the times of the apostles, may be of use to us in two ways. 1. It will confirm our faith, when we see clearly fulfilled whatever was distinctly foretold of this people; and may serve to increase our fears, when we reflect, that what is immediately added concerning the day of judgment, shall be fulfilled with the same rigorous exactitude and certainty. It is another effect of divine Providence for the increase of our faith, that this prophecy, which was to take place with regard to Jerusalem, is not mentioned by St. John, who lived long enough to see it accomplished, but by the other evangelists, who died long before the event. 2. It should animate us in the practice of virtue, and gratitude to reflect, that whatever tribulations happen to the Church, or throughout the earth, all co-operate to the advantage of the elect. Such as will be good, have nothing to fear." (Jansenius)
24:5
Origen † AD 253
For many will come. One of these was Simon Magus, who in the Acts (Acts 8:10.) is mentioned as calling himself the power of God; hence the apostle St. John (1 John 2:18.) says, and as you have heard that Antichrist cometh, even now there are become many Antichrists. By Antichrists I understand heretics, who, under the name of Christ, teach doctrines different from Christ; neither is there any reason for us to be surprised, if many be seduced, since our Lord declares that many will be seduced. (St. Jerome) ... This alone will be sufficient for us to know the false doctrines taught by Antichrist, when they assure us that they are Christ; for we do not read in any part that Christ said so of himself. The miracles he performed, the doctrines he taught, and the virtues he on every occasion exhibited, were proofs sufficient to convince us that he was the Christ. There is need of the assistance of God to overcome the snares laid for us by hypocrisy. (Origen)
Jansenius
Among these impostors were one Theodas, (Acts 5:36,) the impious Egyptian, (Acts 21:38,) Judas of Galilee, Menander, and several others who preceded the destruction of Jerusalem; but many more will precede the destruction of the world. This therefore is the first sign, the seduction of many souls from the true faith by heresies, and is common to both events. (Jansenius)
Menochius
See much more in Barradius, tom. 3:lib. 9, Matthew 2, where he collects various illustrations from Josephus and profane authors. (Menochius)
24:6
Menochius
Shall hear of wars. Most authors understand this second sign of the Jewish wars which preceded the ruin of Jerusalem; others of the wars of Antichrist, previous to the end of the world. Both are very probable. The first is proved from history, and from the events; the latter, from what we learn from the Apocalypse, will certainly happen. (Menochius)
Maldonatus
These things must happen, as is said of scandals and heresies, not absolutely, but considering the malice of man, and the decree of God, by which he had determined to punish the Jews. (Maldonatus)
24:7
Origen † AD 253
And there shall be, according to the proverb, loimos meta limon, plague after famine, both natural daughters of war, with intestine divisions, earthquakes, and other calamities; the third sign. ... As the bodies of men generally grow weak and faint previously to dissolution, so will it be with the earth before the destruction of the world; so that this inferior globe will be shaken with unusual convulsions, as if making its last effort for existence. The air filled with destructive vapours will turn to the ruin of men, and the earth exhausted of its natural fertility, will refuse its accustomed support to the sons of Adam. Hence will arise wars and famines, insurrections, rebellions, and mobs; some driven on by famine and want, others by ambition and avarice. But if the corrupted heart of man shall refuse to depart from its evil ways, these calamities shall be increased; for all these are only the beginnings of more dreadful sorrows. (Origen)
24:9
Haydock
Then shall they deliver you up, etc. The fourth sign, common to both these events, shall be the persecution raised against the Church, which will be two-fold; it will regard both body and soul. See Luke 21:12; Mark 13:9. All this happened to the apostles previously to the siege of Jerusalem, as well as to the martyrs in subsequent times. A similar persecution, attended probably with additional severity, will most probably be the lot of the faithful during the reign of Antichrist. The calamities, bloodshed, and utter ruin which took place at the destruction of the city and temple of Jerusalem, are a figure of the still more dreadful calamities, bloodshed, and ruin to be expected towards the end of the world; and which should be frequently present to our minds. The late learned and venerable prelate Walmesly admonishes all parents to stand prepared for the bloody trial themselves, and to teach their children to be ever ready to meet, with Christian resignation, the awful and approaching event; for the rest of the world, as we learn from revelation, will be taken by surprise, as the people at the deluge. Yes, this last may literally be styled a bloody trial; for the Church, which was purified with blood, began in blood, increased in blood, and will end in blood. Sanguine mundata est ecclesia, sanguine coepit, Sanguine succrevit, sanguine finis erit. The last chapter of the Apocalypse, which is the last communication of the divine will to man, is deserving our frequent and very attentive perusal. In it Jesus Christ, by his repeated warnings, wishes to awaken us to a sense of that day of general retribution, saying: surely I come quickly: behold I come quickly: and my reward is with me, to render to every man according to his works. (Behold the merit of good works proceeding from faith and charity.) With what earnestness have the servants of God, in every age, prayed with St. John: (Apocalypse 22:20.) Come, Lord Jesus; come, put a final end to the reign of sin and Satan; come, admit thy elect, who have been purified in the waters of the great persecution, and in the blood of the Lamb, to thy heavenly bosom; to that happy sanctuary and asylum, where no hunger or thirst, no scorching heat of the sun, no fiery temptation will any more reach or molest them; where the sigh and the groan will not be heard; where all tears will be wiped away from every eye, and where they will be inebriated at the torrent of immortal delights, and will see and enjoy the Lord Jesus, without any apprehension of offending him, for ever and ever. (Haydock)
24:11
And many false prophets shall rise, like those lying teachers mentioned by St. Peter, (2nd Peter Matthew 2:ver. 1) who shall bring in sects of perdition, (that is, heresies destructive of salvation) bringing upon themselves swift destruction.
24:12
Maldonatus
And because iniquity hath (literally, shall) abounded, shall arrive at its height, the charity of many, carried away by the force of bad example, will grow cold; and scarcely, even among Christians, will a person be found willing to assist Christians, lest he may be known for a Christian. Of this we have an example, 2 Timothy 4:16, At my first answer, no man stood with me, but all forsook me: may it not be laid to their charge; but the Lord stood by me, and strengthened me. (Maldonatus)
24:13
But he that shall persevere to the end, in the midst of this trying and afflicting scene, in faith and charity, (or as it is in the Greek; he that shall preserve his patience to the end, o upomeinas, proof against heresies, persecutions, hatreds, or scandals) shall be saved. To perseverance alone this promise is made; for, non quaeruntur in Christianis initia sed finis. (Tertullian) A part of this prediction was, beyond all doubt, accomplished with regard to the faithful, in the first persecutions raised by the Jews against the infant Christian Church; but the entire and literal completion of it is reserved for the latter times.
24:14
This gospel ... shall be preached in the whole world, to serve as a testimony to all nations, of the solicitude of heaven in having the doctrine of salvation announced to them. This then is a fifth sign, and not till then shall the consummation come.
Witham
And then shall the consummation come. The end of the world, says St. Jerome. The destruction of Jerusalem, says St. Chrysostom and others. (Witham)
If the final destruction of Jerusalem be here meant, the gospel had been preached throughout the major part of the then known world. See Romans 10. and Colossians 1:6, 23. If the end of the world, there is the greatest probability that the true faith will have been announced to every part of the globe, before that period.
24:15
The abomination of desolation was first partly fulfilled by divers profanations of the temple, as when the image of Caesar was set up in the temple by Pilate, and Adrian's statue in the holy of holies, and when the sacrifices were taken away; but will be more completely fulfilled by Antichrist and his precursors, when they shall attempt to abolish the holy sacrifice of the mass. St. Hyppolitus, in his treatise de Anti-Christo, mentioned by Eusebius, St. Jerome, and Photius, thus writeth: "The churches shall lament with great lamentations, because there shall neither be made oblations, nor incense, nor worship grateful to God. ... In those days the liturgy (or mass) shall be neglected, the psalmody shall cease, the reciting of Scripture shall not be heard."
The prophet Daniel 12:11. calculates the reign of Antichrist, from the time that the daily sacrifice shall be taken away; which, by able commentators, is understood of the sacrifice of the mass, which Antichrist will endeavour to suppress.
The abomination of desolation,[Ver. 15. Abominationem desolationis. Bdelugma tes eremoseos. The same words are in the Septuagint, Daniel ix. See St. Jerome on this place, and St. Chrysostom, hom. lxxvi. and lxxvii. in Matt.] or the abominable desolation. Instead of these words, we read in St. Luke, (xxi. 20.) When you shall see Jerusalem surrounded by an army. Christ said both the one and the other. But the words in St. Luke, seem rather to give us a sign of the ruin of Jerusalem, than of the end of the world.
Witham
Spoken of by Daniel, the prophet. The sense is, when you shall see that very prophecy of Daniel literally fulfilled hereafter. What follows in the prophecy of Daniel, confirms this exposition; when the prophet adds, that the desolation shall continue to the end; that the Jews from that time, shall be no more the people of God, for denying their Messias; and that they shall put the Christ to death. But what then was this desolation, which by the following verse, was to be a sign to the Christians to fly out of Judea? Some expound it of the heathen Roman army, approaching and investing Jerusalem, called the holy city. Others understand the profanation of the temple, made by the Jews themselves, a little before the siege under Vespasian; when the civil dissensions, those called the Zealots, had possessed themselves of the temple, and placed their warlike engines upon the pinnacles; and a part, at least, of the temple was defiled with the dead bodies of those killed there. It was at that time that the Christians, according to Christ's admonition, left Jerusalem and Judea, and fled to Pella, beyond the river Jordan. See Eusebius, lib. 3:Hist. ch. V. (Witham)
24:16
St. Remigius
Then let those. It is well known that this prophecy was verified to the letter, in the destruction of Jerusalem. For, as the Roman army advanced, all the Christians who were in the province, forewarned by divine admonition, retired to a distance, and crossing the Jordan, took refuge in the city of Pella, situated in Trachonitis, and became subjects of king Agrippa, who was in amity with the Romans. (St. Remigius)
24:17
Bible de Vence
Not come down, into the house. They had no occasion, as Mauduit and others seem to suppose, to throw themselves from the roof, for the Jews had usually stairs on the outside of their houses. (Bible de Vence)
24:20
In the winter: an inconvenient season for flying away.
Witham
Or on the sabbath, when it was lawful to travel only about a mile. (Witham)
Estius
Pray to God that you may be enabled to escape those evils, and that there may be no impediment to your flight. (Estius, in different location)
24:22
Witham
No flesh: a Hebraism for no person; denoting that no one would have escaped death, had the war continued. (Witham)
Maldonatus
All the Jews would have been destroyed by the Romans, or all the Christians by Antichrist. (Maldonatus)
From this place, Jesus Christ foretells the coming of Antichrist, and forewarns Christians of latter ages, to guard all they can against seduction.
24:23
Estius
Lo, here is Christ. These words are very aptly applied by Catholics to the conventicles of heretics; and would Christians attend to the injunctions of their divine Master, Go ye not out:---believe it not, we should not see the miserable confusion occasioned in the Catholic Church, by unsteady Christians; who are guilty of schism, in forsaking the one true fold, and one shepherd, to follow their blind and unauthorized leaders. (Estius)
24:26
Witham
Behold he is in the desert. This prediction of false Christs, may be understood before the destruction of Jerusalem, but chiefly before the end of the world. (Witham)
As we have mentioned above, in note on verse 5.
24:28
Witham
Wheresoever the body,[Ver. 28. Corpus; in most Greek copies, ptoma, cadaver. See again St. Jerome, and St. Chrysostom, hom. lxxvii, p. 492.] etc. This seems to have been a proverb or common saying among the Jews. Several of the ancient interpreters, by this body, understand Christ himself, who died for us; and they tell us, that at his second coming the angels and saints, like eagles, with incredible swiftness, will join him at the place of judgment. (Witham)
Tirinus
When he shall come to judgment, all, as it were by a natural instinct, shall fly to meet him, and receive their judgment. St. Hilary understands this literally; that where his body shall hang upon the cross, there will he appear in judgment, that is near the valley of Josaphat; in which place the prophet Joel (chap. 3:ver. 2,) declares, that the general judgment shall take place. (Tirinus)
24:29
The sun shall be darkened, etc. These seem to be the dreadful signs that shall forerun the day of judgment.
Witham
The stars shall fall, not literally, but shall give no light. (Witham)
According to St. Augustine, by the sun is meant Jesus Christ; by the moon, the Church, which will appear as involved in darkness.
24:30
Witham
The sign of the Son of man, etc. The Fathers generally expound this of the cross of Christ, that shall be seen in the air. (Witham)
St. Chrysostom
This sign is the cross, much more resplendent than the sun itself. Therefore the sun hides its diminished head, whilst the cross appears in glory; because the great standard of the cross, excels in brightness all the refulgent rays that dart from the meridian sun. (St. Chrysostom, hom. lxxvii.)
St. Chrysostom
The Jews, looking upon him whom they had pierced, now coming in the clouds of heaven with power and exceedingly great glory, shall have great lamentations. Bitterly will they weep over their misery, in having despised and insulted him on a cross, who ought to have been the object of their veneration, adoration, and love. (St. Chrysostom, hom. lxxvii.)
24:34
Tirinus
This generation; that is the nation of the Jews shall not cease to exist, until all these things shall be accomplished: thus we see the nation of the Jews still continue, and will certainly continue to the end of the world. (Tirinus)
Then the cross, which has been a scandal to the Jew, and a stumbling-block to the Gentile, shall appear in the heavens, for the consolation of the good Christian. Hoc signum crucis erit in coelo, cum Dominus ad judicandum venerit.
Witham
If it be to be understood of the destruction of Jerusalem, the sense may be, this race of men now living; if of the last day of judgment, this generation of the faithful, saith Theophylactus,[Ver. 34. Generatio haec. Theophylact, e genea ton christianon.] shall be continued: that is the Church of Christ, to the end of the world. (Witham)
Bible de Vence
This race, I tell you in very truth, shall not pass away till all this be finally accomplished in the ruin of Jerusalem, the most express figure of the destruction and end of the world. (Bible de Vence)
St. Chrysostom
By generation, our Saviour does not mean the people that were in existence at that time, but the faithful of his Church; thus says the psalmist: this is the generation of them that seek the Lord. (Psalm xxiii, ver. 6.) (St. Chrysostom, hom. lxxvii.)
24:35
Challoner
Shall pass away: because they shall be changed at the end of the world into a new heaven and new earth. (Challoner)
24:36
Witham
No man knoweth ... but the Father alone. The words in St. Mark (xiii. 32.) are still harder: neither the angels, nor the Son, but the Father. The Arians objected this place, to shew that Christ being ignorant of the day of judgment, could not be truly God. By the same words, no one knoweth, but the Father alone, (as they expound them) the Holy Ghost must be excluded from being the true God. In answer to this difficulty, when it is said, but the Father alone, it is certain that the eternal Son and the Holy Ghost could never be ignorant of the day of judgment: because, as they are one and the same God, so they must have one and the same nature, the same substance, wisdom, knowledge, and all absolute perfections. 2. It is also certain that Jesus Christ knew the day of judgment, and all things to come, by a knowledge which he could not but have, because of the union by which his human nature was united to the divine person and nature. See Colossians 2:3. And so to attribute any ignorance to Christ, was the error of those heretics called Agnoitai. 3. But though Christ, as a man, knew the day of judgment, yet this knowledge was not due to him as he was man, or because he was man, but he only knew the day of judgment, because he was God as well as man. 4. It is the common answer of the fathers, that Christ here speaks to his disciples, only as he was the ambassador of his Father; and so he is only to know what he is to make known to men. He is said not to know, says St. Augustine[Ver. 36. St. Augustine, lib. 83. QQ. quaest. 60. tom. 6, p. 33. Ed. Ben. dicitur nescire filius, quia facit nescire homines, that is non prodit eis, quod inutiliter scirent. See the same St. Augustine, lib. 1. de Trin. ch. XII. tom. 8, p. 764 and 765. and lib. de Gen. cont. Manich. ch. XXII. p. 659. tom. 1.], what he will not make others know, or what he will not reveal to them. (Witham)
Bible de Vence
By this Jesus Christ wished to suppress the curiosity of his disciples. In the same manner after his resurrection, he answered the same question: 'Tis not for you to know the times and the moments, which the Father has placed in his own power. This last clause is added, that the apostles might not be discouraged and think their divine Master esteemed them unworthy of knowing these things. Some Greek manuscripts add nor even the Son, as in Mark 13:32. The Son is ignorant of it, not according to his divinity, nor even according to his humanity hypostatically united to his divinity, but according to his humanity, considered as separate from his divinity. (Bible de Vence)
24:37
Jansenius
And as it was. The same shall take place at the coming of the Son of man at the last day, as at the general deluge. For, as then they indulged their appetites, unmindful of the fate that was attending them, gamountes kai ekgamizontes, marrying and given in marriage, solely occupied with the concerns of this life, and indifferent to those of the next; so shall it be at the end of the world. They are not here accused of gross sins, but of a supine security of their salvation, as is evident from what follows. (Jansenius)
24:39
Jansenius
And they thought not of the deluge, though preached and predicted by Noe, (which rendered their ignorance and incredulity inexcusable) till it came and swept them all away. So shall it be at the coming of the Son of man. St. Luke adds, (Luke 17:28.) likewise as it was in the days of Lot; they shall be eating and drinking, buying and selling, planting and building, that is totally immersed in worldly pursuits. Hence the apostle; when they shall say peace, viz. from past evils, and security, viz. from future, then shall destruction come upon them on a sudden. But some one may ask, how can there possibly be all this peace, all this security, when the evils mentioned above, famines, wars, plagues, earthquakes, and particularly the darkness of the sun, etc. etc. are presages calculated to strike with panic and consternation minds the most thoughtless and giddy? I answer, that the wicked are chiefly designed here, who in the midst of the afflictions and alarms of the good, will still indulge in their pleasures and luxuries, like cruel soldiers, whilst the peaceable inhabitants are plundered. St. Jerome adds, that the world for some time before its final dissolution, will be freed from all those calamities. As to what is said (ver. 29,) of the darkness of the sun and moon, these are circumstances that refer to the very coming of the judge. (Jansenius)
24:40
Bible de Vence
Then of two men, who shall think of nothing less than of going to appear before God, one shall be taken to be placed among the number of the elect, and the other shall be left condemned to eternal fire with the damned, on account of his crimes. (Bible de Vence)
St. Chrysostom
This example of the men in the field, and of the condition and disposition of men at the period of the deluge, strongly expresses how unexpectedly these evils will rush in upon mankind; and the subsequent account of the two women grinding in the mill, shews how little they were solicitous for their salvation. We are, moreover, taught by these examples, that some of all states and conditions will be saved, whether rich or poor, in ease or labour, or decorated with all the various degrees of worldly honour. The same is mentioned in Exodus 11:5. From the first-born of Pharao, who sitteth on his throne, even to the first-born of the handmaid that is at the mill, ... every first-born shall die. (St. Chrysostom, hom. lxxviii.)
24:41
Bible de Vence
Two women. Slaves of both sexes were employed in grinding corn. Of these, one shall be carried up to heaven by angels, the other shall be left a prey to devils, on account of her bad life. (Bible de Vence)
In many ancient manuscripts, both Greek and Latin, what we read in St. Luke, (xvii. 34.) of two men in the same bed, one shall be taken, and the other shall be left, is here added.
24:42
St. Chrysostom
Watch ye, therefore. That men might not be attentive for a time only, but preserve a continual vigilance, the Almighty conceals from them the hour of their dissolution: they ought therefore to be ever expecting it, and ever watchful. But to the eternal infamy of Christians be it said, much more diligence is used by the worldly wise for the preservation of their wealth, than by the former for the salvation of their immortal souls. Though they are fully aware that the Lord will come, and like a thief in the night, when they least expect him, they do not persevere watching, nor guard against the irreparable misfortune of quitting the present life without previous preparation. Therefore will the day come to the destruction of such as are reposed in sleep. (St. Chrysostom, hom. lxxviii. on S. Matt.)
Haydock
Of what importance is it then that we should be found watching, and properly attentive to the one thing necessary, the salvation of our immortal souls. For what will it avail us, if we have gained the whole world, which we must then leave, and lose our immortal souls, which, owing to our supine neglect to these admonitions of Jesus Christ, must suffer in hell-flames for all eternity? (Haydock)
24:28
Wheresoever, etc.... The coming of Christ shall be sudden, and manifest to all the world, like lightning: and wheresoever he shall come, thither shall all mankind be gathered to him, as eagles are gathered about a dead body.
24:29
The stars.... Or flaming meteors resembling stars.
24:30
The sign, etc.... The cross of Christ.
24:35
Shall pass.... Because they shall be changed at the end of the world into a new heaven and new earth.
24:1
Concordance Mr. 13, 1.
Concordance Lu. 21, 5.
24:2
2. Not left.] This was fulfilled 40 yeres after Christes Ascension by Vespasian the Emperour and his sonne Titus. Euseb. li. •. c. 6. & seq. ex Iosepho. Vpon which wordes, There shal not be left &c. The Church cā neuer faile. which threaten the destruction of the Iewes Temple: Mt. 16. Li. adu. Gentes 〈◊〉 Christus sit Deus, propè finē. and those wordes, Vpon this Rocke I wil build my Church, which promise the building of the Catholike Church of al nations: S. Chrysostome making a long comparison of these two prophecies of Christ, saith thus: Thou seest in both, his great and vnspeakable power, in that that he increased and built vp them that worshipped him, and those that stumbled at him, he abased, destroyed, and plucked them vp by the roote. Doest thou see how whatsoeuer he hath built, no man shal destroy: and whatsoeuer he hath destroyed, no man shal build? He builded the Church, and no man shal be able to destroy it: he destroyed the Temple, and no man is able to build it, and that in so long time. For they haue endeuoured both to destroy that, and could not: and they haue attempted to build vp this, and they could not doe that neither, &c.
24:3
3. The signe.] Our Maister knowing that it was not profitable nor seemly for them to know these secretes, gaue them by way of Prophecie, warning of diuerse miseries, signes, and tokens, that should fall, some further of, and some neerer the later day: by which the faithful might alwayes prepare them selues, but neuer be certaine of the houre, day, moneth, nor yere, when it should fall. Aug. Ep. 10.
In the liturgy The Gospel for a votiue Masse in time of warre. and for many Martyrs.
24:4
4. Seduce.] The first and principal warning, Heretikes seduce vnder faire titles. needful for the faithful from Christes Ascension to the very end of the world, is, that they be not deceaued by Heretikes, which vnder the titles of true teachers and the name of Christ and his Gospel, wil seduce many.
TVESDAY night.
24:5
5. I am Christ.] Not only such as haue named them selues Christ, as Simon, Menander, and such like: but al Arch-heretikes be Christes to their folowers, Luther to the Lutherans, Caluin to the Caluinists: because they beleeue them, rather then Christ speaking in his Church.
24:8
Concordance Mat. 10, 17.
24:11
There were in the people false Prophetes, as among you also shal be lying Maisters, which shal bring in Sectes of perdition. 2. Pet. 2.
24:12
12. Iniquity abound.] When Heresie and false teachers reigne in the world, namely toward the later day, wicked life aboudeth, and charity decayeth. The Gospel now preached to Infidels.
24:14
14. Shal be preached.] The Gospel hath been preached of late yeres, and now is, by holy Religious men of diuers Orders, in sundery great Countries which neuer heard the Gospel before, as it is thought.
24:15
15. Abomination of desolation.] The abomination of desolation. This abomination of desolation foretold, was first partly fulfilled in diuerse prophanations of the Temple of Hierusalem, when the sacrifice and seruice of God was taken away. but specially it shal be fulfilled by Antichrist and his Precursors, when they shal abolishe the holy Masse, The abolishing of the holy sacrifice of the Masse by Antichrist and his ministers. which is the Sacrifice of Christes body and bloud, and the only soueraine worship dewe to God in his Church: as S. Hyppolytus writeth in these wordes: The Churches shal lament with great lamentation, because there shal neither oblation be made, nor incense, nor worship grateful to God. But the sacred houses of Churches shal be like to cottages, and the pretious body and bloud of Christ shal not be extant (openly in Churches) in those dayes, the Liturgie (or Masse) shal be extinguished, the Psalmodie shal cease, the reciting of the Scriptures shal not be heard. Hippol. de Antichristo. By which it is plaine that the Heretikes of these daies be the special fore-runners of Antichrist.
In the liturgy The Gospel vpō the last Sunday after Pentecost.
Concordance Dan. 9, 27.
24:22
24:23
Whosoever draweth Christ or his Church from the Communion and felowship of al Nations Christened, to one corner, towne, or Countrie, beleeue him not. Aug. de vnit. Ec. c. 1.
24:24
24. Great signes.] These signes and miracles shal be to the outward appearance only, for S. Paule calleth them lying signes, 1. Thes. 2. to seduce them only that shal perish. Wherby we see that if Heretikes could worke feyned and forged miracles, yet we ought not to beleeue them, much lesse when they can not so much as seeme to doe any.
24:26
26. In closets.] The secrete cō uenticles of Heretikes. Christ hauing made the Churches authority bright and clere to the whole world, warneth the faithful to take heede of Heretikes and Schisinatikes, which haue their conuenticles aside in certaine odde places and obscure corners, alluring curious persons vnto them. Aug. li. 1. q. Euang. q. 38. Catholike Christians secretely assembling in time of persecution. For as for the comming together of Catholikes to serue God in secrete places, that is a necessarie thing in time of persecution, and was vsed of Christians for three hundred yeres together after Christ, Act. 1, 12. and the Apostles also and disciples came so together in Hierusalem for feare of the Iewes. And Catholikes doe the same at this day in our countrie, not drawing religion into corners from the society of the Catholike Church, but practising secretely the same faith, that in al Christendom shineth and appeareth most gloriously.
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29. Immediatly.] If the later day shal immdediatly folow the persecution of Antichrist, which is to endure but three yeres and halfe, Antichrist. as is aforesaid: then is it mere blasphemie to say, Gods Vicar is Antichrist, and that (by their owne limitation) these thousand yeres almost.
Concordance Ezech. 32, 7.
Concordance Ioel 3, 15.
Concordance Dan. 7, 15.
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This signe of the Sonne of man, is the holy Crosse, which thē shal appeare to the Iewes to their confusion. Chrys. in Mat. ho. 77. It shal be no lesse confusion to Heretikes that can not abide the signe thereof.
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Concordance Gen. 7, 5.
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In the liturgy The Gospel for a Cōfessor that is a Bishop. And for S. Clement martyr, Nouemb. 23.
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Concordance 1. Thes. 5, 1.
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Tatian † AD 180 The Diatessaron 41
… Jesus answered and said [30] unto them, See ye these great buildings? verily I say unto you, Days will come, when there shall not be left here a stone upon another, that shall not be cast down.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.76
146. Matthew proceeds with his history in the following terms: “And Jesus went out and departed from the temple; and His disciples came to Him for to show Him the buildings of the temple. And Jesus said unto them, See ye all these things? Verily I say unto you, There shall not be left here one stone upon another which shall not be thrown down.”
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Tatian † AD 180 The Diatessaron 41
[27] And when Jesus went out of the temple, certain of his disciples came forward [28] to shew him the buildings of the temple, and its beauty and greatness, and the strength of the stones that were laid in it, and the elegance of its building, and that [29] it was adorned with noble stones and beautiful colours.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.16
… He shall build me an house in my name, and I will raise up his throne for ever; and I will be to him for a father, and he shall be to me for a son: and his house shall obtain confidence, and his kingdom for evermore in my sight.” Also in the Gospel the Lord says: “There shall not be left in the temple one stone upon another that shall not be thrown down.”
Eusebius of Caesarea † AD 339 The Oration of Eusebius 17.8
… Respecting the temple of these wicked men, our Saviour said: “Your house is left unto you desolate”: and, “There shall not be left one stone upon another in this place, that shall not be thrown down.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 60
… And yet the former temple was constructed of stones and gold, as a shadow. But when the reality came, the type ceased from thenceforth, and there did not remain, according to the Lord’s utterance, one stone upon another that was not broken down
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.11
… The typical Jesus saved Rahab the harlot when she believed: and the true Jesus says, Behold, the publicans and the harlots go before you into the kingdom of God . With only a shout the walls of Jericho fell down in the time of the type: and because Jesus said, There shall not be left here one stone upon another
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.15
… making it supposed that he is the man of the race of David, who shall build up the Temple which was erected by Solomon . And Antichrist will come at the time when there shall not be left one stone upon another in the Temple of the Jews, according to the doom pronounced by our Saviour
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.16
205. He has also elsewhere marked out a place, when He said to His disciples who were showing Him the building of the temple, “Do ye see all these things? Verily I say unto you, there shall not be left one stone upon another which shall not be thrown down.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 3.20
… On this occasion Cyril bishop of Jerusalem, called to mind the prophecy of Daniel, which Christ also in the holy gospels has confirmed, and predicted in the presence of many persons, that the time had indeed come ‘in which one stone should not be left upon another in that temple,’ but that the Saviour’s prophetic declaration
Pseudo-Clement The Recognitions of Clement 1.37
… and that on the other hand they might hear that this place, which seemed chosen for a time, often harassed as it had been by hostile invasions and plunderings, was at last to be wholly destroyed.
Pseudo-Clement The Clementine Homilies 3.15
… ‘See ye these buildings? Verily I say to you, There shall not be left here one stone upon another which shall not be taken away; and this generation shall not pass until the destruction begin. For they shall come, and shall sit here, and shall besiege it, and shall slay your children here.’
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Tertullian † AD 220 On Prayer 5
… But whatever we wish for ourselves we augur for Him, and to Him we attribute what from Him we expect. And so, if the manifestation of the Lord’s kingdom pertains unto the will of God and unto our anxious expectation, how do some pray for some protraction of the age, when the kingdom of God, which we pray may arrive, tends unto the consummation of the age?
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… of himself, or of some other man ?’ for he feared lest, expounding the lesson unsuitably to the person, he should wander from the right sense. And the disciples, wishing to learn the time of what was foretold, besought the Lord, ‘Tell us,’ said they, ‘when shall these things be? and what is the sign of Thy coming
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.4
… but as to the time let no one be curious. For it is not for you , He says, to know times or seasons, which the Father hath put in His own power . And venture not thou to declare when these things shall be, nor on the other hand supinely slumber. For he saith, Watch, for in such an hour as ye expect not the Son of Man cometh
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
… The Scripture is always wont to use this manner of speech, not only when it is mentioning what occurs in the time immediately after, but also of things which are to come to pass many years later. Thus also, for example, when His disciples came unto Him as He sat on the Mount of Olives, and sought to learn about His coming, and the taking of Jerusalem:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
“And as He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.77
… and shall deceive many;” and so on, down to where we read, “And these shall go away into everlasting punishment, but the righteous into life eternal.” We have now, therefore, to examine this lengthened discourse as it meets us in the three evangelists, Matthew, Mark, and Luke. For they all introduce it in their narratives, and that, too, in the same order.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 97.17
… what the Gospel doth not promise you, promise not to yourselves. Ye know what the Gospel saith; we are speaking to Christians; we ought not to disobey the faith. The Gospel saith this, that in the last times many evils, many stumbling-blocks, many tribulations, much iniquity, shall abound; but he that shall endure unto the end, the same shall be saved.
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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, Teacher, tell us when that shall be, and what is the sign [35] [Arabic, p. 157] of thy coming and the end of the world.
Origen † AD 254 Origen Against Celsus 6.45
But since Celsus rejects the statements concerning Antichrist, as it is termed, having neither read what is said of him in the book of Daniel nor in the writings of Paul, nor what the Saviour in the Gospels
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 11
… and all the tribes of the earth shall lament, and shall see the Son of man coming in the clouds of heaven with great power and glory. And He shall send His angels with a great trumpet, and they shall gather together His elect from the four winds, from the heights of heaven, even into the farthest bounds thereof.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 35
… insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. If they shall say unto you, Behold, he is in the desert; go not forth: if they shall say, Behold, he is in the secret chambers; believe it not.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.2
… But the children of heretics, by their good words and smooth tongue, deceive the hearts of the innocent , disguising with the name of Christ as it were with honey the poisoned arrows of their impious doctrines: concerning all of whom together the Lord saith, Take heed lest any man mislead you
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
What then saith He? “Take heed that no man deceive you. For many shall come in my name, saying, I am Christ, and shall deceive many. And ye shall hear of wars and rumors of wars. See that ye be not troubled; for all these things must come to pass, but the end is not yet.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 1.6
… and before them Judas, who had been a follower of the Saviour, but afterwards deserted him and became his betrayer. 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’;
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 12
… For many shall come in my name, saying, I am Christ, and shall lead many into error.”
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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]
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.16
… “Many,” He says, “shall come in my name, saying, I am Christ, and shall deceive many.” And afterwards He added: “But take ye heed; behold, I have foretold you all things.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.15
15. This Jesus Christ who is gone up shall come again, not from earth but from heaven: and I say, “not from earth,” because there are many Antichrists to come at this time from earth. For already, as thou hast seen, many have begun to say, I am the Christ
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.23
… The Churches were overthrown and uprooted, and many confessors and martyrs made confession. And (the Lord) turned in mercy to them after they were persecuted. And also in our days these things happened to us also on account of our sins; but also that what is written might be fulfilled, even as our Redeemer said:— These things are to be .
St Basil the Great † AD 379 The Letters 236.1
… How can the Creator of the universe fall short of the knowledge of the smallest portion of the things created by Him? How can He who says, when the end is near, that such and such signs shall appear in heaven and in earth, be ignorant of the end itself? When He says, “The end is not yet.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.6
6. A second sign. And ye shall hear of wars and rumours of wars
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
For what He said above, “All these must come to pass,”
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Tatian † AD 180 The Diatessaron 41
… Take heed lest any man lead you astray. Many shall [38] come in my name, and say, I am the Messiah; 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.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
2. But by “wars and rumors of wars,” He meaneth, what I before said, the troubles coming upon them. After this, because, as I have already said, they supposed after that war the end would come, see how He warns them, saying, “But the end is not yet. For nation,” He saith, “shall rise against nation, and kingdom against kingdom.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 11
… For this is sometimes a token of wrath, sometimes of favor and providence, but on the present occasion, of wrath. For in those times it took place in an unusual manner. Thus, at the Crucifixion, the earth was shaken: and the Lord Himself says, “Then there shall be famines, and pestilences, and earthquakes in divers places.” (
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Tatian † AD 180 The Diatessaron 41
… only the end is not yet come. 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
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
… After this, because, as I have already said, they supposed after that war the end would come, see how He warns them, saying, “But the end is not yet. For nation,” He saith, “shall rise against nation, and kingdom against kingdom.” Of the preludes to the ills of the Jews doth He speak. “All these are the beginning of sorrows,”
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Tatian † AD 180 The Diatessaron 41
… 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: and I shall give you understanding and wisdom, which all your adversaries shall not be able to gainsay. [50]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
… For nation,” He saith, “shall rise against nation, and kingdom against kingdom.” Of the preludes to the ills of the Jews doth He speak. “All these are the beginning of sorrows,” that is, of those that befall them. “Then shall they deliver you up to be afflicted, and shall kill you.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 94.1
… but now I go my way to Him that sent me.” And here the first thing we have to look at is, whether He had not previously foretold them of the sufferings that were to come. And the three other evangelists make it sufficiently clear that He had uttered such predictions prior to the approach of the supper:
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.7
7. But we seek our own sign of His coming; we Churchmen seek a sign proper to the Church . And the Saviour says, And then shall many be offended, and shall betray one another, and shall hate one another
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St Justin Martyr † AD 165 Dialogue with Trypho 35
… clothed outwardly in sheep’s clothing, but inwardly they are ravening wolves.’ ” And, ‘There shall be schisms and heresies.’ And, ‘Beware of false prophets, who shall come to you clothed outwardly in sheep’s clothing, but inwardly they are ravening wolves.’ And, ‘Many false Christs and false apostles shall arise, and shall deceive many of the faithful.’
Tatian † AD 180 The Diatessaron 41
… 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. And by [55] your patience ye shall gain your souls.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
… For ye shall be hated,” He saith, “of all men for my name’s sake. Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
But mark how here He saith nothing of war (for He is interpreting the doctrine concerning His advent), but of them that attempt to deceive. For some in the days of the apostles deceived the multitude, “for they shall come,” saith He, “and shall deceive many;”
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Tatian † AD 180 The Diatessaron 41
… 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. And by [55] your patience ye shall gain your souls. And many men , false prophets, shall arise, [56] and lead many astray.
St Hippolytus † AD 235 On Daniel 2.43
… In those days they shall know all these things. And from the time of the removal of the continuous sacrifice there are also reckoned one thousand two hundred and ninety days. (Then) iniquity shall abound, as the Lord also says: “Because iniquity shall abound, the love of many shall wax cold.”
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
… and in general, lamentation and mourning in the whole earth, without consolation. For, “because iniquity shall abound, the love of many shall wax cold.”
Origen † AD 254 Origen De Principiis 2.8.3
… For the Lord also says, that, “because iniquity has abounded, the love of many will grow cold.”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.38
… it is because they believe that the earth is preserved. For the end will come if the salt loses its savour, and ceases to salt and preserve the earth, since it is clear that if iniquity is multiplied and love waxes cold upon the earth,
St Basil the Great † AD 379 De Spiritu Sancto 30
… This is not the state of things now. Why not? The love of many has waxed cold;
St Basil the Great † AD 379 The Letters 91
… you have implanted unspeakable affection in my soul. Now I have realized the force of the proverb, “As cold water is to a thirsty soul so is good news from a far country.” Honoured brother, I really hunger for affection. The cause is not far to seek, for iniquity is multiplied and the love of many has grown cold.
St Basil the Great † AD 379 The Letters 114
I need hardly tell the sons of peace how great is the blessing of peace. But now this blessing, great, marvellous, and worthy as it is of being most strenuously sought by all that love the Lord, is in peril of being reduced to the bare name, because iniquity abounds, and the love of most men has waxed cold.
St Basil the Great † AD 379 The Letters 172
… Your own words will enable you to conjecture what I felt on receiving it. You have exhibited to me in your letter, the first fruits of the Spirit, love. Than this what can be more precious to me in the present state of affairs, when, because iniquity abounds, the love of many has waxed cold?
St Basil the Great † AD 379 The Letters 191
… This is a privilege whereof, like all the rest, the enemy of Christ’s Churches has robbed us. We are confined each in his own city, and every one looks at his neighbour with distrust. What more is to be said but that our love has grown cold,
St Basil the Great † AD 379 The Letters 258.1
1. It has long been expected that, in accordance with the prediction of our Lord, because of iniquity abounding, the love of the majority would wax cold.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.7
… If among Apostles there was found treason, dost thou wonder that hatred of brethren is found among bishops? But the sign concerns not only rulers, but the people also; for He says, And because iniquity shall abound, the love of the many shall wax cold
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 34
… And you bring the remedy not for famine of bread or thirst of water, which is no very terrible famine—and to avoid it is easy; but to a famine of hearing the Word of the Lord, which it is most miserable to suffer, and a most laborious matter to cure at the present time, because iniquity hath abounded,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 16
… and is a severe avenger and punisher of those who despise the duty. For in truth nothing so effectually gives entrance and root to all wickedness, as the taking away of love. Wherefore He also said, “When iniquity abounds, the love of the many shall wax cold.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
… For ye shall be hated,” He saith, “of all men for my name’s sake. Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 5
For this Christ Himself also pronounces to be the cause of wickedness, saying, “When iniquity shall abound, the love of many shall wax cold.” (
St John Chrysostom † AD 407 Homilies on Ephesians 7
But possibly we shall find love like this in spiritual characters also, not in those of our day, (for it has “waxed cold,”) (
St John Chrysostom † AD 407 Homilies on Ephesians 9
Now then, what impairs this bond? Love of money, passion for power, for glory, and the like, loosens them, and severs them asunder. How then are we to see that they be not cut asunder? If these tempers be got rid of, and none of those things which destroy charity come in by the way to trouble us. For hear what Christ saith, (
St John Chrysostom † AD 407 Homilies on 1 Timothy 2
… as nothing, on the other hand, is so beneficial, as to pursue it to the utmost of our power. This Christ has shown, where He says, “If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of My Father” ( Matt. xviii. 19 .); and again, “Because iniquity shall abound, love shall wax cold.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 72
… 1 .) Seest thou Paul disposed in a like way towards them, and dost thou doubt? If they had gained the other blessings, much more had they the mother of them all. For this is a thing that springs from a virtuous soul; but where wickedness is, there the plant withers away. For “when,” it saith, “iniquity shall abound, the love of many shall wax cold.” (
St Jerome † AD 420 The Letters of St. Jerome 52.4
… When the apostle says “be fervent in spirit,” he means “be true to wisdom.” And when our Lord in the gospel declares that in the end of the world—when the shepherd shall grow foolish, according to the prophecy of Zechariah —“the love of many shall wax cold,”
St Jerome † AD 420 The Letters of St. Jerome 127.11
11. The whirlwind passed from the West into the East and threatened in its passage to shipwreck many a noble craft. Then were the words of Jesus fulfilled: “when the son of man cometh, shall he find faith on the earth?” The love of many waxed cold.
St Augustine of Hippo † AD 430 Letters of St. Augustin 73.6
… “Woe unto the world because of offences!” Behold the complete fulfilment of which He who is Truth foretold: “Because iniquity shall abound, the love of many shall wax cold.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 76.2
… For if you were wheat, you would bear with the tares, and not separate yourselves from that which is growing in Christ’s field. Of the tares, indeed, it has been said, “Because iniquity shall abound, the love of many shall wax cold;” but of the wheat it is said, “He that shall endure unto the end, the same shall be saved.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 77
… for He said, “Because iniquity shall abound, the love of many shall wax cold;” but He added immediately, “and he that shall endure to the end, the same shall be saved.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 78.1
… Why was it necessary for Him to say, “Because iniquity shall abound, the love of many shall wax cold,” if not in order that those of whom He spoke in the next sentence, “but he that shall endure to the end shall be saved,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.33
… For it is from the elect that the cry comes, “Help, Lord! for the godly man ceaseth, for the faithful fail from among the children of men;” and it is of them that the Lord saith, “He that shall endure to the end (when iniquity shall abound), the same shall be saved.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 208.2
… grieved by their conduct, enumerates among his trials, “perils among false brethren,” and yet he did not haughtily cast them out, but patiently bore with them, how much more must such arise in our times, since the Lord most plainly says concerning this age which is drawing to a close, “that because iniquity shall abound the love of many shall wax cold.”
St Augustine of Hippo † AD 430 City of God 14.9
… they rejoice in hope, because there “shall be brought to pass the saying that is written, Death is swallowed up in victory.” In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that “because iniquity shall abound, the love of many shall wax cold.”
St Augustine of Hippo † AD 430 City of God 19.8
… Of this vast material for misery the earth is full, and therefore it is written, “Is not human life upon earth a trial?” And with the same reference the Lord says, “Woe to the world because of offenses!” and again, “Because iniquity abounded, the love of many shall wax cold.”
St Augustine of Hippo † AD 430 City of God 20.8
… for the Church is so increased by the weak and strong from all nations far and near, that by its most robust faith in things divinely predicted and accomplished, it shall be able to spoil the goods of even the unbound devil. For as we must own that, “when iniquity abounds, the love of many waxes cold,”
St Augustine of Hippo † AD 430 Of Holy Virginity 40
… as yet, however, thou livest here, and art thou not humbled at hearing, “What, is not human life upon earth a trial?” Doth it not drive thee back from over-confident arrogance, “Woe unto the world because of offenses?” Dost thou not tremble, lest thou be accounted among the many, whose “love waxeth cold, because that iniquity abounds?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.19
… “For it is shed abroad in our hearts by the Holy Ghost which is given unto us.” And the contrary to this fervour is what the Lord said, “The love of many shall wax cold.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.22
… I grant that in comparison with the tares and chaff the wheat is less in quantity; still “both grow together until the harvest.” For “when iniquity aboundeth, the love of many waxeth cold;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.6
… Are we to understand this sleep so? I like it not. I will tell you why. Because among them are the wise virgins; and certainly when the Lord said, “Because iniquity shall abound, the love of many shall wax cold;” He went on to say, “But he that shall endure unto the end, the same shall be saved.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 25.6
… but amid all these evils it went on. For, notwithstanding iniquity abounds, and the love of many waxes cold, and the waves do swell, the darkness grows and the wind rages, yet the ship is moving forward; “for he that perseveres to the end, the same shall be saved.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.4
… “Open to me, my sister, my neighbor, my dove, my perfect one; for my head is filled with dew, and my locks with the drops of the night.” As if He had said, Thou art at leisure, and the door is closed against me: thou art caring for the leisure of the few, and through abounding iniquity the love of many is waxing cold.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.7
… What then is, “and for their sakes,” but that this congregation too will offend Thee, so that Thou mayest most truly foretell and say, “Thinkest Thou when the Son of man shall come, He will find faith on the earth?” Again, of the false prophets, who are understood to be heretics, He says, “Because of their iniquity the love of many shall wax cold.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.17
17. “The tribulations of my heart have been multiplied” ( ver. 17 ). The tribulations of my heart have been multiplied by the abounding of iniquity and the waxing cold of love.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.13
… If you would never cease to pray, never cease to long after it. The continuance of thy longing is the continuance of thy prayer. You will be ceasing to speak, if you cease to long for it. Who are those who have ceased to speak? They of whom it is said, “Because iniquity shall abound, the love of many shall wax cold.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.5
… certain “end,” when he was not to be subject to these things, when the Lord is to say to the faithful dispenser, “Enter thou into the joy of thy Lord,” he says, “Then spake I with my tongue.” In this fluctuation, in the midst of these dangers and these difficulties, because, that in consequence of the abundance of offences “the love of many is waxing cold,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 42.17
… and saw himself cast out far “from the sight of God’s eyes,” as he speaks even here, “Why hast Thou rejected me? Why go I mourning, while mine enemy troubleth me, while he breaketh my bones?” Even he, my tempter, the devil; while offences are everywhere on the increase, because of the abundance of which “the love of many is waxing cold.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.5
… here is also our voice. For not yet hath passed over, still rife is iniquity. And in the end our Lord Himself said there should be an abounding of iniquity: “And since iniquity shall abound, the love of many shall wax cold; but he that shall have persevered unto the end, the same shall be saved.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 61.5
… Do not envy the rest of mankind that hereafter shall be: do not, because thou hast already passed over, wish to cut down the bridge of mercy: be it here even for ever. And what of temptations, which needs must abound, by how much the more offences come? For Himself saith, “Because iniquity hath abounded, the love of many shall wax cold.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.7
7. What dost Thou, O Idithun, Body of Christ, leaping over them? What dost Thou amid all these things? What wilt Thou? wilt faint? wilt Thou not persevere even unto the end? wilt Thou not hearken, “He that shall have persevered even unto the end, the same shall be saved,” though for that iniquity aboundeth, the love of many shall wax cold?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.2
… not that such sort of persecutions do vex us as have vexed them, but worse perchance in the midsts of all kinds of so great scandals. For our own times do more abound in that woe, which the Lord cried: “Woe to the world because of scandals.” And, “Because iniquity hath abounded, the love of man shall wax cold.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.9
68. Next he saith, “The iniquity of the proud hath been multiplied upon me” ( ver. 69 ): of those, that is, whom it profited not that human nature was humbled after it went wrong. “But I will search Thy commandments with my whole heart.” Howsoever, he saith, iniquity shall abound, love shall not grow cold in me.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.7
… these men whom ye fear are flesh and blood.…“For they are strengthened over me.” Who said, “they are strengthened over me”? The Body of Christ crieth out; it is the voice of the Church; the members of Christ cry out, “Much hath the number of sinners increased.” “Because iniquity hath abounded, the love of many waxeth cold.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.20
… He biddeth Jerusalem when closed in to praise the Lord. We praise in unison now, we praise now; but it is amid offences. Many where we wish not, enter in: many though we wish it not, go out: therefore offences are frequent. “And because iniquity hath abounded,” saith the Truth, “the love of many waxeth cold:”
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Tatian † AD 180 The Diatessaron 41
… But a lock of hair from your heads shall not perish. And by [55] your patience ye shall gain your souls. And many men , false prophets, shall arise, [56] and lead many astray. And because of the abounding of iniquity, the love of many [57] shall wax cold.
Tertullian † AD 220 On Monogamy 15
… (that) which has succumbed on the rack, than (that) which (has succumbed) on the bridal bed; (that) which has yielded to cruelty, than (that) which (has yielded) to appetite; that which has been overcome groaning, than (that) which (has been overcome) in heat. But the former they excommunicate, because it has not “endured unto the end:”
St Jerome † AD 420 The Letters of St. Jerome 22.23
… To know that it is a good thing is not enough: when we have chosen it we must guard it with jealous care. The first only requires judgment, and we share it with many; the second calls for toil, and few compete with us in it. “He that shall endure unto the end,” the Lord says, “the same shall be saved,”
St Augustine of Hippo † AD 430 City of God 17.4
… But it is better to understand by the extremes of the earth the extremes of man, since those things shall not be judged which, in the middle time, are changed for the better or the worse, but the ending in which he shall be found who is judged. For which reason it is said, “He that shall persevere even unto the end, the same shall be saved.”
St Augustine of Hippo † AD 430 City of God 21.21
There are some, too, who found upon the expression of Scripture, “He that endureth to the end shall be saved,”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.14
… as "the goodness of God leadeth him to repentance," and "visits their transgressions with the rod, and their inquiry with stripes." For in this way "He does not utterly take from them His loving-kindness," if they will themselves sometimes "love their own soul, pleasing God." But as the good man "that shall endure unto the end, the same shall be saved,"
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 27.12
12. But what is this that He saith: “He that abideth in me, and I in him”? What, but that which the martyrs heard: “He that persevereth unto the end, the same shall be saved”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.8
8. “What should I do then?” Hear what thou shouldest do. “Submit thee to the Lord, and entreat Him” ( ver. 7 ). Be this thy life, to obey His commandments. For this is to submit thee to Him; and to entreat Him until He give thee what He hath promised. Let good works “continue;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 61.9
… Wilt thou for ever play? wilt thou for everlasting play? Render to Him thy vows from day unto day. What is, render to Him thy vows from day unto day? From this day unto that day. Continue to render vows in this day, until thou come to that day: that is, “He that shall have continued even unto the end, the same shall be saved.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.4
4. “And to Thee shall there be paid a vow in Jerusalem.” Here we vow, and a good thing it is that there we should pay. But who are they that here do vow and pay not? They that persevere not even unto the end
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.36
… For it is too bad that when you ought to be carried on from the rudiments and beginnings, and go forward to perfection, you should begin to fall back from these to worse things. For not he who begins these things, but he who endures in them to the end, shall be saved.
Pope St Leo I the Great † AD 461 Letters 167
But I am surprised, beloved, that you are so disturbed by opposition in consequence of offences, from whatever cause arising, as to say you would rather be relieved of the labours of your bishopric, and live in quietness and ease than continue in the office committed to you. But since the Lord says, “blessed is he who shall persevere unto the end
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Tatian † AD 180 The Diatessaron 41
… But a lock of hair from your heads shall not perish. And by [55] your patience ye shall gain your souls. And many men , false prophets, shall arise, [56] and lead many astray. And because of the abounding of iniquity, the love of many [57] shall wax cold. But he that endureth to the end, the same shall be saved.
Origen † AD 254 Origen De Principiis iv.1.2
… For, that these results were both predicted by Him, and established by divine answers proceeding from Him, is clear from His own words: “Ye shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles.” And again: “This Gospel of the kingdom shall be preached among all nations.”
Origen † AD 254 Origen Against Celsus 2.13
… And who will not be filled with wonder, when he goes back in thought to Him who then taught and said, “This Gospel shall be preached throughout the whole world, for a testimony against them and the Gentiles,”
St Basil the Great † AD 379 The Letters 22.3
… He should be grieved over as a limb cut from the body. The sun ought not to go down upon a brother’s wrath, lest haply night come between brother and brother, and make the charge stand in the day of judgment. A Christian ought not to wait for an opportunity for his own amendment,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.8
8. Thou hast this sign also: And this Gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
For the signs too are now complete, which announce that day. For “this Gospel of the Kingdoms,” saith He, “shall be preached in all the world for a witness unto all nations; and then shall the end come.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 25
This, we may observe, He saith elsewhere also; “This gospel shall be preached in all the world for a testimony to all the nations, and then shall the end come;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
… For, that they may not say, how then shall we live? He said more, Ye shall both live and preach everywhere. Therefore He added moreover, “And this gospel shall be preached in the whole world for a witness to all nations, and then shall the end come,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
For what He said above, “All these must come to pass,” and again, “the gospel shall be preached,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… 12 ): and again, when He foretold to the disciples, that they should be brought before rulers and kings, and in their synagogues they should scourge them, and that they should suffer grievous things, and overcome all ( Matt. x. 18 ): and that the Gospel should be preached in all the world (
St John Chrysostom † AD 407 Homilies on First Corinthians 6
… which examine as you please: for instance, this, “I am with you alway, even unto the end of the world: (St. Matt. xxviii. 20 .) and, “Upon this Rock I will build My Church, and the gates of hell shall not prevail against it:” (St. Matt. xvi. 18 .) and, “This Gospel shall be preached unto all nations:” (St.
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 1
… And wherefore? that there might be no room for those who introduce Antichrists and false Christs. And He Himself also gives many signs, one indeed, and that the most important, saying, when “the Gospel shall be preached to all nations” (from
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
… and yet when He said these things, it was very hard to believe Him. Why? Because all these were words, and He had not as yet given proof of the things spoken. So that they have now become far more credible. He said that “when the Gospel should have been preached among all the nations, then the end shall come” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 53.1
… “Though we, or an angel from heaven, preach any other gospel unto you than that we have preached unto you, let him be accursed.” For to you it was proclaimed by the voice of the Lord Jesus Christ Himself, that His “gospel shall be preached unto all nations, and then shall the end come.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.22
… a space of time so short, that not even Christ’s enemies can doubt that in a little while that shall be accomplished which our Lord foretold, when, answering the question of His disciples concerning the end of the world, He said, “This gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.6
20. In the next place there follows, “Thy kingdom come.” Just as the Lord Himself teaches in the Gospel that the day of judgment will take place at the very time when the gospel shall have been preached among all nations:
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.77
148. Again, what Matthew states in this form, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.11
… the Holy Ghost descended, there sounded a voice from Heaven, “This is My beloved Son.” From this place then His doctrine and the authority of the heavenly ministry setting out, is enlarged even unto the ends of the round world, when there is preached the Gospel of the kingdom in the whole world, for a testimony unto all nations: and then shall come the end.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.26
… Every one, therefore, who confesses not that the Son of God came in the flesh and is perfect God and became perfect man, after being God, is Antichrist . But in a peculiar and special sense he who comes at the consummation of the age is called Antichrist . First, then, it is requisite that the Gospel should be preached among all nations, as the Lord said
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Tatian † AD 180 The Diatessaron 42
… 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. For these days are the days of vengeance, that all that [4] is written may be fulfilled.
St Irenaeus of Lyons † AD 202 Against Heresies 5.25.2
… and he who is upon the house-top, let him not come down to take anything out of his house: for there shall then be great hardship, such as has not been from the beginning of the world until now, nor ever shall be.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.25.5
… For if what Daniel prophesied concerning the end has been confirmed by the Lord, when He said, “When ye shall see the abomination of desolation, which has been spoken of by Daniel the prophet”
St Hippolytus † AD 235 Treatise on Christ and Antichrist 62
… neither let him which is in the field return back to take anything out of his house. And woe unto them that are with child, and to them that give suck, in those days! for then shall be great tribulation, such as was not since the beginning of the world. And except those days should be shortened, there should no flesh be saved.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.15
15. This Jesus Christ who is gone up shall come again, not from earth but from heaven: and I say, “not from earth,” because there are many Antichrists to come at this time from earth. For already, as thou hast seen, many have begun to say, I am the Christ : and the abomination of desolation
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.9
9. And what comes to pass after this? He says next, When therefore ye see the abomination of desolation, which was spoken of by Daniel the Prophet, standing in the Holy Place, let him that readeth understand
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.15
… We kiss Christ, then, with the kiss of communion: “Let him that readeth understand.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
For He brought in also a prophecy, to confirm their desolation, saying, “But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, let him that readeth understand.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 34
… of whom the Lord Himself warned the Jews beforehand in the Gospels, “Because I am come in My Father’s Name, and ye received Me not, another will come in his own name, and him ye will receive.” And again, “When ye shall see the abomination of desolation, spoken of by Daniel the Prophet, standing in the holy place, let him that readeth understand.”
St Augustine of Hippo † AD 430 City of God 17.5
… bodies a living sacrifice.” ] What, therefore, he has added, to “eat bread,” also elegantly expresses the very kind of sacrifice of which the Priest Himself says, “The bread which I will give is my flesh for the life of the world.” The same is the sacrifice not after the order of Aaron, but after the order of Melchisedec: let him that readeth understand.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.44
… In the passage quoted from Daniel by the Lord Himself, "When ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, let him that readeth understand,"
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.77
149. In like manner, what Matthew states thus, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, whoso readeth let him understand,”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 3.8
… let him that is on the house-top not come down to take anything out of his house; nor him that is in the fields return to take his clothes.’
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Tatian † AD 180 The Diatessaron 42
… and those that are within her shall flee; and those that are in the [3] villages shall not enter her. For these days are the days of vengeance, that all that [4] is written may be fulfilled. And when ye see the unclean sign of desolation, spoken of in Daniel the prophet, standing in the pure place, he that readeth shall understand, [5, 6]
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.16
16. For this cause the Lord knowing the greatness of the adversary grants indulgence to the godly, saying, Then let them which be in Judæa flee to the mountains
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.77
150. Again, what is given by Matthew in the following terms: “Then let them which be in Judæa flee into the mountains; 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,”
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St Jerome † AD 420 The Letters of St. Jerome 22.1
… unless you scorn the flesh and cling to the bridegroom in a close embrace. “Look not behind thee,” he says, “neither stay thou in all the plain; escape to the mountain lest thou be consumed.” He who has grasped the plough must not look behind him or return home from the field, or having Christ’s garment, descend from the roof to fetch other raiment.
St Jerome † AD 420 The Letters of St. Jerome 71.1
… Your hands have grasped the handle of the plough, the hem of the Saviour’s garment, and His locks wet with the dew of night; do not let them go. Do not come down from the housetop of virtue to seek for the clothes which you wore of old, nor return home from the field.
St Jerome † AD 420 The Letters of St. Jerome 145
… He who has contracted the obligations of marriage, is bound, and he who is bound is a slave; on the other hand he who is loosed is free. Since therefore you rejoice in the freedom of Christ, since your life is better than your profession, since you are all but on the housetop of which the Saviour speaks; you ought not to come down to take your clothes,
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John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.36
Beware therefore lest at any time you take again any of those things which you renounced and forsook, and, contrary to the Lord’s command, return from the field of evangelical work, and be found to have clothed yourself again in your coat which you had stripped off;
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Tertullian † AD 220 On Monogamy 16
… that in this confusion of flesh they, like Sodom and Gomorrah, and the day of the deluge, may be overtaken by the fated final end of the world. A third saying let them add, “Let us eat, and drink, and marry , for to-morrow we shall die;” not reflecting that the “woe” (denounced) “on such as are with child, and are giving suck,”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.7.2
2. His words are as follows: “Woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the Sabbath day. For there shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
“Woe unto them that are with child, and to them that give suck,”
St Jerome † AD 420 The Letters of St. Jerome 123.16
… Whilst I talk about the cargo, the vessel itself founders. He that letteth is taken out of the way, and yet we do not realize that Antichrist is near. Yes, Antichrist is near whom the Lord Jesus Christ “shall consume with the spirit of his mouth.” “Woe unto them,” he cries, “that are with child, and to them that give suck in those days.”
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 23
… Nevertheless in the immediate context he adds, “But I give my judgment, as one that hath obtained mercy of the Lord to be faithful. I think therefore that this is good by reason of the present distress, namely, that it is good for a man to be as he is.” What is meant by present distress?
St Jerome † AD 420 Against Jovinianus 1.12
… “I think, therefore,” he says, “that this is good for the present distress.” What is this distress which, in contempt of the marriage tie, longs for the liberty of virginity?
St Augustine of Hippo † AD 430 On the Holy Trinity 9.9
… Since “lust, when it hath conceived, bringeth forth sin.” Wherefore the Lord proclaims, “Come unto me all ye that labor and are heavy laden;” and in another place “Woe unto them that are with child, and to them that give suck, in those days!”
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Tatian † AD 180 The Diatessaron 42
… If then they say unto you, Lo, he is in the desert; go not out, lest ye [14] be taken: and if they say unto you, Lo, he is in the chamber; believe not. And as the lightning appeareth from the east, and is seen unto the west; so shall be the [15] coming of the Son of man. But first he must suffer much and be rejected by this [16] generation.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Whosoever builds ought to finish, that he be not a laughing-stock to them that pass by the way. Whosoever sets his building on the rock, let him make its foundations deep, that it may not be cast down by the billows. Whosoever wishes to fly from the darkness, let him walk while he has light. Whosoever fears to fly in winter,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
Then, to show again the greatness of the calamity, He saith, “Pray ye that your flight be not in the winter, neither on the Sabbath day. For then shall be great tribulation, such as was not since the beginning of the world until now, neither shall be.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.34
… Consider, then, thy fault while there is time; dread, while thou canst, the severity of the future judge; lest thou then find it bitter, having shed no tears to avoid it now. Consider what is written; Pray that your flight be not in the winter, neither on the Sabbath day (
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Tatian † AD 180 The Diatessaron 42
… and if they say unto you, Lo, he is in the chamber; believe not. And as the lightning appeareth from the east, and is seen unto the west; so shall be the [15] coming of the Son of man. But first he must suffer much and be rejected by this [16] generation. Pray therefore that your flight be not in winter, nor on a sabbath: [17]
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.13
… and partly the fact that, when He comes from heaven with His mighty angels, the whole earth shall be shaken, as He Himself declares, “There shall be a great earthquake, such as has not been from the beginning.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.29
… And therefore, when in the end the Church shall be suddenly caught up from this, it is said, “There shall be tribulation such as has not been since the beginning, neither shall be.”
Origen † AD 254 Origen De Principiis 3.5.4
… for in Greek καταβολή signifies rather “dejicere,” i.e., to cast downwards,—a word which has been, as we have already remarked, improperly translated into Latin by the phrase “constitutio mundi,” as in the Gospel according to John, where the Saviour says, “And there will be tribulation in those days, such as was not since the beginning of the world;”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.16
… But, let those of us who are fearful provide for our own safety; and those who are of a good courage, stand fast: for then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 43
… therefore your sufferings will be more grievous than the former, those at Babylon, I mean, and in Egypt, and under the first Antiochus. Because what things befell them in the time of Vespasian and Titus, were very far more grievous than those. Wherefore also He said, “There shall be great tribulation, such as never was, neither shall be.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 5
… 27 .) * * *. And they sent, saying, We will not have Thee to reign over us. Would you like then to hear the things which actually came to pass? Moreover, Christ Himself also speaks of the future tribulations, than which never any thing more dreadful came to pass; never any thing more ruthless, my beloved, than the deeds then done!
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 25
… 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.” ( Luke xxi. 6 .) And has it remained? But what, when He says, “There shall be tribulation such as hath not been?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
But I will make the matter more plain by an example. Christ said, that Jerusalem should be taken, and should be so taken as no city ever was before, and that it should never be raised up: and in fact this prediction came to pass. He said, that there should be “great tribulation” (
St Augustine of Hippo † AD 430 City of God 16.24
… And that about the going down of the sun great fear fell upon Abraham and a horror of great darkness, signifies that about the end of this world believers shall be in great perturbation and tribulation, of which the Lord said in the gospel, “For then shall be great tribulation, such as was not from the beginning.”
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 2.2
… and make it speak upon the earth?” and Job draws near to Him in supplication, saying, “Thine hands have made me and fashioned me.” Would it not, then, be absurd to forbid marriage unions, seeing that we expect that after us there will be martyrs, and those who shall oppose the evil one, for whose sake also the Word promised that He would shorten those days?
St Basil the Great † AD 379 The Hexæmeron 3.5
… But what need was there for this superabundance of water? The essence of fire is necessary for the world, not only in the economy of earthly produce, but for the completion of the universe; for it would be imperfect
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.16
… and those who are of a good courage, stand fast: for then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be . But thanks be to God who hath confined the greatness of that tribulation to a few days; for He says, But for the elect’s sake those days shall be shortened
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.11
94. For how could He, Who hath made days and times, be ignorant of the day? How could He not know the day, Who hath declared both the season of Judgment to come, and the cause?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
“And except those days should be shortened, there should no flesh be saved; but for the elect’s sake those days shall be shortened.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 5
… Yet this has never been fulfilled. For none escaped then [in that former judgment], but now the faithful did escape, in Vespasian’s time. And this it is that the Lord speaks of, “Except those days had been shortened, not all flesh should be saved.”—[“Blood, and fire, and vapor of smoke.”] (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.25
“Thou art my Help, and my Deliverer; make no tarrying, O my God” ( ver. 17 ). He is calling upon God, imploring Him, fearing lest he should fall away: “Make no tarrying.” What is meant by “make no tarrying”? We lately read concerning the days of tribulation: “Unless those days should be shortened, there should no flesh be saved.”
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Origen † AD 254 Origen Against Celsus 2.49
… Behold, I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not. For as the lightning cometh out of the east, and shineth even to the west, so also shall the coming of the Son of man be.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.9
9. And what comes to pass after this? He says next, When therefore ye see the abomination of desolation, which was spoken of by Daniel the Prophet, standing in the Holy Place, let him that readeth understand . And again, Then if any man shall say unto you, Lo, here is the Christ, or, Lo, there; believe it not
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.10
10. The true Christ, the Only-begotten Son of God, comes no more from the earth. If any come making false shows in the wilderness, go not forth; if they say, Lo, here is the Christ, Lo, there, believe it not
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
… and yet ye know how great is the interval between those several periods. I mean, that having spoken of the subversion of the mother city, and completed His discourse on that subject, and being about to pass to that on the consummation, he inserted, “ Then shall these things also come to pass;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
… Wherefore if they shall say unto you, Behold, He is in the desert, go not forth: behold, He is in the secret chambers, believe it not. For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be. For wheresoever the carcase is, there shall the eagles be gathered together.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 9
… and what wonder if we are thus affected, for those holy men, themselves, were most of all affected in the same way? And before the Passion, the Apostles come and say to Christ, “Tell us, when shall these things be, and what shall be the sign of Thy coming, and of the end of the world?” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 34
… But as the Lord Himself says, “When they shall say unto you, lo, here is Christ, or lo, He is there, believe it not. For many false Christs and false prophets shall come and shall seduce many.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.4
… "Thou wast my guide, because Thou art become my hope, a tower of strength from the face of the enemy." By means of His promises, which are like spears and javelins stored up in a strongly fortified place, the enemy is not only guarded against, but overthrown, as he clothes his wolves in sheep’s clothing, that they may say, "Lo, here is Christ, or there;"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.16
… Now that voice will sound in my ears which the Lord showed was to be avoided in the false prophets who made a show of their several parties, and strove to estrange men from the Catholic Church, "Lo, here is Christ, or there." But do you think that the true sheep of Christ are so utterly destitute of sense, who are told, "Believe it not,"
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.25
… “Then, if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders, insomuch that the very elect shall be deceived. Behold, I have told you before.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 1.8
… let the Head intercede for all. Therefore it is no marvel that he here goes on and shuts the mouths of them that divide the Church of God. For he that has said, “We have Jesus Christ the righteous, and He is the propitiation for our sins:” having an eye to those who would divide themselves, and would say, “Lo, here is Christ, lo, there;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.7
… But we,…“As we have heard, so have we seen.” And where hearest thou? where seest thou? “In the city of the Lord of Hosts, in the city of our God. God hath founded it for ever.” Let not heretics insult, divided into parties, let them not exalt themselves who say, “Lo, here is Christ, or lo, there.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.3
… He that hath called the world, hath called as much as He hath formed. Why do false christs and false prophets rise up against me? why is it that they strive to ensnare me with captious words, saying, “Lo! here is Christ, Lo! He is there!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 96.10
10. “O worship the Lord in His holy court” ( ver. 9 ): in the Catholic Church; this is His holy court. Let no man say, “Lo, here is Christ, or there. For there shall arise false prophets.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 96.11
… Thou hearest the Psalm saying, “He hath set aright the round world, that it cannot be moved;” and thou sayest it hath not only been moved since it was made fast, but hath also decreased. Dost thou speak the truth, and the Psalmist falsehood? Do the false prophets, when they cry out, “Lo, here is Christ, and there,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 98.2
… for mine eyes have seen Thy salvation.” “The Lord hath made known His salvation.” To whom did He make it known? To a part, or to the whole? Not to any part specially. Let no man betray, no man deceive, no man say, “Lo, here is Christ, or there:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 121.7
… If he hath believed anything less in the Son or in the Holy Spirit than in the Father, he hath suffered an offence in God; he is scorched by the sun. Whoever again believeth that the Church existeth in one province only, and not that she is diffused over the whole world, and whoso believeth them that say, “Lo here,” and “Lo there, is Christ,”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… believe it not. For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be.”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 12
… For many shall come in my name, saying, I am Christ, and shall lead many into error.” And again He says: “Then if any man shall say unto you, Lo here is Christ, or lo there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; so that, if it were possible, even the very elect shall be deceived.”
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Tatian † AD 180 The Diatessaron 42
[10] Then if any man say unto you, The Messiah is here; or, Lo, he is there; believe [11] him not:
Tertullian † AD 220 A Treatise on the Soul 57
… We know that “Satan himself is transformed into an angel of light” —much more into a man of light—and that at last he will “show himself to be even God,” and will exhibit “great signs and wonders, insomuch that, if it were possible, he shall deceive the very elect.”
Tertullian † AD 220 The Five Books Against Marcion 3.3
… On my side, however, I have to deny that evidence simply of this sort was sufficient as a testimony to Him. He Himself afterwards deprived it of its authority, because when He declared that many would come and “show great signs and wonders,”
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 23
Above all, moreover, he will love the nation of the Jews. And with all these he will work signs and terrible wonders, false wonders and not true, in order to deceive his impious equals. For if it were possible, he would seduce even the elect
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 36
… For we are given to understand beforehand that the devil himself is to be transformed into an angel of light, and that his servants are to make their appearance in similar guise, and that they are to work signs and wonders, insomuch that, if it were possible, the very elect should be deceived.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 6.41.10
10. For the decree arrived, almost like unto that most terrible time foretold by our Lord, which if it were possible would offend even the elect.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 9.7.15
15. This was published against us in all the provinces, depriving us of every hope of good, at least from men; so that, according to that divine utterance, “If it were possible, even the elect would have stumbled”
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.1
… For He said, ‘There shall arise false prophets and false Christs, and shall shew great signs and wonders; insomuch that, if it were possible, the very elect shall be deceived. Behold, I have told you before
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.4
… Assuredly in every one of these heresies the devil has thus disguised himself, and has suggested to them words full of craftiness. The Lord spake concerning them, that ‘there shall arise false Christs and false prophets, so that they shall deceive many
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.17
… And former persecuting kings only put to death; they did not pretend to raise the dead, nor did they make false shows of signs and wonders. But in his time there shall be the evil inducement both of fear and of deceit, so that if it be possible the very elect shall be deceived
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
… For ye shall be hated,” He saith, “of all men for my name’s sake. Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
… For some in the days of the apostles deceived the multitude, “for they shall come,” saith He, “and shall deceive many;” and others shall do so before His second coming, who shall also be more grievous than the former. “For they shall show,” He saith, “signs and wonders, so as to deceive if possible the very elect:”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… for it needed but that they should walk and work. “And to him they all gave heed, saying, This (man) is the Power of God.” ( v. 10 .) And that was fulfilled which was spoken by Christ, “There shall come false Christs and false Prophets in My name.”—(
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 3
Here he discourses concerning the Antichrist, and reveals great mysteries. What is “the falling away?” He calls him Apostasy, as being about to destroy many, and make them fall away. So that if it were possible, He says, the very Elect should be offended. (From
St Jerome † AD 420 To Pammachius against John of Jerusalem 24
… and shall render to every one according to what he has done in the body, whether it be good or bad; for every one shall either be crowned in the body because he lived a pure and righteous life, or be condemned, because he was the slave alike of pleasure and iniquity.” What we read in the Gospel, that at the end of the world,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 13.5
… However, if you did work miracles, we should be on our guard against receiving their evidence in your case; for the Lord has forewarned us: "Many false Christs and false prophets shall arise, and shall do many signs and wonders, that they may deceive, if it were possible, the very elect: behold, I have told you before."
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 2.13
… Is it woe to thee if thou raise not the dead? is it woe to thee if thou walk not on the sea? is it woe to thee if thou cast not out demons? If thou hast received power to do them, use it humbly, not proudly. For even of certain false prophets the Lord hath said that “they shall do signs and prodigies.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 10.4
… Where then is the wonder, if that man of sin too, who is to fill up all the wickedness and ungodliness, which all false prophets have begun, and to do such “great signs; that, if it were possible, he should deceive the very elect,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.10
10. “He shall rain snares upon the sinners” ( ver. 6 ). If by clouds are understood prophets generally, whether good or bad, who are also called false prophets: false prophets are so ordered by the Lord God, that by them He may rain snares upon sinners.
John Cassian † AD 435 The Conferences of John Cassian 15.1
… “There shall arise false Christs and false prophets, and shall give great signs and wonders, so that, if it were possible, even the elect should be led astray.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.26
… But when he becomes master he persecutes the Church of God and displays all his wickedness. But he will come with signs and lying wonders , fictitious and not real, and he will deceive and lead away from the living God those whose mind rests on an unsound and unstable foundation, so that even the elect shall, if it be possible, be made to stumble
Pseudo-Clement The Clementine Homilies 16.21
… For there will be, as the Lord said, false apostles, false prophets,
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St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 6
Now the more any one sees the bishop keeping silence, the more ought he to revere him. For we ought to receive every one whom the Master of the house sends to be over His household,
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Tatian † AD 180 The Diatessaron 42
[10] Then if any man say unto you, The Messiah is here; or, Lo, he is there; believe [11] him not: there shall rise then false Messiahs and prophets of lying, and shall do signs and wonders, in order that they may lead astray even the elect also, if they [12] be able. But as for you, beware: for I have acquainted you with everything [13] beforehand.
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Tatian † AD 180 The Diatessaron 42
… But as for you, beware: for I have acquainted you with everything [13] beforehand. If then they say unto you, Lo, he is in the desert; go not out, lest ye [14] be taken: and if they say unto you, Lo, he is in the chamber; believe not.
St Hippolytus † AD 235 Treatise on Christ and Antichrist 64
… for your redemption draweth nigh.” “And there shall not a hair of your head perish.” “For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together.”
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 36
… who shall bring forth fire and all just judgment against those who have refused to believe in Him? For the Lord says, “For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be; for wheresoever the carcase is, there will the eagles be gathered together.”
Origen † AD 254 Origen De Principiis 1.5.5
… Moreover our Lord, who is the truth, compared the power of His own glorious advent to lightning, in the words, “For as the lightning shineth from the height of heaven even to its height again, so will the coming of the Son of man be.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.10
… for the Lord descends from heaven; not alone as before, but with many, escorted by tens of thousands of Angels; nor secretly as the dew on the fleece ; but shining forth openly as the lightning. For He hath said Himself, As the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
… Therefore in a hidden manner am I come, but then with much publicity, folding up the heaven, hiding the sun, not suffering the moon to give her light. Then ‘the very powers of the heavens shall be shaken,’ and the manifestation of my coming shall imitate lightning that appears at once to all.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
3. Having told them how Antichrist cometh, as, for instance, that it will be in a place; He saith how Himself also cometh. How then doth He Himself come? “As the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be. For wheresoever the carcase is, there also will the eagles be gathered together.”
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 1
… that there might be no room for those who introduce Antichrists and false Christs. And He Himself also gives many signs, one indeed, and that the most important, saying, when “the Gospel shall be preached to all nations” (from Matt. xxiv. 14 .), and another also, that they should not be deceived with respect to His coming. “As the lightning” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 34
… For many false Christs and false prophets shall come and shall seduce many.” But let us see how He hath pointed out the judgment of the true Christ: “As the lightning shineth from the east unto the west, so shall the coming of the Son of Man be.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.12
… And when He was received again into Heaven He was borne towards the East, and thus His apostles worship Him, and thus He will come again in the way in which they beheld Him going towards Heaven ; as the Lord Himself said, As the lightning cometh out of the East and shineth even unto the West, so also shall the coming of the Son of Man be
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St Irenaeus of Lyons † AD 202 Against Heresies 4.14.1
… and I will say to the north, Give up; and to the south, Keep not back: bring My sons from far, and My daughters from the ends of the earth; all, as many as have been called in My name: for in My glory I have prepared, and formed, and made him.” Inasmuch as then, “wheresoever the carcase is, there shall also the eagles be gathered together,”
St John Chrysostom † AD 407 Homilies on First Corinthians 24
… For to this that fearful and tremendous sacrifice leads us, warning us above all things to approach it with one mind and fervent love, and thereby becoming eagles, so to mount up to the very heaven, nay, even beyond the heaven. “For wheresoever the carcase is,” saith He, “there also will be the eagles,” (St.
St Jerome † AD 420 The Letters of St. Jerome 15.1
… I appeal for spiritual food to the church whence I have received the garb of Christ. The wide space of sea and land that lies between us cannot deter me from searching for “the pearl of great price.” “Wheresoever the body is, there will the eagles be gathered together.”
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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 37
… For the river of fire shall come forth in fury like an angry sea, and shall burn up mountains and hills, and shall make the sea vanish, and shall dissolve the atmosphere with its heat like wax. The stars of heaven shall fall,
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 39
… and the wicked, to be punished in judgment eternally. Each ponders the question as to what answer he shall give to the righteous Judge for his deeds, whether good or bad. With all men each one’s actions shall environ him, whether he be good or evil. For the powers of the heavens shall be shaken,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.3
… Listen to Esaias, saying, And the heaven shall be rolled together as a scroll; and all the stars shall fall, as leaves from a vine, and as leaves fall from a fig-tree . The Gospel also says, The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… then even the angels themselves are holden by much fear, and not angels only but also archangels and thrones, and dominions, and principalities and authorities. “For the powers” we read “of the heavens shall be shaken,” because their fellow-servants are required to give an account of their life in this world.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
… Now as a physician am I come, then I shall be here as a judge; now to seek that which is gone astray, then to demand an account. Therefore in a hidden manner am I come, but then with much publicity, folding up the heaven, hiding the sun, not suffering the moon to give her light. Then ‘the very powers of the heavens shall be shaken,’
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
“Then.” When? Here, as I have often said, the word, “then,” relates not to the connection in order of time with the things before mentioned. At least, when He was minded to express the connection of time, He added, “Immediately after the tribulation of those days,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… For then you will not see any pairs of mules, nor golden chariots, nor dragons and shields, but things that are big with a mighty awe, and strike such amazement that the very incorporeal Powers are astonished. For the “powers of the Heavens,” He says, “shall be shaken.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
… “For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep. For the Lord Himself shall descend from heaven, with a shout, with the voice of the Archangel, and with the last trump.” For then, he saith, “The powers of the heavens shall be shaken.” (
St Augustine of Hippo † AD 430 City of God 20.24
… and the elements which are to be burned are those which are full of storm and disturbance in this lowest part of the world in which he said that these heavens were kept in store; for the higher heavens in whose firmament are set the stars are safe, and remain in their integrity. For even the expression of Scripture, that “the stars shall fall from heaven,”
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Tatian † AD 180 The Diatessaron 41
… Lay it to your heart, not [49] [Arabic, p. 158] to be anxious before the time what ye shall say: 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.
Tatian † AD 180 The Diatessaron 42
… 160] of the noise of the sea, and an earthquake: the souls of men shall [21] go forth from fear of that which is to come upon the earth. And in those days, straightway after the distress of those days, the sun shall become dark, and the moon shall not shew its light, and the stars shall fall from heaven, and the powers [22] of heaven shall be convulsed:
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.21
… for , He says, I will make your sins white as snow, and as wool , which is an emblem of forgiveness of sins, or of sinlessness itself. But the Lord who shall come from heaven on the clouds, is He who ascended on the clouds; for He Himself hath said, And they shall see the Son of Man coming on the clouds of heaven, with power and great glory
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.22
22. But what is the sign of His coming? lest a hostile power dare to counterfeit it. And then shall appear , He says, the sign of the Son of Man in heaven
St Ambrose of Milan † AD 397 On the Holy Spirit 2.2
24. But, again, that you may not suppose that this is to be referred to bodily things and perceptible to the senses, learn that the Spirit so descended as Christ is to descend, as you find: “They shall see the Son of Man coming in the clouds with great power and majesty.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
Be not ashamed then of so great a blessing, lest Christ be ashamed of thee, when He comes with His glory, and the sign appears before Him, shining beyond the very sunbeam.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
“Then shall appear the sign of the Son of Man in Heaven;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.6
… For for a time high they are, when the time of their height is finished they will fear. “But I in Thee will hope, O Lord.” He saith not, “But I will not fear:” but, “Many men, that war against me, shall fear.” When there shall have come that day of Judgment, then “shall mourn for themselves all the tribes of the earth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 115.2
… For in His loving mercy He called sinners, and in His truth He judgeth those who when called refused to come. “That the heathen may not say, Where is now their God?” For at the last, His loving mercy and truth will shine forth, when “the sign of the Son of man shall appear in heaven, and then shall all tribes of the earth cry woe;”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.11
Moreover we worship even the image of the precious and life-giving Cross, although made of another tree, not honouring the tree (God forbid) but the image as a symbol of Christ. For He said to His disciples, admonishing them, Then shall appear the sign of the Son of Man in Heaven
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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.
St Hippolytus † AD 235 Treatise on Christ and Antichrist 64
… For wheresoever the carcase is, there will the eagles be gathered together.” Now the fall took place in paradise; for Adam fell there. And He says again, “Then shall the Son of man send His angels, and they shall gather together His elect from the four winds of heaven.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.22
… That King, so great and glorious, attended by the Angel-guards, the partner of the Father’s throne, will not despise His own servants. For that His Elect may not be confused with His foes, He shall send forth His Angels with a great trumpet, and they shall gather together His elect from the four winds
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 73
And then again, “He will send His angels with a great trumpet, and they shall gather the elect from the four winds, from one end of Heaven to the other.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
… This also Christ says in another place: “He shall send forth his Angels with a great trumpet, and they shall gather together his Elect from the four winds, from one end of heaven to the other.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.33
… These do not destroy those who are the Lord’s wheat—few, indeed, when compared with the others, but in themselves a great multitude; they do not destroy the elect of God, who are to be gathered at the end of the world from the four winds, from the one end of heaven to the other.
St Augustine of Hippo † AD 430 Of Holy Virginity 48
… but That One Husband hath taught, not only the faithful who are virgin in mind and body, but all Christians altogether, from spiritual even unto carnal, from Apostles even unto the last penitents, as though from the height of heaven even unto the bounds of it,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 118.4
… The raiment of the Lord Jesus Christ parted into four, symbolized His quadripartite Church, as spread abroad over the whole world, which consists of four quarters, and equally, that is to say, harmoniously, distributed over all these quarters. On which account He elsewhere says, that He will send His angels to gather His elect from the four winds:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 43.3
… the tares however being still tares, and the corn still corn, and therefore they are already distinct); since then a kind of strength is needful, which must be implored of Him who bids us to be strong, and without whose making us strong, we should not be what He bids us to be; of Him who said, “He that endures unto the end shall be saved,”
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Tatian † AD 180 The Diatessaron 42
… so ye also, when ye see these things begun to be, know ye that the kingdom of God hath arrived at the [27] door. Verily I say unto you, This generation shall not pass away, until all these [28] things shall be. Heaven and earth shall pass away, but my sayings shall not pass away.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.19
19. In writing this I have reminded myself, and also thee, my beloved; therefore love virginity, the heavenly portion, the fellowship of the Watchers of heaven. For there is nothing comparable with it. 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
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Tatian † AD 180 The Diatessaron 42
[25] Learn the example of the fig tree: when it letteth down its branches, and putteth [26] forth its leaves, ye know that the summer is come;
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Tatian † AD 180 The Diatessaron 42
[25] Learn the example of the fig tree: when it letteth down its branches, and putteth [26] forth its leaves, ye know that the summer is come; so ye also, when ye see these things begun to be, know ye that the kingdom of God hath arrived at the [27] door.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
After this, that they might not straightway return to it again, and say, “When?” he brings to their remembrance the things that had been said, saying, “Verily I say unto you, This generation shall not pass, till all these things be fulfilled!”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 27
… By the word of His might He established all things, and by His word He can overthrow them. “Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?” When and as He pleases He will do all things, and none of the things determined by Him shall pass away.
Tatian † AD 180 The Diatessaron 42
[25] Learn the example of the fig tree: when it letteth down its branches, and putteth [26] forth its leaves, ye know that the summer is come; so ye also, when ye see these things begun to be, know ye that the kingdom of God hath arrived at the [27] door. Verily I say unto you, This generation shall not pass away, until all these [28] things shall be.
Tertullian † AD 220 Against Hermogenes 34
… For “the very heaven shall be rolled together as a scroll;” nay, it shall come to nothing along with the earth itself, with which it was made in the beginning. “Heaven and earth shall pass away,”
Origen † AD 254 Origen De Principiis 3.5.1
… but Thou art the same, and Thy years shall have no end.” Our Lord and Saviour, indeed, in the words, “He who made them at the beginning, made them male and female,” Himself bears witness that the world was created; and again, when He says, “Heaven and earth shall pass away, but My word shall not pass away,”
Origen † AD 254 Origen Against Celsus 5.22
… For we desire to listen to Him who said: “Heaven and earth shall pass away, but My words shall not pass away.”
Origen † AD 254 Origen's Commentary on Matthew 13.1
… for it is also in opposition to the saying that “things seen are temporal,” and that “this age shall have a consummation,” and also to the fulfilment of the saying, “Heaven and earth shall pass away,”
St Methodius † AD 311 From the Discourse on the Resurrection, Part I 1
IX. But if our opponents say, How then is it, if the universe be not destroyed, that the Lord says that “heaven and earth shall pass away;”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.24
… And to one of those who were crucified with Him, who believed on him He swore:— Thou shalt be with Me to-day in the garden Eden . And the Apostle said, When the righteous shall rise again, they shall fly upwards to meet our Redeemer . But, however, we say thus: That which our Redeemer said to us is true:— Heaven and earth shall pass away .
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… For it is these words that kindly shade our hopes, that shield and protect them from the rough winds of this world. These leaves, then, that is the words of God, shall not fall: for the Lord Himself has said: Heaven and earth shall pass away, but My words shall not pass away
St Basil the Great † AD 379 The Hexæmeron 1.3
… Thus seeing that figures which move in a circle always return upon themselves, without for a single instant interrupting the regularity of their course, do not vainly imagine to yourselves that the world has neither beginning nor end. “For the fashion of this world passeth away” and “Heaven and earth shall pass away.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.3
… The sun shall be turned into darkness, and the moon into blood . Here let converts from the Manichees gain instruction, and no longer make those lights their gods; nor impiously think, that this sun which shall be darkened is Christ . And again hear the Lord saying, Heaven and earth shall pass away, but My words shall not pass away
St Gregory of Nyssa † AD 395 On Virginity 4
… studying the divine ways, he knows not only that human life has no fixity, but that the entire universe will not keep on its quiet course for ever; he neglects his existence here as an alien and a passing thing; for the Saviour said, “Heaven and earth shall pass away
St John Chrysostom † AD 407 On the Holy Martyr, S. Babylas 1
… But this was impossible, O wretched and miserable man! as it was impossible to destroy the heaven and to quench the sun, and to shake and cast down the foundations of the earth, and those things Christ foretold, thus saying: “Heaven and earth shall pass away, but my words shall not pass away.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
… but the Son gave him to sow that of the Father and that of Himself in every part of the world; and to a mortal man He entrusted the authority over all things in Heaven, giving him the keys; who extended the church to every part of the world, and declared it to be stronger than heaven. “For heaven and earth shall pass away, but my word shall not pass away.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
Then to lead them on more in faith, He saith, “Heaven and earth shall pass away, but my words shall not pass away;”
St Augustine of Hippo † AD 430 The Confessions 13.15
… The preachers of Thy Word pass away from this life into another; but Thy Scripture is spread abroad over the people, even to the end of the world. Yea, both heaven and earth shall pass away, but Thy Words shall not pass away.
St Augustine of Hippo † AD 430 City of God 20.24
… And, indeed, in the sacred writings which are peculiar to ourselves, and not common to the Hebrews and us,—I mean the evangelic and apostolic books,—the following expressions are used: “The figure of this world passeth away;” “The world passeth away;” “Heaven and earth shall pass away,”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.13
… Hence it is in that heaven of which it is said, “The heaven of heavens is the Lord’s, i.e. in the spiritual firmament: for it is not in that which is to pass away that we ought to fix and place our treasure and our heart, but in that which ever abideth; but heaven and earth shall pass away.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 10.7
… The Builder of the world telleth thee the world will soon fall, and wilt thou not believe it? Hear the voice of Him who foretelleth it, hear the counsel of Him who giveth thee warning. The voice of prediction is, “Heaven and earth shall pass away.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 31.9
… and therefore made He thee as one who was one day to die. Man himself, the city’s ornament, man himself, the city’s inhabitant, ruler, governor, comes on this condition that he may go, is born on this condition that he may die, entered into the world on this condition that he may pass away; “Heaven and earth shall pass away:”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 72.3
… A work which Christ is certainly working in him, but not without him; and one which I might, without hesitation, call greater than the heavens and the earth, and all in both within the compass of our vision. For both heaven and earth shall pass away,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.10
“And they shall dwell therein” (it says) “for ever.” It must therefore be another land, where “they are to dwell therein for ever.” For of this land (of this earth) it is said, “Heaven and earth shall pass away.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 123.3
… because it hath lifted up its eyes unto Him who dwelleth in heaven. For if we have determined that that heaven which we see with our bodily eyes is the dwelling of God, the dwelling of God will pass away; for “heaven and earth will pass away.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 3.15
… But it is absolutely impossible to alter what is written in the gospel of God. For “heaven and earth shall pass away, but the words” of God “shall not pass away.”
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Tertullian † AD 220 Against Praxeas 26
… He also introduces a parable of the mission to the vineyard of the Son (not the Father), who was sent after so many servants, and slain by the husbandmen, and avenged by the Father. He is also ignorant of the last day and hour, which is known to the Father only.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.58
58. Seeking to disparage His nature, the heretics lay hold of such sayings as, The Father is greater than I, or, But of that day and hour knoweth no one, not even the angels in heaven, neither the Son, but the Father only
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.8
8. As we are answering all, even their most insensate statements, we come now to the discussion of the unknown hour
St Basil the Great † AD 379 The Letters 38.4
… Spirit dividing to every man severally as he will.” If we ask, if the supply of good things which thus comes to the saints has its origin in the Holy Ghost alone, we are on the other hand guided by Scripture to the belief that of the supply of the good things which are wrought in us through the Holy Ghost, the Originator and Cause is the Only-begotten God;
St Basil the Great † AD 379 The Letters 236.1
… Thus also we understand “No man knoweth,”
St Basil the Great † AD 379 The Letters 236.2
2. It would be worthy of your diligence to set the phrases of the Gospel side by side, and compare together those of Matthew and those of Mark, for these two alone are found in concurrence in this passage. The wording of Matthew is “of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.11
… bore my infirmities, submitted to the affections of my body, that for me, that is to say, for every man, He was made sin, and a curse, that for me and in me was He humbled and made subject, that for me He is the Lamb, the Vine, the Rock, the Servant, the Son of an handmaid, knowing not the day of judgment, for my sake ignorant of the day and the hour.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
“But of that day and hour knoweth no man, no, not the angels of Heaven, neither the Son,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
When the disciples intend to ask anything, they approach Him together, that by dint of numbers they may abash Him into compliance. They well knew that in what He had said previously, “Of that day knoweth no man” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
For this is also done without any one being aware.
Sozomen † AD 450 The Ecclesiastical History of Sozomen 7.17
… For the question had been proposed, as to whether the Son of God is or is not acquainted with the last hour; and for its solution, the words of the evangelist were quoted, in which it is stated that the day and hour are known only to the Father.
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… God the Father, Creator of the Universe, Maker, Beautifier, Ruler, and Governor, All-wise, Almighty, or rather Himself, Power, Life and Wisdom, to refer the words “My God, my God why hast thou forsaken me;” or “Father if it be possible let this cup pass from me;” or “Father save me from this hour;” or “That hour no man knoweth, not even the Son of Man;”
24:37
Tatian † AD 180 The Diatessaron 42
… Be attentive now: for ye know not at what hour your Lord cometh. Know this: if the master of the house had known in what watch the thief would come, he would have been attentive, and would not make it possible that his house should be [53] broken through. Therefore be ye also ready: for in the hour that ye think not the Son of man cometh.
Origen † AD 254 Origen's Commentary on Matthew 13.1
… This is manifest from consideration of the saying, “How-beit when the Son of man cometh shall He find faith on the earth?” So we find it thus said in Matthew, “As were the days of Noah so shall also be the coming of the Son of man; for as they were in the days of the flood,” etc.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
… Let us then set ourselves in order, let us delight in the fear of God; for if we live here without fear of Him, His coming will surprise us suddenly, when we are neither careful, nor looking for Him. As Christ declared when He said, “For as in the days of Noah, and as in the days of Lot, so shall it be at the end of this world.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 32.6
… For not by their own merits will they be holy, but by that acceptable time, that is, at His coming, who redeemed us from sin. “Nevertheless in the flood of great waters they shall not come nigh him” ( ver. 6 ): nevertheless, let none think, when the end has come suddenly, as in the days of Noah,
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Tatian † AD 180 The Diatessaron 42
[38] For as it was in the days of Noah, so shall the coming of the Son of man be. [39]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
… “But as in the days of Noe they were eating and drinking, marrying and giving in marriage, until the day that the flood came, and took all away; so shall also the coming of the Son of Man be.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 15
… And lest it should be supposed to be a mere threat, He has manifested the reality of it by what He has already done on earth. Dost thou not see in the flood a symbol of hell, in that rain of all-destroying water an image of the all-devouring fire? “For as it was in the days of Noah,” He says, “they were marrying and giving in marriage” (
24:39
Tatian † AD 180 The Diatessaron 42
[38] For as it was in the days of Noah, so shall the coming of the Son of man be. [39] As they were before the flood eating and drinking, and taking wives, and giving [40] wives to men,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
… for whose sake He too having a flesh like theirs and having become man, said ‘No, not the Son knows,’ for He knew not in flesh, though knowing as Word. And again the example from Noah exposes the shamelessness of Christ’s enemies; for there too He said not, ‘I knew not,’ but ‘They knew not until the flood came
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
… Then again He sets another sign, by all which things He makes it evident, that He is not ignorant of the day. And what is the sign? “Then shall two be in the field; one shall be taken, and one left. Two women shall be grinding at the mill, one shall be taken, and one left. Watch therefore, for ye know not what hour your Lord doth come.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
When these things then are done, then also will be the voice of the Archangel shouting and commanding the Angels, and the trumpets, or rather the sound of the trumpet. What trembling then, what fear will possess those that remain upon the earth. For one woman is caught up and another is left behind, and one man is taken, and another is passed over. (
24:41
Origen † AD 254 Origen's Commentary on Matthew 13.17
… For there are also differences of millstones, so that one of them may be, so to call it, the millstone of a man, and another that of an ass; and that is human, about which it is written, “Two women shall be grinding at the mill; one is taken and one is left;”
24:42
Tatian † AD 180 The Diatessaron 42
… 162] one bed; one shall be taken, and another left. And two women shall be grinding [49] at one mill; one shall be taken, and another left. And two shall be in the [50] field; one shall be taken, and another left. They answered and said unto him, To what place, our Lord? He said unto them, Where the body is, there will the eagles [51, 52] gather.
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.3
… as also it was in the days of Lot, they did eat and drink, they bought and sold, they planted and builded, until the time that Lot went out of Sodom; it rained fire from heaven, and destroyed them all: so shall it also be at the coming of the Son of man.” “Watch ye therefore, for ye know not in what day your Lord shall come.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.10
… so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness. For when men sleep, the enemy sows the material of tares; and for this cause did the Lord command His disciples to be on the watch.
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 41
… 4. For thus the Lord Himself also says: “Henceforth ye shall see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven in the glory of the Father.” 5. And for this very reason there is also a word of the Saviour to prepare us for that day, in these words: “Be
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
… If the Holy Spirit knows the Day, therefore the Son knows; if the Son knows the Father, therefore He knows the Day; if He has all that is the Father’s, therefore knowledge of the Day; if in the Father, He knows the Day in the Father; if He created and upholds all things, He knows when they will cease to be. He knows not as Man, argued from
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
After this again, that they may not ask about it, He added, “Watch therefore, for ye know not what hour your Lord doth come.”
St John Chrysostom † AD 407 Homilies on Ephesians 23
Wherefore, I beseech you, let us do all we can, so as to lay up no treasure here; for if the thief should come, we must in a moment arise and depart. “Watch,” saith He, “for ye know not at what hour the thief cometh” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 9
… that He may not take from us our reward. “For yourselves know perfectly,” he says. Why then are you curious, if you are persuaded? But that the future is uncertain, learn from what Christ has said. For that on this account He said it, hear what he says, “Watch therefore: for ye know not at what hour” the thief
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 24
… Without this, nothing can be done of what we have already spoken of. It is the part of prudence to keep watch with most anxious vigilance, lest any evil influence should stealthily creep in upon us. Thus the Lord often exclaims, "Watch;"
24:43
Tatian † AD 180 The Diatessaron 42
… one shall be taken, and another left. And two shall be in the [50] field; one shall be taken, and another left. They answered and said unto him, To what place, our Lord? He said unto them, Where the body is, there will the eagles [51, 52] gather. Be attentive now: for ye know not at what hour your Lord cometh.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
“But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh.”
24:44
Tatian † AD 180 The Diatessaron 42
… He said unto them, Where the body is, there will the eagles [51, 52] gather. Be attentive now: for ye know not at what hour your Lord cometh. Know this: if the master of the house had known in what watch the thief would come, he would have been attentive, and would not make it possible that his house should be [53] broken through.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.67
… and that, though we know the time must come, its very uncertainty may make us careful and vigilant. Thus the Lord says, Therefore be ye also ready, for ye know not what hour the Son of Man shall come
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.17
210. Therefore I have said that it was not to our advantage to know; nay, it is to our advantage to be ignorant, that through ignorance we might fear, through watchfulness be corrected, as He Himself said: “Be ye ready, for ye know not at what hour the Son of Man cometh.”
24:45
Tatian † AD 180 The Diatessaron 43
[1] Simon Cephas said unto him, Our Lord, is it to us that thou hast spoken this [2] parable, or also to every man?
St Irenaeus of Lyons † AD 202 Against Heresies 4.26.5
… “I will give thy rulers in peace, and thy bishops in righteousness.” Of whom also did the Lord declare, “Who then shall be a faithful steward ( actor ), good and wise, whom the Lord sets over His household, to give them their meat in due season? Blessed is that servant whom his Lord, when He cometh, shall find so doing.”
St Theonas of Alexandria † AD 300 The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain 4
… And, in like manner, all that is paid out to others, or expended by order of the emperor, should be entered in its own place by itself in the reckoning; and that servant should be faithful and prudent, so that his lord may rejoice that he has set him over his goods,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.pref.1
1. “ Who , then, is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing.”
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 2.1
… For what purpose did He shed His blood? It was that He might win these sheep which He entrusted to Peter and his successors. Naturally then did Christ say, “Who then is the faithful and wise servant, whom his lord shall make ruler over His household.”
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 2.4
… or to despair of the salvation of wan derers from the fold, but continually to reason with himself and say, “Peradventure God will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil.” Therefore the Lord, when addressing His disciples, said, “Who then is the faithful and wise servant?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
Wherefore He first saith this, “Who then is the faithful and wise servant, whom his Lord shall set over His household to give them their meat in their due season? Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods.”
John Cassian † AD 435 The Conferences of John Cassian 11.12
… going as it is written “from strength to strength,” and from one perfection to another, i.e., mounting with keenness of soul from fear to hope, is summoned in the end to that still more blessed stage, which, is love, and he who has been “a faithful and wise servant”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 13
… not “crafty workmen;” not workmen “drunken” and “faithless;”
Pseudo-Clement The Clementine Homilies 3.60
… And the Lord of that servant shall come in an hour when he doth not look for Him, and in a day when he is not aware, and shall cut him in sunder, and shall assign his unfaithful part with the hypocrites.’
24:46
Tatian † AD 180 The Diatessaron 43
[1] Simon Cephas said unto him, Our Lord, is it to us that thou hast spoken this [2] parable, or also to every man? Jesus said unto him, Who, thinkest thou, is the servant, the master of the house, trusted with control, whom his lord set over his [3] household, to give them their food in its season?
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.67
… and that, though we know the time must come, its very uncertainty may make us careful and vigilant. Thus the Lord says, Therefore be ye also ready, for ye know not what hour the Son of Man shall come ; and again, Blessed is that servant whom His lord, when He cometh, shall find so doing
St Jerome † AD 420 The Letters of St. Jerome 14.11
11. It shall come, it shall come, that day when this corruptible shall put on incorrup tion, and this mortal shall put on immortality. Then shall that servant be blessed whom the Lord shall find watching.
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Origen † AD 254 Origen's Commentary on Matthew 14.9
… but when one has given diligence to be freed from him and owes nothing to any one, and already has made the pound ten pounds or five pounds, or doubled the five talents, or made the two four, he may obtain the due recompense, entering into the joy of his Lord, either being set over all His possessions,
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 2.1
… so now also when He says, “Who then is the faithful and wise servant?” he speaks not as being ignorant who is faithful and wise, but as desiring to set forth the rarity of such a character, and the greatness of this office. Observe at any rate how great the reward is—“He will appoint him,” he says, “ruler over all his goods.”
24:48
Tatian † AD 180 The Diatessaron 43
… Jesus said unto him, Who, thinkest thou, is the servant, the master of the house, trusted with control, whom his lord set over his [3] household, to give them their food in its season? Blessed is that servant, whom his [4] lord shall come and find having done so. Verily I say unto you, He will set him [5] over all that he hath.
St Irenaeus of Lyons † AD 202 Against Heresies 4.26.3
… the lord of that servant shall come in a day that he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the unbelievers.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.37.3
… And, “Why call ye me, Lord, Lord, and do not the things which I say?” And again, “But if the servant say in his heart, The Lord delayeth, and begin to beat his fellow-servants, and to eat, and drink, and to be drunken, his Lord will come in a day on which he does not expect Him, and shall cut him in sunder, and appoint his portion with the hypocrites.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
… and shall begin to smite his fellow servants, and shall eat and drink with the drunken: the Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of, and shall cut him asunder, and shall appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.6
… But and if that evil servant shall say in his heart, My Lord delayeth his coming, and shall begin to smite his fellow-servants, and to eat and drink with the drunken, the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites (
24:49
Tatian † AD 180 The Diatessaron 43
… Blessed is that servant, whom his [4] lord shall come and find having done so. Verily I say unto you, He will set him [5] over all that he hath. But if that evil servant say in his heart, My lord delayeth his [6] coming;
24:50
Tatian † AD 180 The Diatessaron 43
… Blessed is that servant, whom his [4] lord shall come and find having done so. Verily I say unto you, He will set him [5] over all that he hath. But if that evil servant say in his heart, My lord delayeth his [6] coming; and shall begin to beat his servants and the maidservants of his lord, and [7] shall begin to eat and to drink with the drunken;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… You rely upon this or that, and “pretend pretences in sins;” am waiting for Epiphany; I prefer Easter; I will wait for Pentecost. It is better to be baptized with Christ, to rise with Christ on the Day of His Resurrection,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
What then is the purport of that which followeth? “For He shall come in a day when he looketh not for Him, and in an hour that he is not aware of;”
St Augustine of Hippo † AD 430 On Christian Doctrine 3.32
… but as the two sets are for the present united in one body, He speaks as if there were no change in the subject of the sentence. They will not, however, always be in one body; for one of them is that wicked servant of whom we are told in the gospel, whose lord, when he comes, “shall cut him asunder and appoint him his portion with the hypocrites.”
24:51
Tatian † AD 180 The Diatessaron 43
… But if that evil servant say in his heart, My lord delayeth his [6] coming; and shall begin to beat his servants and the maidservants of his lord, and [7] shall begin to eat and to drink with the drunken; the lord of that servant shall come [8] in the day that he thinketh not, and in the hour that he knoweth not,
St Basil the Great † AD 379 De Spiritu Sancto 16
… or, according to one of the evangelists, they shall even be wholly cut asunder,
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… of this office well, though thou wert to say ten thousand times over that they had been driven to undertake it, and that, therefore, their errors therein are sins of ignorance)—for the sake, I say, of such that they might succeed in escaping that unquenchable fire, and the outer darkness and the worm that dieth not and the punishment of being cut asunder,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… yet this “good news” has abundance of sadness in it. “Their fire,” it saith, “shall never be quenched: their worm shall not die:” ( Mark ix. 44 .) “Shall appoint his portion,” it saith, “with the hypocrites,” with them that are “cut asunder: then shall He say, I know you not: Depart from Me, ye that work iniquity.” (
24:1
Origen † AD 253
Christ, when He had foretold all that should come upon Jerusalem, went forth out of the temple, He, who while He was in it, had upheld the temple that it should not fall. And so each man, being the temple of God by reason of the Spirit of God dwelling in him, is himself the cause of his being deserted, that Christ should depart from him. It is worthy of note how they shew Him the buildings of the temple, as though He had never seen them. We reply, that when Christ had foretold the destruction that should come upon the temple, His disciples were amazed at the thought that so magnificent buildings should be utterly ruined, and therefore they shew them to Him to move Him to pity, that He would not do what He had threatened. And because the constitution of human nature is wonderful, being made the temple of God, the disciples and the rest of the saints confessing the wonderful working of God in respect of the forming of men, intercede before the face of Christ, that He would not forsake the human race for their sins.
Rabanus Maurus † AD 856
The historical sense is clear, that in the forty-second year after the Lord’s passion, the city and temple were overthrown under the Roman Emperors Vespasian and Titus.
Remigius † AD 908
So it was ordained of God, that as soon as the light of grace was revealed, the temple with its ceremonies should be taken out of the way, lest any weakling in the faith, beholding all the things instituted of the Lord and hallowed by the Prophets yet abiding, might be gradually drawn away from the purity of the faith to a carnal Judaism.
St John Chrysostom † AD 407 Hom. Ixxv.
How means He this, that one stone shall not be left upon another? Either as conveying the notion of its utter overthrow; or with respect to the place in which it stood, for its parts were broken up to its very foundations. But I would add, that, after the fate it underwent, the most captious might be satisfied that its very fragments have perished.
St Jerome † AD 420
Figuratively; When the Lord departed from the temple, all the buildings of the Law and the structure of the Commandments were so overthrown, that none of them could be fulfilled by the Jews, but, the Head being taken away, all the parts were at war among themselves.
Origen † AD 253
Every man also, who, by taking into him the word of God, is become a temple, if after sinning he yet retains in part the traces of faith and religion, his temple is in part destroyed, and in part standing. But he who after sin has no regard for himself is gradually alienated, until he has altogether forsaken the living God, and so one stone is not left upon another of God’s commandments, which he has not thrown down.
The Latin text
Origenes in Matth
Postquam omnia quae super Ierusalem ventura erant, Christus praedixit, exiit de templo qui conservaverat templum, ne caderet donec fuit in eo; unde dicitur et egressus Iesus de templo, ibat. Sed et unusquisque cum sit templum Dei propter spiritum Dei inhabitantem in se, ipse fit causa suae desertionis ut egrediatur ab eo Christus. Sequitur et accesserunt ad eum discipuli eius, ut ostenderent ei aedificationes templi. Dignum est videre quomodo ostendunt ei structuras templi, quasi nunquam viderit templum. Ad quod respondendum est, quod cum Christus prophetizasset superius ruinam templi futuram, audientes discipuli mirati sunt, talem ac tantam templi structuram ad nihilum redigendam; propterea ostendunt ei, ut flecterent eum ad misericordiam loci illius, ne faceret quod fuerat comminatus. Sed et cum sit humanae naturae admirabilis constructio, facta videlicet templum Dei, discipuli ceterique sancti etiam modo miranda opera Dei erga figmentum humanum confitentes, ante conspectum Christi intercedunt, ne deserat genus humanum propter peccata ipsorum. Sequitur ipse autem respondens dixit eis: videtis haec omnia? Amen dico vobis: non relinquetur hic lapis super lapidem, qui non destruatur
Rabanus Maurus
Iuxta historiam manifestus est sensus: quia quadragesimo secundo anno post passionem domini, sub Vespasiano et Tito Romanis principibus, civitas eversa est cum templo
Remigius
Divinitus autem procuratum est ut revelata iam luce gratiae, templum cum suis caeremoniis tolleretur: ne forte aliquis parvulus in fide, dum videret omnia illa quae a domino fuerant instituta et a prophetis sanctificata adhuc permanere, paulatim recedendo a sinceritate fidei, ad carnalem Iudaismum transiret
Chrysostomus in Matth
Sed qualiter verum est quod non mansit lapis super lapidem? Vel enim desolationem eius ostendens omnimodam, hoc dixit; vel secundum illum locum ubi erat: sunt enim eius partes usque ad fundamenta destructae. Cum his et illud dicam, quoniam ex his quae facta sunt, et de reliquis oportet credere quod peribunt perfecte
Hieronymus
Mystice autem recedente domino de templo, omnia legis aedificia et compositio mandatorum ita destructa est ut nihil a Iudaeis possit impleri, et capite sublato universa inter se membra compugnent
Origenes
Omnis etiam homo, qui suscipiens in se verbum Dei, templum est; si post peccatum adhuc servat ex parte vestigia fidei et religionis, templum est ex parte destructum et ex parte consistens. Qui autem postquam peccaverit, curam sui non habet, paulatim minuitur, donec ad plenum recedat a Deo vivente: et sic non relinquetur lapis super lapidem, mandatorum Dei, qui non destruatur
24:3
Remigius † AD 908
The Lord continuing His walk arrives at Mount Olivet, having by the way foretold the destruction of the temple to those disciples who had shewn and commended the buildings. When they had reached the Mount they came to Him, asking Him further of this.
St John Chrysostom † AD 407
They asked Him in private, because they were great things about which they were going to ask Him. They wished to know the day of His coming, for the vehement desire they had to see His glory.
St Jerome † AD 420
They ask Him three things. First, The time of the destruction of Jerusalem, saying, Tell us when shall these things be? Secondly, The time of Christ’s coming, saying, And what shall be the sign of Thy coming? Thirdly, The time of the consummation of this world, saying, And of the end of the world?
St John Chrysostom † AD 407
Luke speaks of one enquiry, that concerning Jerusalem, as though the disciples supposed that Christ’s coming should be then, and the end of the world should be when Jerusalem should be destroyed. Whereas Mark does not state them all to have asked concerning the destruction of Jerusalem, but Peter, James, John, and Andrew, as having more bold and free speech with Christ.
Remigius † AD 908
For Mount Olivet has no unfruitful trees, but olives, which supply light to dispel darkness, which give rest to the weary, health to the sick. And sitting on Mount Olivet over against the temple, the Lord discourses of its destruction, and the destruction of the Jewish nation, that even by His choice of a situation He might shew, that abiding still in the Church He condemns the pride of the wicked.
Origen † AD 253
For the husbandman dwelling on Mount Olivet is the word of God confirmed in the Church, that is, Christ, who ever grafts the branches of the wild olive on the good olive tree of the Fathers. They who have confidence before Christ, seek to learn the sign of the coming of Christ, and of the consummation of this world. And the coming of the Word into the soul is of two sorts. The first is that foolish preaching concerning Christ, when we preach that Christ was born and crucified; the second its coming in perfect men, concerning which it is said, We speak wisdom among them that are perfect; (1 Cor. 2:6.) and to this second coming is added the end of the world in the perfect man to whom the world is crucified.
St Hilary † AD 367
And because the questions of the disciples are threefold, they are separated by different times and meanings. That concerning the destruction of the city is first answered, and is then confirmed by truth of doctrine, that no seducer might prevail with the ignorant.
St John Chrysostom † AD 407
His first answer is neither concerning the destruction of Jerusalem, nor concerning His second coming, but concerning the evils which were to be immediately encountered.
St Jerome † AD 420
One of them of whom The speaks was Simon of Samaria, of whom we read in the Acts of the Apostles, that he gave himself out to be the great Power, leaving these things written in his worksa among others, I am the Word of God, I am the Almighty, I am all things of God. The Apostle John also in his Epistle, Ye have heard that Antichrist shall come; even now there are many Antichrists. (1 John 2:18.) I suppose all heresiarchs to be Antichrists, and under the name of Christ to teach those things which are contrary to Christ. No wonder if we see some led away by such teachers, when the Lord has said, And shall deceive many.
Origen † AD 253
They that are deceived are many, because wide is the gate that leadeth to destruction, and many there be which go in thereat. (Mat. 7:13.) This one thing is enough to detect the Antichrists and seducers that they shall say, I am Christ, which Christ Himself is no where read to have said: for the works of God, and the word which He taught, and His power, were enough to produce belief that He is Christ. For every discourse which professes to expound Scripture faithfully, and has not the truth, is Antichrist. For the truth is Christ, that which feigns itself to be the truth is Antichrist. So also all virtues are Christ, all that feigns itself to be virtue is Antichrist; for Christ has in Himself in truth all manner of good for the edification of men, but the devil has forged resemblances of the same for the deceiving of the saints. We have need therefore of God to help us, that none deceive us, neither word nor power. It is a bad thing to find any one erring in his course of life; but I esteem it much worse not to think according to the most true rule of Scripture.
The Latin text
Remigius
Perseverans dominus in itinere, pervenit ad montem oliveti; et quibusdam discipulis in via ostendentibus et laudantibus aedificationem templi, ipse palam praedixerat omnia esse destruenda: idcirco cum pervenissent ad montem oliveti, accesserunt ad eum interrogantes; unde dicitur sedente autem eo super montem oliveti
Chrysostomus in Matth
Propter hoc autem secreto accesserunt, quia de magnis erant interrogaturi: etenim cupiebant discere diem adventus eius, quia vehementer desiderabant gloriam eius videre
Hieronymus
Et interrogant tria. Primo, quo tempore Ierusalem destruenda sit, dicentes dic nobis, quando haec erunt? Secundo, quo tempore Christus venturus sit; unde dicunt et quod signum adventus tui? Tertio, quo tempore consummatio saeculi sit futura; unde dicunt et consummationis saeculi?
Chrysostomus in Matth
Lucas autem ait unam esse interrogationem, quae est de Hierosolyma, quasi aestimantibus discipulis tunc futurum esse Christi adventum et finem mundi quando Hierosolyma destrueretur. Marcus autem non omnes eos de consummatione Hierosolymae interrogasse, sed Petrum, Iacobum, Ioannem et Andream, quasi liberius et securius Christo loquentes
Origenes in Matth
Puto autem montem oliveti mysterium esse Ecclesiae quae ex gentibus est
Remigius
Mons enim oliveti non habet infructuosas arbores, sed oliveta, quibus lumen nutritur ad fugandas tenebras, et quibus fessis requies, infirmis salus praestatur. Sedens autem dominus supra montem oliveti contra templum, de ruina ipsius et excidio Iudaicae gentis disputat, ut etiam ipso situ corporis monstret quia quietus manens in Ecclesia, impiorum superbiam condemnat
Origenes
Agricola enim residens in monte oliveti, verbum Dei est in Ecclesia confirmatum, Christus scilicet, qui semper oleastri ramos inserit in bonam olivam patrum. Qui habent fiduciam ante Christum, discere volunt signum adventus Christi et consummationis saeculi. Est autem duplex adventus verbi in animam. Primus quidem stulta praedicatio de Christo, quando praedicamus Christum natum et crucifixum; secundus autem adventus est in viris perfectis, de quibus dicitur: sapientiam loquimur inter perfectos; et huic secundo adventui adiungitur consummatio saeculi in viro perfecto, cui mundus crucifixus est
Hilarius in Matth
Et quia tria a discipulis quaesita sunt, distinctis et temporis et intelligentiae significationibus separantur. Respondetur ergo primo de civitatis occasu, et deinde confirmatur veritate doctrinae, ne quis fallax ignorantibus possit obrepere; unde sequitur et respondens Iesus, dixit eis: videte ne quis vos seducat: multi enim venient in nomine meo, dicentes: ego sum Christus
Chrysostomus in Matth
Neque enim de Hierosolymae destructione, neque de secundo adventu respondit statim; sed de malis quibus statim obviandum erat
Hieronymus
Unus autem eorum de quibus loquitur fuit Simon Samaritanus, quem in actibus apostolorum legimus, qui se magnam dicebat esse virtutem, haec quoque inter cetera in suis voluminibus scripta dimittens: ego sum sermo Dei, ego omnipotens, ego omnia Dei. Sed et Ioannes apostolus in epistola sua 1 loquitur: audistis quia Antichristus venturus est; nunc autem Antichristi multi sunt. Ego reor omnes haeresiarchas Antichristos esse, et sub nomine Christi ea docere quae contraria sunt Christo. Nec mirum si aliquos ab his videamus seduci, cum dominus dixerit et multos seducent
Origenes
Multi autem sunt qui seducuntur: quia larga est porta quae ducit ad perditionem, et multi sunt qui intrant per eam. Hoc autem solum sufficit ad cognoscendum seductionem Antichristorum, qui dicunt ego sum Christus, quod numquam legitur Christus dixisse. Sufficiebant enim ad credendum quod ipse est Christus, opera Dei, et sermo quem docebat, et virtus ipsius. Omnis etiam sermo qui profitetur expositionem Scripturarum secundum fidem earum, et non habet veritatem, Antichristus est. Veritas enim Christus est, et simulata veritas Antichristus. Sed et omnes virtutes invenimus esse Christum, omnes simulatas virtutes Antichristum: quoniam omnes species boni quascumque habet Christus in se in veritate ad aedificationem hominum, omnes eas habet Diabolus in specie ad seductiones sanctorum. Opus ergo est nobis Deo auxiliatore, ne quis nos seducat, vel sermo, vel virtus. Malum enim est invenire aliquem secundum mores vitae errantem; multo autem peius arbitror esse non secundum verissimam regulam Scripturarum sentire
24:6
St Augustine † AD 430 Ep. 199. 25.
To this enquiry of the disciples the Lord makes answer, declaring all things which were to come to pass from that time forwards, whether relating to the destruction of Jerusalem, which had given occasion to their enquiry; or to His coming through the Church, in which He ceases not to come to the end of time; for He is acknowledged as coming among His own, while new members are daily born to Him; or relating to the end itself when He shall appear to judge the quick and the dead. When then He describes the signs which shall attend these three events, we must carefully consider which signs belong to which events, lest perchance we refer to one that which belongs to another.
St John Chrysostom † AD 407
Here He speaks of the battles which should be fought at Jerusalem; when He says, Ye shall hear wars, and rumours of wars.
Origen † AD 253
To hear the shouts raised in the battles, is to hear wars; to hear rumours of wars, is to hear accounts of wars waged afar off.
St John Chrysostom † AD 407
And because this might alarm the disciples, He continues, See that ye be not troubled. And because they supposed that the end of the world would follow immediately after the war in which Jerusalem should be destroyed, He corrects their suspicions concerning this, These things must come to pass, but the end is not yet.
St Jerome † AD 420
That is, Think not that the day of judgment is at hand, but that it is reserved against another time; the sign of which is plainly put in what follows, For nation shall rise against-nation, and kingdom against kingdom.
Rabanus Maurus † AD 856
b Or, this is a warning to the Apostles not to flee from Jerusalem and Judæa in terror of these things, when they should begin to come upon them; because the end was not immediately, but the desolation of the province, and the destruction of the city and temple should not come till the fortieth year. And we know that most grievous woes, which spread over the whole province, fell out to the very letter.
St John Chrysostom † AD 407
And to shew that He also should fight against the Jews, He tells them not only of wars, but of calamities inflicted by Providence, And there shall be pestilences, and famines, and earthquakes in divers places.
Rabanus Maurus † AD 856
Nation shall rise against nation, shews the disquietude of men’s minds; pestilences, the affliction of their bodies; famines, the barrenness of the soil; earthquakes in dicers places, wrath from heaven above.
St John Chrysostom † AD 407
And these things shall not happen according to the order of nature before established among men, but shall come of wrath from heaven, and therefore He said not that they should come only, or come suddenly, but adds significantly, These all are the beginnings of troubles, that is, of the Jewish troubles.
Origen † AD 253
Or otherwise; As the body sickens before the death of the man, so it must needs be that before the consummation of this world the earth should be shaken, as though it were palsied, with frequent earthquakes, the air should gather a deadly quality and become pestilential, and that the vital energy of the soil should fail, and its fruits wither. And by consequence of this scarcity, men are stirred up to robbery and war. But because war and strife arise sometimes from covctousness, and sometimes from desire of power and empty glory, of these which shall happen before the end of the world a yet deeper cause shall be assignable. For as Christ’s coming brought through His divine power peace to divers nations, so it shall be on the other hand, that when iniquity shall abound, the love of many shall wax cold, and God and His Christ shall desert them; wars shall be again when actions which beget wars are not hindered by holiness; and hostile powers when they are not restrained by the Saints and by Christ shall work unchecked in the hearts of men, stirring up nation against nation, and kingdom against kingdom. But if, as some will have it, famine and pestilence are from the Angels of Satan, these shall then gather might from opposite powers, when the salt of the earth, and the lights of the world, Christ’s disciples, shall be no longer, destroying those things which the malice of dæmons hatches. Ofttimes in Israel famines and pestilences were caused by sin, and removed by the prayers of the Saints. (1 Kings 17:1. Jer. 14. James 5:17, 18.) Well is that said, In divers places, for God will not destroy the whole race of men at once, but judging them in portions, He gives opportunity of repentance. But if some stop be not put to these evils in their commencement, they will progress to worse, as it follows, These all are the beginnings of sorrows, that is, sorrows common to the whole world, and those which are to come upon the wicked who shall be tormented in most sharp pains.
St Jerome † AD 420
Figuratively; Kingdom rising against kingdom and pestilence of that discourse which spreadeth as a plague-spot, and hunger of hearing the word of God, and commotion throughout the earth, and separation from the true faith, my be rather understood of the heretics, who fighting among themselves give the victory to the Church.
Origen † AD 253
This must come to pass before we can see the perfection of that wisdom which is in Christ; but not yet shall be that end which we seek, for a peaceful end is far from those men.
St Jerome † AD 420
These all are the beginnings of sorrows, is better understood of pains of labour, as it were the conception of the coming of Antichrist, and not of the birth.
The Latin text
Augustinus ad Hesychium
Interrogantibus discipulis ea dominus respondit quae iam ex illo tempore fuerant secutura, sive de excidio Ierusalem, unde orta est ipsius interrogationis occasio; sive de adventu suo per Ecclesiam, in qua usque ad finem venire non cessat; in suis enim veniens agnoscitur, dum eius quotidie membra nascuntur; sive de ipso fine in quo apparebit vivos iudicaturus et mortuos. Cum itaque signa dicat quae ad ista tria pertinent, quod eorum trium signorum ad aliquid horum referendum sit, diligenter considerandum est, ne forte quod pertinet ad unum, referendum putemus ad alterum
Chrysostomus in Matth
Hic autem loquitur de praeliis quae Hierosolymis erant futura, cum dicit audituri enim estis praelia et opiniones praeliorum
Origenes in Matth
Qui audit ipsas voces quae fiunt in praeliis, audit praelia; qui autem de praeliis longe gestis audit, opiniones vel rumores audit praeliorum
Chrysostomus in Matth
Quia vero per hoc turbari etiam discipuli poterant, ideo subdit videte ne turbemini. Deinde quia aestimabant post illud bellum quo Ierusalem destrueretur, statim finem mundi esse venturum, eos in vera opinione stabilit, dicens oportet enim haec fieri, sed nondum statim est finis
Hieronymus
Idest, non putemus diem instare iudicii, sed in tempus aliud reservari; cuius signum perspicue in consequentibus ponitur. Consurget enim gens in gentem, et regnum in regnum
Rabanus Maurus
Vel admonentur apostoli ne his advenientibus terreantur, ut Hierosolymam Iudaeamque deserant; quia non statim finis, sed in quadragesimum annum desolatio provinciae, ultimumque urbis et templi sequetur excidium: de quibus subditur consurget enim gens in gentem, et regnum in regnum. Constat autem hic acerbissimos dolores, quibus omnis vastata est provincia, ad litteram contigisse
Chrysostomus in Matth
Deinde ut ostendat quoniam et ipse praeliabitur contra Iudaeos, non solum bella praenuntiat, sed et plagas divinitus illatas: unde subdit et erunt pestilentiae et fames et terraemotus per loca
Rabanus Maurus
Notandum quod in hoc quod dicit consurget gens in gentem, ostenditur perturbatio hominum; erunt pestilentiae, ecce inaequalitas corporum; erit fames, ecce sterilitas terrae; terraemotus per loca, ecce respectus irae desuper
Chrysostomus in Matth
Et non simpliciter haec fient secundum consuetudinem antea in hominibus existentem; sed ex ira quae erit desuper: et propter hoc non simpliciter dixit ea esse ventura, neque repente; sed cum quadam significatione subdit haec autem omnia sunt initia dolorum, idest Iudaicorum malorum
Origenes
Vel aliter: sicut aegrotant corpora ante mortem, sic necesse est ante corruptionem mundi ut quasi languens terra frequentius terraemotibus conquassetur, aer etiam vim mortiferam concipiens pestilens fiat; et vitalis virtus terrae deficiens, suffocet fructus. Consequens autem est ut propter inopiam ciborum, in avaritiam et bella homines excitentur; sed quia insurrectiones et lites interdum fiunt propter avaritiam, interdum autem propter concupiscentiam principatus, et gloriam vanam; adhuc profundiorem dabit aliquis causam eorum quae ante finem mundi sunt ventura. Sicut enim adventus Christi in pluribus gentibus divina virtute fecit pacem, sic consequens est ut propter abundantiam iniquitatis refriguerit caritas multorum; et ideo dereliquerit illos Deus, et Christus eius, iterum fieri praelia, dum non prohibentur a sanctitate operationes seminatrices bellorum: sed et adversariae virtutes dum non vetantur a sanctis et a Christo, absque prohibitione operabuntur in cordibus hominum, ut excitent gentem adversus gentem, et regnum adversus regnum. Si autem, sicut quibusdam placet, et fames et pestilentiae ab Angelis Satanae fiunt, haec etiam tunc invalescent ab adversis virtutibus, quando non fuerint sales terrae et lux mundi, Christi discipuli, destruentes quae ex Daemonum malitia seminantur. Et aliquando quidem in Israel fames et pestilentiae fiebant propter peccata, quas orationes sanctorum solvebant. Bene autem per loca: non enim insimul vult Deus perdere humanum genus; sed iudicans per partes, dat poenitentiae locum. Si autem incipientibus huiusmodi malis, non fuerit facta correptio, proficient ad peius: unde sequitur haec autem omnia initia sunt dolorum, generalium scilicet in universo mundo, et eorum qui secuturi sunt adversus impios, ut in doloribus acutissimis crucientur
Hieronymus
Mystice autem videtur regnum contra regnum consurgere, et pestilentia eorum quorum sermo serpit ut cancer, et fames audiendi verbum Dei, et commotio universae terrae, et a vera fide separatio, in haereticis magis intelligi, qui contra se invicem dimicantes, Ecclesiae victoriam faciunt
Origenes
Oportet autem haec fieri antequam videamus perfectionem sapientiae quae est in Christo, sed non statim erit finis quem quaerimus: pacificus enim finis longe est ab hominibus istis
Hieronymus
Quod autem dixit haec omnia initia sunt dolorum, melius transfertur parturitionum, ut quasi conceptus quidam adventus Antichristi, non partus intelligatur
24:9
Rabanus Maurus † AD 856
For what desert so many evils are to be brought upon Jerusalem, and the whole Jewish province the Lord shews, when He adds, Then shall they deliver you up,&c.
St John Chrysostom † AD 407
Or otherwise; The disciples when they heard these things which were spoken of Jerusalem might suppose that they should be beyond reach of harm, as though what they now heard was the sufferings of others, while they themselves should meet with nothing but prosperous times, He therefore announces the grievous things which should befal them, putting them in fear for themselves. First He had bid them be on their guard against the arts of false teachers, He now foretels to them the violence of tyrants. In good season He thus introduces their own woes, as here they will receive consolation from the common calamities; and He held out to them not this comfort only, but also that of the cause for which they should suffer, shewing that it was for His name’s sake, And ye shall be hated of all men for my name’s sake.
Origen † AD 253
But how should the people of Christ be hated by the nations who dwelt in the uttermost parts of the earth? But one may perhaps say, that in this place all is put hyperbolically for many. But this that He says, Then shall they deliver you, presents some difficulty; for before these things the Christians were delivered to tribulation. To this it may be answered, that at that time the Christians shall be more delivered to tribulation than ever. And persons in any misfortune love to examine into the origin of them, and to talk about them. Hence when the worship of the Gods shall be almost deserted by reason of the multitude of Christians, it will be said that that is the cause of the wars, and famines, and pestilences; and of the earthquakes also they will say that the Christians are the cause, whence the persecution of the Churches.
St John Chrysostom † AD 407
Having named two sources of opposition, that from seducers, and that from enemies, He adds a third, that from false brethren; And then shall many be offended, and shall betray one another, and shall hate one another. See Paul bewailing these same things, Without were fightings, within were fears; (2 Cor. 7:5. 2 Cor. 11:26. v. 13.) and in another place; In perils among false brethren, of whom he says, Such are false Apostles, deceitful workers.
Remigius † AD 908
As the capture of Jerusalem approached, many rose up, calling themselves Christians, and deceived many; such Paul calls false brethren, John Antichrists.
St Hilary † AD 367
Such was Nicolaus, one of the seven deacons, who led astray many by his pretences. And Simon Magus who, armed with diabolic works and words, perverted many by false miracles.
St John Chrysostom † AD 407
And He adds, what is still more cruel, that such false Prophets shall have no alleviation in charity; Because iniquity shall abound, the love of many shall wax cold.
Remigius † AD 908
That is, true love towards God and our neighbour, in proportion as each surrenders himself to iniquity, in that proportion will the flame of charity in his heart be extinguished.
St Jerome † AD 420
Observe, He says, the love of many, (Rom. 8:35.) not ‘of all,’ for in the Apostles, and those like them, love would continue, as Paul speaks, Who shall separate us from the love of Christ?
Remigius † AD 908
Whoso shall endure unto the end, i. e. to the end of his life; for whoso to the end of his life shall persevere in the confession of the name of Christ, and in love, he shall be saved.
St John Chrysostom † AD 407
Then that they should not say, How then shall we live among so many evils? He promises not only that they should live, but that they should teach every where. And this Gospel of the kingdom shall be preached in all the world.
Remigius † AD 908
For the Lord knew that the hearts of the disciples would be made sad by the destruction of Jerusalem, and overthrow of their nation, and He therefore comforts them with a promise that more of the Gentiles should believe than of the Jews should perish.
St John Chrysostom † AD 407
That before the taking of Jerusalem the Gospel was preached every where, hear what Paul says, Their sound is gone out into all the earth; (Rom. 10:18.) and see himself travelling from Jerusalem into Spain. And if one had so large a province, think how much all must have done. Whence writing to certain, he says of the Gospel, It bears fruit, and increases in every creature under heaven. (Col. 1:6.) And this is the strongest proof of Christ’s power, that in thirty years or a little more, the word of the Gospel filled the ends of the world. Though the Gospel was preached every where, yet all did not believe, whence He adds, For a witness unto all nations, in accusation, that is, of such as believe not, they who have believed bearing witness against them that believed not, and condemning them. And in fit season did Jerusalem fall, namely, after the Gospel had been preached throughout the world; as it follows, And then shall the consummation come, i. e. the end of Jerusalem. For they who have seen Christ’s power shining forth every where, and in brief space spread over the whole world, what mercy did they deserve when they continued still in ingratitude?
Remigius † AD 908
But the whole passage might be referred to the end of the world. For then shall many be offended, and depart from the faith, when they see the numbers and wealth of the wicked, and the miracles of Antichrist, and they shall persecute their brethren; and Antichrist shall send false Prophets, who shall deceive many; iniquity shall abound, because the number of the wicked shall be increased; and love shall wax cold, because the number of the good shall diminish.
St Jerome † AD 420
And the sign of the Lord’s second coming is, that the Gospel shall be preached in all the world, so that all may be without excuse.
Origen † AD 253
And that, Ye shall be hated of all men for my name’s sake, might be then applied thus; That indeed at this time all nations are conspired together against the Christians, but that when the things foretold by Christ shall have come to pass, then there shall be persecutions, not as before in places, but every where against the people of God.
St Augustine † AD 430 Ep. 199, 46.
But that this preaching the Gospel of the kingdom in all the world was accomplished by the Apostles, we have not any certain evidence, to prove. There are numberless barbarous nations in Africa, among whom the Gospel is not even yet preached, as it is easy to learn from the prisoners who are brought from thence. But it cannot be said that these have no part in the promise of God. For God promised with an oath not the Romans only, but all nations to the seed of Abraham. But in whatever nation there is yet no Church established, it must needs be that there should be one, not that all the people should believe; for how then should that be fulfilled, Ye shall be hated of all nations for my name’s sake, unless there be in all nations those who hate and those; who are hated? That preaching therefore was not accomplished by the Apostles, while as yet there were nations among whom it had not begun to be fulfilled. The words of the Apostle also, Their sound hath gone out into all the world, though expressed as of time past, are meant to apply to something future, not yet completed; as the Prophet, whose words he quotes, said that the Gospel bore fruit and grew in the whole world (Ps. 19:4.), to shew thereby to what extent its growth should come. If then we know not when it shall be that the whole world shall be filled with the Gospel, undoubtedly we know not when the end shall be; but it shall not be before such time.
Origen † AD 253
When every nation shall have heard the preaching of the Gospel, then shall come the end of the world. For at this time there are many nations, not of barbarians only, but of our own, who have not yet heard the word of Christianity.
The Gloss non occ.
c. But it is possible to maintain both applications of the passage, if only we will take this diffusion of Gospel preaching in a double sense. If we understand it of fruit produced by the preaching, and the foundation in every nation of a Church of believers in Christ, as Augustine (in the passage above quoted) expounds it, then it is a sign which ought to precede the end of the world, and which did not precede the destruction of Jerusalem. But if we understand it of the fame of their preaching, then it was accomplished before the destruction of Jerusalem, when Christ’s disciples had been dispersed over the four quarters of the earth. Whence Jerome says, (Hieron. in loc.) I do not suppose that there remained any nation which knew not the name of Christ; for where preacher had never been, some notion of the faith must have been communicated by neighbouring nations.
Origen † AD 253
Morally; He who shall see that glorious second coming of the word of God into his soul, must needs suffer in proportion to the measure of his proficiency assaults of opposing influences, and Christ in him must be hated by all, not only by the nations literally understood, but by the nations of spiritual vices. And in such enquiries there will be few who shall reach the truth with any fulness, the more part shall be offended and fall therefrom, betraying and accusing one another because of their disagreement respecting doctrines, which shall give rise to a mutual hatred. Also there shall be many setting forth unsound words concerning things to come, and interpreting the Prophets in a manner in which they ought not; these are the false Prophets who shall deceive many, and who shall cause to wax cold that fervour of love which was before in the simplicity of the faith. But he who can abide firmly in the Apostolic tradition, he shall be saved; and the Gospel being preached to the minds of all shall be for a testimony to all nations, that is, to all the unbelieving thoughts of the soul.
The Latin text
Rabanus Maurus
Quo merito Hierosolymis, ac provinciae Iudaeorum universae tot irroganda fuerint adversa, dominus manifestat subdens tunc tradent vos
, et cetera. Chrysostomus in Matth
Vel aliter. Quia discipuli audientes ea quae de Hierosolyma dicebantur, sic dispositi erant ut extra turbationem essent, quasi de alia poena audientes, sibi vero prospera superventura sperabant, quae advenire valde desiderabant; propter hoc eis gravia praenuntiat, in sollicitudine eos statuens. Et prius quidem iusserat eos vigilare contra deceptionem seductorum; nunc autem tyrannorum violentiam eis praedicit, dicens tunc tradent vos in tribulationem, et occident vos. Opportune enim eorum mala interposuit, mitigationem habentia a communibus malis: nec solum ita eos consolatus est, sed ostendendo tribulationis causam, adiungens quod propter nomen eius haec essent passuri: unde sequitur et eritis odio omnibus hominibus propter nomen meum
Origenes in Matth
Sed quomodo etiam in ultimis partibus terrae commorantibus gentibus odio habetur populus Christi? Nisi forte et hic aliquis dicat propter exaggerationem positum omnibus pro multis. Sed et hoc quod dicit tunc tradent vos, habet quaestionem: nam et priusquam haec fierent, traditi sunt Christiani in tribulationes. Sed aliquis respondebit, quoniam tunc maxime tradentur Christiani in tribulationes quemadmodum unquam. Amant enim qui in calamitatibus sunt, causas earum discutientes invenire aliquid quod loquantur. Consequens ergo est ut quasi derelinquentibus hominibus deorum culturam propter multitudinem Christianorum, dicant fieri bella, fames, et pestilentias; sed et terraemotus causam dicant Christianos, propter quod et persecutiones passae sunt Ecclesiae
Chrysostomus in Matth
Postquam autem iam duplex praelium posuit, scilicet quod est a seductoribus, et quod est ab inimicis; consequenter tertium praelium ponit, quod est a falsis fratribus, unde subdit et tunc scandalizabuntur multi, et invicem tradent, et odio habebunt invicem. Vide autem et Paulum haec plorantem et dicentem: foris pugnae, intus timores; et alibi: pericula in falsis fratribus; de quibus ibi dicit: tales sunt pseudoapostoli operarii subdoli. Unde et hic subdit et multi pseudoprophetae surgent, et seducent multos
Remigius
Imminente enim captivitate Ierusalem, multi insurrexerunt, Christianos se esse dicentes, et multos seduxerunt: quos Paulus nominat falsos fratres, Ioannes vero Antichristos
Hilarius in Matth
Ut Nicolaus unus ex septem diaconibus fuit, qui multos mentita veritate pervertit
Chrysostomus in Matth
Deinde quod his difficilius est ostendit, quia tales pseudoprophetae nullam mitigationem a caritate accipient; unde sequitur et quoniam abundabit iniquitas, refrigescet caritas multorum
Remigius
Idest vera dilectio erga Deum et proximum: nam quanto magis ab unoquoque iniquitas suscipitur, tanto magis in corde ipsius ardor caritatis extinguitur
Hieronymus
Considerandum autem, quod non negavit omnium futuram esse caritatem, sed multorum: nam in apostolis et in eorum similibus permansura est caritas, de qua Paulus dicit: quis nos separabit a caritate Christi? Propter quod et hic subdit qui autem perseveravit usque in finem, hic salvus erit
Remigius
Usque in finem dicit usque ad terminum vitae suae: qui enim usque ad terminum vitae suae in confessione nominis Christi perseveraverit, et in caritate salvus factus est
Chrysostomus in Matth
Deinde ne dicerent: qualiter ergo inter tot mala vivemus? Quod plus est promittit: quod non solum viverent, sed etiam ubique docerent; unde subditur et praedicabitur hoc Evangelium regni in universo orbe
Remigius
Quia enim noverat dominus corda discipulorum contristanda esse de excidio Ierusalem et perditione suae gentis, hoc solatio consolatur eos, quod multo plures credituri erant de gentibus quam de Iudaeis perirent
Chrysostomus in Matth
Quod autem et ante captionem Hierosolymae ubique praedicatum est Evangelium, audi quod ait Paulus: in omnem terram exivit sonus eorum. Et vides eum a Ierusalem ad Hispaniam currentem. Si autem unus tantam portionem accepit, excogita reliqui quanta operati sunt. Unde et quibusdam scribens, de Evangelio dicit quod fructificat et crescit in omni creatura quae sub caelo est. Hoc autem est maximum signum virtutis Christi, quod in triginta annis vel parum amplius Evangelii sermo fines orbis terrarum implevit. Quamvis autem Evangelium ubique praedicatum fuerit, non tamen omnes crediderunt: propter quod subdit in testimonium omnibus gentibus idest in accusationem his qui non crediderunt. Qui enim crediderunt, testabuntur adversus eos qui non crediderunt, et condemnabunt eos. Convenienter autem postquam praedicatum est Evangelium per orbem terrarum, tunc Hierosolyma periit: unde sequitur et tunc veniet consummatio; idest finis Hierosolymorum. Qui enim viderunt Christi virtutem ubique refulgentem et in brevi tempore orbem terrarum supergressam, quam veniam habere debuerunt in ingratitudine permanentes?
Remigius
Potest autem et totus locus iste referri ad consummationem saeculi. Tunc enim plurimi scandalizabuntur recedentes a fide, videntes multitudinem et divitias malorum, et miracula Antichristi, et consocios persequentur; et Antichristus mittet pseudoprophetas qui seducent multos; et abundabit iniquitas, quoniam numerus malorum augebitur; et refrigescet caritas, quoniam numerus bonorum minuetur
Hieronymus
Signum etiam dominici adventus est in toto orbe Evangelium praedicari, ut nullus sit excusabilis
Origenes in Matth
Quod autem dicitur eritis odio omnibus hominibus propter nomen meum, sic salvare quis poterit, quia nunc quidem in unum consenserunt omnes gentes adversus Christianos. Cum autem contigerint quae Christus praedixit, tunc fient persecutiones iam non ex parte sicut ante, sed generaliter ubique adversus populum Dei
Augustinus ad Hesychium
Sed qui putant hoc quod dicitur praedicabitur Evangelium regni in universo orbe, per ipsos apostolos factum esse, non ita esse certis documentis probatum est. Sunt enim in Africa barbarae innumerabiles gentes, in quibus nondum praedicatum esse Evangelium ex his qui ducuntur inde captivi, addiscere in promptu est. Neque tamen ullo modo recte dici potest, istos ad promissionem Dei non pertinere. Non enim Romanos solum, sed omnes gentes dominus semini Abrahae iurando promisit. In quibus ergo gentibus nondum est Ecclesia, oportet quod sit, non ut omnes qui ibi fuerint credant: quomodo enim illud implebitur eritis odio omnibus gentibus propter nomen meum, nisi in omnibus gentibus sint et qui oderint et quos oderint? Non est igitur ab apostolis praedicatio ista completa, quando adhuc sunt gentes in quibus nondum coepit impleri. Quod autem dixit apostolus: in omnem terram exivit sonus eorum, quamvis locutio sit praeteriti temporis, verbis tamen quod futurum erat dixit, non quod iam factum atque completum: sicut et ipse propheta, quo usus est teste, fructificare et crescere dixit Evangelium in universo mundo, ut ita signaret usque quo crescendo esset venturum. Si ergo latet quando Evangelio universus orbis implebitur, proculdubio latet quando finis erit: ante quippe non erit
Origenes in Matth
Cum ergo omnis gens audiverit Evangelii praedicationem, tunc erit saeculi finis; et hoc est quod sequitur et tunc erit consummatio. Multae enim non solum barbarorum, sed etiam nostrarum gentium nondum audierunt Christianitatis verbum
Glossa
Utrumque autem dictorum tueri potest, si tamen diverso modo diffusio praedicationis Evangelii intelligatur. Si enim intelligatur quantum ad fructum praedicationis, qui est ut in singulis gentibus fundetur Ecclesia credentium in Christum, ut Augustinus exponit, est signum quod oportet praecedere ante finem mundi; non tamen praecessit ante destructionem Hierosolymae. Si autem intelligatur quantum ad famam praedicationis, sic ante finem Hierosolymae fuit completum, discipulis Christi per quatuor mundi partes dispersis
Unde Hieronymus dicit
non puto aliquam remansisse gentem quae Christi nomen ignoret; et quamquam non habuerit praedicatorem, tamen ex vicinis gentibus opinionem fidei non potest ignorare
Origenes in Matth
Moraliter autem qui visurus est, secundum verbum Dei, adventum gloriosum illum in animam suam, necesse est ut secundum mensuram profectus sui insidias a contrariis operationibus patiatur, quasi magnus athleta, et Christus in eo ab omnibus odiatur: non tantum a gentibus secundum carnem, quantum a gentibus spiritualium nequitiarum. Sed et in quaestionibus pauci erunt veritatem plenius attingentes; plures autem scandalizabuntur, et cadent ab ea, proditores et accusatores alterutrum propter dissensionem dogmatum veritatis; quod causa fiet ut odiant se invicem. Multi etiam erunt non sane tradentes de futuris sermonem, et quomodo non oportet interpretantes prophetas: quos pseudoprophetas dicit, seducentes multos; et ferventem dilectionem quae prius fuerat in simplicitate fidei, refrigescere facient. Sed qui potuerit manere in apostolicae traditionis proposito, ipse salvabitur; et sic praedicatum Evangelium in animas omnium, erit in testimonium omnibus gentibus, idest omnibus cogitationibus incredulis animarum
24:15
St John Chrysostom † AD 407
As above He had obscurely intimated the end of Jerusalem; He now proceeds to a more plain announcement of it, citing a prophecy which should make them believe it.
St Jerome † AD 420
That, Let him that readeth understand, is said to call us to the mystic understanding of the place. What we read in Daniel is this; And in the midst of the week the sacrifice and the oblation shall be taken away, and in the temple shall be the abomination of desolations until the consummation of the time, and consummation shall be given upon the desolate. (Dan. 9:27. sec. LXX.)
St Augustine † AD 430 Ep. 199. 31.
Luke, in order to shew that the abomination of desolation foretold by Daniel had reference to the time of the siege of Jerusalem, repeats these words of our Lord, When ye shall see Jerusalem encompassed by armies, then know ye that its desolation draweth nigh. (Luke 21:20.)
Pseudo-Chrysostom
Whence I think that by the abomination of desolation, He means the army by which the city of the holy Jerusalem was desolated.
St Jerome † AD 420
Or it may be understood of the statue of Cæsar, which Pilate set up in the temple; or of the equestrian statue of Adrian, which stood to the present time in the very Holy of Holies. For, according to the Old Scripture, an idol is called ‘abomination;’ of desolation is added, because the idol was set up in the desolated and deserted temple.
St John Chrysostom † AD 407
Or because he who desolated the city and the temple placed his statue there. He says, When ye shall see, because these things were to happen while some of them were yet alive. Wherein admire Christ’s power, and the courage of the disciples, who preached through those times in which all things Jewish were the object of attack. The Apostles, being Jews, introduced new laws in opposition to the Roman authority. The Romans conquered countless thousands of Jews, but could not overcome twelve unarmed unprotected men.
St John Chrysostom † AD 407 Hom. lxxvi.
But because it had often happened to the Jews to be recovered in very desperate circumstances, as in the times of Sennacherib and Antiochus, that no man might look for any such event now, He gave command to His disciples to fly, saying, Then let them which are in Judæa flee to the mountains.
Remigius † AD 908
And this we know was so done when the fall of Jerusalem drew near; for on the approach of the Roman army, all the Christians in the province, warned, as ecclesiastical history tells us (Euseb. H.E. iii. 5.), miraculously from heaven, withdrew, and passing the Jordan, took refuge in the city of Pella; and under the protection of that King Agrippa, of whom we read in the Acts of the Apostles, they continued some time; but Agrippa himself, with the Jews whom he governed, was subjected to the dominion of the Romans.
St John Chrysostom † AD 407
Then to shew how inevitable the evils that should come upon the Jews, and how infinite their calamity, He adds, And let him which is on the housetop, not come down to take any thing out of his house, for it was better to be saved, and to lose his clothes, than to put on a garment and perish; and of him who is in the field He says the same. For if those who are in the city fly from it, little need is there for those who are abroad to return to the city. But it is easy to despise money, and not hard to provide other raiment; but how can one avoid natural circumstances? How can a woman with child be made active for flight, or how can she that gives suck desert the child she has brought forth? Woe, therefore, to them that are with child, and to them that give suck in those days; to the one, because they are encumbered, and cannot easily fly, bearing about the burden of the womb; to the other, because they are held by compassion for their children, and cannot save with them those whom they are suckling.
Origen † AD 253
Or because that will not be a time of shewing pity, neither upon them who are with child, nor upon them who are suckling, nor upon their infants. And as speaking to Jews who thought they might travel no more upon the sabbath than a sabbath-day’s journey, He adds, But pray ye that your flight be not in the winter, neither on the sabbath.
St Jerome † AD 420
Because in the one the severity of the cold prevents your flight to the deserts, and your lurking in mountains and wilds; in the other, you must either transgress the Law, if you will fly, or encounter instant death if you will stay.
St John Chrysostom † AD 407
Note how this speech is directed against the Jews; for when these things were done by Vespasian, the Apostles could neither observe the Sabbath nor fly, seeing most of them were already dead, and those who survived were living in distant countries. And why they should pray for this He adds a reason, For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor shall be.
St Augustine † AD 430 Ep. 199. 30.
In Luke it is thus read, There shall be great distress upon the earth, and wrath upon this people, and they shall fall by the edge of the sword, and shall be led away captive into all nations. (Luke 21:23.) And so Josephus, who wrote the Jewish History, (B. J. vii.) relates evils so great happening to this people as to seem hardly credible. Whence it was not unreasonably said, that such tribulation had never been from the beginning of creation, nor should be; for though in the lime of Antichrist shall be such, or perhaps greater; yet to the Jews, of whom we must understand this, such shall never more befal. For if they shall be the first and the chief to receive Antichrist, they will then rather inflict than suffer tribulation.
St John Chrysostom † AD 407
I ask the Jews, whence came upon them so grievous wrath from heaven more woful than all that had come upon them before? Plainly it was because of the desperate crime1 and the denial of the Cross. But He shews that they deserved still heavier punishment than they received, when He adds, And except those days should be shortened, there should no flesh he saved; that is, If the siege by the Romans should be continued longer, all the Jews would perish; for by all flesh, He means all the Jewish nation, those within and those without; for the Romans were at war not only with those in Judæa, but with the whole race wherever dispersed.
St Augustine † AD 430
Indeed some persons seem to me not unfitly to understand by these days the evils themselves, as in other places of divine Scripture evil days are spoken of; not that the days themselves are evil, but the things that are done on them. And they are said to be shortened, because they are less felt, God giving us endurance; so that even though grievous, they are felt as short.
St John Chrysostom † AD 407
But that the Jews should not say that these evils came because of the preaching and the disciples of Christ, He shews them that had it not been for His disciples, they would have totally perished, but for the elect’s sake those days shall be shortened.
St Augustine † AD 430
For we ought not to doubt that when Jerusalem was overthrown, there were among that people elect of God who had believed out of the circumcision, or would have believed, elect before the foundation of the world, for whose sake those days should be shortened, and their evils made endurable. Some there are who suppose that the days will be shortened by a more rapid motion of the sun, as the day was made longer on the prayer of Jesus Naue.
St Jerome † AD 420
Not remembering that which is written. The day continues according to thy ordinances. (Ps. 119:91.) We must understand it of their being shortened not in measure, but in number, lest the faith of believers should be shaken by lengthened affliction.
St Augustine † AD 430 ubi sup.
For let us not suppose that the computation of Daniel’s weeks was interfered with by this shortening of those days, or that they were not already at that time complete, but had to be completed afterwards in the end of all things, for Luke most plainly testifies that the prophecy of Daniel was accomplished at the time when Jerusalem was overthrown.
St John Chrysostom † AD 407
Observe this economy of the Holy Spirit in this, that John wrote nothing of all this, that he might not seem to be writing a history after the event; for he survived sometime the taking of Jerusalem. But these who died before it, and saw nothing of it, these write it, that the power of prophecy may shine manifestly forth.
St Hilary † AD 367
Or otherwise; It is a sign of His future coming that the Lord gives, when He says, When ye shall see the abomination. For the Prophet spoke this of the times of Antichrist; and he calls abomination that which coming against God claims to itself the honour of God. It is the abomination of desolation, because it will desolate the earth with wars and slaughter; and it is admitted by the Jews, and set up in the holy place, that where God had been invoked by the prayers of the saints, into that same place admitted by the unbelievers it might be adored with the worship of God. And because this error will be peculiar to the Jews, that having rejected the truth they should adopt a lie, He warns them to leave Judæa, and flee to the mountains, that no pollution or infection might be gathered by admixture with a people who should believe on Antichrist. That He says, Let him which is on the housetop not come down to take ang thing out of his house, is thus understood. The roof is the highest part of the house, the summit and perfection of the whole building. He then who stands on the top of his house, i. e. in the perfection of his heart, aloft in the regeneration of a new spirit, ought not to come down to the lower desire of things of the world. Neither let him which is in the field return back to take his coat; i. e. He that has attained to obedience to the command, let him not return back to his former cares, to take on him again the coat of his former sins in which he once was clothed.
St Augustine † AD 430 ubi sup.
For in tribulations we must beware of coming down from the spiritual heights, and yielding ourselves to the carnal life; or of failing and looking behind us, after having made some progress forwards.
St Hilary † AD 367
That which is said, Woe unto them that are with child, and to them that give suck, is not to be taken literally as an admonition to women pregnant, but as a description of souls burdened with the weight of sin, that neither in the house, nor in the field, may escape the storm of the wrath that is in store for them. Woe also to those that are being suckled; the weak souls, that is, who are being brought to the knowledge of God as by milk, to whom it shall be woe, because they are too laden to fly, and too inexperienced to resist Antichrist, having neither escaped sin, nor partaken of the food of true bread.
Pseudo-Augustine Aug. Serm. App. 75. 2.
Or, They that are with child, are they who covet what belongs to others; they that give suck, are they who have already forcibly taken that which they coveted; to them shall be woe in the day of judgment. Pray ye that your flight be not in the winter, or on the sabbath day; that is,
St Augustine † AD 430 Quæst. Ev. I. 37.
That no one be found in that day in either joy or sorrow for temporal things.
St Hilary † AD 367
Or; That we be not taken in the frost of sins, or in discontinuance of good works, because of the soreness of the affliction; notwithstanding that for the sake of God’s elect, those days shall be shortened, that the abridgment of the time may disarm the force of the calamities.
Origen † AD 253
Mystically; In the holy place of the Scriptures, both Old and New Testament, Antichrist, that is, false word, has often stood; let those who see this flee from the Judæa of the letter to the high mountains of truth. And whoso has been found to have gone up to the house-top of the word, and to be standing upon its summit, let him not come down thence as though he would fetch any thing out of his house. And if he be in the field in which the treasure is hid, and return thence to his house, he will run into the temptation of a false word; but especially if he have stripped off his old garment, that is, the old man, and should have returned again to take it up. Then the soul, as it were with child by the word, not having yet brought forth, is liable to a woe; for it casts that which it had conceived, and loses that hope which is in the acts of truth; and the same also if the word has been brought forth perfect and entire, but not having yet attained sufficient growth. Let them that flee to the mountains pray that their flight be not in the winter or on the sabbath-day, because in the serenity of a settled spirit they may reach the way of salvation, but if the winter overtake them they fall amongst those whom they would fly from. And there be some who rest from evil works, but do not good works; be your flight then not on such sabbath when a man rests from good works, for no man is easily overcome in times of peril from false doctrines, except he is unprovided with good works. But what sorer affliction is there than to see our brethren deceived, and to feel one’s self shaken and terrified? Those days mean the precepts and dogmas of truth; and all interpretations coming of science falsely so called (1 Tim. 6:20.) are so many additions to those days, which God shortens by those whom He wills.
The Latin text
Chrysostomus in Matth
Quia supra occulte insinuavit Hierosolymae finem, consequenter idem manifeste ostendit, prophetiam inducens quae destructionem Iudaeorum credere facit; unde dicit cum ergo videritis abominationem desolationis, quae dicta est a Daniele propheta, stantem in loco sancto, qui legit intelligat
Hieronymus
Hoc autem quod dictum est qui legit intelligat, ponitur ut ad intelligentiam mysticam provocemur. Legimus autem in Daniele hoc modo: et in dimidio hebdomadis auferetur sacrificium et libamina, et in templo desolationum abominatio erit usque ad consummationem temporis, et consummatio dabitur super solitudinem
Augustinus ad Hesychium
Lucas quidem, ut ostenderet tunc factam fuisse abominationem desolationis quae a Daniele praedicta est, quando expugnata est Ierusalem, eodem loco haec domini verba commemorat: cum videritis circumdari ab exercitu Ierusalem, tunc scitote quia appropinquabit desolatio eius
Chrysostomus super Matth
Unde abominationem desolationis videtur mihi exercitum dicere, quo scilicet desolata est civitas sancta Ierusalem
Hieronymus
Aut potest intelligi de imagine Caesaris, quam Pilatus posuit in templo, aut de Hadriani equestri statua, quae in ipso sancta sanctorum loco stetit usque in praesentem diem. Abominatio enim secundum veterem Scripturam idolum nuncupatur; et idcirco additur desolationis, quod in desolato templo atque deserto idolum positum sit
Chrysostomus in Matth
Vel quia ille qui desolavit civitatem et templum, statuam intus posuit. Ut autem discant quoniam viventibus quibusdam eorum haec erunt, propter hoc dixit cum videritis. Ex quo admirare Christi virtutem et discipulorum fortitudinem, qui in talibus temporibus praedicabant, in quibus omnia Iudaica impugnabantur. Apostoli autem ex Iudaeis existentes, leges introduxerunt novas adversus Romanos tunc dominantes. Infinita milia Iudaeorum ceperunt Romani, et duodecim viros non superaverunt nudos et inermes. Quia vero multoties contigerat in gravibus praeliis Iudaeos restauratos fuisse, sicut temporibus Sennacherib et Antiochi; ne aliquis suspicetur tale aliquid futurum, suis fugiendum esse praecepit cum subdit tunc qui in Iudaea sunt fugiant ad montes
Remigius
Haec enim omnia imminente desolatione Ierusalem, constat fuisse impleta: appropinquante namque Romano exercitu, omnes Christiani qui in provincia erant, sicut historia ecclesiastica refert, divino miraculo moniti, longius recesserunt, et transeuntes Iordanem, venerunt in Pellam civitatem, et ibi sub tutela Agrippae regis, cuius mentio in actibus apostolorum fit, aliquanto tempore manserunt: ipse autem Agrippa, cum parte Iudaeorum quae sibi obtemperabat, Romano subditus erat imperio
Chrysostomus in Matth
Deinde ostendens inevitabilia mala futura esse Iudaeis et infinitam calamitatem, subdit et qui in tecto est, non descendat tollere aliquid de domo sua; eligibilius enim erat nudo corpore salvari, quam intrare domum ut tolleret vestimentum, et occidi: propter quod et de eo qui est in agro subdit et qui in agro est, non revertatur tollere tunicam suam. Si enim qui in civitate sunt fugiunt, multo magis qui foris sunt non oportet ad civitatem refugere. Et quidem pecunias contemnere facile est, et providere sibi in vestimentis non difficile; quae autem a natura sunt, qualiter aliquis fugiet? Qualiter enim praegnans fiet levis ad fugam, aut lactans poterit eum quem peperit deserere? Propter quod subdit vae autem praegnantibus et nutrientibus in illis diebus: his quidem, quia pigriores sunt, et quia facile fugere non possunt, onere conceptionis gravatae; his autem, quia detinentur vinculo compassionis filiorum, et non possunt simul salvare eos quos lactant
Origenes in Matth
Vel quoniam non erit tunc tempus miserendi neque super praegnantes, neque super lactantes, neque super infantes earum. Et quasi ad Iudaeos loquens, qui arbitrabantur in sabbato non oportere ambulare viam amplius quam est sabbati iter, subdit orate autem ut non fiat fuga vestra hieme, vel sabbato
Hieronymus
Quia scilicet in altero duritia frigoris prohibet ad solitudines pergere, et in montibus desertisque latitare; in altero autem transgressio legis est, si fugere voluerint; aut mors imminens, si remanserint
Chrysostomus in Matth
Vide autem quoniam adversus Iudaeos est hic sermo: non enim apostoli sabbatum erant observaturi, neque ibi mansuri, cum Vespasianus hoc egit; etenim plures eorum iam praemortui erant. Si autem aliquis remanserat, in aliis partibus orbis terrarum tunc conversabatur. Propter quid autem hoc orandum esse dixerit, subdit erit enim tunc tribulatio magna, qualis non fuit ab initio mundi usque modo, neque fiet
Augustinus ad Hesychium
Apud Lucam sic legitur: erit autem pressura magna super terram, et ira populo huic; et cadent in ore gladii, et captivi ducentur in omnes gentes. Nam et Iosephus, qui Iudaicam scripsit historiam, talia mala dicit populo tunc accidisse ut vix credibilia videantur. Unde non immerito dictum est, talem tribulationem nec fuisse a creaturae initio, nec futuram; sed etsi tempore Antichristi talis aut maior forsitan erit, intelligendum est de illo populo dictum, quod eis talis amplius futura non erit. Si enim Antichristum illi primitus et praecipue recepturi sunt, facturus est tunc idem populus tribulationem potius quam passurus
Chrysostomus in Matth
Interrogo autem Iudaeos, unde tam intolerabilis ira divinitus venit super eos, omnibus quae ante factae sunt difficilior. Nam manifestum est quoniam propter crucis manifestationem. Sed adhuc ostendit ipsos graviori poena fuisse dignos, in hoc quod dicitur et nisi breviati fuissent dies illi, non fieret salva omnis caro; ac si diceret: si amplius durasset praelium Romanorum adversus civitatem, universi periissent Iudaei: omnem enim carnem Iudaicam dicit, et qui foris et qui intus erant: non enim solum eos qui in Iudaea erant impugnabant Romani, sed et eos qui ubique dispersi erant persequebantur
Augustinus
Quidam autem convenienter mihi intellexisse videntur mala ipsa significata nomine dierum, sicut sunt dicti dies mali in aliis Scripturae divinae locis: neque enim dies ipsi mali sunt, sed ea quae fiunt in eis: ipsa enim dicta sunt breviari, ut Deo tolerantiam donante, minus sentirentur; ac si quae magna essent, fierent brevia
Chrysostomus in Matth
Ne vero Iudaei dicerent, quoniam propter praedicationem et discipulos Christi haec mala evenerunt, ostendit quod nisi illi essent, radicitus periissent; unde subditur sed propter electos breviabuntur dies illi
Augustinus
Non enim debemus ambigere, quando eversa est Ierusalem, fuisse in illo populo electos Dei, qui ex circumcisione crediderant, sive fuerant credituri, electi ante constitutionem mundi, propter quos breviarentur dies illi, ut tolerabilia mala fierent. Non autem desunt qui existimant ita breviores dies illos futuros, quod cursu solis celeriore brevientur, sicut fuit longior dies orante Iesu Nave
Hieronymus
Nec recordantur illius scripti: ordinatione tua perseverat dies. Sed iuxta temporum qualitatem, idest abbreviatos non mensura sed numero, ne temporum mora concutiatur credentium fides
Augustinus
Non tamen putemus hebdomadas Danielis, vel propter dierum breviationes fuisse turbatas, vel illo iam tempore non fuisse completas, sed in fine temporum esse complendas: apertissime enim Lucas testatur Danielis prophetiam tunc fuisse completam quando eversa est Ierusalem
Chrysostomus in Matth
Intellige autem spiritus sancti dispensationem, quoniam nihil horum scripsit Ioannes, ut non videretur ex ipsa eorum quae facta sunt historia scribere; etenim post captionem Ierusalem vixit multo tempore. Sed qui ante mortui sunt et nihil horum viderunt, ipsi scribunt, ut undique fulgeat praenuntiationis virtus
Hilarius in Matth
Vel aliter. Totum indicium adventus futuri dominus ponit, dicens cum videritis abominationem. De Antichristi enim temporibus haec locutus est propheta. Abominatio ex eo dicta est quod adversus Deum veniens honorem Dei sibi vindicet: desolationis autem abominatio, quia bellis et caedibus terram desolaturus sit, atque ob id a Iudaeis susceptus loco sanctificationis instituitur, ut ubi sanctorum precibus Deus invocabatur, ibi ab infidelibus receptus Dei honore venerabilis sit; et quia proprius iste Iudaeorum error erit, ut qui veritatem respuerunt, suscipiant falsitatem, Iudaeam deseri monet, et transfugere in montes, ne admixtione plebis illius Antichristo crediturae, vis aut contagium afferatur. Quod autem ait et qui in tecto sunt, non descendant tollere aliquid de domo sua, sic intelligitur: tectum est domus fastigium, et habitationis totius excelsa perfectio. Qui igitur in consummatione domus suae, idest in cordis sui perfectione constiterit, regeneratione spiritus novi celsus, non descendere in humiliora rerum saecularium cupiditate debebit. Et qui in agro erit, non revertatur tollere tunicam suam; idest positus in operatione praecepti, non ad curas pristinas revertatur, ob quas veterum exinde peccaminum, quibus antea contegebatur, erit tunicam relaturus
Augustinus ad Hesychium
In tribulationibus enim cavendum est ne quisquam devictus ad carnalem vitam de spirituali sublimitate descendat; aut qui profecerat in anteriora se extendens, deficiendo in posteriora respiciat
Hilarius in Matth
Quod autem dicitur vae praegnantibus et nutrientibus in illis diebus; non de fetarum onere dominum admonuisse credendum est, sed animarum peccatis repletarum ostendisse gravitatem, quod neque in tecto positae, neque in agro manentes, repositae irae tempestatem vitare possint. Illis quoque vae erit qui nutrientur: infirmitatem enim animarum quae ad cognitionem Dei tamquam lacte educantur, in his ostendit; et idcirco vae ipsis erit, quia ad fugiendum Antichristum graves, et ad sustinendum imperitae, nec peccata effugerunt, nec cibum veri panis acceperunt
Augustinus de Verb. Dom
Vel praegnans est qui res alienas concupiscit; nutriens est qui iam rapuit quod concupiverat: istis enim vae erit in die iudicii. Quod autem dominus dixit orate ne fiat fuga vestra hieme, vel sabbato
, Augustinus de quaest. Evang.,
idest ne in laetitia vel tristitia rerum temporalium quis inveniatur in die illa
Hilarius in Matth
Vel ne aut in peccatorum frigore, aut in otio bonorum operum reperiamur, quia gravius vexatio incumbet; nisi quod causa electorum Dei diebus illis sit brevitas afferenda, ut vim malorum coarctatum tempus exsuperet
Origenes in Matth
Mystice autem in loco sancto omnium Scripturarum, tam veteris testamenti quam novi, Antichristus, qui est falsum verbum, stetit frequenter; qui autem hoc vident, ex Iudaeae littore fugiant ad sublimes veritatis montes. Et si quis inventus fuerit ascendisse supra tectum verbi, et stare super fastigium eius, non descendat inde, occasione ut auferat aliquid de domo sua. Et si fuerit in agro in quo absconditus est thesaurus, et reversus fuerit retro, incurret in seductionem verbi mendacis; et maxime si spoliaverit se vestimentum vetus, idest veterem hominem, et iterum conversus fuerit tollere ipsum. Tunc autem anima in utero habens, quae necdum fructificavit ex verbo, incurrit in vae: proicit enim conceptum, et evacuatur a spe, quae est in actibus veritatis; similiter autem si videatur formatum et fructificatum verbum, non autem fuerit enutritum sufficienter. Orent autem qui fugiunt in montes, ne fuga eorum fiat hieme vel sabbato: quoniam in tranquillitate animae constitutae possunt impetrare viam salutis: et in sabbato, quando homo bona opera non facit, fuga vestra non fiat; nemo enim in periculo falsi dogmatis facile superatur, nisi qui nudus fuerit ab operibus bonis. Quae est autem maior tribulatio quam videre fratres nostros seduci, et quod aliquis videat seipsum moveri et conturbari? Dies autem intelliguntur praecepta et dogmata veritatis: omnes autem intellectus a scientia falsi nominis venientes, additamenta sunt dierum quae Deus abbreviavit per quos vult
24:23
St John Chrysostom † AD 407
When the Lord had finished all that related to Jerusalem, He came in the rest to His own coming, and gives them signs thereof, useful not for them only, but for us and for all who shall be after us. As above, the Evangelist said, In those days came John the Baptist, (Mat. 3:1.) not implying immediately after what had gone before, but thirty years after; so here, when He says Then, He passes over the whole interval of time between the taking of Jerusalem and the beginnings of the consummation of the world. Among the signs which He gives of His second coming He certifies them concerning the place, and the deceivers. For it shall not be then as at His former coming, when He appeared in Bethlehem, in a corner of the world, unknown of any; but He shall come openly so as not to need any to announce His approach, wherefore, If any man shall say unto you, Lo, here is Christ, or there, believe not.
St Jerome † AD 420
Wherein He shews that His second coming shall be not in lowliness as His first, but in glory; and therefore it is folly to seek in places little and obscure for Him who is the Light of the whole world. (John 8:12.)
St Hilary † AD 367
Notwithstanding, by reason of the great tribulation in which men shall be cast, false prophets promising to shew aid present from Christ, will falsely affirm that Christ is present in divers places, that they may draw into the service of Antichrist men discouraged and distracted.
St John Chrysostom † AD 407
He speaks here of Antichrist, and of certain his ministers, whom He calls false Christs and false prophets, such as were many in the time of the Apostles; but before Christ’s second coming there shall come others more bitter than the former, And they shall shew great signs and wonders. (cf. 2 Thes. 2:8.)
St Augustine † AD 430 Lib. 83 Quæst. q. 79.
Here the Lord forewarns us that even wicked men shall do some miracles which the saints cannot do, yet are they not therefore to be thought to have a higher place in the sight of God. For the Egyptian magi were not more acceptable to God than the people of Israel, because they could do what the Israelites could not; yet did Moses, by the power of God, work greater things. This gift is not bestowed on all the saints, lest the weak should be led astray by a most destructive error, supposing such powers to be higher gifts than those works of righteousness by which eternal life is secured. And though magi do the same miracles that the saints do, yet are they done with a different end, and through a different authority; for the one do them seeking the glory of God, the others seeking their own glory; these do them by some special compact or privilege1 granted to the Powers, within their sphere, those by the public dispensation and the command of Him to whom all creation is subject.f For it is one thing for the owner of a horse to be compelled to give it up to a soldier, another for him to hand it over to a purchaser, or to give or lend it to a friend; and as those evil soldiers, who are condemned by the imperial discipline, employ the imperial ensigns to terrify the owners of any property, and to extort from them what is not required by the public service; so some evil Christians, by means of the name of Christ, or by words or sacraments Christian, compel somewhat from the Powers; yet these, when thus at the bidding of evil men, they depart from their purpose, they depart in order to deceive men in whose wanderings they rejoice. It is one way then in which magi, another in which good Christians, another in which bad Christians, work miracles; the magi by a private compact, good Christians by the public righteousness, evil Christians by the signs of public righteousness. 1And we ought not to wonder at this when we believe not unreasonably that all that we see happen is wrought by the agency of the inferior powers of this air.
St Augustine † AD 430 de Trin. iii. 8.
Yet are we not therefore to think that this visible material world attends the nod of the disobedient angels, but rather the power is given them of God. Nor are we to suppose that such evil angels have creative power, but by their spirituality they know the seeds of things which are hidden from us, and these they secretly scatter by suitable adaptations of the elements, and so they give occasion both to the whole being, and the more rapid increase of substances. For so there are many men who know what sort of creatures use to be generated out of certain herbs, meats, juices and humours, bruised and mingled together in a certain fashion; save only that it is harder for men to do these things, inasmuch as they lack that subtlety of sense, and penetrativeness of body in their limbs dull and of earthly mould.
St Gregory the Great † AD 604 Mor. xv. 61.
When then Antichrist shall have wrought wonderful prodigies before the eyes of the carnal, he shall draw men after him, all such as delight in present goods, surrendering themselves irrevocably to his sway, Insomuch that if it were possible the very elect should be led astray.
Origen † AD 253
That, If it were possible, is spoken hyperbolically; not that the elect can be led astray, but He wishes to shew that the discourse of heretics is often so persuasive, as to have force to prevail even with those who act2 wisely.
St Gregory the Great † AD 604 Hom. in Ev. xxxv. i.
Or, because the heart of the elect is assailed with fearful thoughts, yet their faithfulness is not shaken, the Lord comprehends both under the same sentence, for to waver in thought is to err. He adds, If it were possible, because it is not possible that the elect should be taken in error
Rabanus Maurus † AD 856
He says not this because it is possible for the divine election to be defeated, but because they, who to men’s judgment seemed elect, shall be led into error.
St Gregory the Great † AD 604
And as darts, when foreseen, are less likely to hit, He adds, Lo, I have told you. Our Lord announces the woes which are to precede the destruction of the world, that when they come they may alarm the less from having been foreknown.
St Hilary † AD 367
The false prophets, of whom He had spoken above, shall say of Christ one while, Lo, He is in the desert, in order that they may cause men to wander astray; another while, Lo, He is in the secret chambers, that they may enthral men under the dominion of Antichrist. But the Lord declares Himself to be neither lurking in a remote corner, nor shut up to be visited singly, but that He shall be exhibited to the view of all, and in every place, As the lightning cometh out of the east, and shineth even unto the west, so shall the coming of the Son of Man be.
St John Chrysostom † AD 407
As He had above described in what guise Antichrist should come, so here He describes how He Himself shall come. For as the lightning needeth none to herald or announce it, but is in an instant of time visible throughout the whole world, even to those that are sitting in their chambers, so the coming of Christ shall be seen every where at once, because of the brightness of His glory. Another sign He adds of His coming, Wheresoever the body is, thither will the eagles be gathered together. The eagles denote the company of the Angels, Martyrs, and Saints.
St Jerome † AD 420
By an instance from nature, which we daily see, we are instructed in a sacrament of Christ. Eagles and vultures are said to scent dead bodies even beyond sea, and to flock to feed upon them. If then birds, not having the gift of reason, by instinct alone find out where lays a dead body, separated by so great space of country, how much more ought the whole multitude of believers to hasten to Christ, whose lightning goeth forth out of the east, and shines even to the west? We may understand by the carcase here, or corpse1, which in the Latin is more expressively ‘cadaver,’ an allusion to the passion of Christ’s death.
St Hilary † AD 367
That we might not be ignorant of the place in which He should come, He adds this, Wheresoever the carcase, &c. He calls the Saints eagles, from the spiritual flight of their bodies, and shews that their gathering shall be to the place of His passion, the Angels guiding them thither; and rightly should we look for His coming in glory there, where He wrought for us eternal glory by the suffering of His bodily humiliation.
Origen † AD 253
And observe, He says not vultures or crows, but eagles, shewing the lordliness and royalty of all who have believed in the Lord’s passion.
St Jerome † AD 420
They are called eagles whose youth is renewed as the eagle’s, and who take to themselves wings that they may come to Christ’s passion. (Ps. 103:5. Is. 40:31.)
St Gregory the Great † AD 604 Mor. xxxi. 53.
We may understand this, Wheresoever the carcase is, as meaning, I who incarnate sit on the throne of heaven, as soon as I shall have loosed the souls of the elect from the flesh, will exalt them to heavenly places.
St Jerome † AD 420
Or otherwise; This may be understood of the false prophets. At the time of the Jewish captivity, there were many leaders who declared themselves to be Christs, (Joseph B.J. v. 1) so that while the Romans were actually besieging them, there were three factions within. But it is better taken as we expounded it above, of the end of the world. Thirdly, it may be understood of the warfare of the heretics against the Church, and of those Antichrists, who under pretext of false science, fight against Christ.
Origen † AD 253
The genus of Antichrist is one, the species many, just as all lies are of one sort. As all the holy Prophets were Prophets of the true Christ, so understand that each false Christ shall have his own false Prophets, who shall preach as true the false teachings of some Antichrist. When then one shall say, Lo, here is Christ, or lo, there, we need not look abroad out of the Scriptures, for out of the Law, the Prophets, and the Apostles, they bring the things which seem to favour their lie. Or by this, Lo, here is Christ, or lo, there, they shew that it was not Christ, but some impostor under the same title, such for example as Marcion, or Valentinus, or Basilides taught.
St Jerome † AD 420
If then any one assert to you that Christ tarries in the desert of the Gentiles, or in the teaching of the Philosophers, or in the secret chambers of the heretics, who promise the hidden things of God, believe Him not, but believe that the Catholic Faith shines from east to west in the Churches.
St Augustine † AD 430 Quæst. Ev. i. 38.
By the east and west, He signifies the whole world, throughout which the Church should be. In the same way as He said below, Hereafter shall ye see the Son of Man coming in the clouds of heaven, (Mat. 26:64.) so now He likens His coming to lightning, which uses to flash out of the clouds. When then the authority of the Church is set up clear and manifest throughout the whole world, He suitably warns His disciples that they should not believe schismatics and heretics. Each schism and heresy holds its own place, either occupying some important position in the earth, or ensnaring men’s curiosity in obscure and remote conventicles. Lo, here is Christ, or lo, there, refers to some district or province of the earth; the secret chambers, or the desert, signify the obscure and lurking conventicles of heretics.
St Jerome † AD 420
Or by this, in the desert, or in the secret chambers, He means that in times of persecution and distress, the false Prophets always find place for deceiving.
Origen † AD 253
Or, when they allege secret and before unpublished Scriptures, in proof of their lie, they seem to say, Lo, the word of truth is in the desert. But when they produce canonical Scripture in which all Christians agree, they seem to say, Lo, the word of truth is in the chambers. Or wishing to point out such discourses as are altogether without Scripture, He said, If they shall say to you, Lo, he is in the secret chambers, believe it not. Truth is like the lightning that cometh out of the east, and shineth even unto the west. Or this may mean, that truth can be supported out of every passage of Scripture. The lightning of truth comes out of the east, that is, from the first beginnings of Christ, and shines throughout even to His passion, which is His setting; or from the very beginning of creation, to the last Scripture of the Apostles. Or, the east is the Law, the west is the end of the Law, and of John’s prophecy. The Church alone neither takes away word or meaning from this lightning, nor adds aught to its prophecy. Or He means that we should give no heed to those who say, Lo, here is Christ, but shew Him not in the Church, in which alone is the coming or the Son of Man, who said, Lo, I am with you always, even to the end of the world. (Mat. 28:20.)
St Jerome † AD 420
We are invited to flock to Christ’s passion wheresoever in Scripture it is read of, that through it we may be able to come to God’s word.
The Latin text
Chrysostomus in Matth
Cum complesset dominus ea quae de Hierosolymis sunt, ad suum de cetero pervenit adventum, et dicit eius signa non illis utilia solum, sed et nobis, et his qui post nos erunt omnibus: unde dicit tunc si quis vobis dixerit: ecce hic est Christus aut illic, nolite credere. Sicut autem cum supra dixit Evangelista: in diebus illis venit Ioannes Baptista, non tempus quod immediate est consequens exposuit, cum triginta anni in medio essent, ita et hic cum dicit tunc, totum medium tempus praetermisit, quod futurum erat a captione Hierosolymae usque ad initia consummationis mundi. Dans autem eis signa sui secundi adventus, de loco eos certificat et de seductoribus: non enim sicut in priori adventu in Bethlehem apparuit, et in parvulo angulo orbis terrarum, et nullo sciente a principio, ita et tunc erit; sed manifeste veniet, ita quod non indigeat quod aliquis eius adventum annuntiet; propter quod dicit si quis vobis dixerit: ecce hic est Christus aut illic, non credatis
Hieronymus
In quo ostendit quod secundus adventus non in humilitate, ut primus, sed in gloria demonstrandus est. Stultum est itaque eum in parvo loco vel in abscondito quaerere, qui totius mundi lumen est
Hilarius in Matth
Et tamen, quia in magna vexatione positi erunt homines, pseudoprophetae, tamquam praesentem in Christo opem sint indicaturi, multis in locis Christum esse atque haberi mentientur, ut in Antichristi famulatum depressos vexatosque deducant; et ideo subdit surgent enim pseudochristi et pseudoprophetae
Chrysostomus in Matth
Hic de Antichristo loquitur et de quibusdam eius ministris, quos pseudochristos et pseudoprophetas appellat, quales et tempore apostolorum multi fuerunt; sed ante secundum adventum Christi, erunt multo prioribus amariores: unde subdit et dabunt signa magna et prodigia
Augustinus in Lib. 83 quaest
Admonet autem hic dominus, ut intelligamus quaedam miracula etiam sceleratos homines facere, qualia sancti facere non possunt: nec tamen ideo potioris loci apud Deum arbitrandi sunt. Non enim acceptiores erant Deo quam populus Israel magi Aegyptiorum, quia non poterat ille populus facere quod illi faciebant; quamvis Moyses in virtute Dei maiora potuerit. Sed ideo non omnibus sanctis ista attribuuntur, ne perniciosissimo errore decipiantur infirmi, existimantes in talibus factis maiora dona quam in operibus iustitiae, quibus vita aeterna comparatur. Cum ergo talia faciunt magi qualia nonnunquam faciunt sancti, diverso fine et diverso iure fiunt: isti enim faciunt quaerentes gloriam suam, illi quaerentes gloriam Dei; et illi faciunt per quaedam potestatibus concessa in ordine suo, quasi privata commercia vel beneficia: isti autem in publica administratione iussu eius cui cuncta creatura subiecta est. Aliter enim cogitur possessor equum dare militi, aliter tradit emptori, vel cuilibet donat aut commodat; et quemadmodum plerique mali milites, quos imperialis disciplina commendat, signis imperatoris sui nonnullos possessores territant, et ab eis aliquid quod publice non iubetur extorquent; ita nonnunquam mali Christiani, per nomen Christi vel per verba vel sacramenta Christiana exigunt aliquid a potestatibus; cum autem malis iubentibus voluntate cedunt, ad seducendos homines cedunt, quorum errore laetantur. Quapropter aliter faciunt miracula magi, aliter boni Christiani, aliter mali Christiani: magi per privatos contractus, boni Christiani per publicam iustitiam, mali Christiani per signa publicae iustitiae. Nec hoc etiam oportet mirari; quia omnia quae visibiliter fiunt, etiam per inferiores potestates aeris huius, non absurde fieri posse creduntur
Augustinus de Trin
Nec ideo tamen putandum est transgressoribus Angelis ad nutum servire hanc visibilium rerum materiam, sed Deo potius, a quo eis potestas datur; nec sane creatores, illi mali Angeli dicendi sunt: sed pro subtilitate sua semina rerum istarum nobis occultiora noverunt, et ea per congruas temperationes elementorum latenter spargunt, atque ita et gignendarum rerum et accelerandorum incrementorum praebent occasiones: nam et multi homines noverunt ex quibus herbis aut carnibus aut succis aut humoribus ita obrutis vel commixtis quae animalia nasci soleant: sed haec ab hominibus tanto difficilius fiunt, quanto desunt sensuum subtilitates et corporum mobilitates in membris terrenis et pigris
Gregorius Moralium
Cum ergo Antichristus coram carnalium oculis miranda prodigia fecerit, post se tunc homines trahet: quia qui bonis praesentibus delectantur, potestati illius se absque retractione subicient; unde sequitur ita ut in errorem inducantur, si fieri potest, etiam electi
Origenes in Matth
Exaggeratorius sermo est dicens si possibile est: non enim pronuntiavit, neque dixit ut in errorem mittantur electi: sed ostendere vult quoniam frequenter valde persuasorii sunt sermones haereticorum, et commovere potentes etiam eos qui sapienter agunt
Gregorius Moralium
Vel quia electorum cor et trepida cogitatione concutitur, et tamen eorum constantia non movetur, una sententia dominus utrumque complexus est: quasi enim iam errare est in cogitatione titubare. Sed si fieri potest subiungitur, quia fieri non potest ut in errorem electi capiantur
Rabanus Maurus
Vel non ideo hoc dicit quod electio divina frustretur, sed qui humano iudicio electi videbantur, illi in errorem mittentur
Gregorius in Evang
Minus autem iacula feriunt quae praevidentur; et propter hoc subditur ecce praedixi vobis. Dominus enim noster perituri mundi praecurrentia mala denuntiat, ut eo minus perturbent venientia quo fuerint praescita: propter quod consequenter concludit si ergo dixerint vobis: ecce in deserto est, nolite exire; ecce in penetralibus, nolite credere
Hilarius in Matth
Nam pseudoprophetae, de quibus supra dixerat, nunc in desertis Christum esse dicent, ut homines errore depravent; nunc in penetralibus asserent eum esse, ut homines dominantis Antichristi potestate concludant. Sed dominus se nec loco occultandum, nec a singulis seorsum contuendum esse profitetur, sed ubique et in conspectu omnium praesentem se futurum esse denuntiat: unde sequitur sicut enim fulgur exit ab oriente et paret usque in occidentem, ita erit adventus filii hominis
Chrysostomus in Matth
Sicut enim supra praedixit qualiter Antichristus venturus est, ita et per hoc ostendit qualiter ipse sit venturus. Sicut enim fulgur non indiget annuntiante aut praecone, sed in instanti momento temporis monstratur secundum universum orbem terrarum etiam his qui in thalamis sedent, ita et adventus Christi simul apparebit ubique propter gloriae fulgorem. Consequenter autem dicit et aliud signum sui adventus, cum subdit ubicumque fuerit corpus, illic congregabuntur et aquilae: per aquilas multitudinem Angelorum, martyrum et sanctorum omnium designans
Hieronymus
De exemplo enim naturali quod quotidie cernimus, Christi instruimur sacramento: aquilae enim et vultures, etiam transmarina dicuntur sentire cadavera, et ad escam huiuscemodi congregari. Si ergo irrationabiles volucres naturali sensu tantis terrarum spatiis separatae, parvum cadaver sentiant ubi iaceat; quanto magis omnis multitudo credentium debet ad Christum festinare, cuius fulgur exit ab oriente et paret usque ad occidentem? Possumus autem per corpus, idest ptoma, quod significantius Latine dicitur cadaver ab eo quod per mortem cadat, passionem Christi intelligere
Hilarius
Unde ut nec loci in quo venturus esset, essemus ignari, dicit ubicumque fuerit corpus, ibi congregabuntur et aquilae. Sanctos de volatu spirituali corporis aquilas nominavit, quorum congregantibus Angelis conventum futurum in loco passionis ostendit; et digne illic claritatis adventus expectabitur ubi nobis gloriam aeternitatis passione corporeae humilitatis operatus est
Origenes in Matth
Et vide, quia non dixit ubicumque fuerit corpus, ibi congregabuntur vultures, aut corvi, sed aquilae: volens ostendere magnificos et regales omnes qui in passione domini crediderunt
Hieronymus
Aquilae enim appellantur quibus iuventus renovata est ut aquilae, et qui assumunt pennas, ut ad Christi veniant passionem
Gregorius Moralium
Potest etiam intelligi: ubicumque fuerit corpus, ac si dicat: quia caelesti sede incarnatus praesideo, electorum animas, cum carne solvero, ad caelestia sublevabo
Hieronymus
Vel aliter. Quod hic dicitur, de pseudoprophetis intelligi potest. Multi enim tempore captivitatis Iudaicae principes extitere qui christos se esse dicerent, intantum ut obsidentibus Romanis, tres intus fuerint factiones. Sed melius de consummatione mundi dicitur, ut expositum est. Potest autem et tertio de haereticorum contra Ecclesiam pugna intelligi, et de istiusmodi Antichristis, qui sub opinione falsae scientiae contra Christum dimicant
Origenes in Matth
Generaliter enim unus est Antichristus, species autem eius multae; tamquam si dicamus: mendacium nihil differt a mendacio. Sicut autem veri Christi fuerunt sancti prophetae, sic intellige secundum unumquemque pseudochristum, multos eius falsos prophetas, qui Antichristi alicuius falsos sermones praedicant quasi veros. Quando ergo dicet aliquis ecce hic est Christus, ecce illic, non quasi extra Scripturam foras aspiciendum est: ex lege enim et prophetis et apostolis proferunt quae videntur defendere mendacium. Vel per hoc quod dicit ecce hic est Christus, ecce illic, ostendunt non Christum, sed aliquem fictum eiusdem nominis, ut puta secundum Marcionis doctrinam, aut Valentini et Basilidis
Hieronymus
Si quis ergo promiserit vobis quod in deserto gentilium et philosophorum dogmate Christus moretur, aut in haereticorum penetralibus, qui Dei pollicentur arcana, nolite credere, sed quod ab oriente usque in occidentem fides Catholica in Ecclesiis fulget
Augustinus de quaest. Evang
Orientis et occidentis nomine totum orbem voluit signare, per quem futura erat Ecclesia. Secundum autem illum sensum quo dixit: amodo videbitis filium hominis venientem in nubibus, convenienter etiam nunc fulgur nominavit, quod maxime solet emicare de nubibus. Constituta ergo auctoritate Ecclesiae per orbem terrarum clara atque manifesta, convenienter discipulos admonet, atque omnes fideles, ne schismaticis atque haereticis credant. Unumquodque schisma aut unaquaeque haeresis locum suum habet, in orbe terrarum aliquam tenens partem; aut obscuris atque occultis conventiculis curiositatem hominum decipit; quo pertinet quod ait si quis vobis dixerit: ecce hic est Christus, aut illic; quod significat terrarum partes aut provinciarum; aut in penetralibus aut in deserto; quod significat occulta et obscura conventicula haereticorum
Hieronymus
Vel per hoc quod dicit in deserto, et in penetralibus ostenditur quod persecutionis et angustiarum tempore semper pseudoprophetae decipiendi inveniunt locum
Origenes in Matth
Vel quando secretas et non vulgatas Scripturas proferunt ad confirmationem mendacii sui, videntur dicere: ecce in solitudine verbum est veritatis. Quoties autem canonicas proferunt Scripturas, in quibus omnis Christianus consentit, videntur dicere: ecce in domibus est verbum veritatis. Sed nos exire non debemus a prima ecclesiastica traditione. Vel eos sermones qui sunt omnino extra Scripturam ostendere volens, dixit si dixerint vobis: ecce in solitudine est, nolite exire, de regula fidei. Eos autem qui simulant divinas Scripturas, ostendere volens, dixit si dixerint vobis: ecce in penetralibus est, nolite credere. Veritas enim similis est fulguri egredienti ab oriente, et apparenti usque ad occidentem. Vel hoc dicit, quoniam veritatis fulgur ex omni Scripturarum loco defenditur. Exit ergo veritatis fulgur ab oriente, idest ab initiis Christi, et apparet usque ad passionem ipsius, in qua est occasus eius; vel a primo initio creaturae mundi, usque ad novissimam apostolorum Scripturam. Vel oriens quidem est lex, occidens autem finis legis et prophetiae Ioannis. Sola autem Ecclesia neque subtrahit huius fulguris verbum et sensum, neque addit quasi prophetiam aliquid aliud. Vel hoc dicit, quia non debemus attendere eis qui dicunt ecce hic est Christus; non autem ostendunt eum in Ecclesia, in qua tota totus est adventus filii hominis dicentis: ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi
Hieronymus
Provocamur autem ad passionem Christi, ut ubicumque in Scripturis legitur, congregemur, ut per illam venire possimus ad verbum Dei
24:29
The Gloss non occ.
As soon as the Lord has fortified the believers against the arts of Antichrist and his ministers, by shewing that His coming would be public, He proceeds to shew the order and method of His coming.
St John Chrysostom † AD 407
By the tribulation, He means the times of Antichrist and the false Prophets; for when there are so many deceivers, the tribulation will be great. But it shall not extend through any great length of time. For if for the elect’s sake the Jewish war is shortened, much more shall this tribulation be shortened for their sakes; for which reason He said not After, but Immediately after, for He shall come immediately after.
St Hilary † AD 367
The darkening of the sun, the failing of the moon, and the fall of the stars, indicate the glories of His coming.
Origen † AD 253
One will say, As at the breaking out of great conflagrations, great darkness is at the first caused by the smoke, so when the world shall be consumed by fire, which shall be kindled, even the great luminaries shall be darkened; and when the light of the stars is decayed, the rest of their substance, incapable of exaltation, shall fall from heaven into what it was, when it was first raised aloft by the light. When this shall have taken place, it follows that the rational heavenly powers shall suffer dismay and derangement, and shall be suspended from their functions. And then shall appear the sign of the Son of Man in heaven, that sign by which the heavenly things were made, that is, the power which the Son wrought when He hung upon the cross. And the sign shall appear in heaven, that men of all tribes who before had not believed Christianity when preached, then by that sign, acknowledging it as made plain, shall grieve and mourn for their ignorance and sins. Others will think otherwise, that as the light of a lamp dies away by degrees, so when the supply of the heavenly luminaries shall fail, the sun shall be darkened, and the moon and the light of the stars shall grow dim, and that which in their composition is earthy shall fall from heaven. But how can it be said of the sun that its light shall be darkened, when Esaias the Prophet (Is. 30:26.) declares, that in the end of the world, there shall be light proceeding forth from the sun? And of the moon he declares that it shall be as the sun. But concerning the stars, there are some that endeavour to convince us that all, or many of them, are larger than the whole earth. How then shall they fall from heaven, when this earth would not be large enough to contain them?
St Jerome † AD 420
These things, therefore, shall not come to pass by any diminution of light, for in another place we read that the light of the sun shall be sevenfold; but by comparison with real light, all things shall seem dim.
Rabanus Maurus † AD 856
But nothing hinders our supposing that the sun and moon with the other stars shall for a time lose their light, as we know did the sun at the time of the Lord’s passion; as Joel also says, The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the Lord come. (Joel 2:31.) But when the day of judgment is passed, and the life of future glory shall dawn, and there shall be a new heaven and a new earth, then shall that come to pass of which Isaiah speaks, The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold. (Is. 30:26.) The stars shall fall from heaven, is expressed in Mark; There shall be stars falling from heaven, (Mark. 13:25.) that is, lacking their proper light.
St Jerome † AD 420
By the powers of heaven, we understand the bands of the Angels.
St John Chrysostom † AD 407
Very fitly shall they be shaken and dismayed, seeing so mighty a change being wrought, their fellow-servants punished, and the universe standing before a terrible tribunal.
Origen † AD 253
But as, at the dispensation of the Cross, the sun was eclipsed, and darkness was spread over the earth; so when the sign of the Son of Man appears in heaven, the light of the sun, moon, and stars, shall fail, as though waning before the might of that sign. This we understand to be the sign of the cross, that the Jews may see, as Zacharias and John speak, Him whom they have pierced, (Zech. 12:10. John 19:37.) and the sign of victory.
St John Chrysostom † AD 407
But because the sun will be darkened, the cross would not be seen, if it were not far brighter than the rays of the sun. That the disciples might not be ashamed, and grieve over the cross, He speaks of it as a sign, with a kind of distinction. The sign of the cross will appear to overthrow the shamelessness of the Jews, when Christ shall appear in the judgment, shewing not only His wounds, but His most ignominious death, And then all the tribes of the earth shall mourn. For when they shall see the cross, they shall bethink them how they have gained nought by His death, and that they have crucified Him whom they ought to have worshipped.
St Jerome † AD 420
Rightly does He say, the tribes of the earth, for they shall mourn who have no citizenship in heaven, but are written in earth. (Jer. 17:13.)
Origen † AD 253
Morally, one may say that the sun, which shall be darkened, is the Devil, who shall be convicted in the end of the world, that whereas he is darkness, he has feigned himself to be the sun; the moon, which seems to receive its light from this sun, is the Church of the wicked, which professes to have and to give light, but then convicted with its sinful dogmas, shall lose its brightness; and all those who, either by false teaching, or false virtues, promised truth to men, but led them astray by lies, these are fitly called stars falling from, so to say, their own heaven, where they were raised on high, exalting themselves against the knowledge of God. For illustration of this discourse, we may apply that place in Proverbs, which says, The light of the just is unquenchable, but the light of the wicked shall be quenched. (Prov. 4:18.) Then the brightness of God shall appear in every one who has borne the image of the heavenly; and they of heaven shall rejoice, but they of earth shall lament.
St Augustine † AD 430 Ep. 199, 39.
Or, the Church is the sun, moon, and stars, to which it is said, Fair as the moon, bright as the sun. Then shall the sun be darkened, and the moon shall not give her light (Song of Solomon 6:10.), because in that ungoverned fury of wicked persecutors, the Church shall not be seen. Then shall the stars fall from heaven, and the powers of heaven shall be shaken, because many, who seemed to be shining in God’s grace, shall give way to their persecutors, and shall fall, and even the stoutest believers shall be shaken. And these things shall be after the tribulation of those days, not because they shall happen when the whole persecution is overpast, but because the tribulation shall be first, that the falling away may come after. And because it shall be so throughout all those days, it shall be after the tribulation of those days, yet on those very days. And they shall see the Son of man coming in the clouds of heaven with power and great glory.
St John Chrysostom † AD 407
He adds this, that having heard of the cross, they should not now imagine a similar degradation.
St Augustine † AD 430 Ep. 199, 41.
The first and most apparent meaning of this is of that time when He shall come to judge the quick and the dead in His body—that body in which He sits at the right hand of the Father, in which He died and rose again and ascended into heaven. As we read in the Acts of the Apostles; He was taken up, and a cloud received Him out of their sight, (Acts 1:9.) upon which it was said by the Angels, He shall so come as ye hare seen Him go into heaven, we may reasonably believe that He will come again, not only in the same body, but also in a cloud.
Origen † AD 253
Therefore shall they see with the bodily eyes the Son of Man, coming in human shape, in the clouds of heaven, that is, on high. As at the transfiguration, a voice came out of the cloud, so when He shall come again transformed into His glorious appearance, it shall be not on one cloud, but upon many, which shall be His chariot. And if when the Son of God went up to Jerusalem, they who loved Him spread their garments in the way, not willing that even the ass that carried Him should tread upon the earth; what wonder, if the Father and God of all should spread the clouds of heaven under the body of the Son, when He comes to the work of the consummation? And one may say, that as in the creation of man, God took clay from the earth and made man; so to manifest the glory of Christ, the Lord taking of the heaven, and of its substance, gave it a body of a bright cloud in the Transfiguration, and of bright clouds at the Consummation; wherefore it is here said, in the clouds of heaven, as it was there said, of the clay of the ground. (Gen. 2:7.) And it behoves the Father to give all such admirable gifts to the Son, because He humbled Himself; and He has also exalted Him, not only spiritually, but bodily, that He should come upon such clouds; and perhaps upon rational clouds, that even the chariot of the glorified Son of Man should not be irrational. At the first, Jesus came with that power with which He wrought signs and wonders in the people; yet was that power little in comparison of that great power with which He shall come in the end; for that was the power of one emptying Himself of power. And also, it is fitting that He should be transformed into greater glory than at the transfiguration on the mount; for then He was transfigured for the sake of three only, but in the consummation of the whole world, He shall appear in great glory, that all may see Him in glory.
St Augustine † AD 430 ubi sup.
But because the Scriptures are to be searched, and we are not to content ourselves with the surface of them, let us look closely at what follows, When ye see all these things come to pass, know that he is near even at the door. We know then that He is near, when we see come to pass not any of the foregoing things, but all of them, among which is this that the Son of Man shall be seen coming. And he shall send his Angels, who from the four quarters of the world shall gather together His elect. All these things He does at the last hour (1 John 2:18.) coming in His members as in the clouds, or in the whole Church as in one great cloud, as now He ceases not to come. And with great power and glory, because His power and glory will seem greater in the Saints to whom He will give great power, that they may not be overcome of persecution.
Origen † AD 253
Or He comes every day with great power to the mind of the believer in the clouds of prophecy, that is, in the Scriptures of the Prophets and the Apostles, who utter the word of God with a meaning above human nature. Also we say that to those who understand He comes with great glory, and that this is the more seen in the second coming of the Word which is to the perfect. 1And so it may be, that all which the three Evangelists have said concerning Christ’s coming, if carefully compared together and thoroughly examined, would be found to apply to His continual daily coming in His body, which is the Church, of which coming He said in another place, Hereafter shall ye see the Son of Man sitting on the right hand of the power of God, and coming in the clouds of heaven, (Mat. 26:6.) excepting those places in which He promises that His last coming in His own person.
The Latin text
Glossa
Postquam dominus praemunivit fideles contra seductionem Antichristi et ministrorum eius, ostendens se manifeste esse venturum, nunc ordinem et modum sui adventus demonstrat dicens statim autem post tribulationem dierum illorum sol obscurabitur
Chrysostomus in Matth
Tribulationem dicit dierum Antichristi et pseudoprophetarum: tribulatio enim tunc erit magna tot existentibus deceptoribus. Sed non extendetur per temporis longitudinem. Si enim Iudaicum bellum propter electos decurtatum est, multo magis propter eos haec tribulatio abbreviabitur: et propter hoc non simpliciter dixit post tribulationem; sed addit statim: ipse enim confestim aderit
Hilarius in Matth
Gloriam autem adventus sui indicat obscuritate solis, et defectione lunae, et casu stellarum; nam sequitur et luna non dabit lumen suum, et stellae cadent de caelo
Origenes in Matth
Dicet autem aliquis: sicut in magnis ignibus succendi incipientibus tenebrae ex fumo plurimo videntur extolli, sic in consummatione mundi ab igne, qui succendendus est, obscurabuntur etiam luminaria magna; marcescente autem stellarum lumine, reliquum earum corpus, cum exaltari non valeat, sicut primum cum a lumine ipso portatum extollebatur, cadet de caelo. His accidentibus consequens est caelorum rationabiles virtutes stuporem et commotionem aliquam pati, et conturbari, remotas a primis functionibus suis; unde sequitur et virtutes caelorum commovebuntur, et tunc parebit signum filii hominis in caelo, in quo scilicet caelestia facta sunt, idest virtus quam operatus est filius suspensus in ligno; et in caelo apparebit maxime signum illius, ut homines de omnibus tribubus quae prius non crediderunt Christianitatem annuntiari, tunc recognoscentes per signum illud manifestatam, plangent, et lamentabuntur propter ignorantiam suam, atque peccata; unde sequitur et tunc plangent omnes tribus terrae. Alius autem aliter arbitrabitur: quoniam sicut lucernae paulatim deficit lumen, sic caelestium luminum deficiente nutrimento, sol obscurabitur, et luna, et stellarum lumen deficiet, et quod remanserit in eis, quasi terrenum cadet de caelo. Sed quomodo potest dici de sole quoniam obscurabitur lumen eius, cum Isaias propheta profectum aliquem solis in consummatione fore declaret? Similiter et de luna Isaias profert quoniam erit sicut sol. De stellis autem quidam dicere tentant, aut omnes aut plures earum maiores esse tota terra. Quomodo ergo cadent de caelo, cum magnitudini earum non sufficiat terra?
Hieronymus
Non ergo diminutione luminis huiusmodi accident; alioquin solem legimus septuplum habiturum luminis; sed comparatione verae lucis omnia visui apparebunt tenebrosa
Rabanus Maurus
Nihil tamen prohibet intelligi veraciter tunc solem et lunam cum ceteris sideribus ad tempus suo lumine privari, sicut de sole factum constat tempore dominicae passionis; unde et Ioel dicit: sol convertetur in tenebras et luna in sanguinem, antequam veniat dies domini magnus et manifestus. Ceterum, peracto die iudicii et clarescente futurae gloriae vita, cum fuerit caelum novum et terra nova, tunc fiet quod Isaias propheta dicit: erit lux lunae sicut lux solis, et lux solis erit septempliciter. Quod autem de stellis dictum est: et stellae cadent de caelo, in Marco ita scriptum est: et stellae caeli erunt decidentes, idest suo lumine carentes
Hieronymus
Per virtutes autem caelorum, Angelorum multitudines intelligimus
Chrysostomus in Matth
Qui valde decenter commovebuntur vel concutientur, videntes tantam transmutationem fieri, et conservos suos puniri, et orbem terrarum terribili assistentem iudicio
Origenes in Matth
Sicut autem in dispensatione crucis, sole deficiente, tenebrae factae sunt super terram; sic et signo filii hominis apparente in caelo, deficient lumina solis, lunae et stellarum, quasi consumpta ex multa virtute signi illius; unde sequitur tunc apparebit signum filii hominis in caelo. Signum autem crucis hic intelligamus, ut videant, iuxta Zachariam et Ioannem, Iudaei quem compunxerant et signum victoriae
Chrysostomus in Matth
Si autem sol quidem obtenebraretur, crux non appareret, nisi multo solaribus radiis luculentior esset. Ne autem discipuli verecundentur et doleant de cruce, eam signum nominat cum quadam claritate. Apparebit autem signum crucis, ut Iudaeorum inverecundiam confutet: adveniet enim Christus in iudicio non vulnera solum, sed mortem exprobratissimam ostendens; unde sequitur et tunc plangent omnes tribus terrae. Visa enim cruce considerabunt quod mortuo eo nihil profecerant, et quoniam crucifixerunt eum quem adorari oportebat
Hieronymus
Recte autem dicit tribus terrae: hi enim plangent qui municipatum non habent in caelis, sed scripti sunt in terra
Origenes in Matth
Moraliter autem dicit aliquis obscurandum solem, esse Diabolum, qui in consummatione est arguendus, cum sit tenebrae, simulat autem solem: luna autem quae videtur homini illuminari sole, est omnis Ecclesia malignantium, quae frequenter lumen se habere et dare promittit, tunc autem redarguta cum reprobatis dogmatibus suis claritatem suam amittet; sed et quicumque, sive in dogmatibus sive in virtutibus falsis, hominibus quidem veritatem promittebant, mendaciis autem seducebant, hi convenienter dicendi sunt stellae cadentes de caelo, ut ita dicam, suo, ubi erant in altitudine constitutae, extollentes se adversus scientiam Dei. Ad commendationem autem sermonis huius utemur exemplo proverbiorum dicente: lumen iustorum semper inextinguibile est; lumen autem impiorum extinguetur. Tunc claritas Dei apparebit in omni qui portavit imaginem caelestis; et caelestes laetabuntur, terreni autem plangent. Vel Ecclesia est sol, luna et stellae, cui dictum est: speciosa ut luna, electa ut sol
Augustinus ad Hesychium
Tunc enim sol obscurabitur et luna non dabit lumen suum, quia Ecclesia non apparebit, impiis tunc persecutoribus ultra modum saevientibus. Tunc stellae cadent de caelo, et virtutes caelorum commovebuntur: quoniam multi qui gratia Dei fulgere videbantur, persequentibus cedent et cadent; et quidem fideles fortissimi turbabuntur. Hoc autem post tribulationem dierum illorum dicitur esse futurum, non quia transacta tota illa persecutione accidant ista, sed quia praecedet tribulatio, ut sequatur quorumdam defectio: et quia per omnes dies illos ita fiet, propterea post tribulationem dierum illorum, sed tamen eisdem diebus, fiet
Chrysostomus in Matth
Quia crucem audiverant, ne rursus existimarent aliquid turpe esse futurum, subiungit et videbunt filium hominis venientem in nubibus caeli cum virtute multa et maiestate
Augustinus ad Hesychium
Cuius quidem proprior sensus est, ut cum hoc quisque audierit vel legerit, ipsum esse adventum accipiat, quando venturus est ad vivos et mortuos iudicandos in corpore suo; in quo sedet ad dexteram patris, in quo etiam mortuus est et resurrexit, et ascendit in caelum: et, sicut in actibus apostolorum legitur: nubes suscepit eum ab oculis eorum; et quia illic dictum est ab Angelis: sic veniet, quomodo vidistis eum euntem in caelum, merito credendus est non solum in eodem corpore, verum etiam in nube venturus
Origenes in Matth
Videbunt ergo oculis corporalibus filium hominis in specie humana venientem in nubibus caeli, idest supernis. Sicut enim quando transformatus est, vox venit de nube; sic cum veniet iterum in speciem transformatus gloriosam, et non super unam nubem, sed super multas, quae erunt vehiculum eius. Et siquidem ut ne terram calcaret filius Dei Hierosolymam ascendens, diligentes eum, straverunt vestimenta sua in via, neque asellum qui portabat eum volentes terram calcare; quid mirum, si pater et Deus omnium nubes sternat caelestes sub corpore filii descendentis ad opus consummationis? Dicet autem aliquis, quoniam sicut in factione hominis accepit Deus limum de terra, et finxit hominem, sic ut appareat gloria Christi, accipiens dominus de caelo et de caelesti corpore, corporavit primum quidem in transfiguratione in nubem lucidam; in consummatione autem in nubes lucidas: propter quod nubes caeli dicuntur, secundum quod et limus terrae est dictus: et decet patrem talia miranda dare filio suo, qui se humiliavit; et propterea exaltavit illum non solum secundum spiritum, sed etiam secundum corpus, ut super talibus nubibus veniret; et forsitan super nubibus rationabilibus, ne irrationabile esset vehiculum filii hominis glorificati. Et primum quidem venit Iesus cum virtute, ex qua faciebat signa et prodigia in populo; omnis autem illa virtus comparatione illius virtutis multae cum qua in fine venturus est, modica erat: virtus enim erat exinanientis seipsum. Consequens est etiam ut ad maiorem gloriam reformetur quam fuit transformatus in monte: tunc enim propter tres tantummodo transformatus est: in consummatione autem mundi totius apparebit in gloria multa, ut videant eum omnes in gloria
Augustinus
Sed quoniam Scripturae scrutandae sunt, nec earum superficie debemus esse contenti, diligenter sunt inspicienda sequentia: post pauca enim sequitur cum videritis haec omnia fieri, scitote quia prope est iam in ianuis: tunc enim scimus prope esse, cum non aliqua videmus esse praemissorum, sed haec omnia, in quibus et hoc est quod videbitur filius hominis veniens. Et mittet Angelos suos de quatuor partibus mundi; idest, de toto orbe terrarum congregabit electos suos: quae tota hora novissima facit veniens in suis membris tamquam in nubibus, vel in tota ipsa Ecclesia tamquam in nube magna, sicut nunc venire non cessat; sed ideo cum potestate magna et maiestate, quia maior potestas et maiestas illius apparebit sanctis, quibus magnam virtutem dabit, ne tanta persecutione vincantur
Origenes in Matth
Vel cum magna virtute venit quotidie ad animam hominis credentis in nubibus propheticis; idest in Scripturis prophetarum et apostolorum, qui verbum Dei super humanam naturam in intellectibus suis declarant; sic etiam eis qui intelligunt dicimus apparere gloriam multam; quae quidem videtur in secundo verbi adventu, quod est perfectorum: et sic fortasse omnia quae a tribus Evangelistis dicta sunt de Christi adventu, diligentius inter se collata et bene discussa, invenientur ad hoc pertinere quod quotidie venit in corpore suo, quod est Ecclesia; de quo adventu suo alibi dixit: amodo videbitis filium hominis sedentem a dextris virtutis Dei, et venientem in nubibus caeli; exceptis his locis ubi ab eo ille adventus ultimus in seipso promittitur
24:31
Origen † AD 253
Because He had spoken of mourning, which shall be only that they may bear witness against themselves and condemn themselves, that none should suppose that that mourning will end their woes, He now adds, And he shall send his Angels with a trump and a loud voice.
Remigius † AD 908
Here we are not to think of a real trumpet, but of the voice of the archangel, which shall be so loud that at its sound all the dead shall rise out of the dust of the earth.
St John Chrysostom † AD 407
The sound of the trump refers to the resurrection, and the rejoicing, and to represent the astonishment which shall be then, and the woe of those that shall be left, and shall not be snatched up into the clouds.
Origen † AD 253
It is written in Numbers (Numb. 10:3.), that the Priests shall summon by the sound of the trumpet from the four winds those who are of the camp of Israel, and it is in allusion to this that Christ speaks here of the Angels, And they shall gather together the elect from the four winds.
Remigius † AD 908
That is, from the four quarters of the world, north, south, east, and west.
Origen † AD 253
Some of little discernment think, that only those who shall then be found in the body shall be gathered together, but it is better to say that the Angels of Christ shall then gather together not only all who from the coming of Christ to the end of the world have been called and chosen, but all from the foundation of the world, who like Abraham have seen the day of Christ and rejoiced therein. (John 8:56.) And that He here means not only those that shall be found in the body, but those also who have quitted the body, the following words shew, from one end of heaven to the other, which cannot be meant of any one upon earth. Or, the heavens are the divine Scriptures and their authors1 in which God dwells. One end of heaven is the beginning of the Scriptures, the other end is their conclusion. The saints there are gathered together from one end of heaven, that is, from those that live in the beginning of the Scriptures to those who live in the ends of them. They shall be gathered together with a trump and a loud voice, that they who hear and attend may prepare themselves for that way of perfection which leads to the Son of God.
Remigius † AD 908
Or otherwise; Lest any one should suppose that they should be gathered only from the four quarters of the world, and not from the middle regions, The adds this, And from one end of heaven to the other. By the heights of heaven meaning the central regions of the earth, which are under the heights of heaven; and by the ends of heaven, meaning the extreme parts of the earth, where the land seems to join a very wide and distant horizon.
St John Chrysostom † AD 407
That the Lord calls His elect by His Angels pertains to the honour of the elect; and Paul also says that they shall be caught into the clouds; (1 Thes. 4:17.) that is, the Angels shall gather together those that have risen, and when they are gathered together, the clouds shall receive them.
The Latin text
Origenes in Matth
Quia de planctu mentionem fecerat, qui ad hoc erit ut sponte contra se sententiam proferant, et seipsos condemnent; ne putetur quod in isto planctu mala eorum terminentur, subdit et mittet Angelos suos cum tuba et voce magna
Remigius
Haec autem tuba non revera corporea est intelligenda, sed archangelica vox, quae adeo magna erit ut ad clamorem illius omnes mortui de terrae pulvere resurgant
Chrysostomus in Matth
Sonus autem tubae pertinet ad resurrectionem, ad gaudium, ad repraesentandum stuporem qui tunc erit, ad dolorem illorum qui relinquentur et in nubibus non rapientur
Origenes
Scriptum est autem in numeris quod ex quatuor ventis congregabunt sacerdotes tibicinantes eos qui sunt ex castris Israel; secundum quorum comparationem de Angelis Christi consequenter dicitur et congregabunt electos eius a quatuor ventis
Remigius
Idest, a quatuor climatibus mundi, idest oriente, occidente, Aquilone et Austro
Origenes
Et simpliciores quidem opinantur eos tantum qui tunc inventi fuerint in corpore, aggregandos; sed melius est dicere congregandos ab Angelis Christi esse omnes, non solum ab adventu Christi et usque ad consummationem vocatos atque electos, sed omnes qui a constitutione fuerint mundi, qui viderunt, sicut Abraham, Christi diem, et exultaverunt in illa. Quoniam autem non tantum illos qui in corpore fuerint comprehensi, dicit congregandos Christi electos, sed etiam illos qui de corporibus sunt egressi, manifestat sermo dicens, congregatos electos non solum a quatuor ventis, sed etiam subdens a summis caelorum usque ad terminos eorum: quod nemini super terram existenti arbitror convenire. Vel caeli sunt Scripturae divinae, aut auctores earum, in quibus habitat Deus. Summa autem Scripturarum sunt initia illarum, termini autem consummationes earum. Congregantur ergo sancti a summis caelorum, idest ab eis qui vivunt in initiis Scripturarum usque ad eos qui vivunt in consummationibus earum. Congregabuntur enim tuba, et voce magna, ut qui audierint et adverterint parent se ad viam perfectionis quae ducit ad filium Dei
Remigius
Vel aliter. Ne forte aliquis putaret quod solummodo a quatuor partibus mundi, et non a Mediterraneis regionibus et locis; ideo addit a summis caelorum usque ad terminos eorum. Per summum enim caeli medium orbis intelligitur, quia medio orbis summum caeli praesidet. Per terminos autem caelorum, fines terrae significat, ubi longe distantibus circulis caeli terrae insidere videntur
Chrysostomus in Matth
Quod autem per Angelos dominus electos vocat, ad electorum honorem pertinet: nam et Paulus dicit quod rapientur in nubibus: quia eos quidem qui resurrexerunt congregabunt Angeli; congregatos autem recipient nubes
24:32
St John Chrysostom † AD 407 Hom. 77.
Because He had said that these things should come to pass immediately after the tribulation of those days, they might ask, How long time hence? He therefore gives them an instance in the fig
St Jerome † AD 420
As much as to say, When the tender shoots first shew themselves in the stem of the fig tree, and the bud bursts into flower, and the bark puts forth leaves, ye perceive the approach of summer and the season of spring and growth; so when ye shall see all these things that are written, do not suppose that the end of the world is immediate, but that certain monitory signs and precursors are shewing its approach.
St John Chrysostom † AD 407
He shews that the interval of time shall not be great, but that the coming of Christ will be presently. By the comparison of the tree He signifies the spiritual summer and peace that the just shall enjoy after their winter, while sinners on the other hand shall have a winter after summer.
Origen † AD 253
As the fig has its vital powers torpid within it through the season of winter, but when that is past its branches become tender by those very powers and put forth leaves; so the world and all those who are saved had before Christ’s coming their vital energies dormant within them as in a season of winter. Christ’s Spirit breathing upon them makes the branches of their hearts soft and tender, and that which was dormant within burgeons into leaf, and makes shew of fruit. To such the summer and the coming of the glory of the Word of God is nigh at hand.
St John Chrysostom † AD 407
This analogy also adds credit to His foregoing discourse; for wherever He speaks of what must by all means come to pass, Christ ever brings forward parallel physical laws.
St Augustine † AD 430 Ep. 199, 22.
That now from the Evangelic and Prophetic signs that we see come to pass, we ought to look that the Lord’s coming should be nigh, who is there that denies? For daily it draws ever more and more near, but of the exact time it is said, It is not for you to know the times or the seasons. (Acts 1:7.) See how long ago the Apostle said, Now is our salvation nearer than when we believed. (Rom. 13:11.) What he spoke was not false, and yet how many years have elapsed, how much more may we not say that the Lord’s coming is at hand now, that so great an accession of time has been made?
St Hilary † AD 367
Mystically; The Synagogue is likened to the fig treeg; its branch is Antichrist, the son of the Devil, the portion of sin, the maintainer of the law; when this shall begin to swell and to put forth leaves, then summer is nigh, i. e. the approach of the day of judgment shall be perceived.
Remigius † AD 908
Or, when this fig shall again bud, that is, when the synagogue shall receive the word of holy preaching, as the preaching of Enoch and Elias, then we ought to understand that the day of the consummation is at hand.
St Augustine † AD 430 Quæst. Ev. i. 39.
Or, by the fig tree understand the human race, by reason of the temptations of the flesh. When its branch is fender, i. e. when the sons of men through faith in Christ have progressed towards spiritual fruits, and the honour of their adoption to be the sons of God has shone forth in them.
St Hilary † AD 367
To give sure credit to the things which should come to pass He adds, Verily I say unto you, this generation shall not pass away until all these things be fulfilled. By saying Verily, He gives asseveration to the truth.
Origen † AD 253
The uninstructed refer the words to the destruction of Jerusalem, and suppose them to have been said of that generation which saw Christ’s death, that it should not pass away before the city should be destroyed. But I doubt that they would succeed in thus expounding every word from that, one stone shall not be left upon another, to that, it is even at the door; in some perhaps they would succeed, in others not altogether.
St John Chrysostom † AD 407
All these things therefore mean what was said of the end of Jerusalem, of the false prophets, and the false Christs, and all the rest which shall happen down to the time of Christ’s coming. That He said, This generation, He meant not of the men then living, but of the generation of the faithful; for so Scripture uses to speak of generations, not of time only, but of place, life, and conversation; as it is said, This is the generation of them that seek the Lord. (Ps. 24:6.) Herein He teaches that Jerusalem shall perish, and the greater part of the Jews be destroyed, but that no trial shall overthrow the generation of the faithful.
Origen † AD 253
Yet shall the generation of the Church survive the whole of this world, that it may inherit the world to come, yet it shall not pass away until all these things have come to pass. But when all these shall have been fulfilled, then not the earth only but the heavens also shall pass away; that is, not only the men whose life is earthy, and who are therefore called the earth, but also they whose conversation is in heaven, and who are therefore called the heaven; these shall pass away to things to come, that they may come to better things. But the words spoken by the Saviour shall not pass away, because they effect and shall ever effect their purpose; but the perfect and they that admit no further improvement, passing through what they are, come to that which they are not; and this is that, My words shall not pass away. And perhaps the words of Moses and the Prophets have passed away, because all that they prophesied has been fulfilled; but the words of Christ are always complete, daily fulfilling and to be fulfilled in the saints. Or perhaps we ought not to say that the words of Moses and the Prophets are once for all fulfilled; seeing they also are the words of the Son of God, and are fulfilled continually.
St Jerome † AD 420
Or, by generation here He means the whole human race, and the Jews in particular. And He adds, Heaven and earth shall pass away, but my words shall not pass away, to confirm their faith in what has gone before; as though He had said, it is easier to destroy things solid and immovable, than that aught should fail of my words.
St Hilary † AD 367
For heaven and earth have in their constitution no necessity of existence, but Christ’s words derived from eternity have in them such virtue that they must needs abide.
St Jerome † AD 420
The heaven and the earth shall pass away by a change, not by annihilation; for how should the sun be darkened, and the moon not give her light, if earth and heaven in which these are should be no more?
Rabanus Maurus † AD 856
The heaven which shall pass away is not the1 starry but the2 atmospheric heaven which of old was destroyed by the deluge.
St John Chrysostom † AD 407
He brings forward the elements of the earth to shew that the Church is of more value than either heaven or earth, and that He is Maker of all things.
The Latin text
Chrysostomus in Matth
Quia dixerat quod statim post tribulationem dierum illorum, quae praedicta sunt contingerent, ipsi autem quaerere poterant, post quantum tempus, ideo exponit exemplum ponens de ficu, dicens ab arbore fici discite parabolam: cum iam ramus eius tener fuerit, et folia nata, scitis quia prope est aestas
Hieronymus
Quasi dicat: sicut quando teneri fuerint in arbore ficus cauliculi, et gemma erumpit in florem, cortexque folia parturit, intelligitis aestatis adventum, et Favonii ac veris introitum, ita cum omnia quae scripta sunt videritis, nolite putare iam adesse consummationem mundi; sed quasi praevia et praecursores quosdam venire, ut ostendat quod prope sit, et in ianuis; unde sequitur ita et vos cum videritis haec omnia, scitote quia prope est in ianuis
Chrysostomus in Matth
Per quod ostendit quod non multum erit temporis medium; sed statim adventus Christi occurret. Per ramum autem et aliud quiddam praenuntiat, scilicet aestatem spiritualem, et tranquillitatem iustis post hiemem esse futuram; peccatoribus autem e contrario hiemem post aestatem
Origenes in Matth
Sicut enim ficus in tempore quidem hiemis, vitalem virtutem habet in se absconditam, postmodum autem cum virtus ipsa vitalis prodire coeperit ad manifestationem praetereunte hieme, et ipsa valetudine, eius ramus efficitur tener, et folia producit: sic et mundus, et unusquisque eorum qui salvantur ante Christi adventum, quasi in hieme in se absconsam habent vitalem virtutem; Christo autem inspirante fiunt teneri et non duri cordis rami; et quae abscondita erant in eis, progrediuntur in folia, et manifestos fructus ostendunt: talibus autem prope est aestas, et adventus gloriae verbi Dei
Chrysostomus in Matth
Propter hoc etiam istud posuit, ut credere faciat hunc sermonem omnino ita esse venturum: ubicumque enim quod omnino eventurum est dicit, naturales necessitates in exemplum inducit
Augustinus ad Hesychium
Quod autem de signis evangelicis et propheticis, quae fieri cernimus, propinquum domini adventum sperare debeamus, quis negat? Quotidie quippe magis magisque fit proximus; sed quanto intervallo propinquat, de hoc dictum est: non est vestrum scire tempora vel momenta. Vide quando dixit apostolus: nunc propior est nostra salus quam cum credidimus; et ecce tot anni transierunt, nec tamen quod dixit falsum est; quanto magis nunc dicendum est propinquare domini adventum quando tantus factus est ad finem accessus?
Hilarius in Matth
Mystice autem synagoga ficus arbori comparatur: ramus igitur ficus Antichristus esse intelligitur, Diaboli filius, peccati portio, legis assertor; qui cum virescere coeperit et frondescere quadam peccatorum exultantium viriditate, tunc proxima est aestas, idest, dies iudicii sentietur
Remigius
Vel cum haec ficus rursum germinabit, idest cum synagoga verbum sanctae praedicationis accipiet, praedicantibus Enoch et Elia, intelligere debemus quia prope est dies consummationis
Augustinus de quaest. Evang
Vel per arborem fici intellige genus humanum propter pruritum carnis. Cum iam ramus eius tener fuerit, idest, cum filii hominum per fidem Christi, ad spirituales fructus profecerint, et in eis honor adoptionis filiorum Dei emicuerit
Hilarius in Matth
Ut autem fides certa esset futurorum, subiungitur amen dico vobis, quia non praeteribit generatio haec donec omnia fiant. Amen autem dicendo, professionem veritatis adiunxit
Remigius
Et simplices quidem ad destructionem Ierusalem referunt verba, et de illa generatione aestimant dicta quae passionem Christi aspexit, quod non esset transitura priusquam fieret destructio civitatis illius. Nescio autem si verbum a verbo exponere possint, ab eo quod ait: non relinquetur hic lapis super lapidem, usque ad illud quod ait: prope est in ianuis: forsitan enim in quibusdam poterunt, in aliis autem non poterunt omnino
Chrysostomus in Matth
Haec ergo omnia de fine Hierosolymorum dicta sunt, et quae de pseudoprophetis et pseudochristis et alia omnia quae diximus usque ad Christi adventum futura. Quod autem dixit generatio haec, non de ea quae tunc erat dixit, sed de ea quae est fidelium: consuevit enim Scriptura generationem non solum a tempore designare, sed a loco, cultu et conversatione; sicut cum dicitur: haec est generatio quaerentium dominum. Ex hoc autem ostendit quod Ierusalem peribit, et amplior pars Iudaeorum destruetur; generationem autem fidelium nulla separabit tentatio
Origenes in Matth
Generatio tamen Ecclesiae transibit aliquando totum hoc saeculum, ut haereditet futurum; tamen donec haec omnia fiant, non transibit. Cum autem omnia haec facta fuerint, transibit non solum terra, sed etiam caelum; unde sequitur caelum et terra: idest non solum homines quorum vita terrena est, et propterea terra dicuntur; sed etiam illi quorum conversatio est in caelis, et ideo caelum vocantur: transibunt autem ad futura, ut veniant ad meliora. Verba autem quae a salvatore sunt dicta, non transibunt: quoniam quae sua propria sunt, operantur et semper operabuntur; perfecti autem, et qui non recipiunt ut iam meliores efficiantur, transeuntes quod sunt perveniunt ad illud quod non sunt; et hoc est quod subditur verba autem mea non praeteribunt. Et forte quidem verba Moysi et prophetarum transiverunt, quoniam quae prophetizabantur ab illis, impleta sunt: verba autem Christi semper sunt plena, et quotidie implentur, et adhuc sunt impleta in sanctis. Aut forte neque Moysi verba aut prophetarum dicere debemus impleta omnino: proprie enim et illa verba filii Dei sunt, et semper implentur
Hieronymus
Vel hic per generationem omne hominum significat genus, aut specialiter Iudaeorum. Deinde ut magis eos ad fidem praemissorum inducat, subdit caelum et terra transibunt; verba autem mea non praeteribunt, ac si dicat: facilius est fixa et immobilia destrui, quam sermonum meorum aliquid decidere
Hilarius in Matth
Caelum enim et terra ex conditione suae creationis nihil habent in se necessitatis ut non sint: verba autem Christi ex aeternitate deducta, id in se continent virtutis ut maneant
Hieronymus
Caelum autem et terra transibunt in mutatione, non abolitione sui: alioquin quomodo sol obscurabitur, et luna non dabit lumen suum, si caelum, in quo ista sunt, terraque non fuerint?
Rabanus Maurus
Caelum tamen quod transibit, non sidereum, sed aereum intelligere debemus, quod prius diluvio periit
Chrysostomus in Matth
Elementa autem mundi in medium adducit, ostendens quoniam pretiosior caelo et terra est Ecclesia: simul etiam et hinc conditorem se omnium ostendit
24:36
St John Chrysostom † AD 407
The Lord having described all the tokens that shall precede His coming, and brought His discourse to the very doors, yet would not name the day; Of that day and hour knoweth no man, no not the Angels of heaven, but my Father only.
St Jerome † AD 420
In some Latin copies is added here, “neither the Son:” but in the Greek copies, and particularly those of Adamantius and Pierius, it is not foundh But because it is read in some, it seems to require our notice.
Remigius † AD 908
And Mark has the addition. (Mark 13:32.)
St Jerome † AD 420
Whereat Arius and Eunomius rejoice greatly; for say they, He who knows and He who is ignorant cannot be both equal. Against these we answer shortly; Seeing that Jesus, that is, The Word of God, made all times, (for By him all things were made, and without him was not any thing made that was made,) (John 1:3.) and that the day of judgment must be in all time, by what reasoning can He who knows the whole be shewn to be ignorant of a part? This we will further say; Which is the greater, the knowledge of the Father, or the knowledge of the judgment? If He knows the greater, how can He be ignorant of the less?
St Hilary † AD 367
And has indeed God the Father denied the knowledge of that day to the Son, when He has declared, All things are committed to me of my Father? (Luke 10:22.) but if any thing has been denied, all things are not committed to Him.
St Jerome † AD 420
Having then shewn that the Son of God cannot be ignorant of the day of the consummation, we must now shew a cause why He should be said to be ignorant. When after the resurrection He is demanded concerning this day by the Apostles, He answers more openly; It is not for you to know the times or the seasons which the Father has put in his own power. (Acts 1:7.) Wherein He shews that Himself knows, but that it was not expedient for the Apostles to know, that being in uncertainty of the coming of their Judge, they should live every day as though they were to be judged that day.
St Augustine † AD 430 de Trin. i. 12.
When He says here, Knows not, He means,’ makes others not to know;’ i. e. He knew not then, so as to tell His disciples; as it was said to Abraham, Now I know that thou fearest God; (Gen. 22:19.) i. e. ‘Now have I caused that thou shouldest know,’ because by the temptation he came to know himself.
St Augustine † AD 430 Serm. 97. 1.
He says that the Father knoweth, implies that in the Father the Son also knows. For what can there be in time which was not made by the Word, seeing that time itself was made by the Word!
St Augustine † AD 430 Lib. 83 Quæst. q. 60.
That the Father alone knows maybe well understood in the above-mentioned manner of knowing, that He makes the Son to know; but the Son is said not to know, because he does not make men to know.
Origen † AD 253
Otherwise; So long as the Church which is Christ’s body knows not that day and hour, so long the Son Himself is said not to know that day and hour. The word know is used according to its proper usual meaning in Scripture. The Apostle speaks of Christ, as him who knew no sin, (2 Cor. 5:21.) i. e. sinned not. The knowledge of that day and hour the Son reserves in store for the fellow-heirs of the promise, that all may know at once, i. e. in the day when it shall come upon them, what things God hath prepared for them that love him. (1 Cor. 2:9.)
Rabanus Maurus † AD 856
I have read also in some one’s book, that the Son here is not to be taken of the Only-begotten, but of the adopted, for that He would not have put the Angels before the Only-begotten Son, saying, Not the Angels of heaven, neither the Son.i
St Augustine † AD 430 Ep. 199, 16.
The Gospel then says, Of that day and hour knoweth no man; but you say, That neither the month nor the year of His coming can be known. This exactness of yours up to this point seems as if you meant that the year could not be known, but that the week or the decade of years might be known, as though it was possible to fix or assign it to some seven, ten, or a hundred, or some number of years more or less. If you allow that you cannot so limit it, you think with me.
St John Chrysostom † AD 407
That you may perceive that it is not owing to ignorance that He is silent of the day and hour of the judgment, He brings forward another token, As it the as in we days of Noe, so shall the coming of the Son of Man be. By this He means that He shall come sudden and unlooked for, and while men are taking their pleasure; of which Paul also speaks, When they shall say, Peace and safety, then sudden destruction cometh upon them. (1 Thess. 5:3.)
Rabanus Maurus † AD 856
Marriage and meats in themselves are not here condemned, as the error of Marcion and Manichæus teaches; for in the one the continuation of the species, in the other that of life, depends; but what is reproved is an unrestrained use of things lawful.
St Jerome † AD 420
It is asked here, how it was said above, Nation shall rise against nation, and kingdom against kingdom, &c. when here only tokens of peace are spoken of as what shall be then? We must suppose, that after the wars and the other miseries which shall waste the human race, shall follow a short peace, offering rest and quiet to approve the faith of the believers.
St John Chrysostom † AD 407
Or, To such as are thoughtlessly disposed, it shall be a time of peace and enjoyment; as the Apostle said not, ‘When there shall be peace,’ but When they shall say, Peace and safety, shewing their insensibility to be such as was theirs in the days of Noe, when the wicked, and not the good, indulged themselves, but their end was sorrow and tribulation. This shews also, that when Antichrist shall come, those who are wicked, and despair of their salvation, shall ran into illicit pleasures; therefore He chooses an instance suitable. For while the ark was building, Noe preached among them, foretelling the evils that should come; but those wicked giving no heed to him, wantoned as though no evil should ever come; so now, because many would not believe things future, He makes credible what He says from what has happened. Another token He gives to shew how unexpectedly that day shall come, and that He is not ignorant of the day, Then two shall be in the field, one shall be taken and the other left. These words shew that masters and servants, they that work, and they that work not, shall be taken or left alike.
St Hilary † AD 367
Or, the two in the field, are the two people of believers and unbelievers, whom the day of the Lord shall overtake, as it were in the labours of this life. And they shall be separated, one being taken and the other left; this shews the separation that shall be between believers and unbelievers; when God’s wrath is kindled, the saints shall be gathered into His garner, and the unbelievers shall be left as fuel for the fire from heaven. The same is the account to be given of that, Two shall be grinding at the mill. The mill is the work of the Law, but as some of the Jews believed through the Apostles, so some shall believe through Elias, and be justified through faith; and one part shall be taken through this same faith of good works, the other part shall be left unfruitful in the work of the Law, grinding in vain, and never to produce the bread of heavenly food.
St Jerome † AD 420
Or, Two men in one field shall be found performing the same labour, sowing corn together, but not reaping the same fruit of their labour. The two grinding together we may understand either of the Synagogue and the Church, which seem to grind together in the Law, and to make of the same Scriptures meal of the commandments of God; or of other heresies, which out of both or one Testament, seem to grind meal of their own doctrines.
St Hilary † AD 367
The two in one bed are those who preach alike the Lord’s rest after His passion, about which heretics and catholics have the same confession; but because the Catholic Faith preaches the unity of the Godhead of the Father and the Son, and the false creed of the heretics impugns that, therefore shall the Divine judgment decide between the confession of these two by taking one and leaving the other.
Remigius † AD 908
Or, these words denote three orders in the Church. The two men in the field (prædicatores.) denote the order of preachers, to whom is committed the field of the Church; by the two grinding at the mill, (conjugati.) the order of the married priests, who while with a divided heart they are called first to one side, then to the other, do, as it were, ever turn round a mill; by the two in one bed, (continentes.) the order of the continent, whose repose is signified by the bed. But in all these orders are good and bad, righteous and unrighteous, so that some shall be taken, and some left.
Origen † AD 253
Or otherwise; The body is laid as sick on the bed of carnal passions, the soul grinds in the mill of this world, and the bodily senses labour in the field of the world.
The Latin text
Chrysostomus in Matth
Cum dixisset dominus omnia quae praecedunt Christi adventum, et ad ipsas ianuas narrationem duxisset, diem tacere voluit; unde dicit de die autem illa et hora nemo scit, neque Angeli caelorum, nisi solus pater
Hieronymus
In quibusdam autem Latinis codicibus additum est neque filius, cum in Graecis, et maxime Adamantii et Pierei exemplaribus hoc non habeatur adscriptum. Sed quia in nonnullis legitur, disserendum videtur
Remigius
Marcus etiam Evangelista non solum dicit Angelos nescire, sed etiam filium
Hieronymus
In quo gaudent Arius et Eunomius; dicunt enim: non potest aequalis esse qui novit et qui ignorat. Contra quos breviter ista dicenda sunt. Cum omnia tempora fecerit Iesus, hoc est verbum Dei (omnia enim per ipsum facta sunt, et sine ipso factum est nihil); in omnibus autem temporibus cum dies iudicii sit, qua consequentia potest eius ignorare partem cuius totum noverit? Hoc quoque dicendum est. Quid est maius: notitia patris, an notitia iudicii? Si maius novit, quomodo ignorat quod minus est?
Hilarius in Matth
Numquid etiam Deus pater cognitionem illius diei filio denegavit, cum dictum ab eo sit: omnia mihi tradita sunt a patre meo? Ergo non omnia sunt tradita, si est aliquid quod negatur
Hieronymus
Igitur, quia probavimus non ignorare filium Dei consummationis diem, causa reddenda est cur ignorare dicatur. Post resurrectionem quidem interrogatus ab apostolis de hac die, manifestius respondit: non est vestrum scire tempora et momenta, quae pater posuit in sua potestate. In quo ostendit quod ipse sciat, sed non expedit nosse apostolis, ut semper incerti de adventu iudicis, sic quotidie vivant, quasi die illa iudicandi sint
Augustinus de Trin
Quod ergo dicit: nescit, intelligendum est nescientes facit; idest, quod non ita sciebat ut tunc discipulis indicaret: sicut dictum est ad Abraham: nunc cognovi quoniam times Deum: idest, nunc feci ut cognosceres: quia et ipse sibi in illa tentatione innotuit
Augustinus de Verb. Dom
Quod autem dixit patrem scire, ideo dixit, quia in patre et filius scit. Quid enim est in die quod non in verbo factum sit, per quod factus est dies?
Augustinus in libro 83 quaest
Bene autem accipitur quod dictum est, solum patrem scire, secundum praedictum modum sciendi, quia facit filium scire; filius autem nescire dicitur, quia non facit homines scire
Origenes in Matth
Vel aliter. Donec Ecclesia, quae est corpus Christi, nescit diem illum et horam, tamdiu nec ipse filius dicitur diem illum et horam scire. Dicitur autem scire secundum propriam significationem, sicut est in consuetudine Scripturarum. Apostolus enim salvatorem dicit nescientem peccatum, quia non peccavit. Praeparat autem filius scientiam diei illius et horam coheredibus suae promissionis, ut omnes simul sciant, idest re ipsa experiantur in illa hora et die quae praeparavit Deus diligentibus se
Basilius
Legi quoque in cuiusdam libro, filium hunc non unigenitum, sed adoptivum debere intelligi: non enim unigenito filio Angelos praeposuisset; sic enim ait neque Angeli caelorum, neque filius
Augustinus ad Hesychium
Sic ergo Evangelium dicit de die illa et hora nemo scit; tu autem dicis: ego autem dico, neque mensem, neque annum adventus ipsius sciri posse: ita enim hoc videtur sonare tamquam non possit sciri quo anno venturus sit; sed possit sciri qua hebdomada annorum, vel qua decade; tamquam dici possit atque definiri inter illos septem annos, aut decem, aut centum vel quodlibet, seu maioris numeri seu minoris. Si autem hoc te non comprehendisse praesumis, hoc sentis quod ego
Chrysostomus in Matth
Ut autem addiscas quod non ignorantiae suae est quod de die et hora iudicii tacet, aliud signum inducit, cum subdit sicut autem fuit in diebus Noe, (...) ita fiet adventus filii hominis. Hoc autem dixit ostendens quod repente venit, et inopinate, et pluribus lascivientibus: hoc enim et Paulus dicit: cum dixerint: pax et securitas, tunc repentinus eis superveniet interitus, unde et hic subditur sicut enim erant in diebus illis ante diluvium, comedentes et bibentes
Rabanus Maurus
Non igitur hic iuxta Marcionis et Manichaei errorem, coniugia vel alimenta damnantur, cum in his successionis, in illis naturae sint posita subsidia; sed immoderatus licitorum usus arguitur
Hieronymus
Quaeritur autem quomodo supra scriptum est surget gens contra gentem, et regnum contra regnum et erunt pestilentiae et fames et terraemotus; et nunc ea futura memorentur quae pacis indicia sunt? Sed aestimandum quod post pugnas, et cetera quibus vastatur genus humanum, brevis subsecutura pax sit, quae quieta omnia repromittat, ut fides credentium comprobetur
Chrysostomus in Matth
Vel lascivia erit et pax his qui insensibiliter dispositi sunt: propter hoc non dixit apostolus: cum fuerit pax; sed: cum dixerint: pax et securitas, insensibilitatem eorum ostendens, sicut illorum qui fuerunt in diebus Noe: quoniam mali lasciviebant, non autem iusti; sed in tribulatione et tristitia pertransibant. Hinc autem ostendit quoniam, cum Antichristus venerit, indecentes voluptates assumentur apud eos qui iniqui erunt, et de propria desperabunt salute: et ideo exemplum ponit huic rei conveniens. Cum enim arca fabricaretur, praedicabat quidem in medio, futura praedicens mala: mali autem non credentes, ac sic nullum fuisset futurum malum, lasciviebant: et quia futura apud multos non creduntur, ex praeteritis credibilia facit quae praedicit. Deinde aliud signum ponit per quod ostendit et quod inopinabiliter dies ille veniet, et quod ipse diem illum non ignorat, dicens tunc duo erunt in agro: unus assumetur, et alius relinquetur: ex quibus verbis ostenditur quod assumentur, et relinquentur et servi et domini, et qui in otio, et qui in labore
Hilarius in Matth
Vel duos in agro, duos populos fidelium, et infidelium in saeculo, tamquam in vitae huius opere, dies domini deprehendet; separabuntur tamen relicto alio, et alio assumpto: in quo fidelium et infidelium discretio docetur: Dei enim ira ingravescente, sancti in promptuario recondentur, perfidi vero ad caelestis ignis materiam relinquentur. De molentibus etiam par ratio est; unde sequitur duae erunt molentes in mola: una assumetur et alia relinquetur. Mola enim opus legis est; sed quia pars Iudaeorum ut per apostolos credidit, ita per Eliam est creditura, et iustificanda per fidem; ideo una per eamdem fidem boni operis apprehendetur, alia vero infructuosa legis opere relinquetur, molens incassum, et non factura caelestis cibi panem
Hieronymus
Vel duo in agro pariter invenientur eumdem habentes laborem, et quasi parem sementem; sed fructus laboris non aeque recipientes. In duobus etiam qui pariter molunt, vel synagogam intelligere debemus, et Ecclesiam, quod simul molere videantur in lege, et de eisdem Scripturis sanctis farinam terere praeceptorum Dei; vel ceteras haereses, quae aut de utroque testamento, aut de altero videntur molere farinam doctrinarum suarum. Sequitur duo in lecto: unus assumetur et alius relinquetur
Hilarius in Matth
Duo autem in lecto, sunt eamdem passionis dominicae requiem praedicantes; circa quam haereticorum et Catholicorum eadem confessio est: sed quia unitatem divinitatis patris et filii Catholicorum fides praedicabit, et haereticorum falsitas impugnabit; fidem confessionis utriusque divini arbitrii iudicium comprobabit, unum assumendo et alium relinquendo
Remigius
Vel his verbis tres ordines Ecclesiae demonstrantur: per duos in agro ordo praedicatorum, quibus commissus est ager Ecclesiae; per duos in mola ordo coniugatorum, qui dum per diversas curas nunc ad haec, nunc ad illa flectuntur, quasi molas in circuitu trahunt: per duos in lecto ordo continentium, quorum requies nomine lecti designatur. In his autem ordinibus sunt boni et mali, iusti et iniusti; et ideo ex eis quidam relinquentur, et quidam assumentur
Origenes in Matth
Vel aliter. Corpus quidem quasi infirmum in lecto est carnalium passionum; anima autem molit in gravi mola mundi; vel corporis sensus in agro mundi operantur
24:42
St Jerome † AD 420
Having declared that of that hour knoweth no man, but the Father only, He shews that it was not expedient for the Apostles to know, that being ignorant they might live in perpetual expectation of His coming, and thus concluding the whole, He says, Watch therefore, &c. And He does not say, ‘Because we know not,’ but Because ye know not, shewing that He Himself is not ignorant of the day of judgment.
St John Chrysostom † AD 407
He would have them ever ready, and therefore He says, Watch.
St Gregory the Great † AD 604 Hom. in Ev. ii, 3.
To watch is to keep the eyes open, and looking out for the true light, to do and to observe that which one believes, to cast away the darkness of sloth and negligence.
Origen † AD 253
Those of more plain understanding say, that He spoke this of His second coming; but others would say that it applies to an intellectual coming of the word into the understanding of the disciples, for as yet He was not in their understanding as He was to be.
St Augustine † AD 430 Ep. 199, 3.
He said this Watch, not to those only who heard Him speak at the time, but to those who came after them, and to us, and to all who shall be after us, until His second coming, for it touches all in a manner. That day comes to each one of us, when it comes to him to go out of the world, such as he shall be judged, and therefore ought every Christian to watch that the Lord’s coming may not find him unprepared; and he will be unprepared for the day of His coming, whom the last day of his life shall find unprepared.
St Augustine † AD 430 non occ.
Foolish are all they, who either profess to know the day of the end of the world, when it is to come, or even the end of their own life, which no one can know unless he is illuminated by the Holy Spirit.
St Jerome † AD 420
And by the instance of the master of the household, He teaches more plainly why He keeps secret the day of the consummation.
Origen † AD 253
The master of the household is the understanding, the house is the soul, the thief is the Devil. The thief is also every contrary doctrine which enters the soul of the unwary by other than the natural entrance, breaking into the house, and pulling down the soul’s natural fences, that is, the natural powers of understanding, it enters the breach, and spoils the soul. Sometimes one takes the thief in the act of breaking in, and seizing him, stabs him with a word, and slays him. And the thief comes not in the day-time, when the soul of the thoughtful man is illuminated with the Sun of righteousness, but in the night, that is, in the time of prevailing wickedness; in which, when one is plunged, it is possible, though he have not the power of the sun, that he may be illuminated by some rays from the Word, as from a lamp; continuing still in evil, yet having a better purpose, and watchfulness, that this his purpose should not be broken through. Or in time of temptation, or of any calamities, is the time when the thief is most found to come, seeking to break through the house of the soul.
St Gregory the Great † AD 604 Hom. in Ev. xiii. 5.
Or, the thief breaks into the house through the neglect of the master of the house, when the spirit has slept upon its post of guard, and death has come in unawares into the dwelling house of our flesh, and finding the lord of the house sleeping, slays him; that is, the spirit, little providing for coming evils, is taken off unprepared, to punishment, by death. But if he had watched he would have been secure from the thief; that is, looking forward to the coming of the Judge, who takes our lives unawares, he would meet Him with penitence, and not perish impenitent. And the Lord would therefore have the last hour unknown, that it might always be in suspense, and that being unable to foresee it, we might never be unprepared for it.
St John Chrysostom † AD 407
In this He rebukes such as have less care for their souls, than they have of guarding their money against an expected thief.
The Latin text
Hieronymus
Perspicue ostendit dominus, quia supra dixit: de die autem illa nemo novit nisi pater solus: quia scilicet non expediebat apostolis scire, ut pendulae expectationis incerti semper credant eum esse venturum, quem ignorant quando venturus sit; et ideo quasi ex superioribus concludens dicit vigilate ergo, quia nescitis qua hora dominus vester venturus sit. Et non dicit: quia nescimus, sed nescitis, scilicet ut ostendat se diem iudicii non ignorare
Chrysostomus in Matth
Vult autem eos semper in sollicitudine esse: propter hoc dicit vigilate
Gregorius in Evang
Vigilat qui ad aspectum veri luminis oculos apertos tenet; vigilat qui servat operando quod credit; vigilat qui a se torporis et negligentiae tenebras repellit
Origenes in Matth
Dicit autem qui simplicior est, quoniam de secundo adventu, in quo venturus fuerat, hunc dicebat sermonem; alius autem quod intelligibilem et futurum in sensum discipulorum verbi dicebat adventum: quia nondum erat in sensu eorum, quemadmodum erat futurus
Augustinus ad Hesychium
Non solum autem illis dixit vigilate, quibus tunc audientibus loquebatur; sed etiam illis qui fuerunt post illos annos, et ad nos ipsos, et qui erunt post nos usque ad novissimum eius adventum, quia ad omnes pertinet quodammodo: tunc enim unicuique veniet dies ille, cum venerit eius dies ut talis hinc exeat qualis iudicandus est illa die; ac per hoc vigilare debet omnis Christianus, ne imparatum eum inveniat domini adventus: imparatum enim inveniet ille dies quem imparatum invenerit suae vitae ultima dies
Origenes
Vani autem sunt omnes, sive qui consummationem mundi scire se profitentur quando erit, sive qui vitae propriae finem scire se gloriantur, quem nemo cognoscere potest, nisi spiritu sancto illuminatus
Hieronymus
Praemisso autem patrisfamilias exemplo, cur reticeat consummationis diem, manifestius docet cum subdit illud autem scitote, quoniam si sciret paterfamilias qua hora fur venturus esset, vigilaret utique, et non sineret perfodi domum suam
Origenes in Matth
Paterfamilias domus est sensus hominis, domus autem eius est anima, fur autem Diabolus. Est autem omnis sermo contrarius qui non per naturalem introitum intrat ad animam negligentis, sed quasi qui foderit domum, primum destruens quaedam naturalia aedificia animae, idest naturales intellectus, et per ipsam diruptionem ingressus, spoliat animam. Aliquoties invenit quis furem in ipsa perfossione, et comprehendens eum, percussorem sermonem immittens, interficit ipsum. Non autem in die fur venit, quando illuminata est a sole iustitiae anima hominis studiosi; sed in nocte, idest in tempore adhuc malitiae permanentis: in qua cum fuerit aliquis, possibile est, etsi non habuerit virtutem solis, quod tamen illustretur ex aliquo splendore verbi, quod est lucerna; adhuc quidem manens in malitia, sed tamen habens propositum meliorum et vigilantiam ne perfodiatur hoc eius propositum. Vel in tempore tentationum, vel quarumcumque calamitatum maxime fur solet venire, volens perfodere animae domum
Gregorius in Evang
Vel nesciente patrefamilias fur domum perfodit, quia dum a sui custodia spiritus dormierit, improvisa mors veniens carnis nostrae habitaculum irrumpit, et eum quem dominum domus dormientem invenerit, necat: quia dum ventura damna spiritus minime praevidet, hunc mors ad supplicium nescientem rapit. Furi autem resisteret, si vigilaret; quia adventum iudicis, qui occulte animas rapit, praecavens, ei poenitendo occurreret, ne impoenitens periret. Horam vero ultimam idcirco dominus voluit esse incognitam ut semper possit esse suspecta, ut dum illam praevidere minime possumus, ad illam sine intermissione praeparemur; propter quod sequitur ideoque estote parati quia, qua nescitis hora, filius hominis venturus est
Chrysostomus in Matth
Hic videtur confundere eos qui non tantum studium faciunt animae suae, quantum student circa pecunias qui furem expectant
24:45
St Hilary † AD 367
Though the Lord had given above a general exhortation to all in common to unwearied vigilance, yet He adds a special charge to the rulers of the people, that is, the Bishops, of watchfulness in looking for His coming. Such He calls a faithful servant, and wise master of the household, careful for the needs and interests of the people entrusted to Him.
St John Chrysostom † AD 407
That He says, Whom think ye is that faithful and nine servant, does not imply ignorance, for even the Father we find asking a question, as that, Adam, where art thou? (Gen. 3:9.)
Remigius † AD 908
Nor yet does it imply the impossibility of attaining perfect virtue, but only the difficulty.
The Gloss ord.
For rare indeed is such faithful servant serving his Master for his Master’s sake, feeding Christ’s sheep not for lucre but for love of Christ, skilled to discern the abilities, the life, and the manner of those put under him, whom the Lord sets over, that is, who is called of God, and has not thrust himself in.
St John Chrysostom † AD 407
He requires two things of such servant, fidelity and prudence; He calls him faithful, because he appropriates to himself none of his Lord’s goods, and wastes nought idly and unprofitably. He calls him prudent, as knowing on what he ought to lay out the things committed to him.
Origen † AD 253
Or, he that makes progress in the faith, though he is not yet perfect in it, is ordinarily called faithful, and he who has natural quickness of intellect is called prudent. And whoever observes will find many faithful, and zealous in their belief, but not at the same time prudent; for God hath chosen the foolish things of the world. (1 Cor. 1:27.) Others again he will see who are quick and prudent but of weak faith; for the union of faith and prudence in the same man is most rare. To give food in due season calls for prudence in a man; not to take away the food of the needy requires faithfulness. And this the literal sense obliges us to, that we be faithful in dispersing the revenues of the Church, that we devour not that which belongs to the widows, that we remember the poor, and that we do not take occasion from what is written, The Lord hath ordained, that they which preach the Gospel should live of the Gospel, (1 Cor. 9:14.) to seek more than plain food and necessary clothing, or to keep more for ourselves than we give to those who suffer want. And that we be prudent, to understand the cases of them that are in need, whence they come to be so, what has been the education and what are the necessities of each. It needs much prudence to distribute fairly the revenues of the Church. Also let the servant be faithful and prudent, that he lavish not the intellectual and spiritual food upon those whom he ought not, but dispense according as each has need; to one is more behoveful that word which shall edify his behaviour, and guide his practice, than that which sheds a ray of science; but to others who can pierce more deeply let him not fail to expound the deeper things, lest if he set before them common things only, he be despised by such as have naturally keener understandings, or have been sharpened by the discipline of worldly learning.
St John Chrysostom † AD 407
This parable may be also fitted to the case of secular rulers; for each ought to employ the things he has to the common benefit, and not to the hurt of his fellow-servants, nor to his own ruin; whether it be wisdom or dominion, or whatever else he has.
Rabanus Maurus † AD 856
The lord is Christ, the household over which He appoints is the Church Catholic. It is hard then to find one man who is both faithful and wise, but not impossible; for He would not pronounce a blessing on a character that could never be, as when He adds, Blessed is that servant whom his lord when he cometh shall find so doing.
St Hilary † AD 367
That is, obedient to his Lord’s command, by the seasonableness of his teaching dispensing the word of life to a household which is to be nourished for the food of eternity.
Remigius † AD 908
It should be observed, that as there is great difference of desert between good preachers and good hearers, so is there great difference between their rewards. The good hearers, if He finds them watching He will make to sit down to meat, as Luke speaks; but the good preachers He will set over all His goods.
Origen † AD 253
That he may reign with Christ, to whom the Father has committed all that is His. And as the son of a good father set over all that is his, He shall communicate of His dignity and glory to His faithful and wise stewards, that they also may be above the whole creation.
Rabanus Maurus † AD 856
Not that they only, but that they before others, shall be rewarded as well for their own lives as for their superintendence of the flock.
St Hilary † AD 367
Or, shall set him over all his goods, that is, shall place him in the glory of God, because beyond this is nothing better.
St John Chrysostom † AD 407
And He instructs His hearer not only by the honour which awaits the good, but by the punishment which threatens the wicked, adding, If that evil servant shall say in his heart, &c.
St Augustine † AD 430 Ep. 199. 1.
The temper of this servant is shewn in his behaviour, which is thus expressed by his good Master; his tyranny, and shall begin to beat his fellow servants, his sensuality, and to eat and drink with the drunken. So that when he said, My Lord delayeth His coming, he is not to be supposed to speak from desire to see the Lord, such as was that of him who said, My soul is athirst for the living God; when shall I come? (Ps. 42:2.) This shews that he was grieved at the delay, seeing that what was hastening towards him seemed to his longing desires to be coming slowly.
Origen † AD 253
And every Bishop, who ministers not as a fellow servant, but rules by might as a master, and often an harsh one, sins against God; also if he does not cherish the needy, but feasts with the drunken, and is continually slumbering because his Lord cometh not till after long time.
Rabanus Maurus † AD 856
Typically, we may understand his beating his fellow servants, of offending the consciences of the weak by word, or by evil example.
St Jerome † AD 420
The Lord of that servant shall come in a day when he looketh not for Him, is to rouse the stewards to watchfulness and carefulness. He shall cut him in sunder, is not to be understood of execution by the sword, but that he shall sever him from the company of the saints.
Origen † AD 253
Or, He shall cut him in sunder, when his spirit, that is, his spiritual gift, shall return to God who gave it; but his soul shall go with his body into hell. But the righteous man is not cut in sunder, but his soul, with his spirit, that is, with his gift, spiritual enters into the kingdom of heaven. They that are cut in sunder have in the in thenceforth no part of that spiritual gift which was from God, but there remains to them that part which was their own, that is, their soul, which shall be punished with their body.
St Jerome † AD 420
And shall appoint him his portion with the hypocrites, with those, namely, that were in the field, and grinding at the mill, and were nevertheless left. For as we often say that the hypocrite is one who is one thing, and passes himself for another; so in the field and at the mill he seemed to be doing the same as others, but the event proved that his purpose was different.
Rabanus Maurus † AD 856
Or, appoints him his portion with the hypocrites, that is, a twofold share of punishment, that of fire and frost; to the fire belongs the weeping, to the frost the gnashing of teethk.
Origen † AD 253
Or, there shall be weeping for such as have laughed amiss in this world, gnashing of teeth for those who have enjoyed an irrational peace. For being unwilling to suffer bodily pain, now the torture forces their teeth to chatter, with which they have eaten the bitterness of wickedness. From this we may learn that the Lord sets over His household not the faithful and wise only, but the wicked also; and that it will not save them to have been set over His household, but only if they have given them their food in due season, and have abstained from beating and drunkenness.
St Augustine † AD 430 Ep. 199 in fin.
Putting aside this wicked servant, who, there is no doubt, hates his Master’s coming, let us set before our eyes these good servants, who anxiously expect their Lord’s coming. One looks for His coming sooner, another later, the third confesses his ignorance of the matter. Let us see which is most agreeable to the Gospel. One says, Let us watch and pray, because the Lord will quickly come; another, Let us watch and pray, because this life is short and uncertain, though the Lord’s coming may be distant; and the third, Let us watch, because this life is short and uncertain, and we know not the time when the Lord will come. What else does this man say than what we hear the Gospel say, Watch, because ye know not the hour in which the Lord shall come? All indeed, through longing for the kingdom, desire that that should be true which the first thinks, and if it should so come to pass, the second and third would rejoice with him; but if it should not come to pass, it were to be feared that the belief of its supporters might be shaken by the delay, and they might begin to think that the Lord’s coming shall be, not remote, but never. He who believes with the second that the Lord’s coming is distant will not be shaken in faith, but will receive an unlooked for joy. He who confesses his ignorance which of these is true, wishes for the one, is resigned to the other, but errs in neither, because he neither affirms or denies either.
The Latin text
Hilarius in Matth
Quamvis dominus supra in communi nos ad indefessam vigilantiae curam fuerit adhortatus, specialem tamen populi principibus, idest episcopis, in expectatione adventuque suo sollicitudinem mandat. Hunc enim servum fidelem atque prudentem praepositum familiae significat, commoda atque utilitates populi sibi commissi curantem; unde dicit quis, putas, est fidelis servus et prudens quem constituit dominus super familiam suam, ut det illis cibum in tempore?
Chrysostomus in Matth
Quod autem dicit quis, putas, non est ignorantis: invenitur enim et pater interrogando loquens: ut cum dicit: Adam, ubi es?
Remigius
Nec enim signat haec interrogatio impossibilitatem perficiendae virtutis, sed difficultatem
Glossa
Rarus enim est fidelis servus, domino propter dominum serviens, oves Christi non ad lucrum, sed pro amore Christi pascens; prudens qui subditorum capacitatem, vitam et mores discutiat: quem constituat dominus, qui scilicet sit vocatus a Deo, et non se iniecerit
Chrysostomus in Matth
Duo autem expetit ab huiusmodi servo, scilicet prudentiam et fidem: fidelem enim eum dicit, quoniam nihil quod domini sui est, sibi proprium fecit, nihil etiam de rebus sui domini vane et inaniter consumpsit. Prudentem autem eum vocat, quoniam cognovit id ad quod oportet dispensare quae data sunt
Origenes in Matth
Vel qui in fide proficit, etsi nondum in ea perfectus est, communiter fidelis vocatur; et qui naturalem habet mentis velocitatem, dicitur prudens. Si quis autem consideret, inveniet fideles multos et studium fidei exercentes, non autem et prudentes: quoniam quae stulta sunt mundi elegit Deus. Et iterum videbit alios veloces quidem esse et prudentes, modicae autem fidei. Convenire autem in unum fidelem atque prudentem, rarissimum est. Ut autem in tempore det cibum, necessariam habet quis prudentiam; ut autem non adimat cibos indigentium, opus est fide: quoniam et secundum simplicem intellectum opus habemus ut fideles simus ad dispensandum Ecclesiae reditus, et ut non devoremus quae sunt viduarum, et ut memores simus pauperum, et ne occasionem accipientes ex eo quod scriptum est: dominus constituit his qui Evangelium praedicant, de Evangelio vivere, amplius quaeramus quam cibum simplicem et necessaria vestimenta, et ut nec amplius teneamus nobis quam his qui necessitatem patiuntur. Prudentes autem, ut prudenter intelligamus indigentium causas, propter quas sunt indigentes, et uniuscuiusque dignitatem, quomodo educatus est, et quantum necessarium habet. Multa enim sapientia opus est ei qui bene vult dispensare ecclesiasticos reditus. Sit etiam fidelis servus et prudens, ut non effundat rationabilem et spiritualem cibum quibus non oportet, volens ostendere se esse prudentem; illis scilicet qui magis necessarium habent verbum quod mores eorum aedificet et vitam componat, quam quod illuminat scientiae lucem; aut ne eis qui possunt acutius audire, pigeat exponere altiora, ne exponentes vilia contemnantur ab his qui naturaliter sunt ingeniosi, aut per exercitationem saecularis sapientiae acuti
Chrysostomus in Matth
Adaptatur etiam et ad principes saeculares haec parabola: unumquemque enim his quae habet, ad communem utilitatem uti oportet, non ad nocumentum conservorum, neque ad perditionem sui ipsius, sive habeat sapientiam, sive principatum, sive aliud quodcumque
Rabanus Maurus
Dominus autem Christus est; familia autem supra quam constituit, est Ecclesia Catholica. Difficile est ergo invenire in uno, ut et prudens sit et fidelis, non autem impossibile: nec enim beatificaret eum qui non potest esse, cum subdit beatus ille servus quem, cum venerit dominus eius, invenerit sic facientem
Hilarius in Matth
Idest praecepto domini sui obedientem, ut doctrinae opportunitate verbum vitae in aeternitatis cibum alendae familiae dispenset
Remigius
Notandum autem, quod sicut magna distantia est meritorum inter bonos praedicatores et bonos auditores, ita magna distantia est praemiorum. Bonos enim auditores, si vigilantes invenerit, faciet discumbere, ut Lucas dicit; bonos autem praedicatores super omnia bona sua constituet; unde sequitur amen dico vobis, quoniam super omnia bona sua constituet eum
Origenes in Matth
Ut scilicet conregnet cum Christo, cui omnia sua tradidit pater; sicut boni patris filius, super omnem patris substantiam constitutus, participat huiusmodi dignitatem et gloriam fidelibus et prudentibus dispensatoribus suis, ut sint et ipsi super omnem creaturam
Rabanus Maurus
Non ut soli, sed ut prae ceteris aeterna praemia habeant, tum pro sua vita, tum pro gregis custodia
Hilarius in Matth
Vel super omnia bona constituetur; idest, in Dei gloria collocabitur: quia nihil est ultra quod melius sit
Chrysostomus in Matth
Deinde non solum ab honore qui imminet bonis, sed a poena quam minatur malis, erudit auditorem, cum subdit si autem dixerit malus servus ille in corde suo: moram facit dominus meus venire; et coeperit percutere conservos suos
, et cetera. Augustinus ad Hesychium
Ex moribus huius servi apparet animus eius: quos mores licet breviter, magister bonus curavit exprimere; idest superbiam, cum dicit et coeperit percutere conservos suos; atque luxuriam, cum dicit manducet autem et bibat cum ebriosis; ne quod dicebat moram facit dominus meus, desiderio sui domini dicere crederetur, quo ardebat ille qui dixit: sitivit anima mea ad te Deum vivum: quando veniam? Dicendo enim: quando veniam? Moras se perpeti moleste ferebat: quia etiam quod tempore acceleratur, desiderio tardum videtur
Origenes in Matth
Peccat autem in Deum quicumque episcopus qui non quasi conservus ministrat, sed quasi dominus et frequenter ut amarus dominus per vim dominatur; et non esurientes suscipit, sed epulatur cum ebriosis, et semper somniat quia post multum temporis venturus est dominus
Rabanus Maurus
Typice etiam potest intelligi conservos percutere, conscientias infirmorum verbo vel pravo exemplo vitiare
Hieronymus
Quod autem dicit veniet dominus servi illius in die qua non sperat, et hora qua ignorat, ad hoc dicit ut sciat, quando non putatur dominus, tunc eum esse venturum; et vigilantiae ac sollicitudinis dispensatores admonet. Porro quod dicit dividet eum, non est intelligendum quod gladio eum dissecet, sed a sanctorum consortio eum separet
Origenes in Matth
Vel dividet eum quando spiritus eius, idest spirituale donum, revertetur ad Deum qui dedit eum; anima autem cum corpore suo vadit in Gehennam. Iustus autem non dividitur; sed anima eius vadit cum spiritu, idest spirituali dono, ad regna caelestia. Qui autem dividuntur, non habent postmodum in se partem spiritualis doni, quae erat a Deo; sed relinquetur pars quae erat ipsorum, idest anima, quae cum corpore punietur: unde sequitur et partem eius ponet cum hypocritis
Hieronymus
Cum his videlicet qui erant in agro, et qui molebant, et nihilominus derelicti sunt. Saepe enim dicimus hypocritam aliud esse, et aliud ostendere; sicut et in agro et in mola idem facere videbatur, sed exitus diversae voluntatis apparuit
Rabanus Maurus
Vel cum hypocritis suscipit partem suam, scilicet duplicem Gehennae poenam, idest ignis et frigoris; unde sequitur ibi erit fletus et stridor dentium: ad ignem enim pertinet fletus oculorum, ad frigus stridor dentium
Origenes
Vel fletus erit eis qui male in hoc mundo ridentes fuerunt; et his qui requieverunt irrationabiliter, erit dentium stridor: nolentes enim dolores materialiter sufferre, compulsi tormentis, dentibus strident, illi scilicet qui manducaverunt acerbitatem malitiae. Ex his autem cognoscere est quoniam non solum qui fideles sunt et prudentes, constituit dominus super familiam suam, sed etiam malos; et quod non salvat eos hoc quod constituti sunt a domino super familiam eius; sed illud ut dent in tempore cibos, et ut abstineant a percussionibus et comessationibus
Augustinus ad Hesychium
Hoc autem servo malo remoto, qui proculdubio domini sui odit adventum, constituamus ante oculos tres servos bonos, adventum domini sui desiderantes. Si unus eorum citius, alter tardius dominus suum dicit esse venturum, tertius de hac re suam ignorantiam confitetur. Videamus tamen quis magis Evangelio consonet. Unus dicit: vigilemus et oremus, quia citius venturus est dominus. Alter dicit: vigilemus, quia brevis et incerta est vita ista, quamvis tardius venturus sit dominus. Tertius dicit: vigilemus, quia brevis et incerta est vita ista, et nescimus tempus quando venturus est dominus. Quid autem aliud hic dicit, quam quod cum audimus Evangelium dicere: vigilate, quia nescitis qua hora venturus sit dominus? Omnes quidem prae desiderio regni Dei, hoc volunt esse verum quod putat primus; proinde si factum fuerit, gaudebit cum illo secundus et tertius; si autem factum non fuerit, metuendum est ne inter ipsas moras perturbentur qui crediderant quod dixerat primus, et incipiant domini adventum non tardum putare sed nullum. Qui autem credit quod dicit secundus, tardius dominus esse venturum, si falsum fuerit, nulli turbabuntur in fide, sed inopinato gaudio perfruentur. Qui autem quid horum verum sit ignorare se confitetur, illud optat, hoc tolerat, in nullo eorum errat, quia nil eorum aut affirmat aut negat
24:1
And Jesus went out, &c., according to His custom at eventide, to the Mount of Olives, to pass the night, and partake of food at Bethany, in the house of Martha and Mary, after He had been teaching all day without food in the Temple.
And His disciples, &c. The occasion was because Christ, at the end of the preceding chapter, had predicted the destruction of Jerusalem, and consequently of the Temple. The disciples therefore, being amazed at this desolation of so great a city, show Him the wonderful fabric of the Temple, its beauty and magnificence, which seemed worthy of lasting for ever, in order that they might move Christ to pity, and to revoke the sentence of destruction. For this Temple was the wonder of the world, as Josephus says (de Bello Jud. vi. 6), "Its exterior had everything for the mind and the eye to admire. The roof was entirely covered with very heavy gold plates. At sunrise it was seen from afar with such a fiery splendour as to dazzle the eyes of beholders, as though they were gazing at the sun itself." See S. Hilary, "After Christ had threatened the destruction of Jerusalem, they show Him the magnificence of its construction, as if He could be moved by the desire of it." So, too, Origen, S. Chrysostom, Theophylact, Jansen, and others. But none of this magnificence moved Christ to recall His sentence. In like manner God overthrew all the magnificence of Babylon, Nineveh, Antioch, and Rome, as well on account of the wickedness of their inhabitants, as that He might show that all such splendour is transitory, and of little worth, that so He might draw the minds of men to regard and desire the magnificence of Heaven, which is far greater, as well as eternal. Truly and piously saith S. Augustine, "He will not be a great man who thinks it much that wood and stone should fall and mortals die." Such were the thoughts with which S. Austin was wont to comfort himself, when Hippo, the city of which he was bishop, was besieged by the Vandals, and which was taken by them and burnt after his death.
24:2
But Jesus said, &c. One stone shall not be left upon another. This is a hyperbole, meaning, there shall be utter and total destruction. The Romans did not spend so much time upon the destruction of Jerusalem and its Temple as not to leave a stone upon a stone; but yet it was burnt by them, and destroyed in so effectual a manner, that it was razed to the ground, and a plough caused to pass over its site, as S. Jerome testifies on Zech. viii., and Josephus. And this is what Christ here indicates. Listen to Josephus (l. 7, Bell. c. 18), "Titus bid them utterly destroy the city and the Temple. But there was left standing the three towers, Hippicus, Phaselus, and Mariamne, and that part of the wall of the city which defended it on the west. This was done for the sake of the garrison which he left. And the towers were allowed to stand, in order to be a witness to posterity how strongly fortified was the city which the valour of the Romans had captured. But the remainder of the fortifications they so completely levelled with the ground, that persons who approached would scarcely have believed that the city had ever been inhabited."
24:3
And as He sat, &c. Disciples: Mark speaks of four, viz., Peter, James, John, and Andrew, who were on more intimate terms with Christ, and admitted to His secrets. Privately, apart not only from the multitude, but from the rest of the Apostles. The Syriac has, between themselves and Him. For it was a matter full of danger to prophesy, indeed even to speak about the destruction of the Temple, on account of the Scribes and the Magistrates. It was on account of this that the Jews stoned S. Stephen. This is plain from Act 6:14.
Tell us: the Disciples here ask two things; the first, that Christ would tell them when Jerusalem was to be destroyed; the second, when the destruction of the world and the Day of Judgment would be, when He should come to judge all men. The Disciples thought that Jerusalem and the Temple would be destroyed at the glorious Advent and reign of Christ at the end of the world, as if He were about to destroy them in punishment and vengeance for His death. For they supposed that these three things, namely, the destruction of the city, the end of the world, and the Day of Judgment would all take place at the same time. And as they knew from the words of Christ that the destruction of the city was nigh at hand, they thought that the end of the world and the Day of Judgment was also at hand. They seemed to come to this conclusion from the words of Christ (Mat 22:7-8, and Mat 23:5), where He seems to join all those events together, and speak of them unitedly.
24:4
24:5
For many shall come, &c. Such were, 1. that Theudas, of whom in Act 5:36Act 5:2. That Egyptian impostor, of whom Josephus (l 2,.Bell. cap. 12) and Act 21:38Act 21:3. Simon Magus, of whom Acts viii. 10, who, as S. Jerome asserts, was wont to say, "I am the word of God: I am beautiful: I am the Paraclete: I am Almighty: I am all in all." For this Simon, as Irenæus testifies (lib. 1, c. 20), used to say that he had appeared in Judea as the Son, in Samaria as the Father, and had come down among the Gentiles as the Holy Ghost. Thus this proud Titan, as it were another Lucifer, was wont to say that he was not only Messiah, or Christ, but the whole Blessed Trinity. He it was who, by his magic spectres, so deluded Nero and the Romans, that a statue was erected to him at Rome, between two bridges, with this inscription, To Simon, a great god. 4. Such were Menander, Saturninus, the Gnostics, and the rest who sprang from the family of Simon. Lastly, such will be Antichrist, who will proclaim himself to the Jews to be Christ, according to the words of the Lord in Joh 5:43, "If another shall come in his own name, him ye will receive," which every one understands of Antichrist, as S. Augustine says (Serm. 45, de Verb. Dom.).
24:6
When ye shall hear of wars, &c. Rumours: Gr. α̉κοάς, reports; Arab. news, which are often more miserable than the battles themselves, and more thoroughly torment the mind with the fear of evils to come, even though they do not come. Here is another sign given by Christ, prior to the destruction of the city and the world, viz., tumults, wars, seditions, &c. Josephus shows that such took place before the destruction of Jerusalem (lib. 2, de Bello, cap. xi). As S. Chrysostom says, "He declares there shall be a twofold war, one by the seducers, the other by the enemies." Take heed, &c.That through fear of the enemy ye do not depart from My faith, or by despairing of fruit give up preaching the Gospel; but with generous minds struggling against fear and all opposition, go forward and proclaim faith in Me and My Gospel. He adds the reason why the Apostles must not be troubled, saying,
For all those things must be. The Greek has all, which the Vulgate omits. But the end is not yet, the end of Jerusalem and the Temple, much less of the world, also of the battles and evils prior to the destruction of both. For the end of any one battle or trouble will be but the beginning of some greater one, as Josephus says happened at the siege of Jerusalem. Be not troubled, or lose confidence, but have greater courage, that ye may be prepared for the greater evils which shall follow, so as to sustain and overcome them. Do not hope for peace on earth, but by bearing troubles here, pass on to the eternal and happy rest of Heaven.
24:7
For nations shall rise, &c. For, as S. Jerome and Bede observe, and S. Augustine (Epist. 80, ad Hesych.), Christ answers His Apostles, who were asking in a confused manner about the destruction of the city and the world, mingling the two events together, after the same way that they asked. This He does as far as the 15th verse. And He did it with this object, that the Apostles and the faithful might always be in suspense, and so carefully prepare and fortify themselves for both events. From the 15th verse He treats expressly of the destruction of Jerusalem, and the signs which should precede it, up to the 29th verse. After that, up to the end of the chapter, He speaks of the signs which shall precede the end of the world. Now that He is speaking both of the destruction of the city and the world in this verse, and as far as the 15th, is manifest from the signs themselves, which were to precede both. Therefore S. Hilary and S. Gregory (Hom. 1, in Evang.), and Irenæus (l. 5, c. 25), understand them of the destruction of the world. For it shall be preceded by the most dreadful tumults, battles, famines, pestilences, earthquakes, false Christs. Again S. Chrysostom, Euthymius, Theophylact, rightly understand them of the destruction of Jerusalem. This is plain from S. Luk 21:8-12, " But before all these things they shall lay their hands upon you, and persecute you, bringing you into the synagogues." Which happened to the Apostles before the destruction of Jerusalem, as we learn from the Acts of the Apostles. Before that event, 1. "nation rose up against nation." After the Jews had captured and slaughtered the Roman garrison of Jerusalem, almost immediately the inhabitants of Ascalon, Ptolemais, Damascus, Alexandria, the Syrians, Romans, and all the neighbouring nations rose up against them. And this state of things continued until the most miserable destruction of Jerusalem. See Josephus, Bell. Jud. passim. 2. That Judæa was afflicted with famine before the destruction of the capital, is plain from Act 11:28. 3. Although Josephus says nothing about pestilences or earth quakes, yet it is certain from this prophecy of Christ that they must have happened. And both are usual concomitants of war and famine. S. Luke adds, " fearful sights and great signs shall there be from Heaven." That these shall precede the destruction of the world is plain from Apoc. chaps. viii, and ix. It is equally certain that they preceded the destruction of Jerusalem. For, 1. a dreadful comet, in the shape of a sword, hung over Jerusalem a whole year before its destruction. 2. At the Passover, when the people were gathered together, three hours after midnight, a light as bright as noon-day shone for half an hour in the Temple. 3. A bullock that was about to be offered in sacrifice brought forth a lamb. 4. The eastern gate of the Temple, made of brass, and so heavy that it could be with difficulty closed by twenty men, opened of its own accord at the hour of midnight. 5. There was seen in the air the appearances of armies, chariots, and battles. 6. There was heard at Pentecost the voices of angels, saying in the Temple, "Let us depart hence." 7. An ignorant man of the lower orders, Jesus the son of Ananus, began suddenly to cry aloud, "A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the Temple, a voice against the bridegrooms and the brides, a voice against the whole people." And this he continued to cry night and day without ceasing, perambulating all the streets of the city. This he did for seven years, crying with a dreadful voice, like one astonied, "Woe, woe to Jerusalem," until at last, when the city was besieged by Titus, as he was crying upon the wall with a louder voice than usual, "Woe to Jerusalem, to the Temple, to the people, and to myself," he was struck by a stone hurled from one of the military engines of the besiegers, and killed. For all these things, see Josephus, Bell. 7. 12, and Eusebius, H. E. iii. 8.
24:8
Ver. 8. All these... of sorrows; Gr. ω̉δίνων, parturition pangs, as S. Jerome renders in his comment. That is to say, the greatest possible pains, such as women suffer in childbirth, and from which many die. For like as it is in people about to die, disease and pain increase gradually until the time of death; so did wars, famine, pestilence increase until the final destruction of Jerusalem, as we know from Josephus. Thus also shall it be before the end of the world. Says S. Ambrose, "Because we are in the last times, diseases of the world shall go before." (in Luk 21:9).
24:9
Ver. 9. Then shall... to be afflicted... and shall hate you, &c. The Syriac puts hate first, because hate begets oppression. "They shall torment and afflict you with various torments. You will seem to be given up and dedicated to tribulation. All nations in all places shall persecute you as revilers of their gods, and as preachers of a new God, Christ crucified." This was fulfilled under Nero, who raised the first persecution, and slew the princes of the Apostles, S. Peter by the cross, S. Paul by the sword, and burnt alive in the circus many Christians, smearing them with grease and pitch, and setting them on fire, so that they acted the part of lamps to give light during the night. (Tac. Ann. l. 15.) Antichrist will do yet more horrible things before the end of the world. Then... offended, i.e., suffer stumbling-blocks, and fall. The Syriac is, shall impinge upon scandals. That is, from fear of persecution and torments shall apostatize from the faith of Christ. That many did this we know from Eusebius and others.
And shall deliver one another up (Vulg.); Syr. and English, shall betray one another. Apostates and other heathen, to curry favour with the emperors and princes, shall betray their Christian friends and relations. This is now the case in England, Scotland, and Japan. Such are false brethren, of whom S. Paul complains, 2Co 11:26. "You see," says S. Chrysostom, "there shall be a triple war, one by enemies, a second by seducers, a third by false brethren."
24:11
And many false prophets false teachers, heresiarchs, such as Simon Magus, Menander, Arius, Luther, and Antichrist the head of them all. Shall seduce many (Vulg.), not by the strength of the seducers, but by the negligence of the seduced. Thus S. Paul foretold, Acts xx. 29, 30, "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." Ver. 12. And because iniquity shall abound; Gr. πληθυνθη̃ναι, i.e., be multiplied; Syr. on account of the multitude of iniquity, that is to say, infidelity, heresy, persecution, tyranny, and every kind of impurity, the love of many shall grow cold; Syr. shall languish; Arab. shall be diminished. It means, that they who aforetime were warm with love to Christ and Christians, when they see so many persecutions and afflictions of Christians, will cease to be warm. Yea, they will grow cold. Their love will be turned into hatred and disgust. Christ foretells all these things that He may strengthen believers against all hardships and trials, and make them firm as an adamantine rock. B t he that shall endure, viz., in the faith and love of Christ, unto the end: both of tribulation, and persecution, and of life, and who is of invincible patience, so as to yield to no terrors, or blandishments, or torments, shall be saved. The one only remedy and triumph over all these evils is a generous constancy and perseverance in faith and charity. For he who endures all these things is he who conquers and overcomes, as appears by the Apostles, S. Laurence, S. Vincent, S. Sebastian, and the rest of the martyrs. Therefore this saying should be adopted by a believer, "Yield not to calamities, but advance boldly against them." Ver. 14. And this Gospel, &c. This was fulfilled before the destruction of Jerusalem, for a witness unto all nations. For thereby God testified unto all nations His love towards the Jews, and their perfidy to Christ. And the calling of the Gentiles for that reason into their place, and this election of the Gentiles in place of the Jews, was just, as S. Chrysostom proves from Rom 1:8, "Your faith is spoken of throughout the whole world;" and "Their sound is gone out into all lands, and their words unto the ends of the world." And from Col. i. 6, "Which (Gospel) is come unto you, and beareth fruit in you, as it doth in all the world." But this must be understood hyperbolically, meaning, that before the destruction of Jerusalem by Titus, the Gospel was promulgated in the greatest number and chief countries and provinces of the world, not in every small and remote spot. Wherefore S. Jerome, Bede, and other Fathers teach that this will clearly and fully take place before the end of the world. " The end " must here be taken absolutely; and before the end of the world the Gospel will be preached throughout the whole world, so that Churches will be founded among all nations, and dioceses and bishops created. This it is allowed did not take place before the destruction of Jerusalem. And all this shall he done for a witness, or testimony to all nations. God will thereby make known unto all nations His loving Providence, in that He hath shut out no nation, however barbarous and impious, from faith in Christ, from grace and salvation, but hath loved all, and cared for all, and hath called them at suitable times, and therefore hath omitted nothing which is needful for the salvation of all nations. And likewise, in the day of judgment, He will condemn all nations, who have refused to believe in Him, and obey Him. From this prophecy of Christ, S. Jerome, Suarez, and others teach that this will be a sure sign of the near approach of the end of the world, namely, the preaching of the Gospel throughout the whole world in such a manner, that the Church shall be founded everywhere, and shall have everywhere Christian members, clergy, temples, Priests. And although Maldonatus and Franc. Lucas deny this as to its full extent, as being in this place certainly declared by Christ, yet it is absolutely true, thus far, that the Church shall be founded in all nations, and will for some time before the end be established amongst them. But for how long a time is uncertain, and known only to God. Moreover, because we see that about 150 years ago, a new world, America, was discovered by the Spaniards, and that Christopher Columbus and Vespucci sailed to and opened out the West Indies, which constitute half the globe, and that the Gospel has been propagated in almost every portion of this new world, we may gather from hence that we are sensibly coming near to the end of the world. For of the rest of the globe, no part remains which has not, at some time or other, received the faith of Christ, except perhaps China. And even there Nicolas Trigaltius shows by certain proofs (Lib. de Fide in China propagata) there were formerly Christians and Christian Churches. The same thing is proved by the inscription upon a stone which has lately been discovered in China, which plainly testifies that the Gospel was preached there by Apostolic men. Ver. 15. When therefore... the abomination of desolation, i.e., the abominable desolation; Syr. the unclean portent of destruction. What this was I have explained at length on Dan 9:27. Some understand by it an idol placed in the Temple; others, Antichrist himself, who will desire to be worshipped in the Temple as God; others, more correctly, the Roman armies which besieged Jerusalem, and which, shortly afterwards, when it had been captured, fearfully wasted it, and made it desolate. The profanation of the Temple by the murders and other crimes which were perpetrated in it by the seditious and wicked Jews, who called themselves Zealots of the law and of liberty, may also be intended. Thus far Christ has given His Apostles signs in common, which were to precede both the destruction of Jerusalem and the end of the world. He now goes on to give special signs which were to precede the siege of Jerusalem by Titus. Wherefore Christ warns Jews and Christians alike, when they beheld these signs, to flee immediately to the mountains not of Judæa, for they were occupied by Roman soldiers (Jos. Bell. l. 3. c. 12, and l. 4. c. 2), but those beyond Judæa, that they might thus escape the approaching overthrow of the city. In this way the Christians, mindful of this prediction of Christ, and warned by a Divine oracle (Eus. H. E. l 3. c. 15), fled across the Jordan, to a city named Pella (S. Epiphan. Hæres. 29 and 30), and even carried their property thither, as well as the episcopal Chair of S. James. Eusebius says that this Chair was preserved down to his own time (H. E. 7. 15). If this Chair had remained at Jerusalem, it must have been burnt with everything else. In these events we may see the singular providence of God over Christians, and His anger against the Jews. For, when the Roman army came, the Jews and Galilæans fled in crowds to Jerusalem, as to a place of refuge, thinking that there they would be safe. But God gathered them together there that they might be killed by the Romans.
24:17
Let him which is on the house-top for the Jewish roofs were flat, so that they could walk and sleep upon them not come down, but flee suddenly, so that he may save his life, and lose everything else. For so great and so sudden shall be this destruction of Judæa and Jerusalem by the Romans, that it were better for a man to flee away naked, than, by wishing to save his goods, to expose himself to danger. The sentence is hyperbolical, signifying how swiftly men ought to fly from the fearful impending calamity. Thus, "Let him that is on the house-top not come down gradually by means of ladders, but let him descend by one leap, or let himself down, very swiftly by a rope, that he may escape the coming destruction." For, hyperbole apart, the Jews had some little time given them to escape. In the first place, Cestius Gallus, who was sent by Nero, besieged Jerusalem, but he was routed by the Jews, and put to flight. Six months afterwards, Vespasian was sent by the same emperor, Nero. He subdued Galilee, and stormed all the other Jewish cities except Jerusalem. In this work he spent three years. When he was preparing for the siege of Jerusalem, tidings came to him of the death of Nero. Then Vespasian was proclaimed emperor by the army, and returned to Rome, to take charge of the State, committing the conclusion of the war to his son Titus, who, after half a year, besieged Jerusalem at the time of the Passover, and took it in six months, and burnt and destroyed it. This half-year, in which the Romans carried on the war less vigorously, was spent by the Jews in internecine strife. For, first, the Zealots seized the Temple, filling it with the murdered corpses of their fellow-citizens. To the Zealots succeeded Simon of Gerasa, the head of a new sedition. Being sent by the people into Jerusalem to restrain the Zealots, he turned his band in slaughter and rapine against the citizens. There was then sufficient space after the approach of the Roman armies for the Jews to save their goods and flee; but Christ advises immediate flight, as well to signify how dreadful the calamity would be, as well as because, when the Roman armies were once in Judæa, and spreading themselves over the land, there would be no safe place to flee unto. For the fugitives constantly fell into the hands of the Roman soldiers, by whom they were despoiled and slaughtered, as Josephus relates at length in the history of the Jewish wars. This most dreadful destruction of Jerusalem was an express type and prelude of the end of the world, just as were Noah's deluge, the burning of Sodom, and the drowning of Pharaoh and his host in the Red Sea. Mystically: Pope Adrian I., in his Epistle to Charles, King of France, says, "He upon the house-top is he who, leaving carnal things, lives spiritually, as it were, in a free atmosphere. This man's furniture lies idle in the house, because with his mind rising above the body, by the force of his understanding being, as it were, placed upon the house-top, he enjoys through the perspicuity of his wisdom an unbroken view, as it were, of heaven."
24:18
He that is in the field... clothes; Gr. ι̉μάτιον; i.e., cloak or outer garment. For men who labour in the fields are wont to leave their upper garments at home, so as to be able to work more expeditiously. In like manner, when the destruction of Jerusalem is impending, flee away swiftly, and half naked, if you are so at the time, that you may escape the great and terrible slaughter. The expression is hyperbolical, and similar to the one in the previous verse. Both signify that they were to leave everything, even their clothes, and flee away as swiftly as possible, for so the greatness of the calamity is intimated. The prophets make use of a similar expression under similar circumstances. Thus Jeremiah, in the slaughter of the Egyptians by the Chaldeans (xlvi. 5), "Wherefore have I seen them dismayed and turned away back? And their mighty ones are beaten down, and are fled apace, and look not back: for fear was round about, saith the Lord."
24:19
Ver. 19. But woe to them that are with child, &c. Because the burden of their children would hinder their flight, so that they would be taken and slain by the savage Roman soldiers, together with their little ones. So S. Chrysostom and others. Theophylact adds that there is a further allusion to the severity of the famine, by reason of which some women were constrained to devour their infants in the siege of Jerusalem. As Josephus testifies (Bell. 7. 8), Christ declares the fearfulness of the vengeance and destruction of Jerusalem, that even women with child and infants would not be spared, as is customary in the siege and capture of other cities.
24:20
But pray ye, &c. In winter: because flight is difficult, on account of the cold, snow, rain, and tempests. For this reason flight is then impossible to the sick and aged. Or, if attempted, it ends in death. On the Sabbath: because then it was not lawful for the Jews to walk more than about 700 paces, as I have shown in Act 1:12. You will say that the Sabbath, as well as other ordinances of the Law, had been already abrogated by Christ when Jerusalem was destroyed by Titus; and even if they had not been abrogated, it would have been allowed by the law of nature that persons should go many miles to save their lives. I answer. Christ is speaking of Jews, and Christians who still Judaized, who were wont to observe the Sabbath with such over-scrupulosity, that they preferred to die rather than flee or defend themselves against the attacks of their enemies upon the Sabbath (see 1 Macc. 2:34, &c.). And the Jews and Judaizing Christians would observe the Law although it had been abrogated by Christ before the capture of Jerusalem. I may add that when the legal observances were abrogated by Christ at Pentecost, they were thenceforward dead, and were no longer binding; but they did not immediately become deadly, but it was permitted the Jews who were converted to Christ still to keep them for several years, out of reverence for Moses and the Law, until, being better instructed in evangelical liberty, they passed into perfect union with the Gentiles in the Church of Christ, as I have said in Gal. ii. So S. Chrysostom. Theophylact, Euthymius. Christ here alludes to the capture of Jerusalem, which was to take place upon the Sabbath, as Dio Cassius asserts in his account of Nero. Indeed, one Gaspar Sanchez (in Zec 14, Num 27) takes the words literally, as though Christ foretold that the Jews would take to flight upon the Sabbath, because Jerusalem was to be taken on that day. But Christ is here giving signs which were to precede the destruction of Jerusalem, so that men might flee away and escape, as I have already said. But in the actual siege and destruction, Titus had so completely encompassed the city by a wall, that it was impossible to flee out of it, as Josephus testifies.
24:21
Then shall be great tribulation, &c. Some, with S. Augustine (Epist. 80, ad Hesych.), confine the words, such as was not, nor ever shall be, to the Jews (for Christ thus far has been speaking of them), meaning, that neither in the Egyptian, nor the Assyrian, nor the Babylonian, nor the Syrian distress under Antiochus Epiphanes, had they suffered such slaughter as they should suffer under Titus and the Romans; yea, that they never would suffer anything so terrible, because Titus would bring upon them the extremity of destruction and desolation which were to continue until the end of the world. With greater latitude others think that this destruction of the Jews by Titus is to be considered as more terrible than the destruction and punishment which befell any other nation whatsoever. For the Jews were not from the beginning of the world, but took their rise from Abraham and Jacob. In this way the meaning would be, that neither the burning of Sodom, nor the drowning of Pharaoh, nor the destruction of the Canaanites by Joshua, nor the overthrow of Nineveh or Babylon, or of any other nation, however dreadful and terrible, which ever has been or shall be, was so dreadful as this destruction of Judæa, which was to take place under Titus. I have spoken of separate and individual nations, because the destruction of the whole world by the general Deluge in the time of Noah, and the general conflagration at the last day, with the common destruction of all, surpasses in horror the destruction of the single nation of the Jews. In like manner, the persecution of Antichrist will be more horrible, forasmuch as it will be a general persecution of all Christians who in all nations believe in Christ. Christ therefore compares the destruction of the one nation of the Jews with that of any other nation whatsoever, but not with the destruction of all nations, or of the whole world. That these things were so, is plain from the seven books which Josephus compiled (de Bell. Jud.). Thus he says expressly (6. 11), "To speak briefly, I am of opinion that no other city ever suffered such calamities, nor in any other nation of which there is memory among men was the wickedness of the seditious more ferocious." S. Chrysostom assigns as the reason of this most dreadful destruction of the Jews, the awful nature of their crime, by which they crucified their own Messiah, Christ, the Son of God. Wherefore, from this destruction and unceasing desolation of the Jewish nation, you may prove to the Jews that Christ has come already, and that it is He whom they h ve slain. For God has never punished any other crime, either among the Jews or any other nation, so fearfully as He has punished this, their Christicide and Deicide. Whence rightly, Auctor lmperfecti, "Until Christ, although the Jews were sinners, yet they were accounted as sons, and as sons they were punished. But after the Lord was crucified they ceased to be sons, and were treated as enemies, and as such were rooted out, without any hope of salvation. For inasmuch as they had committed a crime, the like whereof had never been committed, nor yet would be committed again, so there came upon them such a sentence as never has been passed, nor ever will be passed upon any others." This is what S. Luke says, Then shall be the days of vengeance, i.e., for the death of Christ. There shall be great affliction and wrath upon this people. Josephus adds (Bell. 7. 16) that Titus recognized this vengeance of God, and attributed the capture of Jerusalem, not to his own power, but to Him. For entering into the captured city, when he saw the height and solidity of the bulwarks and towers, he exclaimed, " It is evident that God has helped us to fight. It was God Himself who cast down the Jews from those mountains. For what power of man, or what machines, would have been able to do so?" The same Josephus (Bell. 6. 14) adds, that when Titus went round and saw the ditches full of the corpses of the dead, he groaned aloud, and lifting up his hands to Heaven, called God to witness that it was not his work. Luk 21:24, Luk 21:1 st. They shall fall by the edge of the sword, i.e., they shall be slain by the swords of the Romans. Josephus asserts that, besides innumerable others slain in all parts of Judæa, there fell in the siege of Jerusalem alone 1,100,000 souls, who died by the sword, by famine, and by pestilence. 2d. And they shall be carried captive among all nations. The same writer says that 97,000 Jews were taken captive at that time. And he adds that the multitude of the Jews who flocked together at that time to the Passover out of all the world, amounted to 2,700,000 Souls. Wherefore he adds, that the whole nation was as it were shut up in a prison by fate; and the city was besieged when it was crammed full of people. Therefore the number of those who fell including those whom the Romans killed or took captive, exceeded the number who fell by any other divinely sent judgment, or destruction wrought by man. For, opening the sewers, and uncovering the sepulchres, they slew those whom they found there. In addition to these, there were found in those places 2000 who had fallen by their own hands, or by wounds received from one another. 3d. And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles are fulfilled, i.e., until the end of the world and of all nations. For when the number of the Gentiles, according to God's decree, has been completed, all the people and the number of the Gentiles shall be finished together with the world. So Euthymius; or as Bede, until the plenitude of the Gentiles shall enter into the Church of Christ. For when this shall be accomplished, then "all Israel shall be saved," as the Apostle says (Rom 11), which shall be in the end of the world. For Christ has regard to the desolation of Jerusalem. This was foretold by Daniel (9), where it is said, "The desolation shall continue unto the consummation and the end," meaning that Jerusalem, after being razed to the ground and laid desolate by Titus, shall be no longer the capital city of the Jews, but shall belong to the Gentiles, and after that to the Christians, and after that to the Saracens and the Turks, as it is at present. And this state of things shall continue until the end of the world, when Antichrist, the king and Messias of the Jews, shall fix the seat of his empire at Jerusalem, as is plain from Rev 11:8. And then shall Enoch and Elias resist Antichrist, and convert many of the Jews to Christ. After Antichrist is slain, all the Jews shall be brought to Christ by the disciples of Enoch and Elias, and shall publicly worship Christ in Jerusalem, as may be easily gathered from Rev 20:8. Eusebius adds (H. E. 4. 6), that Adrian, who succeeded Trajan as emperor of Rome, made a severe edict that all Jews whatsoever should depart out of Judæa, so that it should not be lawful for any of them to see Judæa. He adds, "This was done, so that after the ruin of the Jewish nation, the inhabitants of the city being changed, the name of Jerusalem itself was changed to Elia, from the cognomen of the Emperor Ælius Adrianus." Behold, this is what Christ foretold Jerusalem shall be trodden down of the Gentiles. From these words of Christ S. Cyril of Jerusalem rightly confuted the Jews, who, at the instigation of Julian the Apostate, set about rebuilding the Temple. He predicted that all their labour would be in vain, because Christ had declared out of Daniel that the desolation of Jerusalem and of the Temple would continue unto the end of the world. And he was a true seer. For fire coming down from Heaven consumed all the tools of the workmen. And a great earthquake tore up the foundation-stones and dispersed them, and destroyed the adjacent buildings. On the following night, impressions of the sign of the cross, shining like rays of the sun, appeared impressed upon the garments of the Jews, which by no efforts were they able to efface. (So Socrates, H. E. 3. 20.) Ver. 22. Except those days... shortened; Gr. ε̉κολβώθησαν, a period or stop put to them; i.e., by the Lord, as Mark adds.
24:22
The elect are twofold: those who are elected to grace, who are all the faithful and the righteous; and those who are elected to glory, who are all those who shall he saved. Both classes may be here understood, but especially the second. For these are they who are perfectly elected. And whosoever are elected to final grace, so that they persevere in it to the end of life, are those who are also elected to glory. The sense is unless God from eternity had decreed, and had fulfilled the same in time, that the days of the wasting of Judæa should be shorter shorter, I mean, than the sins of the Jews and the anger of the Romans demanded, all Jews would have perished. For if the time of the siege of Jerusalem and the destruction of Judæa had lasted longer, no flesh, i.e., no Jews, would have survived. For the rage of the Romans against the Jews was very great, as against a rebellious and obstinate nation; and unless the gentleness of Titus had somewhat restrained them, the Romans would have slain all the Jews. God therefore shortened this time of slaughter for the elect's sake; that is, partly for the sake of those Christians who had not been able or willing to flee away from Jerusalem, partly on account of the Jews who, in the great slaughter of the siege, had been converted to Christ, as well as for the sake of those who were afterwards to be sprung from them and converted to Christ. What is meant is this, "If this tribulation of the Jews had lasted longer, none of them would have continued alive, and would not, by consequence have persevered in faith and grace in this life, and so no one of them would have survived to be elect and saved. In order, therefore, that some may survive, who by the predestination of God shall be saved, those, namely, whom God foresees and foreordains, shall remain in this tribulation, and be converted to Christ, and so be saved, for this cause, I say, God will abbreviate and cut short these days of tribulations." That such was the case appears from Josephus (Bell. 7. 15). He testifies that more than forty thousand Jews were saved by Titus in the destruction of Jerusalem. Where observe that God, for the sake of His elect and believing ones, saved alive many Jews who did not believe, but were obstinate and reprobate. "Therefore," says S. Chrysostom, "let not the Jews say that these things happened to them because of the preaching and worship of Christ. He shows not only that Christians were not the cause of these evils, but that if there had been no Christians, all Jews would have perished. For if the war, by Divine permission, had been prolonged, no remnant of the Jews would have escaped. But in order that the believing Jews might not be destroyed with the unbelieving, God put a more speedy end to the war than He would have done." Tropologically: Learn from hence how great is God's love and care for His elect. For them He spared many Jews. For the elect's sake God created, and still preserves the whole world, and all the things that are therein. Yea, for their sake He caused Christ, His own Son, to become man, and willed that He should suffer death upon the cross. Wherefore S. Paul saith (1Co 3:22), "All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. Ver. 23. Then if any man, &c. Some think that Christ here passes from the signs of the destruction of Jerusalem to those before the end of the world. But it is better to refer them to the destruction of Jerusalem, of which He has been speaking thus far. This is the force of the word then.
24:23
Lo, here is Christ. The Jews knew that the advent of the Messiah was now nigh at hand, because the sceptre had been transferred from Judah to aliens, Herod and the Romans, according to Jacob's prophecy (Gen 49:10). Wherefore, many at that time flattered Vespasian by saying that he was the Messiah, as we learn from Suetonius. Others gave Herod the same flattering title. Moreover, there were at that time in Jerusalem, as Josephus and S. Jerome testify, three factions, which had each its own leader, who boasted himself to be the Messiah, who would defend the Jews against the Romans. These chiefs were Eleazar the son of Simon, John the son of Levi, Simon the son of Goria, who all contended for supremacy amongst themselves. Such also was the impostor who, under Adrian, pretended to be Messiah, and wished to be called Barchochabas, the son of a Star, as though in him was fulfilled the prophecy of Balaam, "A star shall rise out of Jacob." Of this man Eusebius says (H. E. 4. 6): "Barchochabas, a wicked and cruel man, was the leader of a Jewish army. And referring to the signification of his name, he persuaded them, as if they had been vile slaves, that he was a great star for their salvation, and that he bore the succour of light to sick mortals and those who were doomed to long darkness." Such in our own age were David George; also John of Leyden, who seized a monastery in a city of Westphalia, where he made himself Christ, a king, and created twelve apostles, whom he sent into all the neighbouring cities, that they should bring all men to him as Christ. But being besieged by the Catholics and captured, he was hung alive in a wickerwork cage from the top of a tower, and being eaten by flies and wasps, he died A.D. 1536. There shall be many more such in the time of Antichrist. Tropologically: such are heresiarchs, who proclaim another Christ, in that they affirm other doctrines, which are not the doctrines of Christ, but of Antichrist. For although the word then properly denotes the time of the destruction of Jerusalem, yet it may be taken indefinitely, so as to denote any period whatsoever, from the fall of Jerusalem to the end of the world, as S. Chrysostom observes (Hom. 77). Moreover, the heretics foolishly say that by the words, if any man shall say unto you, Lo, here is Christ, Catholics are denoted, because they say of the Eucharist, "Lo, here is Christ." For Christ is here speaking of visible heretics and false prophets, who shall call themselves Christs, and draw away disciples after them. He is not speaking of the Eucharist, where Christ is invisible.
24:24
Ver. 24. For there shall arise false Christs, &c. wrought by art magic, by the power of the devil, whom many heresiarchs have had as a familiar spirit, as I have shown in 1 Tim. iv. 1. Such was their great prince Simon Magus, who deluded Nero and the Romans, so that they erected a statue to him at Rome; but at length he himself, flying through the air by the aid of the devil, was dashed down to the earth by the prayers of S. Peter, and falling upon a stone, broke his knees, "so that he who had attempted to fly was not able to walk; and he who had taken wings, lost his legs," as S. Maximus says (Hom. 5, de SS. Petro et Paulo).
So as to deceive even the elect. Understand this of final falling away, in such a sense that the elect should finally fall from grace, and be lost. For there is no surer sign of reprobation than that any one should apostatize from the faith. Falsely, therefore, does Calvin infer from this passage that the elect cannot sin. They do sin, but they repent and rise again.
If it were possible. So great shall be the tribulation and the temptation of the false Christs and heretics, their power, deceit, guile, and speciousness, that, if such a thing were possible, even the elect would be seduced by them, and come over to their errors and heresies, and so fall from the faith and be damned. But this can never happen, because of God's more powerful protection, and His infallible predestination, as S. Augustine says (de Civ. xx. 19), and according to Christ's own words, "I give unto them eternal life, and they shall not perish eternally: and no one shall pluck them out of My Father's hand," S. Joh 10:28 (Vulg). For it is not possible that the elect should fall away so as to become reprobate. I do not speak of any physical or absolute necessity, but of that moral foreknowledge and predestination of God, by which He so works, and so disposes it, and combines it with the issue of future events, that there is necessity in a composite sense, as Theologians say. For although the elect are free, and free to sin, to go astray, and be lost, nevertheless, inasmuch as it has been laid down that God has predestinated and foreseen that they cannot sin, go astray, and be damned, it is impossible that they should sin, go astray, and be damned. For the predestination of God is most sure, and cannot fail. These two things, therefore, cannot co-exist, that a man should be predestinated, and yet be damned; that God should foreknow that such a man will die in His grace, and be saved, and also foreknow that he will die in sin, and be damned. In a similar manner S. John speaks of the Jews (Joh 12:39), "Wherefore they could not believe, because Isaiah saith again, He hath blinded their eyes:" not as though Isaiah's prophecy were the cause why the Jews did not believe in Christ, but because his prediction of the incredulity of the Jews was incompatible with their believing in Christ. And S. Paul says (1 Tim 2: 19), "The foundation of God (concerning the elect) standeth sure, having this seal, The Lord knoweth them that are His." Moreover, those Theologians who say that the elect unto glory are persons who have been elected independently of all provision of their works, ascribe the force of this election, this necessity of their being saved, to the Divine decree; but the others, in order not to take away man's free will, must take the matter in a composite sense. They must combine the constancy and perseverance of the elect with God's decree to bestow this perseverance upon them, in such manner as not to interfere with their free will, and with His carrying this out in time, that is to say, by giving them in time grace of congruity and grace efficacious, whereby they may effectually, but of their own free will, resist heretics, and persevere in the faith and grace of God. Nor is it more wonderful that those cannot fall whom God wills not to fall (for who hath resisted His will?), than that they cannot fall whom God has foreseen will not fall. For God's prescience and His will are both infallible. Some by the elect in this place understand those who are especially beloved and chosen of God, and who, on that account, are wont to suffer dreadful things from the devil and heretics and wicked men; but they bravely and constantly resist and overcome them. It is meant, that so great shall be the temptation, that even most holy men, religious and apostolic, who are especially dear to God, would fall away from the faith, if such a thing could be, and the more powerful grace and sure election of God did not prevent it.
24:26
Ver.26. If, therefore, they shall say, &c. Christ here denotes Simon of Gerasa, who collected a multitude of robbers and soldiers in the deserts and mountains, on the pretext that, being Messiah, he would defend the Jews against the Romans. He was admitted into Jerusalem to be a check upon the Zealots, but he acted as tyrannically towards the citizens as the Zealots themselves. (Josh. Bell. 5. 7.) In the secret chambers; that is, the innermost and secret places of the Temple, where God is accustomed to manifest His presence and aid the Jews, that He may now protect them by means of His Messias from the Romans. Christ here signifies Eleazar and John, the leaders of the Zealots, who occupied the inner court of the Temple, on the pretext of defending the city against the Romans, but in reality that they might rule over it and despoil it. So Josephus (de Bell. 6. 1 and 4, and 7. 11). He relates that when the Temple was on fire, many Jews fled to the porch without the Temple, because a certain false prophet had said that those who fled to the Temple on that day would be safe under God's protection. But those all perished either by the flames or the sword of the Romans. Luke adds, The days shall come when ye shall desire to see one of the days of the Son of Man, and shall not see it. That is, "The time shall come when ye shall desire my Presence which ye have now, both for your consolation in so great tribulation, and for the manifestation and confutation of the errors and heresies which shall arise." Ver. 27. For as the lightning, &c. Ye must not give credit to wanderers, who shall say, Messiah, the Saviour of the Jews from the Romans, is hidden in desert places, or in secret chambers in the Temple; for when He shall come the second time to judgment to bless the saints and condemn the wicked, He will appear publicly to the whole world. The judge of all will appear like the lightning, radiant with great glory and majesty, so as to dazzle the eyes of all, and turn them upon Himself, in such a manner that no one will be able to doubt that He is the Christ the Saviour of the world. He means, "My advent, My return to judgment, will be like the lightning, because 1st it will be sudden; 2d it will be unexpected; 3d it will be manifest to all; 4th it will he glorious; 5th mighty, so that no one can resist it; 6th it will not be on the earth, but in the air, like the lightning, which makes itself plain to view; not in a corner, but to the world in a moment of time." For Christ is here replying to the mind and thoughts of the Apostles. For they thought that Christ would inaugurate His glorious Kingdom upon earth immediately after the destruction of Jerusalem. So S. Chrysostom, "For as the lightning needs no preacher nor messenger, but appears in a moment to all, so shall that advent be seen everywhere alway to shine immediately." Also Auctor Imperfecti, "As lightning traverses all things in the twinkling of an eye, so likewise shall the Son of God not seem to be coming, but to have come. For if the sun, which has been created for our service, possesses such splendour, that in whatsoever part of the heavens it may be, it appeareth everywhere present; how much more shall Christ, the Spiritual Sun, when He cometh, be seen by all the world, or rather, the world be seen by Him?" This author adds, that Christ here makes mention of lightning, because lightning shall go before Him when He comes to judgment, according to the words of the Psa 97:4-5, "His lightnings enlightened the world: the earth saw, and trembled. The hills melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth." Wheresoever the carcase is, &c. There is an allusion to Job 39:33, And wheresoever the carcase (Heb. the slain) shall be, he will be there. After the metaphor of lightning, he subjoins the parable of the eagle; both because, as the eagle is not struck by lightning, so the elect will not be affected by the thunderbolt of the sentence and the curse with which Christ shall condemn the wicked to hell in the Day of Judgment, as also in order that the Apostles might not suppose that the glorious Advent of Christ should, like lightning, pass away, and should ask, "What reward will accrue to us therefrom?" Christ gives the assurance that He will indeed appear like the lightning, unto all, but that He will abide with His elect, and will feed them with His glory, as an eagle feeds upon a body as its prey and food. Carcase. The Vulg. seems to have read σω̃μα, as some copies still have it. But a better reading is πτω̃μα, which properly signifies ruin, fall, and from hence comes to mean a carcase. Πτω̃μα comes from πίπτω, as cadaver from cadendo. But by πτω̃μα, Salmeron understands prey, hunting, either for the body of a bird, a hare, or some such thing as eagles hunt. This is called πτω̃μα, because the bodies of those creatures which eagles capture fall upon the earth. For the eagle is too noble to eat carrion, or the dead body of anything save of what it has itself captured and killed. Aristotle, however (lib. 9, Hislor. Anim. c. 32), enumerate Six kinds of eagles, and amongst them the γυπάετον, or vulture-eagle, that is to say, a species which seeks out dead bodies. Hence the LXX. in Job 39:27 translate by γύψ. This is the bird of which Christ here speaks, according to Aldrovandus and others. Both meanings and readings suit this passage, as I will presently show. The words constitute an enigmatical parable, signifying that Christ cannot be hid. As though He had said, "As eagles discern the bodies upon which they prey, even from on high, and fly towards them, and as a vulture smells a carcase even when it is very far off, so in like manner shall My glorious return to judge the world not be hidden or secret, but manifest to all. Wherefore the faithful and righteous at that time, like eagles of most piercing sight, and like vultures of most acute scent, shall, by divine power, scent Me out, that is, they shall perceive Me beforehand. They shall discern Me with their eyes, and fly to Me, that they may most happily feed upon Me and upon My glory, and be refreshed and blessed for ever." And in truth there shall be no need then to search where is Christ. For His Advent shall be glorious, and visible to all the world. This is what Paul says, "We shall be snatched up into the clouds, to meet Christ in the air, and so shall we ever be with the Lord." (1Th 4:17). Christ compares Himself to a carcase, that He may signify His death, by which He merited glory for us. He compares Himself also to a body made alive again, that He may signify His glorious Resurrection, by which He will feed and bless His elect. Wherefore S. Hilary gathers from this passage that the universal judgment of Christ will take place on that spot where He hung a corpse upon the cross, and where He was buried, that is to say, near Jerusalem, in the valley of Jehoshaphat, as Joel teaches (Joe 3:2). Hear S. Hilary, "He called the saints eagles, from the flight of the spiritual body, whose gathering together by the angels He showed would be in the place of His Passion. And rightly may His glorious Advent there be expected, where for us He procured an eternity of glory by the sufferings of the body of His humility." And S. Jerome says, "Eagles are they who take wings to fly to the.Passion of Christ." It is agreeable to reason that Christ should there judge all men, where He was unjustly judged for all; and that His glory should be there seen, where His lowliness and humility were witnessed; that He should descend from Heaven in the place where He ascended into Heaven, and that so the whole work of our salvation should be completed and finished in that same spot where it was begun. Moreover, the saints are rightly compared to eagles, because the eagle is the king of birds, as the lion is the king of beasts. So likewise are the Saints kings, not of earth, but of Heaven. Hear Origen, "He said not, where the carcase is, thither shall the vultures or the crows be gathered together, but the eagles, to signify that those who have believed in the Passion of the Lord are all great and regal." Here also Auctor Imperfecti, who for eagles understands vultures, "Concerning vultures, the Scripture saith in the Book of Job, Wheresoever the carcase is, there will be found the vulture's young ones. For this is the natural property of vultures. As some say, they can scent a corpse even across the sea. But because vultures are foul birds, Christ adopted the name of eagles to the habits of vultures, that thus might be shown the gathering together of the Saints to the Advent of Christ, that in the royal eagles the regal dignity might be shown. For in this manner are the Saints like unto eagles, because as eaglets are proved by the sun, in such manner, that if without blenching they can look straight up at the sun, they are considered legitimate offspring, but if they cannot do this, they are regarded as spurious; so, also, the sons of God are proved by the justice of Christ. If they are able fully to accept the words of His justice, they are understood to be legitimate; but if not, they are understood to be the offspring of the devil." 2. Because, as S. Ambrose says (in S. Luke xviii.), eagles renew themselves. So also the Saints are renewed here by grace, and hereafter by glory, according to those words of the Psalm, "They shall renew their strength like eagles." 3. Because there is something divine about the eagle. As Aristotle says (lib. 9, Hist. Anim. c. 32), "Eagles fly on high, that they may see to the farthest possible extent. Wherefore men say that the eagle is the only bird which is divine." Hence by eagles S. Chrysostom understands the multitude of Angels, Martyrs, Saints, who all, as it were divine spirits, shall he gathered together to Christ their God in the Day of Judgment, that they may ascend up with Him in glory to Heaven. 4. The saints are eagles, because they fly above the earth, and mount up to Heaven, that they may behold heavenly things, and look down upon earthly things as far beneath them. Whence they say with S. Paul, "Our conversation is in Heaven." 5. As eagles possess sharp and strong sight, so as to be able with unblenching eye to gaze at the sun; thus do the Saints assiduously, with the keen eyes of their minds, contemplate Christ, who is the Sun of justice. Allegorically: the Body of Christ is the Church, in which are eagles, that is, spiritual persons of heavenly life and doctrine. So, on the contrary, heretics are like black crows and chattering daws; or like moles, wholly conversant with earth and earthly things. Hear S. Ambrose (in Luc. c. xvii. last ver.), "Do not the eagles seem to thee to be about the Body, when the Son of Man shall come in that Day with clouds of them that understand? When every eye shall see Him, and they also that pierced Him? This, is the Body of which it has been said, 'My Flesh is meat indeed, and My Blood is drink indeed.' Round about this Body are the true eagles, who fly with spiritual wings. There likewise fly the eagles who believe that Jesus is come in the flesh. 'For every spirit that confesseth that Jesus Christ is come in the flesh, is of God.' For where there is faith, there is the sacrament, there is the abode of sanctity. This is the Body of the Church, in which by the grace of baptism we are renewed in spirit, and the decay of age is renewed by the return of youth." A agogically: the Blessed, in the Day of Judgment, after the Resurrection, shall be gathered together to the Body, i.e., to Christ risen and glorified, that they may fly with Him to life in Heaven. By eagles is denoted the swiftness of the Blessed, according to the words in Isa. xl., "They shall fly like eagles." Wherefore S. Gregory expounds thus (S. Thom. in Catena), " Wheresoever the Body," &c. As though Christ had said, "Because I, incarnate, preside in the heavenly seat, I sustain with flesh the life of My elect, I lift them up to Heaven." And S. Ambrose (in Ps. xlix. sub finem), for body, reading ruin, or fall, which is the meaning of the Greek πτω̃μα, says, "Where the ruin is, there are the eagles; i.e., where He fell, there He rose again." Again, the eagle is the symbol of the blessed eternity of the Saints. For the eagle is very long-lived, and when it grows old it renews its youth. Hence the proverb, "The old age of an eagle." Symbolically: the eagle, because it has sharp sight, is a symbol of truth. Whence S. Ambrose, " Where the body," &c., i.e., "Where the Body of Christ is, there is truth." Again, the eagle is a type of the angels, because of their swiftness. Therefore S. Ambrose (lib. 1, de Sacram. c. 2) understands the words of the Eucharist. For at the Eucharist, where the Body of Christ is, the eagles, i.e., the angels, assist. So also do the Saints and Priests. The same also saith (lib. 4, c. 2), "The form of the Body is the altar, the Body of Christ is on the altar. Ye are eagles, renewed by being washed from sin."
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Ver. 29. But immediately after the tribulation, &c. Christ passes from the destruction of Jerusalem to the destruction of the world, and the signs which shall precede it.
Tribulation. Understand the persecutions and temptations which shall arise from false Christs and false Prophets, of which the 23d verse speaks; or rather the tribulation which came upon the Jews at the siege of Jerusalem by Titus. For this only did He call tribulation a little above in ver. 21. Where observe, with S. Chrysostom, Jerome, and others, that Christ, in order to keep His disciples and those who succeeded them in constant expectation of His Advent and the Day of Judgment, and to urge them to be always prepared for it, seems to favour the mistake of the Apostles, and to speak as though the end of the world would follow immediately upon the destruction of the city, but in a different way from that in which the Apostles understood it. For although 1560 years have elapsed since the destruction of Jerusalem, and many more will yet elapse before the end of the world, nevertheless all this period, long as it seems to us, whose span of life is so short, yet compared with the eternity of God, who is the true Measurer of times, is but very small, yea, only as it were a moment. Thus answers S. Peter (2Pe 3:8), "One day is with God as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise. This is why the Prophets and Apostles call the period of Christ and of the Gospel Dispensation, the last time and the last hour, as appears from 1Jn 2:18; 1Co 10:11; Jas 5:8; Heb 10:37. For the same reason Hag 2:4 says that there shall be but a little while to the coming of Christ, and yet there were 517 years still to elapse before He came. There is also this to be considered, that the tribulation of the world shall immediately follow the tribulation of the city, in the sense that no very remarkable and exceptional tribulation of the Jews shall intervene between those two events, so that the one shall very closely succeed the other, not as regards time, but in type, similitude, and fearfulness. For a similar reason Isaiah, Jeremiah, and the rest of the Prophets, when they describe the destruction of Babylon, Tyre, Egypt, and of Judæa by the Chaldeans, pass on at once to the antitype, the destruction of the world, as though it were about to take place immediately. And they set forth how dreadful shall be the former events by the signs and horrors which shall take place at the latter event. This appears by Isa 13:19; Jer 15:9; Amo 8:9; Joe 2:10. From what has been said, it would seem that Alcazar (in Rev 6:12), from the expression " thus " in this verse of S. Matthew, gathers incorrectly that all the things which are here spoken of refer literally, not to the end of the world, but to the destruction of Jerusalem. By the darkening of the sun and moon, and the falling of the stars, this writer understands literally the blindness of the Jews, their calamities, and the slaughter which was made of them by Titus. By the shaking of the powers of the heavens, he understands the flight of the Christians from the city, by whose holiness it was sustained. But every one can see that these meanings are mystical and symbolical.
The sun shall be darkened. Observe that this sign and those which follow are not after the General Resurrection, as SS. Jerome and Chrysostom suppose, but previous to it, as is plain from S. Luk 21:26, and Joe 2:31. As to the meaning, S. Augustine (Epist. 80, ad Hesych.) says, "The sun, i.e., the Church, shall be darkened, because in those tremendous temptations and tribulations which shall be in the end of the world, many who had seemed as bright and as firm as the sun and the stars shall fall from the faith." This is the allegorical sense, and is just and apposite. You will ask, what will be the cause of this great obscuration of the sun before the Judgment Day? SS. Hilary, Jerome, Chrysostom answer, that it will be because the excessive brightness of Christ's glorious body will make the sun grow pale. But I have already observed that these signs will take place before the General Resurrection, and therefore before Christ's coming to judgment. So that I reply, the sun will be darkened because God will take away from it, not its light indeed, but its power of illuminating, by which it shall come to pass that in the sun there will be light, but upon the earth nothing but darkness. Thus was it at the Passion of Christ. Again, God will hide the sun by means of thick clouds and smoke. Perchance also there will be extraordinary and miraculous eclipses, as may be gathered from Lactantius 7:16. Of this darkening of the sun at the end of the world, the calamities and prodigies which took place at the destruction of Babylon, Tyre, Egypt, Idumæa, &c., were types. When, therefore, the Prophets speak of them, they speak by catachresis of the horribleness of the destruction, by saying that the sun and moon and stars shall be darkened. For such dreadful calamities bring on men giddiness and blindness. Thus those overthrows were types and foreshadowings of the destruction of the world, when the heavenly luminaries will be literally darkened.
And the moon, &c. For when the sun is darkened, the moon must necessarily be so likewise, since she derives her light from him. Symbolically: Auctor Imperfecti says, "When the master of the household dies, his whole household is troubled; his family make lamentations and rend their garments. So, in like manner, when the human race, for whom all things were made, is about to come to an end, all creation languishes, the powers of the heavens mourn, and laying aside their brightness, are clothed with robes of darkness."
And the stars, &c. 1. Because at the end of the world the stars also shall be darkened, so that they shall appear to men to have fallen from the heavens. For Holy Scripture often speaks of things not as they are in themselves, but as they appear unto men. 2. Stars, i.e., comets and such like bodies, which are formed in the atmosphere, shall then fall upon the earth. This may be gathered from Joel ii. 30. S. Chrysostom and Euthymius add, that at the end of the world stars, properly so called, shall fall from the heavens to the earth. But this must be understood of very small stars, and such as are invisible to us. For as to the visible stars, they are larger than our whole earth, and cannot therefore fall upon it.
And the powers of the heavens, &c. Origen, S. Chrysostom, &c., understand by these powers the sevenfold choirs or orders of the angels, which are called powers (Lat. virtutes) because they excel in strength (virtute). And the meaning would be, that the angels, mighty as they are, when they behold the sun and moon become dark, and the stars fall from heaven, and many other dreadful prodigies multiplied at the end of the world, will stand, as it were, astonished and stupefied at such great changes and terrible sights. Here may be mentioned the opinion of Suarez (3 p. qu. 59, art. 6, disp. 56, sect. 3), " The powers of the heavens," saith he, "are the angels, who, by their surpassing strength, cause the heavens to revolve; because they, as the ministers of the Divine justice and vengeance against the wicked, shall change the accustomed order of motion of the heavens. Thus there shall be utter confusion in this lower world." But more simply, by the powers of the heavens, you may understand the stars themselves and their influences. The meaning is, that at the end of the world the very great and very strong stars of heaven shall change their motions, appearances, influences, and in consequence everything upon earth shall be in perturbation, so that the world shall be shaken by unwonted movements, the sea shall overflow, and the atmosphere shall be troubled with comets, thunderbolts, meteors, whirlwinds, so that all things will seem to be utterly in confusion. Lastly, and most plainly, by the powers, &c., you may understand their poles and hinges. These are δυνάμεις, Heb. gibburoth, the strength and props, as it were, of the heavens. It means, that at the end of the world the whole heavens shall be shaken, all plucked from their poles and hinges, so that they will seem to fall down, so as to strike terror into the wicked, and to set forth the wrath of an angry Christ. I have treated of this matter more at length in Rev 6:14. There is an allusion to Job 26:11, "The pillars of heaven shall tremble, and shall fear by reason, of His rebuke;" and to Isa 39:4, "And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their hosts shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig-tree." For as Bede says (in Luc. xxi. 25), "As when trees are shaken to their fall, they are wont to show premonitions of the coming crash; so likewise when the end of the world draweth nigh, shall the elements nod and tremble as though they were in fear;" and the heavens burning with fire, and as it were perishing, shall rise again with the Saints, and shall be renewed in a glorious state of felicity. Ver. 30. And then shall appear the sign, &c. You will ask, what is the sign of the Son of Man, that is to say, of Christ Incarnate? I answer, it is the Cross. For this is the sign, because it is the standard (vexillum) of Christ, and the cause of the victory of believers. And as it was beforetime the scandal of unbelievers and the impious, so will it be in the Day of Judgment their condemnation and their torment. So the Fathers, almost passim. Yea, the Church herself gives this meaning her sanction, when she sings in the office for Holy Cross Day, "This sign of the Cross shall be in heaven when the Lord shall come to judgment." There are three reasons why the Cross shall then appear. 1st To signify that Christ by the Cross has merited this judicial power and glory. 2d To show that Christ was crucified for the salvation of all men, and that therefore they are ungrateful and without excuse who have neglected so great grace and love. 3d To show that all worshippers of Christ crucified shall be then exalted with Him to Heaven, and all who hate and despise Him cast down to hell. From this saying of Christ it is extremely probable that the actual cross on which He was crucified shall appear in heaven at the Day of Judgment, for the consolation of the Saints, who have been saved by it, and who therefore have striven to conform themselves in their lives, by patience and self-denial, to Christ crucified; and for the condemnation of the wicked, who have despised the Cross of Christ, and who have ungratefully preferred pleasures to self-mortification. This is the opinion of S. Chrysostom (Hom. de Cruce et Latrone). The Sibyl predicts the same thing (lib. 6) "Whereon God hung, O blessed Tree! Not earth alone, but heaven hath thee, When lightning-crown'd God's face we see." S. Anselm is of a different opinion, viz., that at the Day of Judgment it will not be the actual Cross of Christ which will appear in the air, but a symbol, or image of it, formed by the angels. The expression sign is in favour of this. Moreover, SS. Chrysostom and Augustine and S. Cyril teach that this standard of the Cross will be borne by the angels before the face of Christ, coming to judgment, as a trophy of victory, and a royal banner of supreme power and dignity. Our Salmeron also says, "The doctors of the Church believe that, together with the Cross will appear the pillar, the scourge, the crown of thorns, the nails, the sponge, the spear, and the rest of the instruments of the Passion." So, too, S. Thomas (Opusc. ii. cap. 244). This is probable, but not certain, because nowhere expressly declared. Lastly, at that time the sign of the cross shall appear on the foreheads of all the elect, according to what is said in Rev 7:3, "Let us sign the servants of our God on their foreheads" (Vulg.); and Ezek. ix. 4, in an allegorical sense, "Sign Tau, i.e., the sign of the Cross, upon the foreheads of the men that sigh and that cry" (Hebr. and Vulg.). Hear S. Augustine (Serm. de temp. 130), "Hast thou considered how great is the virtue of this sign of the Cross? The sun shall be darkened, the moon shall not give her light; but the Cross shall shine and shall obscure the heavenly luminaries. When the stars shall fall, it alone shall send forth radiance, that thou mayst learn how the Cross is more luminous than the moon and more glorious than the sun. For like as when a king enters into a city, his soldiers go before him, bearing upon their shoulders the royal arms and standards, and all the pomp of military array, to proclaim the monarch's entry; so when the Lord descends from Heaven, the angel hosts shall go before Him, bearing upon their lofty shoulders that sign which is the ensign of triumph, to announce to the inhabitants of earth the approach of the King of Heaven."
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And then shall all the tribes, &c. That is, many of every tribe, viz., all the reprobate and the damned, because they have neglected their salvation, to procure which Christ was crucified. But the elect will rejoice and sing, because they will see that they have been saved and blessed by the Cross. S. Augustine gives the cause of this weeping, " All the tribes of the earth shall mourn, because they shall see their accuser, that is, the Cross itself; and at the sight of this reprover they shall acknowledge their sin. Too late, and in vain shall they confess their impious blindness. And dost thou marvel that when Christ cometh He will bring His Cross, since He will show His wounds also?" S. Chrysostom also, " Then shall all the tribes of the earth mourn, because they shall perceive that they gained nothing by His death, and that they crucified Him who ought to be adored." And S. Jerome, "Rightly doth He say, The tribes of the earth; for they shall mourn who have no citizenship in Heaven, but whose names are written in the earth." Again, hear S. Chrysostom on this passage (Hom. 77), "He brings with Him the Cross, that their sin may be condemned without accusation, as though a man who had been struck with a stone should produce the stone itself, or the blood-stained clothes as a witness of the deed." Moreover, they shall mourn, because (as Auctor Imperfecti., Hom. 77, says) Christ will then reprove the wicked thus, "For your sakes I became man, was bound and crucified. Where is the fruit of all My sufferings? Behold the price of My blood, which I paid for the redemption of your souls! Where is your service, which you owe Me as the price of My blood? I valued you above My own glory, when, being God, I appeared in fashion of a man; and yet ye accounted Me of less worth than any of your possessions. For ye loved every vile thing upon earth more than My justice and faith." And shortly afterwards he adds, "Deservedly shall they mourn, because then neither shall money profit the rich to do alms withal; nor righteous parents be able to intercede for their children; nor the angels themselves to say a word, as is their wont, for men, because the nature of judgment accords not with mercy, as neither the time of mercy with judgment. As saith the Prophet, 'I will sing of mercy and judgment;' of mercy in the first Advent, of judgment in the second." Hear S. Bernard mourning, yea, trembling with horror (Serm. 16 in Cant.), "I am afraid of hell; I fear the face of the Judge, before whom the heavenly hosts themselves tremble. I tremble at His almighty wrath, at the crash of a falling world, at the conflagration of the elements, at the horrible tempest, at the voice of the archangel, and the dreadful words. I tremble at the teeth of the infernal beast, at the belly of hell, at the lions roaring for their prey. I dread the gnawing of the worm, the fiery torrent, the smoke and vapour, the brimstone, and the spirit of tempests. I dread the outer darkness." Then he adds, "Who will give water to my head, and a fountain of tears to my eyes, that by my tears I may prevent the weeping and gnashing of teeth, the hard chains for hand and foot, the weight of the fetters that press and bind and burn without consuming? Woe is me, my mother! Wherefore hast thou brought me forth, a child of sorrow? a child of bitterness, of indignation, of weeping without end? Why did the knees prevent me, and the breasts that I sucked, that I should he born for burning and for fuel of fire?"
And they shall see the Son, &c. 1st That the clouds may temper the exceeding brightness of the Body of Christ, which otherwise would blind the eyes of the reprobate. 2d Because a cloud is the symbol of the hidden Deity. 3d Because the cloud is the seat, as well as the vehicle and covert, of Christ's glory. Hence, constantly in the Old Testament, God appeared to Moses and the Prophets in a cloud. (See Eze 1:4, and Exo 19:9-18.) There is an allusion to Dan 7:13, "And lo, one like unto the Son of Man coming in the clouds of heaven."
With power, &c. (Vulg.), with great virtue or strength and majesty. For as Christ at His first Advent came in great infirmity of the flesh, in poverty and contempt, so He hath thereby deserved to come in His second Advent with great strength, glory, and majesty. His Power and strength shall appear in that at His command all the dead shall arise in a moment; in that all men, angels, and devils shall behold and worship Him as their God, their Lord, and their judge; in that He shall pass sentence upon all according to their deserts, and shall execute His sentence, so that none shall dare to gainsay or resist. His majesty shall appear in the infinite splendour of His body, in the multitude and brightness of all the angels surrounding Him, and in His garments of radiant clouds. Ver. 31. And He shall send His angels, &c. There is an inversion of order in this passage; for Christ shall previously send His angels with a trumpet, or rather with many trumpets, throughout all the world, to wake the dead and summon them to judgment. For when this trumpet sounds very many angels shall gather together the ashes of every one of the dead, and from them form the semblance of human bodies, which God shall organize and animate. And after life has been restored to those bodies, He shall, if they be those of the holy and elect, glorify and bless them. Wherefore also the Blessed themselves shall, by the gift of swiftness, with which they shall be endowed, immediately transfer themselves in the company of the angels from all parts of the world to the Valley of Jehoshaphat to judgment. But the reprobate, because they shall lack the gift of swiftness, shall be dragged thither by the devils, or rather by the angels.
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From the four winds, i.e., from the four quarters of the world, from whence the four chief winds blow. Whence he adds by way of explanation, from one end of heaven to the other. The Greek is α̉π άκρων έως άκρων, i.e., from extremity to extremity, from one terminus of heaven and earth to their other terminus, from the east to the west. For άκζα signifies any extreme limit, whether above or below, whether to the right or to the left. Mark has (Mar 13:27), from the height of earth to the height of heaven (Vulg.), by which is meant the same thing as in S. Matthew, from one extreme of earth to the other extremity of heaven and earth. For the earth at its extremities seems to be joined to the sky. This is at the horizon. There is no reason why extremity of heaven (Vulg.) in this place should not be taken literally, meaning that the angels shall gather together the elect wherever they may be, whether in heaven or earth. For the bodies of the Patriarchs, who rose again with Christ, are in Heaven. Wherefore they shall descend from Heaven to the valley of Jehoshaphat at the time of the Last Judgment. But the former sense seems to be the best.
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Learn a parable. Take a similitude from the fig-tree. Learn from the analogy of the fig-tree what I have spoken concerning the signs of the destruction of the world, when it is nigh at hand. Christ makes mention of the fig rather than of other trees, because the fig-tree only puts forth its leaves and fruit under the influence of heat, because its sap is exceedingly sweet, and therefore concocted; and for that there is need of the heat of summer. Hence Aristotle (lib. 9, Histor. Animal) says that the fig is the food of bees, which only fly and make honey in summer. They make honey from the fig, for it is indeed a purse of honey. Again, he says that cattle grow fat upon figs. Again, the fig does not flower, but produces fruit immediately from the leaves, and brings it to maturity. Whence Pliny says (15. 18), "Wonderful is the haste of this fruit, one in all things hastening to maturity by the art of nature." Again, "the fig is the sweetest of all fruits, devoid of all acidity, and therefore most tasty and wholesome. Moreover, the fig-tree is extremely fruitful, so much so that there are fig-trees in Hyrcania, each yielding a yearly produce of 70 bushels," as Pliny affirms in the same book. He adds that Romulus and Remus were suckled by the she-wolf under a fig-tree, and therefore that the fig was worshipped at Rome in the forum. Symbolically, therefore, Christ would intimate that His Saints and elect ought to bring forth most sweet and abundant fruits of good works, that so they may deserve to taste in the summer of the Resurrection the abundant sweetness of celestial glory. Lastly, a fig was the cause of the destruction of Carthage. For when Cato, as Pliny tells us, was exclaiming in the Senate that Carthage must be destroyed, he brought one day into the Senate house a very ripe fig which had been grown in Africa. Showing it to the Senators, "I ask you," said be, "to guess how long ago it is since this fig was plucked from the tree." All allowed that it must have been but recently gathered. "Yes," he said, "I would have you know that it is but three days since it was plucked at Carthage; so near is the enemy to your walls." Immediately afterwards the third Punic War, in which Carthage was destroyed, was begun. In like manner those signs which Christ compares to a fig-tree shall be the cause of the destruction of the world.
When her branch, &c. For the reason already mentioned, inasmuch as the sap of the fig-tree is most sweet, it lies dormant during the winter in the root, but being drawn out by the heat of summer, it rises into the branches, and comes out in leaves and fruit. It is like the mulberry tree (morus), which does not germinate until the cold is all gone. The mulberry is called for that reason μω̃ζος, or "a fool," because it is anything but foolish, but the wisest of trees. Ver. 33. So likewise ye, &c. Near: it is as though Christ, the judge, and His glorious Kingdom, and your redemption, as Luke has it, that is, the resurrection and everlasting glory, were entering the earth, as it were by a door. For redemption signifies deliverance from all evils and miseries. This will be the summer. And after the winter, there shall come this most joyful summer to all the elect, as this parable intimates. As when the fig comes into leaf summer is nigh, which causes to be brought forth most sweet figs and other fruits; so when ye shall behold the elect to flourish with such great patience in the winter of such great tribulations as shall befall them at the end of the world, know ye that the reward of your patience is nigh at hand, the summer of a joyful resurrection, which shall heap upon you the fruit of every good gift, when Christ the judge shall bless and glorify you.
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Verily I say, &c. This generation, that is to say, 1. of all men, or this age, which shall last until the end of the world. So S. Jerome. As though Christ had said, "Before the end of the world all these things shall come to pass." 2. Origen, Hilary, and Chrysostom take generation in a more restricted sense, to mean the generation of believers of Christians, that were now sprung from Christ, to whom Christ was speaking in the person of His Apostles, according to the words in Ps. xxiv. 6, "This is the generation of them that seek the Lord." As though the Lord had said, "The Christian religion which I have instituted shall not come to an end until Christians, who faithfully serve Me, are rewarded by and crowned in the Day of Judgment." Ver. 35. Heaven and earth, &c., shall pass away, i.e., shall be changed, shall cease to be, shall perish, as regards their present state and condition, that they may pass into one which is better, and be glorified with the Saints. Some are of opinion that at the end of the world the heavens will be changed as regards their form and substance. Of this question I have treated at length on 2Pe 3:13 and Isa 34:4. Lastly, this sentence may be understood comparatively, thus, "The heavens shall pass away and perish, sooner than My words shall come to naught."
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But of that day (namely, of My glorious coming to judgment) and hour, &c. As if He had said, "Do not, O My apostles, ask Me when I shall come again as Judge, or what shall be the day of the general Judgment, for no one except God knoweth this: and He willeth not any other being to know it." "He held them back," says Chrysostom, "from wishing to learn that which the angels are ignorant of." As to the time when the world shall come to an end, there are various opinions. 1. Many suppose that the world will come to an end after it has existed for six thousand years, as it was created in six days, according to the saying or prophecy of Elias, "six thousand" (years?) "the world." (Sex millia mundus, Lat.) This opinion is probably true, as I have shown at length on Rev 20:4. 2. Some think that there will be just as many years after Christ to the end of the world as there were from the Creation to Christ. They gather this idea from Hab 3:2, "O Lord, revive Thy work in the midst of the years, in the midst of the years Thou shalt make it known." But this passage has a different meaning, as I have there shown. The third opinion was one which supposed the world would last as many jubilees after Christ as there were years in His earthly life. This calculation would place the end in A.D. 1700. 4. Druitlimarns, who flourished about A.D. 800, and who wrote upon S. Matthew, says, "Our ancestors have left in writing that the world was created, the Lord was conceived and crucified, on the 25th of March, and in like manner the world will be destroyed upon the same day; but in what year they say not." But these things have no foundation. 5. A fifth calculation was put forth by a contemporary of à Lapide, whose name he does not give, whom he calls a jester rather than a reckoner, which fixed on 1666 as the end of the world. "If," says à Lapide, "you object to this ' joculator ' the words of Christ, 'of that day knoweth no man,' he answers, that only applied to the time when He was speaking, and that the day might be known afterwards by revelation or in some other way." But all this à Lapide characterises as frivolous and old wives' fables. My Father only: because from eternity He had determined in His own mind, and appointed this day, which He keeps secret. Now by the word only, the Son is not excluded, neither the Holy Ghost, for They know the day and the hour of the Judgment equally with the Father, since They have all the same essence, majesty, will, mind, power, understanding, and knowledge. For it is a theological principle, that if the word "only" be added to any of the essential attributes of the Godhead, such as wisdom, and be ascribed to one of the Divine Persons, it does not exclude the other two Persons, but only creatures, which are of a different nature and essence. But in Personal Attributes, the expression "only" does exclude two of the, Divine Persons, as when it is said, "The Father only begets;" "The Son only is begotten." You will say, Mark adds (Mar 13:32), neither the Son, for so it is in the Greek, Latin, Syriac, Arabic, Persian, Egyptian, Ethiopic. Various answers are given. The best is that which is common among the Fathers. It is that the Son, both as God and as man, by infused knowledge, knows the Day of Judgment and of the end of the world, for it pertains for Him to know this, inasmuch as He has been appointed the Judge of the world. But Christ denies that He knoweth this as man, and as He is God's messenger to us, because He did not know it so that He could reveal it to us, or because He had not been commissioned by the Father to reveal it to us. As an ambassador who was questioned concerning the secrets of his prince would reply that he did not know them, although he did know them, because he did not know them as an ambassador. For an ambassador declares only those things which he has a commission to declare. Christ's meaning then is, "God only knows what year and day and hour the end of the world and the Judgment shall be. And although God has caused Me, Christ, as I am man, to know the same, as I am that one man who is united to the Word; yet as I am the Father's ambassador to men, He hath not willed Me to make known that day, but to keep it secret, and to stir them up continually to prepare themselves for it." There is a like mode of expression in S. Joh 15:15. There are some who explain thus: that Christ, qua man, knoweth not the Day of Judgment; but that He knoweth it as He is the God-man. That is to say, Christ as man knoweth it not by virtue of His humanity, but of His divinity. So S. Athanasius (Serm. 4, contra Arian.), Nazianzen (Orat. 4, de.Theolog.), Cyril (lib. 9, Thesaur. c. 4), Ambrose (lib. 5, de Fide, c. 8). Maldonatus gives another explanation. He says that Christ, even as He is God, knoweth not the Day of Judgment in, as it were, an ex officio sense, because it is the office of the Father, alone to predestinate, decree, and determine the Day of Judgment; and, by consequence, that He knows it, and reveals it when He wills. For providence, in which predestination is included, is a special attribute of the Father. But this explanation is somewhat too subtle and abstruse.
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But as the days of Noah, &c. Like the Deluge, which suddenly and unexpectedly drowned all men, shall My Advent come upon all. This is made plain by the subsequent verse.
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As in the days that were before the flood, &c. Ver. 39. And knew not, &c. You may say, "From the darkness of the sun and moon, and the falling of the stars, and the other dreadful signs, men will know that the end of the world is near." As Luke saith, Men's hearts withering with fear, and with looking for those things which are coming on the earth. "Therefore the end of the world cannot be unexpected by them." I reply, that after the darkening of the sun and moon, and the other signs, God will give a certain space of quietness and peace; and then men will forget the signs, and will give themselves up to pleasures, to gluttony and lust, even as they did before. Then will God put an end to them and to the world, crushing them with a sudden destruction. In like manner, dying persons will seem to revive for a little while, but soon grow worse and expire. So, too, a candle when it is burnt out will flicker up with a last effort before its flame, like a breath, departs and is extinguished. Again, so great shall be the hardness and the wickedness of the multitude of the ungodly at that time, that even though they do behold the sun and moon darkened, yet will they apply themselves to the gluttony and the luxury to which they have been accustomed, and will not think of the end of the world so nigh at the doors. Thus was it with Belshazzar, when he was feasting with his lords, on the night when he was besieged and slain by Cyrus, until he beheld the fateful hand which foretold his destruction by the words, Meni, Tekel, Phares. Wherefore S. Augustine teaches that at the end of the world, the righteous will be sorrowful on account of these signs, but the wicked will indulge their bent, and rejoice.
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Then two shall be in the field, &c. In the Day of Judgment Christ will separate companion from companion, neighbour from neighbour; as, for example, husbandman from husbandman. Him who has lived justly and piously He will take up with Himself to glory. But his companion, who has lived wickedly, He will leave in his sins, and condemn to everlasting punishment. For as S. Ambrose says (in Luke xvii. 35), "He who is taken is carried away to meet Christ in the air; but he who is left is condemned. Christ says this, that no one may trust to good society merely because he lives among the righteous. He would also show how exact and searching will be that judgment, which will separate father from son, wife from husband, brother from brother."
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Two women, &c. He instances the same thing in persons grinding at a mill. For formerly mills were in use which were not turned by wind or water, but by hand. These were worked by male and female slaves to grind flour (see Exo 11:5). In mola (Vulg), ε̉ν τω̃ μύλωνι, in the place of grinding, where was the bakehouse. Ver. 42. Watch therefore, &c. That is, "think continually that death is certain, but the day of death uncertain. I say the same of the Day of Judgment, both that particular judgment which comes to every one at death, as well as the general Judgment, which shall take place at the end of the world. Wherefore prepare yourselves for both by giving heed to virtue and good works." For as S. Jerome saith (in Joel c. ii.), "That which shall happen to all in the Day of Judgment is fulfilled in each at the day of death." And S. Augustine (Epist. 80) says, "In whatsoever state a man's last day shall find him, in the same state shall the world's last day come upon him; because as the man dies, so shall he be judged. Therefore ought every Christian to watch, lest the coming of the Lord find him unprepared. But that day shall find unprepared the man whom the last day of his life now shall seize unprepared." Moreover, the reason why God wills that this day should be unknown to us is, that the uncertainty may be a never-failing stimulus to us in the practice of every virtue. "For," as S. Chrysostom says, "if men knew surely when they were to die, at that time only would they seek to repent." The devil, therefore, in order that he may take away this stimulus of uncertainty, gets rid of it by degrees, and in part. He persuades every one that they have at least one year to live. When that has come to an end, he tells them they have another, and so on interminably. He causes men to believe themselves so strong and well, that they can surely live this one year. Year by year he does this, and puts such a thought into their minds as, "You are in very good health; you will not die this year." Thus it comes to pass that being, as it were, certain of life, they neglect repentance from year to year, deferring it to the year in which they are to die. Wherefore, when that year comes to each in which it is God's decree that they shall die, they, in like manner, persuade themselves that they will not die in it. Thus it comes to pass that they are always unprepared when certain death and the last day overtake them. Wherefore this idea, instigated by the devil, must be crushed. Every one should say to himself at the beginning of each year, of each day, "It may be that thou shalt die this year or this day. Therefore so live as if thou wert to die to-day." This was the advice which S. Anthony was wont to give to his disciples, as S. Athanasius testifies, "When we awake out of sleep, let us be in doubt whether we shall see the evening. When we lay us down to rest, let us not be confident that we shall come to the light of another day. Thus we shall not offend, nor be carried away by vain desires. Neither shall we be angry, nor covet to lay up earthly treasures. But rather by the fear of departure, from day to day we shall trample upon all transitory things." Barlaam also taught the same to his Josaphat, "Think that this day thou hast begun the religious life. Think that this day also thou wilt finish it." S. Jerome says, "So live as though thou shouldst die today; so study as though thou wert to live always." The same Father (Ep. 16, ad Principiam) says that Marcella was wont to praise that saying of Plato, "that philosophy was a meditation upon death;" and the precept of the Satirist, "Live mindful of death: time flies." She therefore so lived as though she always believed herself at the point of death. When she put on her clothes, she remembered the grave, offering herself to God as a reasonable, living, acceptable sacrifice. Ver. 43. But know this, &c. Here we must supply what is to be understood, somewhat as follows. But forasmuch as a man knows not this hour, and is not willing or able to watch at every hour, therefore the thief, as his manner is, comes at the hour in which he thinks the householder is not watching, but sleeping, and so robs his house while he is asleep. It is clear that this is the meaning from the Greek, which has in the past tense, If the master of the house had known in what hour the thief would come, he would have watched, and would not have suffered his house to be broken through. You must supply, "But because he did not know the hour, he did not watch, and did suffer his house to be broken into and robbed." By the thief, S. Hilary understands the devil. "The thief," he says, "shows that the devil is very watchful to take from us our goods, and to plot against the houses of our souls, that he may dig through them whilst we are careless, and given up to the sleep of our own devices; and he would pierce through them with the darts of enticements. It behoves us, therefore, to be prepared, because ignorance of the day sharpens the intense solicitude of expectation ever suspended." But it is better to apply the words to Christ. For so He Himself explains, applying this parable of the thief to Himself in the following verse.
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Be ye also ready, &c. the Son of man shall come, to judgment, both the particular judgment of your own soul, and the general Judgment of all men at the end of the world. Christ therefore compares Himself to a thief, not as regards the act of stealing, but as regards silence and secrecy, in that the thief chooses the hour in which he thinks the householder will be absent or asleep, that so he may come upon him unawares, and rob his house. In like manner Christ summons those who are careless, and not waiting for Him, to death and judgment. Whence the Apocalypse warns every one saying, "Behold, I come as a thief" (Rev 16:15). And S. Paul (1Th 5:4) says, "But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all children of the light, and of the day." Truly hath the wise man said, "The life of mortals is a vigil." The truth of this sentence of Christ is seen in daily experience. For we see very many men seized by death at a time when they think themselves to be in good health, and are forming grand projects in their minds. They think death is far distant, and promise themselves many years of life. And yet both experience and the warning of Christ should teach them to do the very opposite. When they appear to themselves to enjoy the most perfect health, they should think that death is lying hid at the very threshold of their doors, and should believe that they are then about to die when thoughts and hopes of long life are suggested to them, either by the devil or their own concupiscence. So would the day of death never come upon them unawares, nor overtake them as a thief. Thus did the wise and holy men of whom we read in the Lives of the Fathers (lib. 5, libello 3, de Compunc. n. 2). Abbot Ammon gives this precept of salvation to a certain person, "Entertain such thoughts as evil-doers who are in prison have. For these men ask, 'Where is the judge, and when will he come?' And they weep in expectation of their punishments. After this manner ought a monk to do. He should ever be chiding his soul, and saying, 'Woe is me, who have to stand before the judgment-seat of Christ, to render unto Him an account of all my deeds.' For if thou wilt always meditate thus, thou wilt be safe." And Abbot Evagrius said, "That is divine, to picture the dreadful and terrible judgment. Consider the confusion which is laid up for sinners, which they shall endure in the presence of Christ and God, before angels, and archangels, and powers, and all men. Think of the everlasting fire, the undying worm, the blackness of hell; and in addition to all these things, the gnashing of teeth the fears and torments. Consider likewise the good things which are laid up for the righteous confidence before God the Father and Christ His Son, and before the angels. Consider the heavenly Kingdom and its gifts of joy and rest." And, Abbot Elias saith, "I am afraid of three things the first, the going forth of my soul from the body; the second, when I shall meet God; the third, when sentence shall be pronounced against me." Abp. Theophilus, of holy memory, said, when he was about to die, "Blessed art thou, O Abbot Arsenius, because thou always hadst this hour before thine eyes." In the same work we read that a certain old man saw one laughing, and said to him, "We have to give an account of our whole life before the Lord of heaven and earth, and dost thou laugh?"
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Ver. 45. Who then is a faithful and wise servant, &c. Who then ? Gr. τίς άζα; Vulg. Who thinkest thou ? At first sight there might seem to be a hiatus here, or a question without an answer. But it is not so. The sentence should be disposed as follows. "Who, thinkest thou, is the faithful and prudent servant, whom the Lord hath set over His family, to give them of His household food in due season?" He assuredly is faithful and prudent who performs that for which he is appointed, who does give every member of the family their food in due time. He distributes, that is, to the servants and domestics, their proper portion of victuals, as the price of their labours. For in ancient times, when money was scarce, the wages of servants were paid in rations of food. This saying of Christ has special reference to Bishops and Pastors. For on them it is incumbent to feed the Church, which is their family, indeed Christ's family, that they should distribute the food of holy doctrine according to the capacity of every one to receive it. Wherefore it behoves them to be vigilant in this matter, prudent, and faithful. Thus, S. Hilary saith, "Although He exhorts every one of us in common to betake ourselves to unwearied watchfulness, yet He gives a special charge of solicitude to the princes of the people, that is, to the Bishops, in expectation of His Advent. For He signifies that he is a faithful servant, and a prudent overseer of His family, who is careful about the profit of the people committed to his charge; who hears the word and obeys it; who in opportunity of doctrine and truth strengthens the weak, establishes the fallen, converts the depraved, and dispenses the word of life as the eternal food for nourishing the family." This question, Who thinkest thou ? intimates that such servants, such Bishops and Pastors as are wholly faithful to Christ in the care of His flock, are few. Whence the saying of S. Jerome, "Priests many, Priests few." Also that of S. Boniface, Apostle of Germany, and Martyr, "Formerly Priests of gold celebrated in chalices of wood; now Priests of wood celebrate in chalices of gold."
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Blessed is that servant... so doing that is, assiduously and continually until death, and the day of particular judgment, and so, by consequence, of the general Judgment, namely, that he should distribute to all the faithful of his Church such food as is suitable for each, the word and Sacraments, especially the Holy Eucharist, to nourish their souls in faith and piety. Blessed therefore is the Bishop who doth this, because, not only on account of his own holiness shall he receive of Christ the crown of righteousness, but shall obtain as many crowns as there are faithful people whom he has nourished and profited, according to the words of Daniel, "They that instruct many to justice shall shine as the stars for perpetual eternities." (Vulg.) Ver. 47. Amen, i.e., Verily I say, &c. He alludes to the servant who, because of his merit in faithfully and prudently ruling his master's household, deserves to be exalted by him and set over all his goods, so as to enjoy them as an associate and companion, and almost like an equal of his master. Such was Joseph, who was set by Pharaoh to preside over Egypt, and was virtually king of Egypt (Gen. xli. 10). In like manner will God bless prudent and faithful Bishops, who have ruled all their flocks, and have guided them to everlasting salvation. He will bestow upon them greater glory than He will upon private believers. He will cause them to preside, not only over them, but He will make them kings and lords of the whole universe. Thus Remigius says, "He will make the good hearers to sit down, as Luke saith: the good preachers He will set over all His goods. For as the difference of merits is great, so also is the difference in rewards." This is what is spoken of in Apoc. iv. 10, "The four and twenty Elders," i.e., Bishops and Prelates, "cast their crowns before Him that sitteth on the Throne and worshipped Him that liveth for ever, saying unto the Lamb," that is, to Christ, "Thou hast made us unto God a Kingdom and Priests, and we shall reign for ever and ever." What I have said of Bishops applies to every father of a family, for he is, as it were, a bishop of his own house; and as S. Augustine saith, every faithful soul is a bishop of himself. In the Life of S. Amandus, who flourished about A.D. 870, and who converted Sclavonians and many other tribes to Christ, it is related, that at the very hour when he departed this life, he appeared to S. Aldegonde in glory, encompassed with a white-robed throng. And when she knew not what it meant, she heard an angel saying, "Amandus, the man of God, has passed in glory to celestial joys. The white-robed throng are they who by means of his earnest preaching have been enrolled as citizens of Heaven, and from henceforth he shall appear as a prince over them for ever." Among the more illustrious of his disciples were S. Landvald, S. Bavo, S. Amantius, S. Gertrude, S. Maurontus, and many others.
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Over all His goods; Gr. over all the things which belong to Himself. The good things of God are twofold, viz., 1st Things external and created, as Heaven and earth, and all creatures contained in them. So Origen. 2d Things internal and uncreated such are His infinite majesty, goodness, wisdom, power, and glory. For God is, as it were, an infinite ocean of all good things; and over them all He will appoint His faithful servant His bishop and pastor. He will make him to rule, as it were, not only over all creatures, but also over all the immense and infinite goodness which God contains in Himself, that he may enjoy them with God, and be blessed and glorified for ever. For if Jacob, wrestling with the angel of God, and overcoming Him, willing to be overcome, was called Israel, i.e., "ruling God" Gen 32:28), much rather shall blessed Bishops, by their own virtue, as it were, overcoming God, be called and become Israels, that is, "rulers of God," that "they may have these eternal rewards, both because of their own life, as well as for their care of their flocks," as Rabanus says. For in that they have rightly presided over the flock of God, they have therefore deserved that they should, in a certain sense, through God's wonderful condescension, be appointed over the good things of God, and even over Himself. For God makes Himself over to them, as their peculiar possession, as it is said in the 16th Psalm, "The Lord is the portion of mine inheritance, and of my cup."
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But if that evil servant, i.e., such a servant as has been set by his master over his household, shall say, &c.It means, "If a Bishop shall think, 'The day of death and judgment is far away: wherefore I will abuse my life and my office for the purposes of luxury and ambition.'" Therefore He adds
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Ver. 49. And shall begin to smite his fellow-servants, &c. To smite, i.e., unjustly. For, as saith Auctor Imperf., "He who smites for just cause, even if he smite, does not seem to smite. For as righteous anger is not anger, but diligence; so just smiting is not smiting, but correction. Thus a father and a master smite their sons and pupils for the sake of correcting them." Christ here intimates that there are two capital vices of Prelates, from which all their other faults take their rise. They are imperious and tyrannical audacity, and a seeking after pleasures, gluttony, and luxury. This is why S. Peter admonishes Pastors and Bishops (1Pe 5:2) thus, "Feed the flock of God, which is among you, providing for them not by constraint, but spontaneously, according to God; neither for filthy lucre's sake, but voluntarily; neither as lording it over the clergy, but as affording examples of their actions to the flock from the heart. And when the Prince of the Shepherds shall appear, ye shall receive the unwithering crown of glory."
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The Lord... shall come... when he looketh not; Vulg. non sperat, hopeth not, expecteth not. Thus Virgil, in the First Æneid, "Hope," that is, fear, "that the gods take note of right and wrong." And shall cut him asunder; Gr. διχοτομήσει, cut in twain, i.e., soul and body in death, and after death, by sending the soul to hell and the demons, and the body to the tomb and the worms, " He shall divide," says S. Jerome, "not by cutting him in two with a sword, but by severing him from the company of the Saints." It means that not only shall Christ remove such a Bishop from his office, but shall separate him from the company of the Blessed, and deliver him to the devil to be tormented for ever.
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With the hypocrites, i.e., slothful servants, who, like hypocrites, serve only the eyes of their masters. As soon as they are out of their master's sight, they indulge in sleep and drunkenness, and so shall be sent to the prison-house of hell, which is the proper place for the slothful. Thus in Proverbs, passim, a hypocrite signifies a wicked man, who serves God slothfully, but his own lusts fervently. There is an allusion to Job viii. 13, "The hope of the hypocrite shall perish."
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Supra posita est multiplex provocatio Iudaeorum; nunc ponitur praeparatio per instructionem discipulorum Christi. Instruuntur autem de periculis. Et primo ponitur interrogatio discipulorum; secundo responsio Christi, ibi et respondens Iesus dixit eis. Circa primum duo. Primo ponitur occasio interrogationis; secundo interrogatio, ibi sedente autem eo super montem oliveti et cetera. Occasio fuit duplex. Praenuntiatio destructionis templi, quam quidem praenuntiationem fecit facto et verbo, quia egressus est de templo. Supra cap. proximo. Ecce relinquetur vobis domus vestra deserta; et hoc ostendit, quia exivit; unde quia corporaliter exivit, ideo ostendit quia spiritualiter; Io. VIII, v. 59: Iesus autem abscondit se, et exivit de templo. Cum peccator non vult corrigi, exit dominus ab eo; Thren. I, 6: egressus est a filia Sion omnis decor eius. Tunc ponitur interrogatio, ibi et accesserunt ad eum discipuli secreto, dicentes; secundo responsio, ibi ipse autem respondens et cetera. Ita ibat. Sed tunc accesserunt discipuli, ut ostenderent aedificationes templi, ut videret quam pulchra est domus, quam decora; unde in alio loco, scilicet Mc. XIII, 1, habetur: vide quales lapides et quales structurae. Sed quaerit Origenes: nonne alias ibi fuerat, et nonne bene sciebat? Solvit quod non petebant ut eum docerent, vel quasi nesciret, sed ut remedium inveniret destructioni. Ita Christianus est templum Dei, ut habetur ad Phil. II, discipuli autem sunt intercessores, ne destruatur templum hoc. Tunc respondet dominus: videntur vobis ista magna? Is. XXIII, 9: dominus exercituum cogitavit hoc ut detraheret superbiam omnis gloriae et cetera.
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Unde subdit amen dico vobis, non relinquetur hic lapis super lapidem. Est ne hoc verum? Tempore Chrysostomi non adhuc totum evenerat, sed sperabatur quod veniret. Vel potest dici quod non vult dicere nisi quod destrueretur. Vel dicendum quod sicut secundum Dei provisionem aliquando restauratum est templum, sic secundum Dei provisionem, incipiente confirmatione legis novae, destructum est templum, ne sacrificia fiant in templo. Unde si non fuisset destructum, multi facti Christiani caeremonias facerent, et ad templum redirent: unde dispensatione divina factum est ut destructum sit. Et hoc habetur Lc. XXI, 6, ubi de templo dicitur: venient dies, in quibus non relinquetur lapis super lapidem, qui non destruatur. Sic etiam contingit quod aliquis aedificatus per bonas virtutes, si cadat per aliquod peccatum mortale, si negligens fuerit et non sollicitus, totaliter cadit et destruitur; Ps. CXXXVI, 7: exinanite, exinanite usque ad fundamentum in ea. Unde vult dicere quod non solum templum, sed etiam pertinentia, quae erant umbra, ut habetur ad Hebr. X, 1: umbram habens lex futurorum bonorum. Posita occasione, ponitur interrogatio. Et debemus notare quod exivit et ivit ad montem oliveti, et significat Ecclesiam, in qua olivae uberes sunt plantatae; Ps. LI, 10: ego sicut oliva fructifera. Et inde instruit discipulos. Dixerat destruendum templum, ideo tria quaerunt. Primum de templo; secundum de adventu; tertium de fine saeculi.
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Unde dicunt dic nobis quando haec erunt, scilicet consummatio tuae comminationis; et de adventu tuo: et quod signum adventus tui; item de fine saeculi: et consummationis saeculi. In Luca solum tangitur de una quaestione, scilicet de destructione Ierusalem, quia non credebant quod deberet destrui nisi post adventum secundum; unde dicebant, Act. I, 6: si in tempore hoc restitues regnum Israel? In Marco XIII, 3, dicitur quod solum miserunt Petrum, et Ioannem, et Iacobum, et Andream; quia isti primo vocati sunt, et magis habebant fiduciam accedendi ad eum. In quo habemus exempla, quod illi qui diutius Deo adhaerent in contemplatione, sunt Deo magis familiares; Deut. XXXIII, 3: et qui appropinquant pedibus eius, accipient de doctrina eius. Isti discipuli quaesierunt de adventu, et iste duplex est. Ultimus, qui est ad iudicandum; et iste erit in consummatione saeculi. De isto habetis Act. I, 11: quemadmodum vidistis eum ascendentem in caelum, ita veniet. Alius est adventus confortans mentes hominum, ad quos venit spiritualiter. Infra videbunt filium hominis venientem in nubibus, idest in praedicatoribus, quia per praedicatores venit Deus in hominum mentes. Unde dubium est ad quid debet referri. Tamen dicit Augustinus quod totum debet referri ad adventum spiritualem. Aliqui vero quod ad secundum adventum. Quidam autem exponunt de destructione Ierusalem, et de ultimo adventu. Primo ergo respondet quantum ad destructionem; secundo quantum ad secundum adventum, ibi sicut enim fulgur exit ab oriente. Circa primum duo. Primo praenuntiat quae antecedentia sunt ad destructionem; secundo ipsam destructionem, ibi cum ergo videritis abominationem desolationis et cetera. Ista praeambula erant et ex parte extraneorum, et eorum qui in Ecclesia continentur. Primo ergo ex parte extraneorum; secundo ex parte eorum qui sunt in Ecclesia, ibi et multi pseudoprophetae surgent, et seducent multos. Circa primum duo. Primo praemittit pericula spiritualia; secundo corporalia, ibi audituri enim estis praelia et opiniones praeliorum.
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Dicit ergo: ita quaeritis de consummatione, tamen ante debetis esse solliciti de vobis, quod non decipiamini; ideo dicit videte ne quis vos seducat. Ad Eph. V, 15: videte itaque, fratres, quomodo caute ambuletis.
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Multi venient in nomine meo dicentes: ego sum Christus. Aliquis venit ut missus a Christo, sic venerunt discipuli. Alii vero dicuntur venire in nomine Christi, qui dicunt se esse Christum, usurpantes sibi nomen quod non datur alii; Phil. II, 9: datum est ei nomen, quod est super omne nomen. Unde multi seductores venient, qui venient a seipsis; Christus autem non a seipso, sed a Deo; unde Io. VII, 28: a meipso non veni. Licet autem hoc de Antichristo specialiter dictum sit, tamen potest dici de multis aliis. Unde quia veritati non adhaeserunt, dati sunt erroribus. Et hoc accidit in Simone mago, qui libros scripsit, et appellavit se librum Dei, Deum magnum, omnia Dei, et multos seduxit. Illorum enim est seduci qui divisi sunt in errores, quia stultorum infinitus est numerus, Eccle. I, 15. Unde veritas congregat, error autem dividit, et hoc est periculum. Potest etiam ad secundum adventum referri, ista enim accident circa diem iudicii. Audituri enim estis praelia et cetera. Hic primo ponit pericula; secundo confortat. Dicit ergo: ita dictum est videte ne quis vos seducat, (...) quia audituri estis praelia et cetera. Et hoc statim post passionem. Statim enim missi fuerunt in Iudaeam ab imperatore pessimi tyranni, qui mirabiliter eos gravabant, ita quod quasi ferre non possent. Unde audituri estis praelia et opiniones praeliorum, quia in praeliis multum valent opiniones; unde frequenter contingit quod pauci debellant multos; Ier. VIII, 16: a Dan auditus est fremitus equorum eius, a voce hinnituum pugnatorum eius commota est omnis terra. Et videte.
24:6
Possent aliqui credere quod esset statim finis mundi; unde dicitur quod tanta fuit tribulatio, quod credebant finem mundi venisse, ideo dicit videte ne turbemini. Oportet enim haec fieri, sed nondum finis, quasi sit destructio Ierusalem, quia non fuit eius destructio post passionem usque ad quinquagesimum annum. Sed posset aliquis dicere: tu dicis quod audituri sumus praelia, semper fuerunt praelia. Respondet: numquam vidistis talia.
24:7
Consurget enim gens in gentem, scilicet gens Romanorum contra gentem Iudaeorum et regnum, scilicet Romanorum contra regnum Iudaeorum. Et erunt pestilentiae et cetera. Posset dicere: ista praelia a casu fiunt, et non ex Dei vindicta. Sed quod fiant a Dei vindicta hoc patet, quia non solum ista mala infligentur a populo, sed a Deo, quia erunt pestilentiae, quae ex corruptione aeris proveniunt, et fames, et terraemotus per loca. Et haec omnia acciderunt ante destructionem Ierusalem. Diceret aliquis: omnia ista fuerunt a casu, et non fuerunt indicativa doloris: immo. Unde dicit haec autem omnia initia dolorum. Is. XIII, 8: quasi parturientes dolebunt. Sic exponit Chrysostomus. Sed secundum quod refertur ad consummationem saeculi, sic exponit Origenes. Sic debemus considerare de mundo sicut de uno homine, quia cum tendit ad mortem, incipiunt debilitari virtutes vitales. Sic in ostensione universalis commutationis immittet dominus aliquam particularem immutationem, ita quod non habebunt aliquam virtutem, et tunc erunt pestilentiae, quia corrumpetur aer qui servit nobis in duobus. Item corrumpetur terra, quae servit nobis in cibum, quia germinat herbas et grana, unde cibus nascitur, et haec debilitabitur ita quod erit fames in terra. Item terra sustentat nos, et contra hoc terra inquietabitur, unde fiet terraemotus. Prima duo universalia, sed hoc ultimum erit particulare, quia fiet per loca. Et quare non fiet universaliter per totum mundum? Ut homines videntes redeant ad cor et convertantur. Item contingit quod ex penuria rerum accidit fames, et tunc propter famem exurget gens contra gentem; et hoc poterit esse circa finem mundi. Aliter tamen potest esse quod aliquando resurget gens contra gentem, non propter penuriam, sed propter vanam gloriam. Aliquando convenit propter iniustitias hominum. Aliquando propitiatur Deus, et coarctat malos Angelos per bonos Angelos, ut Ez. XIII, 5: non ascendistis ex adverso, neque opposuistis murum pro domo Israel, ut staretis in praelio in die domini. Unde stat mundus per orationem bonorum. Et tunc, scilicet in fine mundi refrigescet caritas, et tunc erunt multa mala, quia tunc Angeli boni dimittent Daemones, qui habent nocere terrae et mari; ideo quia potestatem habent super terram et mare, commovebunt totam terram. Et quod hoc possunt, habetur Iob I, 7 ss. Hieronymus dicit quod potest dici de adventu domini quo venit quotidie in Ecclesiam. Secundum enim quod haeretici impediunt ipsa bona ipsius Ecclesiae, tunc accidunt pestilentiae spirituales, et fames, scilicet indigentia boni documenti, Amos V, alias VII, et terraemotus, idest homines qui sunt solidi movebuntur.
24:9
Tunc tradent vos in tribulationem. Tunc ponit quaedam praeambula, quae futura erant in Ecclesia. In Ecclesia futura erant prospera et adversa. Et primo ponit adversa; secundo prospera, ibi et praedicabitur hoc Evangelium regni in universo orbe. Adversa autem nuntiat dupliciter, ab exterioribus et interioribus. Deut. XXXII, v. 25. Foris vastabit eos gladius, et intus pavor. Et tangit tria pericula: tribulationem, occisionem et odium. Possent dicere: verum est quod mundus hoc patietur, sed quid ad nos? Immo, dicit. Et ideo dicit vos; quasi dicat, non eritis immunes, sed tribulabimini, ad litteram; II ad Cor. VI, 4: in tribulationibus, in necessitatibus et cetera. Item occident vos, sicut patuit quod occiderunt Stephanum et Iacobum: unde dicit Ps. XLIII, 22: aestimati sumus sicut oves occisionis. Item eritis odio omnibus gentibus, idest Iudaeis. Vel omnibus, qui diffusi sunt per universum mundum; supra V, 10: beati qui tribulationem patiuntur propter iustitiam. Et ponit consolationem, quia cum omnes patiantur, hoc patiemini propter nomen meum. Ier. XLV, 4: ecce quos aedificavi, ego destruo, et post: et tu quaeris gaudia? Origenes dicit quod referendum est ad secundum adventum, quia ita erit universalis persecutio, quod omnes mali persequentur bonos; et propter hoc dicit tunc. Consuetudo enim erat quod cum accidebant mala, dicebant hoc esse propter peccatum Christianorum. Unde insurgebant contra eos; unde tunc tradent vos in tribulationem. Et tunc scandalizabuntur multi. Hic ponit pericula ab interioribus. Est enim triplex scandalum quod patiemini, scilicet infirmorum, item mutuam laesionem, item debilitatem.
24:10
Unde dicit tunc scandalizabuntur multi; quia etiam multum perfecti scandalizabuntur; unde supra XVIII, 7: necesse est ut veniant scandala. Unde etiam electi turbantur, cum vident scandala, unde dicebat Paulus II Cor. XI, 29: quis scandalizatur, et ego non uror? Et invicem tradent. Ex hoc patet tribulatio. Supra X, 21: tradet autem frater fratrem in mortem et cetera. Et non solum corporaliter, sed etiam spiritualiter, quia aliqui sunt principium erroris, et ex hoc sequetur quod odio habebunt invicem.
24:11
Et multi pseudoprophetae surgent et seducent multos. Tales sunt qui in Ecclesia multos seducunt; II Petr. II, 1: fuerunt et pseudoprophetae in populo. Item I Io. II, 18: Antichristi multi facti sunt. Ex nobis prodierunt, sed non erant ex nobis. Unde haec mala accident, quod fratres corrumpent, quod multos seducent.
24:12
Item tertium, quia non tantum hoc facient sed etiam corrumpent, unde deficient: quoniam abundabit iniquitas, refrigescet caritas multorum. Apoc. II, 4: sed habeo adversum te pauca, quia caritatem tuam pristinam reliquisti. Potest dici refrigescere, quia cum vident alios relinquentes caritatem, et ipsi refrigerantur, licet non penitus pereat; et in multis, sed non in omnibus, quia semper fuit fervida in apostolis; Rom. VIII, 35: quis separabit nos a caritate Christi? Tribulatio, an angustia, an fames, an nuditas, an periculum, an persecutio, an gladius?
24:13
Unde ita erit in multis, sed non in omnibus, quia qui perseveraverit usque in finem, scilicet praesentis vitae, hic salvus erit. Idem habetur supra X, 22. Et praedicabitur hoc Evangelium regni in universo mundo. Supra dominus praedixit adversa in Ecclesia futura; nunc autem praedicit prospera, quia apostoli qui ex Iudaeis nati erant, aemulabantur carnem suam; Rom. IX, 2: tristitia mihi est magna, et continuus dolor cordi meo; ideo ad eorum consolationem, quia multo plures erant vocandi ad fidem, dicit: praedicabitur hoc Evangelium regni in universo orbe. Ipse enim incipiens praedicationem dixit: poenitentiam agite: appropinquabit enim regnum caelorum. Hoc autem praedicabitur in universo orbe: non enim lex nova determinata est uni populo, sicut lex vetus. Marc. ult., 15: praedicate Evangelium omni creaturae. Et dicit Chrysostomus quod hoc fuit impletum ante excidium urbis Ierusalem, et hoc probat per apostolum ad Rom. X, v. 18, ubi dicit apostolus: in omnem terram exivit sonus eorum. Ideo videbatur diffusa doctrina evangelica per totum orbem. Item per aliam auctoritatem quae habetur ad Col. I, 6: praedicatio Evangelii fructificat. Et non est mirum, quia unus apostolus, scilicet Paulus, tantum ampliavit, quod pervenit Romam et Hispaniam; unde expletum est quod habetur Is. LVII, 9: misisti legatos tuos procul.
24:14
Et ideo dicit Chrysostomus quod in hoc est admiranda virtus Christi, quod infra spatium quadraginta annorum ita crevit doctrina eius quod totum mundum implevit; unde bene dicit et praedicabitur hoc Evangelium regni in universo orbe. Sed numquid omnes credent? Non; sed quidam sic, quidam non. Et quod quidam credent, hoc erit in testimonium contra eos qui non credent, ut Hieronymus dicit. In testimonium omnibus gentibus; ad Rom. I, 5: accepimus gratiam et apostolatum ad obediendum fidei in omnibus gentibus, ita ut sint inexcusabiles. Et tunc, scilicet quando omnes gentes credent, veniet consummatio, idest destructio Ierusalem: et de hoc potest intelligi quod dicitur Ezech. VII, 3: nunc finis super te, et immittam furorem meum in te. Fecit enim signa, divulgavit Evangelium, nec credere voluerunt; ideo accidit eis quod dicitur Mal. I, v. 10: munus non accipiam de manu vestra. Augustinus vult quod non debeat referri ad consummationem Ierusalem, sed mundi; unde dicit praedicabitur, scilicet ante finem mundi in testimonium omnibus gentibus, quia non omnes credent; et tunc veniet consummatio, idest finis mundi. Et hoc est unum signum, quod donec sit divulgata praedicatio Evangelii per universum orbem, non veniet finis. Non autem adhuc venerat, ut dicit Augustinus, ad quosdam barbaros in Africa. Et respondet ad illud: in omnem terram exivit sonus eorum, Ps. XVIII, 5, quod posuit praeteritum pro futuro. Et ad illud quod scribitur ad Col. I, 6 dicit quod adhuc non ad plenum fructificabat, sed iam incipiebat. Et potest sic distingui, quod diffusio per Evangelium potest dupliciter intelligi. Vel quoad famam tantum, et sic completa fuit ante excidium urbis; licet enim aliqui non recepissent, tamen nulla gens fuit ad quas non pervenisset fama. Si autem intelligatur diffusio cum effectu, tunc verum est quod dicit Augustinus, quod nondum venit in omnes gentes.
Iam destructionem posuit, in parte ista ponit quod veniet consummatio: et ponit quaedam praeambula. Et primo ponit prophetiam; secundo admonitionem, ibi tunc qui in Iudaea sunt, fugiant ad montes; tertio rationem admonitionis, ibi erit enim tunc tribulatio magna.
24:15
Ita dixit veniet consummatio, cum ergo videritis abominationem desolationis et cetera. Quid est quod vocat abominationem? Potest dici quod abominatio dicitur exercitus Romanorum, et dicuntur abominationes desolationis, quia fuerunt desolatores terrae. Vel per abominationes idola: et de duplici idolo potest dici. Legitur quod Pilatus introduxit aquilam in templum, quod erat signum Romanorum, quod Iudaei abominationem dicebant. Unde tunc cum videritis idolum positum in loco sancto, tunc potestis cognoscere impletionem prophetiae Danielis de destructione Ierusalem. Vel potest dici quod Ierusalem destructa fuit dupliciter. Primo a Tito et Vespasiano, et tunc combustum fuit templum, et tunc adhuc dimissi fuerunt aliqui. Postmodum adhuc aliqui rebellaverunt, et tunc Adrianus, qui successit Traiano, destruxit penitus, et dedit legem quod nullus Iudaeus ibi de caetero habitaret, et vocavit civitatem nomine suo; item posuit in sacro loco idolum. Unde illud idolum, quod posuit Adrianus, potest dici abominatio; unde cum hoc videritis et cetera. De hac deiectione satis habetur Thren. II. Qui legit intelligat. Et quare hoc dicit? Quia in illa prophetia Danielis multa dicuntur de passione Christi. Sunt enim haec verba observanda; unde ibi dicitur: occidetur Christus, (...) et erit in templo abominatio desolationis, et usque ad consummationem et finem perseverabit desolatio. Unde qui videt, intelligat quod talia acciderunt. Tunc qui in Iudaea sunt fugiant ad montes. Ponit admonitionem utilem. Et primo ponit eam; secundo excludit impedimenta fugae. Quaedam enim sunt impedimenta evitabilia, quaedam inevitabilia.
24:16
Dicit tunc qui in Iudaea sunt, fugiant ad montes. Tunc, scilicet in tempore Vespasiani. Tunc temporis quidam dictus Agrippa dominabatur in montibus, et iste obediebat Romanis, nec rebellabat eis: unde cum aliae gentes haberent guerram, iste et gens sua in pace erat. Unde ex Dei providentia admoniti fuerunt fideles qui erant in Iudaea quod recederent et irent ad regnum istius Agrippae, et sic fecerunt: unde tunc qui in Iudaea sunt, scilicet fideles, fugiant in montes; Zach. II, 6: fugite a terra Aquilonis et cetera. Tunc removet impedimenta fugae. Et quia quaedam impedimenta sunt evitabilia, quaedam non, ideo primo ponit pericula evitabilia; secundo inevitabilia, ibi vae praegnantibus et cetera. Quae sunt vitabilia, sunt negotia terrenorum: et istorum quaedam accidunt in civitate, quaedam extra; ideo utrumque ponit. Secundum ibi et qui in agro, non revertatur tollere tunicam suam.
24:17
Dicit ergo et qui in tecto, non descendat tollere aliquid de domo sua; idest quicumque habitat in civitate, etiam si in domo, non revertatur tollere et cetera.
24:18
Item et qui in agro non revertatur, in domum, tollere tunicam suam, scilicet quaecumque sint necessaria, quia cuncta quae habet homo, dabit pro anima sua. Et quare hoc dicit? Quia imminente festo Paschae convenerunt multi in Ierusalem: quod sciens Titus obsedit civitatem, cum ita essent congregati. Unde vult dicere: ita cito accidet istud malum, quod non poterit aliquis sibi cavere. Item ponit impedimenta inevitabilia. Et quia erant quaedam inevitabilia virtute hominum et simpliciter, quaedam licet inevitabilia, tamen virtute Dei vitabilia; ideo primo de primo; secundo de secundo, ibi orate et cetera. Illud quod cum est, nullo modo vitari potest, est onus filiorum. Quamvis enim posset alicui dici: salva animam tuam, posset dicere: quomodo possum dimittere filium?
24:19
Ideo hoc exponit: vae praegnantibus et nutrientibus, quia tales non poterant fugere, quia nec illis erat dicendum quod abortum procurarent, nec nutrientibus ut filios occiderent; et sic impletur quod dicitur Lc. XXIII v. 29: beata ubera quae non lactaverunt. Item alia sunt impedimenta ubi non potest homo ponere remedium nisi per Deum. Aliquod enim tempus est ineptum vel per naturam, vel per legem: per naturam, ut tempus hiemale, quia tunc impeditur homo fugere propter asperitatem temporis. Item propter legem, ut si accidat in sabbato, quia Deus praecepit quod non irent ultra unum milliare.
24:20
Et quia istud non est in potestate nostra, sed Dei, ideo orate ne fiat fuga vestra in hieme, vel sabbato, quia in talibus ad Deum solum est recurrendum. Unde Osee VI, v. 1: venite et revertamur ad dominum, quia ipse cepit et salvabit nos. Orate quod non fiat in hieme, quia impedit fugam naturaliter propter discrimen viae; nec sabbato, quia impedit secundum legem Dei. Item notate quod dicit sabbato, in quo designat, quod in die festo fuerunt debite interfecti. Unde necessitas fugiendi? Ex magnitudine tribulationis. Unde primo ponit tribulationem et magnitudinem tribulationis; secundo ponit causam, ibi et nisi breviati fuissent dies illi et cetera.
24:21
Dicit ergo erit enim tunc tribulatio magna qualis non fuit ab initio mundi. Et hoc satis potest perpendere qui legit historiam Iosephi, quod multi fame mortui sunt. Item erant seditiones in civitate, ita quod ipsi se invicem interficiebant: unde cum Titus, qui erat mitissimus, vellet eis parcere, ipsi nolebant. Item erant latrones inter eos qui interficiebant multos. Et quaedam mulier comedit filium suum. Unde fuit talis tribulatio, qualis numquam visa est. Et hoc dicit Lucas XXI, 23 s.: erit tribulatio et cadent in ore gladii. Sed numquid erit maior in tempore Antichristi? Sic; sed non erit inter Iudaeos. Et quaerit Chrysostomus propter quod peccatum accidit, quia nec poena Sodomorum fuit tanta, unde non esset poena gravior nisi peccatum gravius.
24:22
Et quia possent dicere quod ista acciderant eis propter peccata Christianorum, ideo dicit quod non; unde nisi breviati fuissent dies illi, non fieret salva omnis caro. Augustinus dicit quod quidam sic exposuerunt, quod dies tunc facti sunt breviores, sicut tempore Iosue longior. Sed contra dicit Ps. CXVIII, 91: ordinatione tua perseverant dies: ideo dupliciter potest dici. Primo quod dies tribulationis sunt breviati primo in numero. Unde si durasset tempus illud, omnes essent interfecti, quia nullus remansisset. Et quare? Quia Romani dominabantur per totum orbem, et iam Iudaei dispersi sunt per universum mundum; ideo si durasset tempus illud, interfecti fuissent ubique terrarum. Vel dicuntur dies breviati, quando mala breviantur. Et quare breviantur? Propter electos: non quod exciderit verbum Dei. Multi enim conversi erant de populo illo, et rogabant pro populo ut relinqueretur semen; Is. I, v. 9: nisi dominus reliquisset semen, quasi Sodoma essemus et cetera. Tunc ponit Chrysostomus duas considerationes, quare hoc dicatur, quia ibi erant aliqui discipuli, item Ioannes adhuc ultra vixit. Ideo dicit quod Ioannes non fecit mentionem de hoc in Evangelio suo, quia scripsit post hoc factum: unde dixisset praeterita; sed Matthaeus et Lucas, qui ante scripserunt, fecerunt mentionem, quia tunc erat futurum. Ideo dicit quod manifestum fuit miraculum cum Romani impugnarent Iudaeos, et quasi tota gens Iudaeorum pateretur excidium, quod tam pauci Iudaei poterant ire per universum orbem ad convertendum quasi totum mundum, et haec fuit mirabilis virtus Christi. Hilarius exponit quod referuntur haec verba ad finem mundi. Cum videritis abominationem hanc, nominat Antichristum. II ad Thess. II, 2: nec terreamini nec per spiritum, nec per sermonem, quasi instet dies domini, ne quis vos seducat ullo modo. Et tunc qui in Iudaea sunt fugiant ad montes; quia Iudaei deficient, unde fugient terram Iudaeorum, et convertentur ad montes Christianitatis. Et qui in tecto non descendat tollere aliquid de domo sua. Vult dicere quod perfecti non moveantur a sua perfectione. Unde tangit contemplativam vitam, quae signatur per tectum; unde tales a sua contemplatione non debent recedere. Item qui in agro, tangit vitam activam. Tales non revertantur ad pristinam vitam, sed maneant in suo proposito. Et quid per praegnantes? Homines graves peccatis. Homines nutrientes sunt homines imperfecti. Unde vult dicere, quod vae hominibus oneratis peccatis, et non confirmatis. Secundum Augustinum praegnantes sunt qui concipiunt male agere; nutrientes, qui iam opere complent. Et quid dicit hieme et sabbato? Per hiemem signatur tristitia, per sabbatum laetitia. Unde ne fiat in hieme per tristitiam absorbentem, vel sabbato per laetitiam animum elevantem. Vel per sabbatum otium bonae operationis, per hiemem refrigerationem caritatis. Et nisi breviati fuissent dies illi; quia parum durabit, et si duraret non salva fieret omnis caro, idest omnis carnalis. Item possunt referri ad adventum Christi per Ecclesiam; et sic dicit Origenes quod sicut verbum Evangelii divulgatum est adveniente ipso, sic falsa doctrina divulgabitur adveniente Antichristo; et sicut Christus habuit suos prophetas, sic et Antichristus. Tunc qui in civitate fugiant ad montes, perfectae iustitiae. Praegnantes dicuntur, qui adhuc percurrunt verbum salutis; nutrientes qui aliquid iam fecerunt. Orate ergo ut non impediantur per desidiam et torporem. Erit tunc tribulatio magna, quia erit perversio doctrinae Christianae per falsam doctrinam. Et nisi essent dies breviati, scilicet documento doctrinae, per additamenta verae doctrinae, non fieret salva omnis caro, idest omnes converterentur ad falsam doctrinam.
24:23
Postquam dominus respondit interrogationi discipulorum de destructione civitatis, hic incipit respondere his quae ad secundum adventum pertinent. Iste autem adventus est adventus ad iudicium: ideo dividitur, quia primo proponit signa et modum veniendi; secundo tractat de iudicio, infra XXV, 1 simile est regnum caelorum decem virginibus. Circa primum duo facit. Primo praemittit signa praecedentia Christi adventum; secundo agit de ipso, ibi et videbunt filium hominis et cetera. Circa primum duo, quia duo praecedentia erunt, primo ex parte hominum, et electorum; secundo ex parte elementorum ibi statim autem post tribulationem dierum illorum sol obscurabitur et cetera. Circa primum duo facit. Primo praemittit quamdam admonitionem; secundo rationem huius admonitionis, ibi surgent enim pseudochristi et pseudoprophetae. Dicit ergo tunc si quis vobis dixerit: ecce hic est Christus et cetera. Notandum quod ly tunc non dicit tempus determinatum, sed tempus confusum, quia hoc non statim factum est post destructionem Ierusalem, sed expectatur futurum in fine. Simile habetur supra II cap. quod habitavit dominus in Nazareth, unde Nazarenus dicitur, et sequitur: tunc venit Ioannes Baptista praedicans in deserto Iudaeae; non quod tunc venerit, quia fuerunt forte viginti anni inter duo tempora, unde tenetur pro tempore confuso. Sic hic. Futurum enim est quod multi seductores venient, et dicent Antichristum esse Deum. Tunc si quis dixerit vobis: ecce hic est Christus, aut illic, nolite credere. II ad Thess. II, 2: non terreamini, neque per spiritum, neque per sermonem, neque per epistolam, quasi per nos missam, quasi instet dies domini.
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Deinde cum dicit surgent enim pseudochristi et pseudoprophetae, assignat rationem admonitionis. Et primo ponit rationem ex necessitate; secundo ex falsitate doctrinae, ibi sicut enim fulgur exit ab oriente et cetera. Circa primum tria facit. Primo introducit seductores; secundo vehementiam seductionis; tertio admonitionem. Dicit ergo tu dicis quod aliqui erunt qui dicent se Christum: sed numquid alii erunt? Ita, surgent enim pseudochristi, idest qui dicent se christos, et hoc factum est ante destructionem Ierusalem; I Io. II, 18: sed audistis quod venit Antichristus, unde Antichristi facti sunt multi. Et pseudoprophetae. Sicut enim Christus habuit veros prophetas, qui praenuntiaverunt eum, sic Antichristus falsos; et hoc est quod dicitur I Io. IV, 1: multi pseudoprophetae exierunt in mundum. Sed numquid facient isti miracula et effectus? Unde dabunt signa et prodigia; II ad Thess. II, 9: cuius adventus est secundum operationem Satanae; Apoc. XVI, v. 13: et vidi de ore draconis, et de ore bestiae, et de ore pseudoprophetae exire spiritus tres immundos in modum ranarum. Sed est quaestio: numquid Daemones possunt facere miracula? Dicendum quod non, si proprie sumatur miraculum: quia miraculum proprie non est quod fit praeter ordinem alicuius causae particularis, sed quando praeter ordinem totius creaturae, et hoc fit per solam virtutem divinam. Sed bene possibile est, quod creatura superior non contineatur in ordine creaturae inferioris; unde aliquid fit per virtutem superiorum, quod non fit per virtutem elementorum: sic in hominibus aliquis facit per artificium aliquid, quod mirum videtur aliis. Sic de Daemonibus, quia subtilioris sunt intelligentiae; ideo sicut artifices aliqui aliquid faciunt quod videtur mirum aliis, sic et Daemones aliqua faciunt naturaliter, quae videntur nobis mira. Sed quomodo fiet istud? Opinio fuit Avicennae quod natura corporalis obedit ad nutum intelligentis, unde ad apprehensionem immutatur corpus. Sed Augustinus istud amovet, quia non obedit ad nutum alicuius creaturae, sed solius Dei. Ideo dicendum quod in rebus naturalibus sunt virtutes determinatae ad procreandum aliqua, ut ranas, et huiusmodi: istas virtutes noverunt melius Daemones quam alii. Et hoc probat Augustinus, quia ignis qui descendit super oves Iob fuit naturalis. Potest enim excitare corpora, et congregare, ut faciant talia miracula. Illa vero miracula quae non procedunt ex virtute alicuius rei naturalis, haec non possunt facere, scilicet ut mortuus suscitetur. Unde talia non faciunt nisi in praestigiis, ut Simon magus fecit movere caput. Unde ista quae non fiunt ex virtute naturae, non possunt; unde dabunt signa magna, idest, quae homines reputant magna. Sed quis erit effectus? Ita ut in errorem inducantur, si fieri potest, etiam electi. Et dicit Origenes quod sermo dictus est per exaggerationem, quia quicumque homo est in hac vita, si secundum se consideretur, seduci potest; tamen, comparando ad electionem Dei, ut sit sensus, electum seduci, hoc est impossibile. Ideo aggravando dicit quod tanta erit vis, quod nisi praeservarentur ex praedestinatione divina, seducerentur. Vel dicendum quod non vere electi, sed electi secundum apparentiam; I ad Tim. I, 19: quam quidam repellentes circa fidem naufragaverunt; Is. XIX, 14: dominus miscuit spiritum vertiginis in medio eius, et errare fecerunt Aegyptum.
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Ecce praedixi, quia, secundum Gregorium, minus nocent iacula quae praevidentur: Amos III, 7: non faciet dominus verbum, nisi revelaverit secretum suum.
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Unde si dixerint vobis: ecce in deserto est, nolite exire. Posita necessitate in generali, ponit magis in speciali: si dixerint vobis, ecce in deserto et cetera. Notandum quod vera doctrina fit in publico, supra X, 27: quod dico vobis in occulto, dicite super tecta, sed falsa semper quaerit angulos, Prov. I, 20: sapientia dat vocem in plateis. Unde veritas est lumen, et quaerit in lumine videri: sed si fuerit perversum dogma, quaerit occulta. Prov. IX, 14: sapientia sedet in foribus, et sequitur aquae furtivae dulciores sunt. Unde desertus est locus occultus, quia caret hominibus, vel quia est interclusus; unde si dixerint vobis, ecce in deserto est, nolite exire. Et quid vult dicere? Isti infideles et haeretici, dum sunt fideles in societate vel congregatione non possunt decipere, sed nituntur quod a societate separentur, et tunc decipiunt; et hoc est quod vult dicere: si dixerint vobis, ecce in deserto est, nolite exire. Nolite a bona societate et congregatione separari. Item, si in penetralibus, quia semper intendunt locum secretum, nec doctrinam in publico audent dicere; unde Io. XVIII, v. 20: ego palam locutus sum mundo. Nolite credere, quia qui cito credit, levis est corde, Eccli. XIX, 4. Secundum Hieronymum potest retorqueri ad tempus ante destructionem: sed melius est ut retorqueatur ad finem. Item potest intelligi de seductione facta in Ecclesia. Pseudochristi dant documentum mendacii, et dicitur unum documentum, quia omnia in uno uniuntur: et quodlibet mendacium habet suos prophetas; unde dicunt: hic est Christus, aut illic; Ez. XIII, 6: perseveraverunt confirmare sermonem; et aliquando volunt confirmare per Scripturas apocryphas, aliquando per occultos sensus Scripturae. Quando per apocryphas, dicunt quod in deserto est; quando per occultos sensus, dicunt quod in penetralibus. Vel secundum Augustinum vera doctrina duo habet, quia et idem in omni loco et publice proferri debet, et ab istis deficit haeresis; unde dicit hic est Christus, idest in hac terra, et non in alia. Item, quia doctrina sua non est publica, ideo dicunt in penetralibus est; unde nolite credere.
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Sicut enim fulgur exit ab oriente et cetera. Hic aliam rationem assignat, quia falsum dicunt quod Christus veniet occultus, sed non est verum, immo veniet manifestus. Et ponit duas rationes. Unam ex manifestatione Christi, aliam ex congregatione sanctorum. Dicit nolite credere, quod non veniat manifestus: sicut enim fulgur exit ab oriente, et paret usque in occidentem, ita erit adventus filii hominis; Ps. XLIX, 3: Deus manifeste veniet. Sed numquid veniet sicut fulgur qui modo videtur hic, et post versus orientem? Ideo non intelligatis quod sic solum manifestetur in uno oriente, sed in omnibus. Si velimus referre ad mysterium, fulgur est adventus veritatis. Nolite ergo quaerere occultum dogma, quia veritas manifestatur per totum mundum. Vel oriens principium, occidens finis. Unde veritas dogmatis semper habet concordantiam a principio usque ad finem: verum enim dogma totam Scripturam recipit. Quidam non recipiunt vetus testamentum, quidam non recipiunt prophetas, et ita non possent confirmari per alias Scripturas; sed vera doctrina a principio nascentis Ecclesiae usque ad finem habebit confirmationem; unde dicitur infra ult., 20: ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi.
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Ubicumque fuerit corpus, ibi congregabuntur et aquilae. Posset enim aliquis dicere: isti dicunt hic est Christus, aut illic, quomodo cognoscemus quando veniet? Ostendit autem quod non indigebit quaerere, quia manifestus fiet adventus eius, quandoquidem et alii congregabuntur. Et erit simile ei quod accidit, cum quidam petiit a domino suo multum celante consilium suum de movendo castra, et dixit: quando movebis castra? Et ille: nonne audies tubam? Ad quid petis? Sic dicitur hic: tu dicis quod erit hic, vel illic; scio quod ubi fuerit corpus, illic congregabuntur et aquilae. Notate quod in Hebraeo habetur anathe, quod idem est quod cadaver, unde voluit signare passionem Christi, quia tunc veniet Christus ostendens signa passionis: et loquitur per similitudinem ubi fuerit corpus et cetera. I ad Thess. IV, 16: occurremus in nubibus obviam Christo. Sed quidam sunt aquilae, quidam vultures et corvi. Sed non dicit vultures, vel corvi, sed aquilae, per quas sancti signantur. Is. XL, 31: assument pennas ut aquilae, volabunt, et non deficient. Sic, ut dicit Hieronymus, ubicumque fit memoria Christi passionis, viri sancti debent congregari per iugem memoriam passionis eius. Ad Hebr. X, 32: memoramini pristinos dies, in quibus illuminati magnum certamen sustinuistis passionum.
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Et quia non solum erunt haec manifesta per tribulationes, ideo ait: statim autem post tribulationem dierum illorum sol obscurabitur et cetera. Et agit de signis sumptis ab aliis rebus quae supra nos sunt. Et primo ponit signa; secundo effectus. Secunda ibi et tunc plangent omnes tribus terrae. In his autem quae supra nos ostendit, triplex est ordo: corpora caelestia, Angeli, Christus. Ad Eph. c. I, 21: constituit eum super omnem potestatem et principatum et cetera. Quantum ergo ad primum dicit statim autem post tribulationem dierum illorum, quando scilicet veniet Antichristus. Statim, quia non diu post, quia multis esset in periculum; et hoc est contra illos qui fabulam ponunt de mille annis. Sol obscurabitur, et luna non dabit lumen suum. Et quid est? Hoc dictum habet sensum litteralem et mysticum. Secundum quod ad ultimum adventum refertur, habet sensum litteralem; secundum quod ad alium, mysticum. Sed videtur obiici quod dicit, quod sol obscurabitur, quia dicitur Is. XXX, v. 26: et erit lux lunae sicut lux solis, et lux solis septempliciter. Unde ad hoc videndum debetis distinguere tria tempora: tempus ante adventum, tempus in adventu, et post adventum. Ante adventum Christi huiusmodi observationes fient, de quibus hic dicitur, et Ioel II, 31: sol convertetur in tenebras, et luna in sanguinem, antequam veniat dies domini magnus et horribilis. In Christi adventu non mutabantur secundum substantiam, sed secundum comparationem, quia tanta erit claritas Christi et sanctorum, quod nec apparebit claritas eorum; Is. XXIV, 23: erubescet luna et confundetur sol. Sed post diem iudicii augebitur claritas lunae et stellarum. Et tunc erit verum quod dicitur Is. XXX, 26, scilicet quod solis lumen erit septempliciter sicut lumen septem dierum. Sed videtur falsum quod dicitur, quod stellae cadent de caelo, quia una stella maior est tota terra. Rabanus solvit per litteram Marci XIII, 25, quod stellae erunt decidentes in lumine, idest in lumine minoratae. Sed unde ista minoratio poterit esse? Ex duobus est quod lumen alicuius luminaris minoratur: vel in seipso, vel propter interpositum aliquod, ut si nubes interponatur, ut cum eclipsatur luna, minuitur lumen eius; unde dicit Origenes quod dupliciter potest intelligi. Primo quod hoc interpositum erit ignis, qui ante Christum praecedet, et consumet omnia usque ad medium spatium aeris, quantum scilicet elevatae sunt aquae diluvii, quem ignem sequetur multus fumus, ita quod tenebrabuntur luminaria caeli. Vel potest dici quod quidam tenebant, ista corpora esse corruptibilia; et sicut elementaria immutabuntur, ita et ista. De istis tribus habetur una auctoritas Apoc. VI, 12: sol factus est niger tamquam saccus cilicinus, et luna tota facta est sicut sanguis, et stellae de caelo ceciderunt. Stellae cadent de caelo. Stellae de caelo videntur cadere quando suo lumine privantur. Sic ergo erit immutatio in corporibus caelestibus. Item in Angelis; unde dicit et virtutes caelorum movebuntur, idest virtutes quae Deo ministrant. Et dicit Augustinus quod omnia corpora administrantur per spiritum vitae; unde dicuntur moveri in effectu, quia in adventu domini cessabit motus caeli. Unde illae dicuntur moveri, quando illa quae ad suum officium pertinent, in alium statum mutantur. Vel Angeli movebuntur non commotione timoris sed admirationis, quia admirabuntur virtutem Christi. Vel commovebuntur commotione gaudii super glorificatione sanctorum. De hoc potest accipi quod dicitur Iob c. XXVI, 11, quod columnae caeli contremiscunt et pavent ad motum eius. Et tunc apparebit signum filii hominis in caelo. Hic ponitur signum filii hominis super Angelos existentis. Filii signum, idest signum victoriae Christi; quia quando totus mundus innovabitur, signabitur quod obtinuit victoriam omnium per passionem suam, quod modo non apparet. Vel apparebit signum crucis, ad ostendendum quod tota ista gloria est per passionem eius. Item significabitur quod omnem iudiciariam potestatem acquisivit per passionem suam. Iob XXXVI, v. 29: si voluerit nubes extendere quasi tentorium suum et cetera. Et sequitur: per haec enim iudicat populus. Item apparebit ad confundendum malos qui Christum noluerunt sequi. Item signum crucis erit clarius quam sol. Sed quis erit effectus? Tunc plangent omnes tribus terrae, videntes tantam Christi potestatem quam despexerunt, et tantam sapientiam, cui non obedierunt, et tantam claritatem sanctorum; unde dicent illud quod dicitur Sap. V, 3: hi sunt quos habuimus aliquando in derisum et in similitudinem improperii. Nos insensati vitam illorum aestimabamus insaniam et finem illorum sine honore. Ecce nunc quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est. Item tribus caeli, idest illi qui portaverunt imaginem caeli; Is. XL, 18: cui similem fecistis Deum, aut quam imaginem ponetis ei? Imputabunt sibiipsis quod talia sustinent; Apoc. I, 7: videbit eum omnis oculus, et qui eum pupugerunt, et plangent se super eum omnes fines terrae. Et Zach. XII, 10: aspicient ad me quem confixerunt, et plangent eum planctu quasi super unigenitum, et dolebunt super eum ut doleri solet in morte primogeniti. Haec est litteralis expositio. Sed si referatur ad secundum adventum, tunc tantum exponitur mystice. Origenes: per solem Diabolus signatur, per lunam Antichristus. De his dicitur Iob XXXI, v. 27: si vidi solem cum fulgeret, et lunam incedentem clare, et laetatum est in abscondito cor meum. Vidi, idest approbavi solem, idest ea quae videntur habere claritatem et sanctitatem, et qui virtutem, tunc apparebunt; I ad Cor. IV, 5: illuminabit abscondita tenebrarum, et manifestabit consilia cordium. Unde tota doctrina, tota claritas tunc apparebit, quia imago Christi apparebit in omnibus. Vel per solem Ecclesia signatur; unde Ecclesia propter tribulationes videbitur non lucere. Et quare dicit post tribulationem? Respondet Origenes: et post, et simul. Item stellae, idest illi qui post videbantur splendere. Virtutes caeli, idest sancti, movebuntur. Et videbunt filium hominis venientem in nubibus caeli et cetera. Supra dominus praenuntiaverat quae futura erant ante secundum adventum; hic autem praenuntiat ipsum adventum: et circa hoc tria facit. Primo ponit suum adventum; secundo certitudinem adventus; tertio incertitudinem horae, vel diei. Secunda ibi ab arbore fici discite parabolam; tertia ibi de die autem illa et hora nemo scit. Circa primum duo facit. Primo ponit adventum, sive apparitionem filii hominis; secundo congregationem sanctorum ad ipsum, ibi et mittet Angelos et cetera. Et attendite quod ubi fecit mentionem de adventu, duo posuit, scilicet quod manifestus esset adventus, et quod sancti congregarentur; unde dixit et sicut fulgor (...) ita erit et adventus filii hominis. Et hoc ad manifestationem. Item dixit: ubi corpus, ibi congregabuntur et aquilae. Et haec duo vult magis explanare. Et quomodo veniet? Videbunt filium hominis venientem in nubibus caeli. Et qui videbunt? Omnes homines: ipse enim ad iudicandum veniet. Habet enim naturam humanam et divinam. Secundum divinam non videbitur nisi a mundo corde etc., secundum quod dicitur supra V, 8: beati mundo corde, quoniam ipsi Deum videbunt, sed secundum humanam naturam videbunt eum etiam mali; Lc. III, 6: videbit omnis caro salutare Dei nostri. Ideo videbunt filium hominis, quia idem est filius hominis et Dei; sed non videbunt ut filium Dei, sed ut filium hominis, Io. V, 27: dedit ei iudicium facere, quia filius hominis est. Sed potest esse quaestio, utrum tam boni quam mali sint eum visuri in specie gloriosa; et dicendum quod sic. Et ratio assignatur Is. XXVI, 10, ubi disputans dominus cum propheta, dicit: non videbit gloriam domini. Et respondet propheta: domine, exaltetur manus tua, ut non videant. Cui respondit dominus: et confundantur. Unde boni videbunt ad laetitiam, mali ad cruciatum et tristitiam. Quando enim aliquis timet puniri, quanto magis potestas iudicis contra ipsum apparet maior, magis affligitur; sic quanto Christus apparebit gloriosior, tanto magis cruciabuntur mali.
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Et hoc signatur cum dicitur venientem in nubibus caeli. Et hoc respondet huic quod supra dixerat, quod sicut fulgur (...) ita erit et adventus filii hominis. In fulgure duo sunt, splendor et terror. Splendor aliquam iucunditatem repraesentat, sed terror fit ex sono, et nubes ad refrigerium fit; Is. XVIII, 4: et erit sicut nubes rorida in die messis, quae tunc iucunda est. Item nubes habet obscuritatem, et quando spissa est, est terribilis propter fulgura et pluvias quae ex nubibus oriuntur; et hoc convenit terrori impiorum; Ps. XCVI, 2: nubes et caligo in circuitu eius. Item competit quod in nubibus veniat ad designandum divinitatem Christi, quia maiestas Dei apparuit in nube, Ex. XVI, v. 10; unde dicitur III regum VIII, 12: dixit dominus quod habitaret in nebula: ideo in nubibus veniet. Item competit ad ostendendum humanitatem eius; quia, sicut habetur Act. I, v. 9: videntibus illis, elevatus est, et nubes suscepit eum ab oculis eorum, et audierunt Angelos dicentes: quemadmodum vidistis eum euntem in caelum, sic veniet. Ut ergo ostendatur quod sit ille idem qui in nube sublatus est, apparebit in nube. Competit etiam ad significandum glorificationem. Quando enim transfiguratus est, apparuit nubes lucida, et tunc fuit una; sed tunc erunt plures, quia tunc solum tribus apparuit, sed tunc pluribus apparebit; Apoc. c. I, 7: ecce veniet in nubibus, et videbit eum omnis oculus. Et quid erunt istae nubes? Non erunt nisi quaedam claritates redundantes ex corpore Christi et aliorum sanctorum. Origenes dicit quod erunt Angeli assumentes non solum intelligibiliter, sed veraciter ministrantes. In primo enim adventu venit humilis; Zach. IX, 9: ecce rex tuus venit tibi mansuetus. Sed post veniet in nubibus caeli cum virtute multa et maiestate. In primo enim adventu duo fuerunt: habuit enim infirmitatem et ignominiam. Infirmitatem, quia dicit apostolus, II ad Cor. XIII, 4: crucifixus est ex infirmitate. Ignominiam, secundum quod habetur Is. LII, 14: sic inglorius erit inter viros aspectus eius, et forma eius inter filios hominum. Consequenter ad haec duo, duo dicit. Consequenter ad infirmitatem, ponit virtutem, unde de ista dicitur: data est mihi omnis potestas in caelo et in terra, et haec data est ei per generationem, inquantum filius Dei. Sed ipse promeruit inquantum homo; et hoc manifestabitur quando omnes Angeli et omnia elementa ministrabunt ei. Item contra ignominiam dicit veniet in maiestate, quasi iudex vivorum et mortuorum. Tunc veniet et mittet Angelos suos cum tuba et voce magna. Hic agit de congregatione sanctorum; et tria ponit. Primo ponit ministros; secundo congregatos; tertio unde congregantur. Ministri sunt Angeli, ut habetur Ps. CII, 21: ministri eius qui facitis voluntatem eius. Sed dicit cum voce magna et tuba. In resurrectione triplex virtus operabitur. Primo virtus divina; secundario virtus humanitatis Christi, quia sua resurrectio est causa nostrae resurrectionis, ut dicit apostolus I ad Cor. XV, 22: sicut in Adam omnes mortui sumus, ita in Christo omnes resurgemus. Item operabitur ibi virtus angelica ad quaedam praeambula, scilicet ad colligendos pulveres. Et haec tria tangit. Virtutem angelicam, cum dicit mittet Angelos; virtutem Dei, cum dicit cum tuba; virtutem humanitatis in hoc quod dicit et in voce magna. De ista habetur in Io. V, 25: omnes qui audierint vocem filii Dei, vivent. Et oportebit quod illa vox sit magna, quia dabit voci suae vocem virtutis, Ps. LXVII, 34. Per tubam bene signatur divinitas, quia maior est vox tubae, quam vox humana; Apoc. c. XI, 12: et audierunt vocem magnam de caelo dicentem eis, ascendite huc. Et paulo post: et septimus Angelus tuba cecinit, et factae sunt voces magnae in caelo. Et notate quod tuba satis ei congruit, quia Num. X, 2 mandavit dominus Moysi duas tubas fieri; et clangebant tubis ad Concilium, ad festa, ad pugnam, et ad commotionem castrorum. Et sic erit in iudicio; quia erit ibi Concilium, idest adunatio omnium sanctorum, quia non resurgent impii in iudicio, neque peccatores in Concilio iustorum, Ps. I, 5. Item erit tunc solemnitas sempiterna. Item erit ibi pugna contra malos, ut habetur Zach. ult., 14: sed et Iudas pugnabit adversus Ierusalem. Item erit ibi commotio castrorum, quia sancti transferentur ad vitam sanctorum; Zach. II, 11: et applicabuntur gentes multae ad dominum in die illa. Item quidam modo congregantur, sed non omnes; sed tunc omnes; infra XXV, 32: congregabuntur ante eum omnes gentes. Hic congregantur solum electi, quia solum congregantur ut regnent cum ipso; Ps. XLIX, 5: congregate illi sanctos eius. Unde dicit et congregabunt electos eius. Sed unde congregabuntur? A quatuor ventis caeli, a summis caelorum usque ad terminos eorum. Venti caeli distinguuntur per quatuor partes mundi. Ab oriente provenit subsolanus; ab occidente Favonius; a Septemtrione Boreas; a meridie Auster: et sub his omnes alii continentur; unde a quattuor ventis caeli, idest ab omnibus partibus mundi.
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Sequitur a summis caelorum usque ad terminos eorum. Istud potest dupliciter exponi. Origenes dicit sic: congregabuntur. Posset aliquis dicere quod solum ista congregatio esset vivorum, et non mortuorum; quod removet ad ostendendum quod etiam mortui congregabuntur; ideo dicit a summis caelorum et cetera. Scitis quod sancti ascendunt in caelos, et quidam sunt inferiores, quidam superiores, quia secundum modum meritorum erit modus praemii; unde hoc est quod dicit Augustinus, quod a quatuor ventis, hoc est propter corpora: quod a summis caelorum, hoc dicit propter animas. Remigius dicit sic, et est in Glossa: congregabo et cetera. Posset aliquis credere quod solum esset congregatio ab extremis terrae; sed quid erit de meditullio terrae? Unde usque ad terminos eorum. Et vult dicere quod non solum fiet congregatio ab extremis terrae, sed a caelo, idest a meditullio mundi. Ab arbore fici discite parabolam. Hic docet de certitudine adventus sui. Magna dixerat, et a quibusdam incredibilia; modo tripliciter certificat. Primo similitudine; secundo assertione; tertio ratione. Secunda ibi amen dico vobis etc.; tertia ibi caelum et terra et cetera.
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Dicit ergo ab arbore fici discite parabolam. Dicit Chrysostomus: quando vult Deus ostendere aliquid, semper inducit similitudinem naturalem. Arbores in hieme vitam habent, tamen occulte, unde non producunt folia, neque fructus; sed in principio veris incipiunt pullulare, et tunc apparet vita. Sic etiam sancti modo non apparent, ut habetur ad Col. III, 3: mortui estis, et vita vestra abscondita est cum Christo in Deo; sed tunc vita sanctorum apparebit, eorum scilicet qui non seducentur tempore Antichristi. Tunc veniet aestas, idest aeterna retributio; Ps. CXXV, 6: euntes ibant et flebant mittentes semina sua; et sequitur, venientes autem venient cum exultatione portantes manipulos suos. Unde dicit ab arbore fici discite parabolam. Per ficum signatur synagoga, de qua habetur Lc. XIII, 6: arborem fici habebat quidam plantatam in vinea sua. Cum iam ramus eius tener fuerit et folia nata, scitis quia prope est aestas. Et hoc potest exponi sic: ramus tener Antichristus est, cuius potestas parum durabit, et sicut folia multum adhaerent ei, tunc potestas eius manifestabitur. Vel potest exponi in bono. Per ramum virtus et fortitudo sanctorum. Quando Ecclesia incipiet finiri, virtus Christi et sanctorum apparebit qui sustinebunt eam; Cant. II, 13: ficus protulit grossos suos.
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Ita et vos, cum videritis haec omnia; idest cum videritis signa praecedentia evenire, scitote quod prope est in ianuis. Sicut dicitur aliquid esse prope, quando est in ianuis; Iac. V, v. 4: ecce merces operariorum vestrorum quae defraudata est a vobis, clamat, et clamor eorum in aures domini Sabaoth introivit. Notate quod Augustinus facit vim in hoc quod dicit omnia, cum dicit: cum videritis haec omnia et cetera. Supra dixerat quod dominus prope est; sed quid est? Semper enim dominus prope est. Ideo dicit: si velimus, dicamus quod nihil pertinet ad finem mundi, sed ad adventum Christi per Ecclesiam; unde quod dictum est, videbunt filium hominis venientem in nubibus, idest in praedicatoribus, cum virtute magna, quoniam dat dominus verbum evangelizantibus virtute multa; et tunc veniet cum maiestate, quoniam dant ei reverentiam. Tamen secundum expositionem aliorum referre ad finem mundi possumus, et aliter dicere. Secundum quod Augustinus exponit, dat intelligere aliquid quod prope est, idest aliqua esse signa quod prope est; unde quod dictum est, videbunt etc. refertur ad omnia supra dicta, scilicet ad signa, fulgura et terraemotus.
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Manifestavit ergo per similitudinem, nunc manifestat per assertionem, scilicet cum iuramento dicens amen dico vobis, idest infallibiliter verum est, quia non praeteribit generatio haec donec omnia fiant. Dicit Origenes: quasi in promptu esset quod audietis. Posset enim aliquis credere haec esse dicta de destructione Ierusalem, et quia tunc completa sunt ad destructionem, quia multi supervixerunt usque ad tempus illud, unde non praeteribit generatio haec, idest homines nunc viventes, donec omnia fiant. Sed magnum esset omnia dicta ad destructionem Ierusalem referre: ideo aliter dicendum, quod omnes fideles sunt una generatio; Ps. XXIII, 6: haec est generatio quaerentium dominum; et praemiserat quod domini est terra. Unde vult dicere non praeteribit generatio haec, idest non cessabit fides Ecclesiae usque ad finem mundi, contra aliquos qui dicebant quod duraret usque ad tempus aliquod: quod dominus redarguit dicens, infra ult., 20: ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi.
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Et tunc ponit rationem caelum et terra transibunt, verba autem mea non transibunt; quasi dicens: facilius est caelum et terram transire, quam verba; Is. c. XL, 8: verbum autem meum manet in aeternum. Et Ps. XXXII, 6: verbo domini caeli firmati sunt. Unde verbum est causa caeli, et causa semper validior est suo effectu, ideo et cetera. Et non dicitur quod caelum et terra transeant, quia esse desinant, sed quia transibunt in alium statum; Apoc. XXI, 1: vidi caelum novum et terram novam. Secundum Origenem boni per caelum signantur, per terram mali; Is. I, 2: audite, caeli, et auribus percipe, terra. Utrique transibunt, boni in vitam aeternam, mali in ignem aeternum. Et quod dicitur verbum Dei non praeteriri, non dicitur quod non transeat secundum substantiam verbi, sed secundum id cuius est: unde hoc, ut dicit Origenes, habet praeter alia, quia non praeteribit verbum domini. Verba autem Moysi et aliorum praetereunt; unde verba Moysi sunt signa praesentis Ecclesiae. Sed verba Christi praenuntiant statum vitae aeternae. Unde verba Moysi transeunt, idest quod promisit Moyses transit: quod Christus, non, quia promisit futuram gloriam, quae non transit. Item verbum Christi secundum quod est de terrenis et temporalibus, transit. De die autem et hora illa nemo scit. In parte autem ista determinat de incertitudine temporis. Et circa hoc duo facit. Primo ponit temporis incertitudinem; secundo hortatur ad similitudinem; tertio ostendit eventum futurum. Secunda ibi sicut in diebus Noe etc.; tertia ibi tunc duo erunt in agro. Dicit quod videbunt filium hominis. Tu dicis indeterminate; dicas nobis determinate si est verum.
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De die autem et hora nemo scit, neque Angeli caelorum. Quod dicit de Angelis caelorum, manifestum est, et non habet magnam dubietatem, quia est cognitio naturalis in eis, et hoc non se extendit nisi ad ea quae secundum cursum naturae fiunt; iudicium autem non fiet nisi secundum voluntatem Dei. Item est alia cognitio gloriae, et sic tantum sciunt sicut quibus dominus vult revelare, et istud sibi retinuit; Mal. c. III, 2: ecce veniet dominus, et quis poterit scire adventum eius? I ad Thess. V, 2: dies domini sicut fur in nocte, ita veniet. Sed est quaestio hic, secundum Hieronymum, quia dicit Marcus XIII, 26: nec etiam filius hominis; ex quo videtur Arius suam haeresim confirmare, quia si pater scit quod nescit filius, ergo maior est eo. Ideo potest dici quod filius scit, et quod dies iudicii secundum aliquam rationem determinatus est, et quidquid determinatur a Deo, suo verbo aeterno determinatur; ideo impossibile est quin verbum sciat. Sed quare dicitur nescire? Augustinus et Hieronymus dicunt quod consuetus modus loquendi est dicere nescire aliquid, quando non facit illud scire; sicut dicitur Gen. XXII, v. 12: nunc cognovi quod timeas Deum; idest, cognoscere feci; ideo dicitur filius nescire, quia non facit scire. Alio modo dicit Origenes quod Christus et Ecclesia sunt sicut caput et corpus, quia sicut caput et corpus sunt sicut una persona, ita Christus et Ecclesia. Sed Christus aliquando accipit formam Ecclesiae, ut in illo Ps. XXI, v. 2: Deus, Deus meus, respice in me, unde quod dicitur quod Christus non scit, intelligitur quod Ecclesia non scit: unde dominus, Act. I, 7: non est vestrum scire tempora vel momenta et cetera. Notate quod dicit Augustinus quod ipse volebat ostendere ex quibusdam signis, quod adventus iudicii non possit sciri determinate, quia non determinat quodcumque tempus. Probatio dicit quod non possit sciri, quia sicut est in aetatibus hominis, ita est in aetatibus mundi. Unde sicut ultima aetas hominis non habet terminum certum, sed aliquando protenditur plusquam aliae, sic et de ultima parte mundi dici debet, quod non habet certum terminum, et poterit plus durare quam omnes aliae partes.
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Sicut autem fuit in temporibus Noe, ita erit et adventus filii hominis. Supra dominus posuit incertitudinem horae sui adventus; nunc autem adhibet similitudinem. Et primo ponit eam; secundo exponit, ibi sicut enim erant in diebus ante diluvium et cetera. Proponit autem similitudinem convenientem, quia dum loqueretur de fine mundi, quievit in fine mundi. Proponit ergo de alia similitudine. Legitur enim duplex consummatio. Una per aquam; II Petri II, 5: et originali mundo non pepercit, sed octavum Noe iustitiae praeconem custodivit, diluvium mundo impiorum inducens. Unde dicitur satis convenienter, quia prima consummatio fuit ad amputanda peccata carnalia; unde dicitur Gen. VI, 2: videntes filii Dei filias hominum quod essent pulchrae, acceperunt sibi uxores ex omnibus quas elegerant. Ideo contra ardorem huius concupiscentiae debuit esse consummatio per aquam. In fine autem mundi peccatum erit, quia refrigescet caritas, sicut supra dictum est, ideo ignis convenienter erit in poenam; unde dicit sicut in tempore Noe, scilicet quod finis fuit incertus, sicut habetur Gen. VI, 13: finis universae carnis venit coram me. Unde sicut illi qui adhaeserunt Noe, salvati fuerunt, sic in adventu filii hominis, qui adhaerebunt filio Christo, salvi fient. Secundo exponit istam similitudinem quantum ad incertitudinem sicut enim erant in diebus ante diluvium comedentes et bibentes et cetera. In verbis istis duo tangere videtur: unum scilicet desperationem de futuro adventu, et causam eius. Causa autem quod homo non speret futurum adventum, est, quia versatur in curis carnis, quoniam ambulat secundum eius concupiscentias; Iac. V, 5: epulati estis super terram, et in luxuriis vestris enutristis corda vestra. Ideo vacabunt lasciviae, quae duas habet partes, scilicet in comessationibus et ebrietatibus, in cubilibus et impudicitiis, ad Rom. XIII, 13.
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Quantum ad primum dicit comedentes et bibentes: non quod comedere et bibere sit peccatum, sed ponere ibi finem suum est peccatum. Quantum ad secundum dicit nubentes, et nuptui tradentes et cetera.
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Et sequitur et non cognoverunt donec venit diluvium, et tulit omnes, scilicet qui non adhaeserunt Noe, qui erat figura Christi. Ita erit adventus filii hominis. Sed habetur Lc. XXI, 26: arescentibus hominibus prae timore. Et supra hoc eodem habetur quod sol obscurabitur. Quomodo ergo securi erunt homines ut comedant et luxurientur? Duplex est responsio. Dicit Hieronymus quod verum est quod circa tempora Antichristi multae erunt tribulationes, et hoc ad probationem electorum; et post restituentur tranquillitati, et in illa tranquillitate mali vacabunt laetitiae. Unde Lucas loquitur secundum statum tribulationis; Matthaeus autem secundum tempus quod immediate praecedet adventum Dei. Item aliter, quia quidam sunt boni, quidam mali. Et universaliter Ecclesia patietur tribulationem, et boni punientur a malis: unde dicitur supra X, 22: odio eritis omnibus hominibus propter nomen meum. Unde illi qui patientur, erunt boni; qui vero exercebunt huiusmodi tribulationes, erunt mali. Quod ergo dicitur hic comedentes et bibentes etc. intelligitur quoad malos; quod autem in Luca dicitur, arescentibus hominibus prae timore, hoc intelligitur quoad bonos. Vel sic: cum frequenter accidat quod boni emendantur per tribulationem, mali autem non, ideo mali arescent, boni autem non.
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Tunc duo erunt in agro: unus assumetur, et alter relinquetur. In parte ista ponit eventum huius incertitudinis. Et quis erit? Quia continget quod homines in uno officio assumpti, quod unus assumetur, et alter relinquetur. Et potest hoc exponi, secundum Chrysostomum, quod non velit aliud dicere, quam quod in omni conditione hominum et omni officio quidam erunt reprobi, quidam electi: qui boni, assumentur; qui mali, relinquentur. Quomodo? Sicut dictum est supra XIII, 41, quia venient Angeli, et assument bonos, scilicet ad Christum. Item quidam sunt delitiose viventes, quidam vero quaedam officia exercentes. Item laborantium quaedam sunt officia ad homines pertinentia, quaedam ad mulieres; labor hominum est proprie in agris. Tunc ergo erunt duo in agro uno, litteraliter scilicet laborantes, unus assumetur, tamquam electus, alter relinquetur, tamquam reprobus.
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Item duae erunt molentes in mola una: una assumetur, altera relinquetur. Hoc est officium mulierum. Solebat esse quod mulieres molerent, et loquitur secundum consuetudinem terrae, ubi non est aqua; et nunc molitur cum equis, vel cum hominibus, sed tunc erat officium mulierum; Is. XLVII, 2: tolle molam, et mole farinam. Unde duae erunt molentes, idest exercentes officium suum. Et tunc, una assumetur, exponitur ut prius. Item, duo in lecto uno: unus assumetur, et unus relinquetur. Chrysostomus dicit quod divites non laborant, sed quiescunt; ideo assignantur per illos qui in lecto iacent; et de istis unus assumetur, et alter relinquetur. Potest etiam exponi allegorice, et haec est expositio Hilarii. Per agrum assignatur mundus, sicut supra dictum est. Per duos homines populus fidelium et infidelium. De istis unus assumetur, scilicet populus fidelium, alter relinquetur, scilicet infidelium. Item lex vetus per molam assignatur, quae gravis et ponderosa est; Act. XV, 10: hoc est onus quod nec nos, nec patres nostri ferre potuimus et cetera. Et eorum qui veterem legem recipiunt, aliqui recipiunt Christum, alii non. Omnes illi dicuntur in mola molere qui veterem legem recipiunt; et illi quidem assumuntur, qui veterem legem cum nova recipiunt; illi vero qui non, relinquuntur. Item, qui Christum recipiunt, sunt sicut iacentes in lecto, quia per lectum signatur memoria passionis, et de talibus quidam assumuntur, quidam relinquuntur: quidam enim conformant se passioni per bona opera, quidam non. Potest aliter exponi, ut ad tres status fidelium referatur; quia sunt tria genera hominum, quidam contemplativi, quidam praelati, quidam activi. Nullus status securus est, quin aliqui damnentur in statu aliquo. Status contemplationis per lectum significatur. De hoc in Cant. I, 15: lectus noster floridus; et tamen aliqui in hoc statu damnantur. Status activorum per molentes in mola signatur, quia ponderositatem habent, et sunt solliciti; Lc. X, v. 41: Martha, Martha, sollicita es, et turbaris erga plurima. Unde involvuntur in saecularibus: et ideo inter eos aliqui damnantur. Per agrum in quem homines exeunt ad laborandum, signantur praelati; Cant. VII, 11: veni, dilecte mi, egrediamur in agrum. Et in talibus quidam assumuntur, et quidam relinquuntur.
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Postquam dominus posuit incertitudinem horae, monet ad vigilantiam. Et primo monet omnes; secundo specialiter praelatos, ibi quis putas est fidelis servus et prudens? et cetera. Circa primum tria facit. Primo proponit admonitionem; secundo similitudinem; tertio concludit propositum. Secunda ibi illud autem scitote etc.; tertia ibi et vos estote parati et cetera. Dicit ergo: ita dico quod dies est incertus, et nullus potest confidere de suo statu, quia de quolibet unus assumetur et alter relinquetur, ideo debetis esse diligentes et solliciti. Vigilate ergo. Et, ut dicit Hieronymus, ideo voluit dominus incertum ponere terminum, ut homo semper expectaret. In tribus enim homo delinquit: quia vacant eius sensus, item quia vacat a motu, item iacet homo. Ideo vigilate, ut sensus vestri eleventur per contemplationem; Cant. V, v. 2: ego dormio, et cor meum vigilat. Item vigilate, ne in morte torpeatis: ille enim vigilat qui se exercet in operibus bonis; I Petr. ult., 8: sobrii estote, et vigilate, quia adversarius vester Diabolus tamquam leo rugiens circuit quaerens quem devoret. Item vigilate, ne iaceatis per negligentiam; Prov. VI, 9: usquequo, piger, dormies? Sed quid dicit? Quia nescitis qua hora dominus vester venturus sit. Hoc dicebat apostolis, et non habetur alibi quod ita expresse se vocet dominum, sicut hic, et in Io. XIII, 13: vos vocatis me magister et domine, et bene dicitis, sum etenim. Sed posset aliquis dicere, quod dominus loquebatur apostolis; apostoli autem non erant victuri usque ad finem mundi, quomodo ergo dicit vigilate, quia nescitis qua hora dominus vester venturus sit? Dicit Augustinus quod istud necessarium est etiam apostolis, et eis qui ante nos erant, et nobis, quia dominus venit dupliciter. In fine mundi veniet ad omnes generaliter; item venit ad unumquemque in fine suo, scilicet in morte; Io. XIV, 18: non relinquam vos orphanos, veniam ad vos. Ergo duplex est adventus, in fine mundi et etiam in morte: et utrumque voluit esse incertum. Et isti adventus sibi respondent, quia talis invenitur quis in secundo, qualis fuerit in primo. Augustinus: imparatum invenit illum mundi novissimus dies, quem imparatum invenit suus ultimus dies. Item potest exponi de alio adventu, scilicet invisibili, quando venit in mentem; Iob IX, 11: si venerit ad me, non percipiam. Unde ad multos venit, et non percipiunt. Unde multum debetis vigilare, ut si pulsaverit, aperiatis ei; unde Apoc. III, 20: ego sto ante ostium, et pulso: si quis aperuit mihi, intrabo ad eum, et coenabo cum illo.
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Illud autem scitote, quod si sciret paterfamilias qua hora fur veniret, vigilaret illa hora, et non sineret perfodi domum suam. Sed quia nescit qua hora, oportet quod tota nocte vigilet. Quis est iste paterfamilias? Domus anima est. In ista debet homo quiescere; Sap. VIII, v. 16: intrans in domum meam, idest in conscientiam meam, conquiescam cum illa. Paterfamilias ratio est: Prov. XX, 8: rex qui sedet in solio, dissipat omne malum intuitu suo. Aliquando fur perfodit domum suam. Fur est aliqua persuasio falsae doctrinae, vel tentatio aliqua. Et dicitur fur, sicut habetur Io. X, 1: qui non intrat per ostium in ovile ovium, ille fur est et latro. Ostium proprie dicitur naturalis cognitio, seu ius naturale. Quisquis ergo per rationem intrat, per ostium intrat; sed qui intrat per ostium concupiscentiae, vel irae, vel huiusmodi, est fur. Fures consueverunt in nocte venire. In Abdia 5: si fures introissent ad te, si latrones per noctem, quomodo conticuisses? Unde si de die veniant, non timentur. Sic quando homo est in contemplatione divinorum, tunc non venit tentatio; sed quando remisse se habet, tunc venit. Ideo bene dicit propheta, Ps. LXX, 9: cum defecerit virtus mea, ne derelinquas me. Unde debemus vigilare, quia nescimus quando veniet dominus, scilicet ad iudicium. Vel possumus referre ad diem mortis; I ad Thess. V, 3: cum enim dixerint, pax et securitas, tunc repentinus eis superveniet interitus.
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Et vos estote parati, quia qua hora non putatis, filius hominis venturus est. Dicit Chrysostomus quod homines solliciti circa temporalia, vigilant de nocte. Et si pro temporalibus vigilant, multo magis vigilandum est pro spiritualibus; Apoc. III, 3: si non vigilaveris, veniam ad te tamquam fur. Quis putas est fidelis servus et prudens quem constituit dominus super familiam suam? Hic specialiter admonet ad vigilandum praelatos. Et primo alliciendo praemiis; secundo terrendo suppliciis. Circa primum tria facit. Primo ponit idoneitatem boni praelati; secundo officium; tertio praemium. Idoneitas est quod sit fidelis et prudens. In quolibet bono opere duo sunt necessaria: ut intentio constituatur in debito fine, item quod accipiat vias congruas ad illum finem; ideo in officio praelationis haec duo sunt necessaria. Primo quod figat intentionem in debito fine, quem quidam constituunt in seipsis, de quibus dicitur Ez. XXXIV, 2: vae pastoribus qui pascunt se; quia illi qui in recto fine intentionem constituunt, non intendunt quod sibi utile sit, sed quod multis, ut salvi fiant. Et hoc totum propter gloriam Dei recte operantur. Qui autem quaerit quod suum est, non. Unde oportet quod sit fidelis; I Cor. IV, 2: iam quaeritur inter dispensatores, ut fidelis quis inveniatur. Item debet esse prudens, quia potest esse quod aliquis quaerat gloriam Dei, sed non secundum scientiam. Praelati enim est corripere vitia. Posset ergo ita increpare, quod posset inducere in peccatum. Ideo oportet quod sit prudens. Sup. c. X, 16: estote prudentes sicut serpentes. Et notate quod nominat servum, quia differentia est inter liberum et servum, quia omnis actio servi retorquetur in dominum, non liberi: sic omnis actio praelati referri debet in Deum. Sic Paulus vocabat se servum, cum dicebat, II Cor. IV, 5: nos autem servos vestros per Iesum.
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Sed quare dicit quis putas est fidelis servus et prudens? Quia pauci sunt fideles; Phil. c. II, 21: omnes enim quae sua sunt quaerunt, non quae Iesu Christi; Prov. XX, 6: virum autem fidelem quis inveniet? Et si pauci fideles, pauciores et prudentes; ideo sic dicit dominus notans paucitatem. Deinde tangit eorum officium quem constituit dominus super familiam suam. Et tria agit. Primo agit de sui institutione super officium suum, cum dicit quem constituit dominus, non quod ipse procuret vel muneribus, vel precibus; ad Hebr. c. V, 4: nullus assumat sibi honorem, sed qui vocatur a Deo sicut Aaron. Deinde tangit super quod constitutus est, quia super familiam suam, scilicet super Ecclesiam suam, non super temporalia, secundum quod dicit apostolus, II Tim. II, 4: nemo militans Deo implicat se negotiis saecularibus. Item oportet eum esse prudentem, ut vigilet circa Ecclesiam, non circa alia quae extra Ecclesiam sunt; I Cor. V, 12: quia ad nos de his quae foris sunt? Item tangit officium praelati ut det illis cibum in tempore: cibum scilicet doctrinae, boni exempli, et temporalis subsidii; ideo dominus dicit Petro ter: pasce, pasce, pasce oves meas. Pasce verbo, pasce exemplo, pasce temporali subsidio habetur ultimo, sed tamen in tempore; Eccle. III, 1: omnia tempus habent. Item Io. XVI, 12: multa habeo vobis dicere, sed non potestis portare modo. Si enim vult dicere verba, quando non competit, perdit. Sequitur de praemio; et primo dicit quod est istud; secundo in quo sit. Quod est praemium?
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Beatitudo; unde dicit, beatus, sive in morte, sive in fine mundi, quem cum venerit dominus, invenerit sic facientem, scilicet administrantem, ut dictum est. Ps. CXVIII, 1: beati immaculati in via, qui ambulant in lege domini. Et quare sunt beati?
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Amen dico vobis, quoniam super omnia bona sua constituet eum. Hoc tripliciter exponitur. Uno modo, ut ostendatur in quo consistat omnis beatitudo. Beatitudo enim in aliquo bono consistit; sed omnia bona Dei sunt. Numquid ergo in aliquo istorum est beatitudo? Beatitudo est in illo bono quod est super omnia bona: non enim est aliquis beatus, nisi in illo bono quod Deus est. Unde super omnia bona sua constituet eum, idest beatificabitur in illo, scilicet in Deo, qui est super omnia. Secundo modo exponi potest quod hoc dicit ad ostendendum praeeminentiam, quam habebunt boni praelati. Lc. XII, 37 habetur quod faciet eos discumbere; sed hic habetur quod super omnia bona sua constituet eum; quia inter omnia praemia maximum est praemium boni praelati; supra V, 19: qui fecerit et docuerit, hic magnus vocabitur. Dan. XII, 3: qui docti fuerint, erunt sicut splendor firmamenti, et qui ad iustitiam erudiunt plurimos, quasi stellae in perpetuas aeternitates. Et hoc est super omnia bona sua, idest super omnia praemia sanctorum. Tertio modo potest exponi per unionem ad Christum; quia sicut in hoc mundo non perveniet ad statum perfectionis, nisi qui sequitur vestigia Christi, sic nec tunc, nisi qui coniuncti fuerint Christo: et habebunt dominium super omnia, inquantum voluntas sua fit conformis voluntati divinae; Lc. XXII, 29: et ego dispono vobis, sicut disposuit mihi pater meus regnum. Et Apoc. II, 28: qui vicerit, dabo ei stellam matutinam.
24:48
Si autem dixerit malus ille servus in corde suo et cetera. Postquam allexit ut sint vigilantes per praemia, hic terret per supplicia. Et primo ponit culpam; secundo poenam, ibi veniet dominus et cetera. In culpa duo sunt, scilicet causa culpae, et ipsa culpa; et tamen utrumque culpa est. Causa culpae est desperatio de adventu si dixerit: moram facit dominus meus venire. Augustinus dicit quod aliquis posset dicere hoc nimio desiderio, et hoc demonstrabat qui dicebat: quando veniam, et apparebo ante faciem Dei mei? Aliquando dicitur propter desperationem de cito veniendo; Ez. XII, 22: fili hominis, quod est proverbium istud in terra Israel dicentium: in longum differentur dies, et peribit omnis visio? Non enim diu tardabit. II Petr. c. III, 9: non tardat dominus promissionem suam. Unde haec est radix omnium. Sed quae sunt quae consequuntur inde? Unum crudelitatis, aliud voluptatis.
24:49
Quantum ad primum dicit et coeperit percutere conservos suos, quia reputat sibi subiectos ut servos, contra illud I Petr. V, 3: sed voluntarie, neque dominantes in cleris. Et non solum sufficit ei, sed etiam percutit et affligit; Mich. III, 10: qui aedificatis Sion in sanguinibus. Vel percutiunt fratres, quos servos reputant, malo exemplo. Item istud non sufficit eis, sed convertunt se ad voluptates. Manducet autem et bibat cum ebriosis, idest habebit societatem cum voluptuosis, si ipse est voluptuosus. Et quid erit inde? Ponit iudicium. Primo enim ponit iudicium ex insperato; secundo poenam.
24:50
Dicit veniet dominus servi illius in die qua non sperat; quia credit aliquando homo esse securus de longa vita, et tamen subito deficit; I ad Thess. V, 2: dies domini sicut fur veniet; Is. XXX, 13: subito dum non speratur, veniet contritio eius. Et quid fiet inde? Sequitur triplex poena. Et dividet eum, non, ut dicit Hieronymus, ut dividat gladio, sed a societate bonorum; infra XXV, 32: et separabit eos ab invicem, sicut pastor segregat oves ab hoedis. Et haec est maxima poena. Dicit Origenes sic: in homine tria sunt: est anima, corpus, spirituale donum. Et haec in bonis praelatis non dividentur, sed in malis praelatis. Spirituale donum dividetur, quia accipiet spirituale donum quod eis dederat; corpus autem et anima mittentur in ignem.
24:51
Item alia poena est quod annumerabitur iniquis, unde dicit partemque eius ponet cum hypocritis. Hypocritae sunt simulatores qui unum profitentur, et aliud agunt: unde partem eius ponet cum talibus. Et sic accipitur Ps. X, 7: sulphur et spiritus procellarum pars calicis eorum. Item adhuc ista non sufficit, sed erit alia poena, quia ibi erit fletus et stridor dentium. Iob XXIV, 19: transibunt enim a frigore nivium ad calorem nimium. Unde fletus ex fumo generatur, stridor dentium ex frigore. Dicit Origenes quod possumus hinc considerare quod male dicunt qui dicunt quod praelati mali non sunt praelati. Item notate quamdam similitudinem quam ponit Augustinus. Removeamus ab oculis illum servum de quo fit sermo, et ponamus tres servos, qui diligant adventum domini. Unus dicat: dominus meus cito veniet, et ideo vigilabo. Alius dicat: dominus tardabit, sed volo vigilare. Alter dicat: nescio quando veniet, et ideo volo vigilare. Quis istorum melius dicit? Respondet Augustinus quod primus male decipitur, quia si putat quod cito veniat, et postea tardat, est in periculo ne prae taedio dormiat. Secundus potest decipi, sed non est in periculo. Sed tertius bene facit, qui sub dubio semper expectat; ideo malum est determinare aliquod tempus.
24:1
And Jesus being come out of the Temple, went away. Kal efeX#o>z>, et egressus. Our translation seems to have read Kal with a better meaning. For " Jesus being come out, went from the Temple," appears tautological. Some Greek copies also have the reading of our version.
And His disciples came. S. Mark (xiii. i) says that one of His disciples only came, but Eustathius thinks that all the disciples spoke first among themselves about the beauty of the Temple, and then that they came to Christ, as S. Matthew says ; and that one of them said for the rest, " Master," &c., as related by S. Mark : or that S. Matthew may have spoken by syllepsis, saying that they came to Him, because one did (as in chap. xxvi. 8) : whilst from 5. John xii. 4 it is clear that only one murmured; and we read in chap, xxvii. 44 that the " thieves cast the same in His teeth," when from 5. Luke xxiii. 30 we know that only one of the thieves blasphemed.
To show Him the buildings. Origen, S. Hilary, S. Chrysostom, Theophylact, and Euthymius think, what was very probable, that they were moved by the words (xxiii. 38), " Behold, your house shall be left to you desolate," to show Christ the Temple ; or, as some others suggest, by admiration : for it did not seem possible that a temple so vast and splendid should be demolished ; or, as others say more probably, from pity at the intolerable thought that an edifice so splendid and wonderful should be laid in ruins. They appear, as Origen says, to have wished to arouse in Christ feelings of commiseration for it, so as to induce Him to recall His sentence against it. It was built by Herod from the foundation with incredible labour. It is described by Josephus in his Antiquities (xv. 14) as having been one hundred cubits in length and one hundred and twenty in height ; built of very massive stones of twenty-five cubits in length, twelve in breadth, eight in height. It was this which induced the disciples to say to Christ (S. Mark xiii. i) : "Master, behold what manner of stones, and what buildings are here ".
24:2
Do you see all these tilings ? Ov /SXeTreTe, nonne videtis. Our version does not seem to give it as a negation, and the meaning is thus more emphatic ; for Christ signifies that they should contemplate the Temple again and again, that they might be the more impressed by its destruction. The words used by Christ describe a total destruction such as Josephus describes (Antiq., xv. 14, and De Bell. Jud., vu. 9, 10) ; though none may think for a moment that He used any exaggeration or hyperbole. S. Chrysostom (Cont. Jud. Orat., u. 3), S. Gregory Nazianzen (Cont. Julianum Apostatam\ Theodoret (Hist., iii. 20), tell us that Julian the Apostate permitted the Jews to rebuild the Temple, which they set about with the utmost alacrity. But when they had dugout the old foundations of the Temple to lay a new one, flames burst forth from the foundation and killed many of those who were engaged in the work. Thus the Jews fulfilled the prophecy of Christ — with their own hands destroying the former Temple so completely, if anything remained of it, that there was left no stone upon another, while they were forbidden by divine interposition from building a new one.
24:3
And 'when He was sitting. It is easily seen from a comparison of the Evangelists that this was on the fourth day after Christ's entrance into the city with the palm branches and Hosannahs. For that same day he entered Bethany. On the second, returning from Bethany, he cursed the fig-tree. On the third, when He returned again from Bethany, the disciples saw the figtree withered away (S. Mark xi. 13, 14, 21). On the same — that is, the third — day He returned, according to His custom, from Jerusalem to Bethany, that He might pass the night there (S. Luke xxi. 37). Thus on the fourth day He was at Bethany, both because no Evangelist says that He returned to Jerusalem on the fifth day before He celebrated the Passover, and because S. Matthew (xxvi. 6) says that He was in the house of Simon the leper two days before it. Bethany, as has been said, was at the foot of the Mount of Olives (xxi. i). It is therefore probable that Christ, when He had gone up into the mount, which is little more than a mile from the city, contemplated the city and Temple from it, and uttered that prophecy of its impending destruction which prompted the disciples to say : " Lord, tell us when shall these things be ? " This may be gathered from 5. Mark xiii. 3 : " And as He sat on the Mount Olivet over against the Temple," showing that He looked upon the Temple and spoke of it.
The disciples came to Him. S. Mark says that only four came— Peter, James, John, and Andrew ; and we may doubt whether the word " privately " is to be understood that those four came apart from the rest ; or, as Euthymius thinks, that all came, but apart from the multitude. The former seems the more probable. For S. Mark appears to have stated their names ; and it is likely that those four, who were the most intimate with Christ of any, and who were used to be with Him in His most secret actions, wished to ask Him by themselves of a matter of such great consequence, thinking that He would be more likely to tell them by themselves, then, than to all the others in common. For it was hazardous to speak of the Temple. The Jews object against S. Stephen (Acts vi. 14) : " For we have heard him say that this Jesus of Nazareth shall destroy this place, and shall change the traditions which Moses delivered unto us". The Author thinks that they put this question to Christ from their desire of enjoying the reign of Christ in heaven : as if He seemed to delay it too long. When shall these things be, and what shall be the sign of Thy coming, and of the consummation of the world? The Apostles ask three things, i. When the ills Christ had foretold to the city and Temple would come to pass ? 2. What sign would precede His coming ? 3. What would precede the end of the world? As S. Hilary, S. Jerome, and Strabus say, what should prevent the Apostles from being clearly taught that the coming of Christ and the end of the world would take place at the same time ? They thought, indeed, that the destruction of the Temple would happen at the same time, as shall shortly be explained. It is plain to all that questions on the destruction of the Temple and on the coming of Christ are different ones.
24:5
For many will come in My name. The Apostles undoubtedly thought that the advent of Christ and the end of the world would come soon after the destruction of Jerusalem ; but it is doubtful whether He here answered about His coming and the end of the world, or not. All the most ancient authors refer His words to the end of the world : as S. Irenaeus (v. 25), S. Hilary (in loc.} and S. Gregory (Horn. i. in Evangel?). The others, as S. Chrysostom, Theophylact, Euthymius, understand them of the end of the world only as far as verse 23. A middle view seems the best, and such as S. Augustin also embraced (Ep. Ixxx. ; S. Jerome and Bede, in /<?<:.), namely, that Christ answered both questions without order, and without regard to their sequence, as the Apostles had so asked them. He probably did this by a fixed and divine decree, that no one might know of the end of the world. For the Apostles thought that the end of the Temple and the end of the world would happen together, and Christ would not disabuse them of this mistake, that they might not grow secure by long waiting after the destruction of the Temple. Due discrimination will enable us in some degree to distinguish between what is said of the destruction of Jerusalem and of the end of the world. What Christ now said appears to apply to either. For before the destruction of Jerusalem many false Christs arose, and before the end of the world many others will do so, as S. John says in the Apocalypse. Whilst, therefore, we may understand His words in a general sense, we must not limit them, lest we appear to put bounds to the Holy Spirit by which Christ spoke. S. Luke tells us of Theudas (Acts v. 36) ; and Josephus (Antiq., xx. 4, and De Bell. Jud., u. 12) also mentions him and other seducers of the people. S. Jerome speaks of the Simon Magus of Acts viii. 10, who came under the false name of Christ, being called "the great power of God ". A multitude of others followed, clearly by the divine judgment, that they who would not believe in Christ as the very Son of God might believe in these seducers, as Christ Himself foretold (S. John v. 43, and 2 Thess. u. 10, n).
24:6
You shall hear. MeXX^crere Se aicoveiv, audituri enim estis, but £e, " but," is put for yap, " for ". Our version, therefore, has rendered the passage better than some more recent ones ; for Christ gives the reason of what follows, "See that ye be not troubled " : as if He had said, " I warn you not to be troubled when you hear of wars and rumours of wars ". It is a Hebraism nyiftltf " the hearing "; that is, " rumour ". Some appear to distinguish between " wars " and " rumours of wars " with too much subtlety. Origen and Euthymius are among them. The former thinks allegorically that " the wars " were those carried on in Jerusalem ; and " the rumours " are of such as would arise in other cities of Judsea. If there be any real difference, it may be thought that " wars " refers to the present and " rumours " to the future ; the meaning being that they should see with their own eyes many present wars, and hear with their own ears of many that were yet in the distance : war thus arising from war, and evil from evil.
For these things must come to pass , but the end is not yet. This is not the case absolutely : it means the wickedness of men being supposed, and the decree of God that He would punish them (as in chap, xviii. 7 ; I Cor. xi. 19). Many — e.g., S. Chrysostom and S. Hilary, The Author, Euthymius, Theophylact, and Bede — understand it of the wars which preceded the destruction of Jerusalem, which Josephus has described in his Antiq., xx., and his seven books, De Bell.Jud. Others, as S. Jerome, take it of the wars of Antichrist, which shall be before the end of the world. Either is possible : as the former can be established by the facts of history, and the latter from the Apocalypse; and, as said before, when the words can be taken in a general sense, they are not to be narrowed in meaning. But the end is not yet. S. Jerome and Theophylact think that this " end " is the end of the world. Euthymius and others, that it refers to the destruction of Jerusalem.
24:7
For nation shall rise against nation. S. Augustin (Ep. Ixxx.j refers this both to the destruction of Jerusalem and to the times of Antichrist. His opinion seems preferable to that of those who refer it only to the destruction of Jerusalem, as S. Chrysostom, Euthy mius, and Theophylact. Many other examples to the same effect may be found in Josephus (Antiq., lib. xx., caps, vu., viii., xv. ; and De Bell. Jud., xi., xii., xiv., xix., xx., xxi., xxv.), and in Hegesippus (lib. u., caps, xi., xiv., xvi., xvii.).
And there shall be pestilences and famines. From the Acts (xi. 28) and Josephus (Antiq., xx. 2) we learn that there were famines before the taking of Jerusalem.
24:8
Now all these are the beginnings of sorrows. That is, they are light compared with those which were to follow. It is a metaphor from the travail of women, such as is often found in Scripture (Ps. xlvii. 7 ; Isa. xiii. 7, 8 ; Jer. w. 31 ; Ezek. xxx. 16 ; Osee xiii. 13; Mich. w. 9, 10 ; and the Prophets, passim}.
24:12
And because iniquity hath abounded the charity of many shall grow cold. Even those who had been used to receive the Apostles and disciples of Christ with charity, and assist them, would be terrified by the cruelties and persecutions practised generally against them, and their hearts would grow cold. This is the iniquity here spoken of as abounding ; for scarce anyone would be found, even among Christians, to give them aid or protection, lest he should be suspected himself of being a Christian. An example in proof of this is found in the history of S. Paul in his second Epistle to Timothy (w. 1 6).
24:14
And this gospel of the kingdom shall be preached in the whole world. S. Jerome and Bede conclude from these words that the subject is not the destruction of the city and Temple, but the end of the world ; because it is said the Gospel should be first preached in the whole world ; which evidently neither was done, nor could have been done, before the taking of Jerusalem. S. Chrysostom and Theophylact, however, persist in their opinion that the reference is only and wholly to the taking of Jerusalem ; and many of the moderns have followed them. They say, in support of their opinion, that the Gospel had been preached to the whole world before Jerusalem was taken : as S. Paul bears witness (Rom. i. 8). But the Gospel had certainly not been preached in many parts of the world; for even in our fathers' time there had been no knowledge of it in more than a quarter of the globe ; and S. Augustin testifies in his eightieth Epistle that in his day many natives of Africa had neither received nor heard of it. This is true ; but the answer is that the words of S. Paul, and Christ Himself, are somewhat hyperbolical, and that the Gospel in truth had only been preached in most places. For when Jerusalem was taken there was scarcely a region of the then known world where the Gospel had not been heard.
And shall be preached. Some think that the word " and " here has a disjunctive force, as is frequently the case with the Hebrew, and that the meaning is : " Although all these things shall come topass, yet this shall be no obstacle to the Gospel being preached ; for it shall make its own way through all hindrances ". So say Theophylact and Euthymius. It would appear to mean that although all the calamities which Christ had foretold should happen at the destruction of Jerusalem, yet it must not be supposed that the end of the world has therefore arrived ; for the Gospel must first bepreached throughout it, as S. Mark more clearly states (xiii. 10) : "Unto all nations the Gospel must first bepreached " ; that is, before the end of the world. It is called the Gospel of the Kingdom, because the kingdom of heaven is said to be at hand, as in chaps, iii. 2, w. 17, x. 7, as there explained.
For a testimony to all nations. Christ here signifies that the Gospel is to be preached to all nations, that no one may have any plea of ignorance to urge against his being condemned, and that this might be a testimony at the last judgment against those who have either not received or who have not kept it ; as S. Chrysostom and others explain, and chaps, viii. 4 and x. 18 state.
And then shall the consummation come. S. Chrysostom and Theophylact think that the reference is to the taking and destruction of Jerusalem. S. Jerome, Bede, and all the more ancient authorities take it of the end of the world, which appears more probable ; for we can easily believe that Christ answered the question of the Apostles. This was : " What should be the sign of the end of the world ? " (verse 3). Christ answered that the Gospel should be preached to all parts of the world, and then should come the end. S. Jerome understands, therefore, the end of the world, of which the Apostles had asked Him. But the meaning does not appear to be that which S. Jerome thinks : that the preaching of the Gospel throughout the world was to be a certain sign of the end of the world being at hand ; for we have no sure sign, and to take this were to narrow Christ's meaning too much. The meaning appears to be, that the end of the world would not be before the Gospel had been preached throughout all parts of the world. It is certain that the Gospel will be preached to all nations. It is not certain that when it has been preached, the end will immediately come.
24:15
When you see the abomination. S. Irenaeus (v. 25), S. Hilary, and The Author (in loc.) refer this also to the end of the world. S. Jerome and Bede cannot oppose this opinion, although they do not wholly approve it ; and some of it may apply to the times of Antichrist, as in Dan. xii. II, and as S. Paul signifies to the Thessalonians (2 Thess. u. 4). But although Christ here looked on perhaps to the time of Antichrist, we cannot doubt that He spoke of the destruction of Jerusalem ; and none but Calvin and his followers have ever doubted it. It is of consequence to the understanding of the passage to know whence this testimony was taken ; for Daniel speaks in two places of the future abomination (ix. 27 and xii. n). Calvin says that they who think it taken from the former passage are in error, but the error is his who thinks it taken from the latter ; for, as we have shown on that passage, Daniel does not speak of Antiochus and Titus and Vespasian, but of Antichrist, and in chap. ix. he so unites the abomination in the Temple with the death of Christ that it cannot be doubted that he speaks of the destruction of the Temple, which followed so very shortly after the death of Christ. It is a graver question, What is that abomination of which Christ speaks ? The authorities who have been cited as referring the prophecy to the time of Antichrist think that it was Antichrist himself who, as S. Paul says, would sit in the Temple and profane it (2 T/tess. u. 4). S. Jerome gives two other opinions as well, both of which he thinks equally probable : one, that the statue of Caesar, which Pilate had placed in the Temple, was so called ; the other, that it was the statue of Adrian, which was placed there afterwards. Neither opinion seems probable ; for Pilate did not place the statue of Caesar in the Temple, but brought it into the city alone, and that secretly, in the dead of night, and with a military force, and it only remained a few days ; for Pilate, overcome by the prayers of the Jews, removed the soldiers (Josephus, Antiq., xviii. 5 ; De Bell. Jud., u. 8). When Christ said these words, too, the deed had been done some time. This could not possibly, therefore, have been the abomination. Still less could it have been the statue of Adrian, for he lived long after the taking of Jerusalem ; and Christ spoke of the abomination as the sign of a coming destruction. Some think that the term abomination was applied to the Roman army which besieged Jerusalem. Origen says this (Tract, xxix.) ; and many moderns, apparently with some reason, have adopted his opinion from what Christ said in this place : " When, therefore, you shall see the abomination " ; and S. Luke (xxi. 20) : " When you see Jerusalem compassed about with an army, then know that the desolation thereof is at hand ". But it does not seem probable that the Roman army is called the abomination here, because Christ added, " Standing in the holy place," and S. Mark (xiii. 14), " Standing where it ought not " (by which description I doubt not that the Temple is intended, as Daniel says, in express terms) ; for the Roman army never stood in the Temple until after the city had been taken and plundered by Titus, when, as Josephus says, the Temple itself was burnt. The army, therefore, could not be the sign of the destruction of the Temple and the city ; and when Christ said, " Standing in the holy place," and " Standing where it ought not," He seemed to allude to a statue. It seems probable that Christ uttered the words both of S. Matthew and of S. Luke, and that S. Matthew gave some and S. Luke the others. S. Augustin (De Cons., u. 77) appears to be of this opinion. Euthymius certainly is so. Others think that the reference is to the sedition among the Jews, which took place under Florus, and of which the Zelotae, as they were called, were the authors, when they betook themselves to the Temple and profaned it (Josephus, De Bell. Jud., vi. i). This sedition took place before the destruction of Jerusalem ; but it can hardly be what Christ meant. S. Chrysostom, Euthymius, and Theophylact say that the statue of the Emperor Titus was placed in the Temple* and that this was the abomination. But there is no author of credit to be vouched for the assertion ; for Josephus, who was living at the time, says nothing of it. In a matter of such uncertainty the most probable explanation seems to be that the abomination of desolation meant the desolation itself, and that it is a Hebrew expression to express a dreadful and terrible desolation, as S. Paul (2 Thess. u. 10) speaks of " the operation of error," that is, that working and operative error which draws men into destruction. There is one thing against this view — that Christ speaks of a sign of a future desolation of which the desolation itself cannot be a sign. The answer may be that it was not Christ's intention to teach by these words when the Temple was to be destroyed. He said this in other words (S. L2ike xxi. 20) ; but He would have them admonished that when they saw that abomination and desolation of the city and Temple they should understand that the prophecy of Daniel was fulfilled, that the sacrifice was taken away, and the ruin of the Jewish people completed, and that the city and Temple should never be built again as they were after the captivity of Babylon, and the sacrifices should be no more renewed, but the Law should be utterly done away, as Daniel had foretold. Thus the two verses, i$th and 1 6th, are not to be joined as some join them, but the whole sentence ends with verse 15, nor depends at all upon the one that follows, " When you see," &c., as even Euthymius thinks. It does not seem correct to take these, as so many do, as the words of the Evangelist, and to include them in a parenthesis.
24:16
Then. All the authorities understand this word " and," as applying to those, " When you see the abomination of desolation ". It may be referable not merely to the words of the verse immediately preceding, but to the entire preceding text from the sixth verse, as if Christ had said, " When you hear of wars and rumours of wars, and see all the other signs of the coming destruction that I have described, then let those that are in Judaea flee to the mountains ". In these words Christ foretells the destruction of the Jews, and He speaks of their fleeing to the mountains as people do when there is any terror upon them, and they betake themselves to the mountains and inaccessible places, as in Gen. xix. 17. The angels said to Lot when they commanded him to flee from the city of Sodom, " Save thyself in the mountain ". Christ perhaps alluded to this, for He spoke with His disciples and good men, whom He wished to escape the destruction of Jerusalem, as Lot from Sodom. Eusebius says (Hist., iii. 5) that the Christians who were in the city then received divine warning to escape. But the other Jews, who not only did not believe in Christ, but even persecuted Him, not only received no such warning, but came into the city from all parts of Judaea, partly for fear, and partly for the sake of the Paschal Feast, and were shut up in it and slaughtered like victims, as Euse bius says again. The rest to verse 19 means simply that a great and sudden evil would overtake them, and that the fugitives should make no delay, even in taking away what they valued most, and that which was necessary for their flight ; that is (verse 17), he that is on the housetop, let him not come down. The roofs of the houses in Palestine are flat (x. 20), and as the Jews used to sup and walk on them, Christ warns them that if any, at the time of this visitation, be upon the housetop, they should not come down to take money or any other necessary for their flight, but, by leaping or climbing or flying, escape the quickest way they could ; as Lot when fleeing from Sodom was commanded not to look back, that is, to get away without delay. God often speaks thus by His Prophets, as in Jer. xlvi. 5 ; xlviii. 6; xlix. 8.
24:19
And woe to them who are with child, and that give suck in those days. Origen thinks the meaning of this woe upon these women was that the cruelty of the enemy would be so great that they would have no regard even for pregnant and suckling women. We find the like aggravated inhumanity of enemies in other places ; as in 4 Kings viii. 12, which was fulfilled (xv. 16), and Amos i. 13. Theophylact thinks that this, which is described by Josephus (vu. 8, De Bell. Jnd.) as having happened at the siege of Jerusalem, was said to foreshow .that nursing mothers would be compelled to eat their children. But S. Hilary, Chrysostom, Jerome, The Author, Bede, and Theophylact himself, elsewhere, that it was said because such women would not be able to fly ; as it immediately follows (verse 20) : " Pray that your flight be not in winter, nor on the Sabbath day ". Christ might have named the lame, the halt, the impotent, and others, who were little prepared for flight ; but the mention of these women would seem rather to show that He mentioned, not only those who were hindered from flying, but also those who were living apparently in the utmost enjoyment and security.
24:20
But pray that your flight be not in winter or on the Sabbath. Christ said this for the same reason as He said above to the women, " Woe to them " ; for the winter and the Sabbath were as little favourable to flight as women in the above condition — the winter, from its inclemency, and the Sabbath, because the Jews were forbidden to travel on that day more than a mile, or, at the most, two. So say S. Augustin (Quest. Ev., i. 37), S. Jerome, The Author, S. Chrysostom, Theophylact, Euthymius, Bede, S. Gregory (In Evangel, Horn. xii.). But S. Chrysostom, Euthymius, and Theophylact object that by this Christ appears to approve the observance of the Sabbath, which He had either wholly done away, or at the time of the destruction of Jerusalem intended to do away. They reply that Christ spoke according to the custom and feeling of the Jews, who would still observe the Sabbath, though after the preaching of the Gospel they ought not to have done so. They were worthy of double blame : first, as being still held by superstition ; and secondly, because it hindered them from attempting their flight.
24:23
Then. This word " then " has not the same meaning as in verse 1 6, for it does not signify the immediate time, but that which would pass between the taking of Jerusalem and the end of the world, as S. Chrysostom, S. Jerome, The Author, Theophylact, and Euthymius have observed. So S. Matthew (iii. i), "In those days cometh John the Baptist, preaching in the desert of Judaea," when he came thirty years after. Christ therefore passes from the end and destruction of Jerusalem to the end of the world. For the destruction of Jerusalem was a figure and type of the destruction and end of the world ; according to the saying : Quod fit in circulo fit in ccelo. Christ here appears to intend to teach that He only was the promised Messenger, and that if any man should say, "Lo, here is Christ, or lo, there," he is not be believed; for there is only one Christ, who has already come, nor is any other to be looked for, and whoever says hereafter that he is Christ is a liar. Eusebius (Hist.> w. 6) says that many such had come, and S. John, again, foretells that many would come ; and many do come, to our cost, everyday, for all heretics are such. Christ says of these, in warning, "Believe them not". For whoever should pretend to be Christ after Him would not be Christ, but Anti christ. So every mystical body, except the Body of Christ Himself, which is the Church, however it may feign itself to be the Church, is not the Church, but the synagogue of Satan ; that is, it is not the Body of Christ, but of Anti christ.
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And shall sliow great signs and wonders. On these miracles of the false prophets, see chap. vu. 22. Christ does not say that all who should work miracles were false prophets, but that they were not necessarily to be taken therefore for true, and that they who preach another Christ, although they work great miracles, are not to be believed. For they do not preach the same Christ who do not preach the same Church. For the Church is the Body of Christ. Christ warns us in no way to believe in heretics, even if they do work miracles.
Insomuch as to deceive if possible even the elect. Christ, when He said " if possible/' showed that it was, in fact, impossible. But, granted the doctrine of divine predestination, we cannot conclude its immovableness and certainty from these words. Christ speaks, not of every kind of error, but, so to speak, of final error. For the elect may often be led into error, but they cannot die in it, as in Prov. xxiv. 16; and S. Luke (xvii. 20, 21), says that Christ, when asked by the Pharisees, replied, "The kingdom of heaven cometh, not with observation," &c. He means to teach them that His coming would be so sudden that it could not be foreknown by celestial signs, as the rain and other phenomena are foreseen ; and that men therefore ought not to observe the heavens, but to practise their minds in holiness and virtue : " For behold the kingdom of heaven is within you ". He here mentioned those outward signs, because they might, unless warned beforehand, perplex the minds even of the elect.
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If, therefore, they shall say to you : Behold, he is in the desert, go not out. Behold, he is in the closet, believe it not. Christ speaks of two opposite places, the desert and the closet, the most secret and private part of the house, to show that in whatever manner, in whatever garb, in what ever place, another Christ may come, they are not to believe him.
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For as the lightning cometh out of the East. Christ compares His second coming to lightning, because as lightning bursts out suddenly and unexpectedly, and no one can foretell by observation at what moment it will breakout of the clouds, so He will come suddenly and when we least expect Him ; and as lightning in one moment shines forth from the East to the West, so will He come, so splendid and glorious, that no one but must see Him. So SS. Hilary, Jerome, Chrysostom, The Author, and Euthymius explain it.
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Wheresoever the body shall be. The Greek is TO Trrw^a, "the carcase," a word better suited to the metaphor used by Christ. S. Ambrose, in his commentary on Ps. xlviii., renders the word by niina, and it is so used, as observed, on Ps. cix. 6. For eagles and vultures fly to carcases. It is a Hebrew proverb apparently, as may be concluded from/^ xxxix. 30. Christ therefore compares Himself to the carcase, as He had previously done to the lightning ; and says, when He appears, He cannot be hid, as the carcase cannot escape the eagle, but wherever it is the eagles find it, as by some natural instinct. Who they are whom Christ compares to the eagle is not certain. S. Irenaeus (w. 28) and Bede (in loc.) think that the allusion is to the blessed who enjoy Christ now, and who will enjoy Him before the Judgment, because they fly very high, and follow Christ wherever He goes, and will come with Him to the judgment. S. Hilary and The Author understand the saints, who, when Christ comes, will be found alive, and who, as S. Paul says (i TJiess. w. 16), will be taken up to meet Christ in the air. S. Chrysostom and Euthymius understand the angels and holy martyrs, with whom Christ will come. Others, as Theophylact and Bede, take them to be all men. This seems more likely ; for Christ signifies that all men will fly together to where He is, to be judged : like eagles to the carcase, and, velint nolint, they will see Him.
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The sun shall be darkened. Whether the sun will be actually darkened is not quite sure ; most likely it will be, as Origen and S. Hilary seem to conclude. How it will be darkened is a further question. Origen thinks that the world will be burnt up, and that the smoke of its conflagration will be so great as to obscure the sun. Others think that it will be darkened by the surpassing glory and brightness of Christ's appearance, like the stars when the sun rises. So say S. Hilary, S. Chrysostom, S. Jerome, Theophylact, and Euthymius ; as Isa. xxiv. 23. Some say that clouds will intervene. Some heretical teachers say that the sun will not be actually darkened, but that men will be so astonished that they will not be able to see the sun ; for the Prophets in similar visitations say that the sun will be darkened (Isa. xiii. 9, 10 ; xxxiv. 4 ; Jer. xv. 9 ; Amos viii. 9 ; Ezek. xxxii. 7, 8 ; Joel u. 10, 30, 31 ; iii. 14, 15.) My own belief, like that of the Author, is that it will bedarkened, neither in man's opinion, nor by the interposition of any object, but that it will be darkened : 1. Because we believe that it was to be darkened in the same way at His Advent as at His Death. We read that at the latter it was truly darkened. 2. Because to be darkened in any other way seems too little ; for it is plain that Christ said that a great thing, such as had never been seen before, would happen when, on His coming to judgment, the sun himself and all the stars should quake, and, as if struck with fear, withdraw their light, as men turn pale from fright. In this way the sun was darkened at the Passion of Christ, as if it trembled at the sight of the death of God.
And the stars shall fall from heaven. There is the same question about the falling of the stars from heaven : whether they will really fall or not. Origen {Tract, xxx. on S. Matt.} says that they will not actually fall from heaven, but that they will lose their light, and what is earthly in them will fall to earth. This savours of Platonism. S. Jerome and Bede think that they will fall in the same manner as that in which the sun will bedarkened, because they will not shine in the brightness of Christ. Some of the Ancients think that it will not be the actual stars, but evil angels, of which the air is full, and who are described by the name of stars, and who will fall. Others, more modern, take them not for real stars, but for what are called comets. It is the opinion of many that they will not fall in fact, but, from not shining, will appear to fall. This seems no way credible, because Christ said, as of the sun and moon, that they should not give their light, and now when He says that they shall fall He seems undoubtedly to mean something greater ; and so say S. Chrysostom and Euthymius, who therefore appear to be correct when they affirm that the stars will truly fall.
And the powers of heaven shall be moved. The moderns almost universally explain the powers of heaven to be the stars, the host of heaven, as they are called. But Christ declared that the stars should fall, which is more than being moved, so that He can hardly bethought to have spoken in this passage of the stars. The Ancients — Origen, S. Chrysostom, Bede, Euthymius, Theophylact — say that the angels are called the powers of heaven, as in the annual Church hymn they are called " the powers of heaven and the heavens " ; so that the meaning will be, the angels themselves will be astonished, and, as it were, will be shaken with amazement. It always seemed to me that the powers of heaven here spoken of were those whom Job by figure calls " the poles of heaven " (xxii. 14) ; Moses (Dent. xxx. 4, and I Kings u. 8), " poles of the earth ". By another metaphor they are termed " the poles of the world" (Prov. viii. 26) and "the ends of the sea" (Job xxxvi. 30), by which he meant only the firmament and its strength, as the word " powers " itself expresses. Christ, therefore, teaches that those poles and, as it were, the foundations of heaven shall be shaken for fear, as S. Peter says (2 Ep. iii. 10).
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Then shall appear the sign of the Son of man. Authorities differ as to what this sign was. Origen thinks that it means the power and glory which Christ gained for Himself on the Cross, which he thinks is meant by the " sign of the Son of man " ; so that the meaning is that all shall see Christ coming with so great glory and majesty as to render it impossible to doubt that He was the true Judge. In the same manner S. Jerome and Bede understand the banner of the victory of Christ. But The Author understands the signs of the Passion, as the marks of the stripes, the cicatrices, wounds of the nails, which he says are to be called the sign of the Son of man. It has been the common opinion that the Cross was called the sign of the Son of man, and that that should appear at His coming, in heaven or in the air, as His standard. So say S. Chrysostom, S. Jerome, Bede, Euthymius, and Theophylact, and it seems very probable. For Christ spoke of the sign of the Son of man as some certain and well-known sign, which the Cross alone can be.
Then. When they shall see the sign of the Son of man : as if He had said all the tribes of the earth should mourn, for they shall see the sign of the Son of man and be terrified.
Shall mourn. That is, they shall beat their breasts for grief and repentance, but too late.
All tribes of the earth. Some individuals from all : for the good will not mourn, but rather rejoice, because "they love His coming," as S. Paul says (2 Tim. w. 8). They shall see the Son of man coming in the clouds of heaven. That is, of the air. Christ describes Himself as God, whose prerogative it is to come with glory and majesty and terror, as in Ps. xlix. 3 ; ciii. 3. Christ was taken up in acloud into heaven (Acts i. 9), and in the same way, as the angels said to the Apostles (verse n), He will come again.
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And He shall send His angels. When Christ says that He will send His angels and calls them " His," He shows himself to be God ; for this is the prerogative of God (Ps. ciii. 4).
With a trumpet and a great voice. Christ is always said to be about to come with a trumpet (as in I Cor. xv. 52; I Thess. w. 15): not only because men are to be summoned to judgment by a trumpet, but because a trumpet is the sign of kingly majesty ; for a trumpet is sounded before kings when they come to a place. Of what nature the trumpet was to be — whether an actual or figurative trumpet — neither can nor need beknown ; but it is probable that it will be but the latter, and that a voice, loud, deep, far-sounding, dreadful, and like a trumpet in sound, is here called a trumpet ; as S. John in the Apocalypse (i. 10 ; w. I ; xix. 6) says that he heard in that vision of the last judgment which he saw. When Christ says, therefore, " with a trumpet and a great voice," it is the same as if He had said, " with a trumpet," that is, " a great voice," the word " and " being here, as in many other places, exegetical. In confirmation of this, many Greek copies have pera ad\7rL<yyo^ ^>co^r}? fjLeyd\.rjs, cum tuba vocis magnce, as Eustathius reads it, or cum tuba magna, as S. Chrysostom ; for Christ describes not two things, but only one. So Isa. Iviii. I : " Cry aloud, cease not ; lift up thy voice like a trumpet ". It is matter of doubt whose that voice is or what it signifies. S. John (v. 25) says that it will be the voice of Christ Himself, as also Joel had said (u. 11). But S. John (in Rev.\\\\. 6, ix. i, 13, and xi. 15) mentions angels as using the trumpet at the judgment ; and S. Paul (i Thess. w. 15) says that it will be the voice of an archangel. It is very likely, therefore, that both Christ will speak with a loud voice to send His angels, and that the angels and archangels and the other heavenly powers will utter a sound like the sound of a trumpet. It is not to be thought that the voice of Christ Himself is called a trumpet, because He spoke, without doubt, after the manner and custom of men. Kings do not ordinarily sound the trumpet, but their attendants. Some think the figure taken from the assemblies of the Jews, who used to be called together by the sound of a trumpet, as in Numb. x. 2 ; Isa. xviii. 3 ; and supra, chap. vi. 2. It may be so, but it was probably a similitude derived from war ; for the trumpet is not only used for peaceful assemblies, but also for martial ones, to terrify the enemy, as in Isa. xviii. 3 ; Sophonias i. 16, 17 ; Zach. ix. 14.
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And from the fig-tree learn a parable, So 5. Luke xxi. 29, 30 : (( And He spake to them a similitude : See the fig-tree and all the trees ; when they now shoot forth their fruit, you know that summer is nigh ". It is probable that Christ used the words of both Evangelists.
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This generation. Many Catholics, as well as teachers of heresy, and some of the highest antiquity, have explained this of an age, as if the meaning were, that before the age of men then living should be ended Jerusalem would be destroyed. Origen calls them simple. S. Chrysostom, Theophylact, Euthymius, and The Author explain it of the generation of faithful men, as if Christ had said, " Although calamities, so many and so great, are about to happen, yet the Church shall not perish to the end of the world ". S. Jerome, however, understood the whole human race as if the meaning were, " Before the human race is ended, all these things which Christ has foretold shall come to pass ". But the whole world would seem to be called a generation, as it is elsewhere called a creature, as being wholly created and generated. And thus the meaning of the verse would seem to be, that what Christ foretold was so certain tocome to pass, that the world will not be ended before it has been fulfilled. This is clearly to be concluded from the words that follow : " Heaven and earth shall pass, but My words shall not pass ". They, therefore, who have taken an age to be the meaning of generation have marred the whole text.
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Heaven and earth shall pass. This is a Hebraism, meaning that they should pass away as to their present state, "but My words shall not pass " — shall not fail nor prove false.
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But of the day and hour no one knoweth, no, not the angels in heaven, but the Fattier alone. It cannot be doubted that the Son of man is also excluded from this knowledge, as S. Mark (xiii. 32) says, in plain words, "Of that day or hour no man knoweth, neither the angels in heaven, nor the Son, but the Father ". This passage, therefore, proved a great battle-field in the contest between the Catholics and Arians — the latter taking it as a great authority for the denial of the Divinity of our Lord. Some of their opponents were content to say that the passage was corrupt. Among these were S. Jerome (in loc.) and S. Ambrose (De Fide, v. 8). Others said that Christ did not indeed know the day of judgment as longas He was in this life, but that He would know it as soon as He had ascended to the Father. So Origen (Tract, xxx. on S. Matt) said that, when Christ said this, it meant that He did not know the day then, but that after the Pentecost He would know it, because He then would have been made a King or Judge by the Father. There were certain heretics known as Agnoetae, because they held that Christ knew not the day of judgment, as S. John Damascus informs us. But, as he says further, they attributed ignorance both to the divine and human natures of Christ, simply and without any distinction, because they believed that the Divinity would be changed into the humanity. Most of the ancient Fathers held that Christ did not know the day of judgment, not as being really ignorant of it, but because He would not have us know what He did not please to reveal to us, what His Body — that is, the Church — did not know, and what He dissembled His knowledge of. These opinions all come to the same thing, and the Ancients sometimes speak one way and sometimes another (Origen, Tract, xxx. on S. Matt. ; S. Chrysostom, Horn. Ixxviii. on S. Matt, and xiv. on S. Mark ; S. Augustin, Lib. Quast., Ixxxiii., q. 61, De Trin.y lib. i. 12, and De Genes, cont. Munich. t xxiii. ; S. Gregory, lib. viii., cap. xlii. ; S. Jerome, Bede, Theophylact, In Comm., in loc.). Others say that He was ignorant of that day — that is, He had not yet found it. Origen (as above), Epiphanius (Hcer.y Ixix.), S. Chrysostom (Horn, de Trin?), Euthymius, and others say that the Son does not know unless the Father knows ; but because the Father knows, therefore the Son knows. But all these opinions appear inharmonious. For they who ascribe ignorance to Christ, either always or for a time, are to be rejected at once, being refuted by the whole of the Holy Scriptures, and by S. Paul most especially, as in Col. u. 3. As to the common idea of Christ not knowing it, because He has not revealed it to us, it seems to be supported by no basis of probability, because in that way the Father also must be ignorant, because He did not reveal it to us ; and, by the same argument, the opinion of Origen and Epiphanius would be disproved, that Christ did not know the day of judgment, because He had not proved it. For the Father had not done so. Many ancient authors — S. Athanasius (Cont. Arian., Serm. w.), S. Ambrose (De Fide, v. 8), S. Gregory Nazianzen (Orat. w. de Theolog.), Theodoret, and The Author — openly taught that Christ as man did not know the day of judgment, and meant to say so in this place. This seems at first sight detestable, but if understood rightly, it may bear a true meaning. But it must first be remembered that Christ, as God, can be ignorant of nothing, and, moreover, as man, He could be ignorant neither of the day of judgment, nor of anything else ; but the difficulty is, that when we say that Christ, as He is man, is ignorant of the day of judgment, the word " as " must be taken as having either a specific or a causal meaning. If the former, the sense will be that Christ, in His human intellect, does not know the day of judgment : which is in no sense the truth, for not only His divine, but also His human nature knows it ; for in Him, as S. Paul says, are hid all the treasures of wisdom and knowledge (Col. u. 3). If taken in the latter sense, the meaning will be that Christ does not know the day of judgment, as He is man, but because God is man ; for if He had been man only, however perfect and however pleasing to God, He would not have known it. For the angels do not know it, who are most perfect and most pleasing to God. Christ, therefore, does not deny that, even as man, He knows that day : but that He knows it eo titulo, that He is man. It is certain that, not only the Son of man denies that He knows the day of judgment, but He also affirms that the Father alone knows it, by which, not only is the Son excluded, but the Holy Ghost also. Christ seems to speak in the same manner as that in which He said (xx. 23), " To sit on My right hand is not Mine to give to you, but to them for whom it is prepared by My Father ". He thus shows that, not only as man, but also as God, He is in some way ignorant of the day of judgment : not that He does not know it, but that it is not His office to know it ; as He did not say, " for whom it is prepared by Me" but " by My Father ". Not that it was not prepared by Him, but because to prepare the kingdom — that is, to predestinate — was not His office, but the Father's. So it is the office of the Father also to deter mine when the world shall be dissolved, and when the day of judgment is to be, as He said to the Apostles (Acts i. 7) : "It is not for you to know the times or moments which the Father hath put in His own power". For the Father alone is said to know. And this appears to be the true meaning.
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As in the days of Noe. That is, "What happened in the time of Noe will happen at My coming," as explained in the verses following.
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One shall be taken, and one shall be left. That is, one shall be chosen out and saved, and the other reprobated and lost. So S. Jerome and Theophylact explain it. S. Luke relates the same conversation, but appears to place it at a different time, and on a different occasion ; but, as Euthymius thinks, Christ may 'have said the same thing twice, at different times.
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A t what hour the thief would come. Tloia (f>v\afcf} 6 rc\e7TTr)s ep^erat, qua vigilia fur venit, "at what watch". Our version has expressed the sense, though I think that Christ, without a reason, said, " in what watch," for He had said just before, "Watch"— that is, keep guard like soldiers. The allusion is to the military custom of keeping watch throughout the night, to guard against any surprise of the enemy. On the four night watches, vid. chap. xiv. 15.
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To give them meat in due season. That is, to give to each servant his due allowance. S. Luke said, To give them their measure of wheat in due season (xii. 42). The allusion is to the custom of servants, over whom the most trustworthy one was placed to govern them, and give them their meat according to their desert ; money payments being rare, they received portions of cornin proportion to their work done.
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And shall separate him. These words have been taken to allude to a supposed Jewish custom of cutting criminals in half, as in Dan. xiii. 55, 59, and I Kings xv. 33. This was a manner of punish ment among the Romans, as we learn from A. Gellius (xx. i), but not among the Jews, who, as has been said on verses 22, 23, had but four kinds of punishment, of which this was not one, and it does not agree with the meaning of the present passage. Some have taken the meaning to be, that he shall be deprived of his promised good and reward. So S. Hilary (/;/ loc.\ Origen, and Theophylact say that it was the loss of his original grace and favour. The true meaning is that which is given by S. Jerome, Euthymius, and The Author. He shall cast him out of his family ; cut him off from the society of his fellow-servants ; as before (xxii. 12, 13), the king commanded the man who had not on a wedding-garment to be cast out of the banqueting-room, and thrust into outer darkness. Two punishments are therefore mentioned : (i) deprivation of the office which had been abused ; (2) the being cast into the place of torment where wicked servants are sent.
And appoint his portion. Christ, after the manner of the Hebrews, calls the man's unhappy condition a portion. Sojod xx. 29 ; xxvii. 13 ; Ps. x. 7. The word is used in a good sense (Ps. xv. 5 ; Ixxii. 26).
With the hypocrites. Christ calls the slothful and negligent servants hypocrites (yid. chap. xxv. 26, 30). He gives them this name, because such servants work only in the presence of the master, and are, as S. Paul says to the Ephesians, "eyeservers " (vi. 6), caring less to be good servants than to appear such. Of such sort are they who are sent to the place of torture. Christ in these words alludes to hell, which is the place of the slothful, as appears from the words that follow : " There shall be weeping and gnashing of teeth ". On this, see chap. xiii. 42.
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v. 1 et egressus Iesus de templo ibat, iunge et explica : et egressus Iesus profectus est a templo , uti iam bene concipiunt Alb. Iam. Maid.; graece arco (solum B sjt) TOU Upou e^opeu- CTO, vel uti etiam codices (CXFII unc 9 al pier) ferunt sTvopeueTo ami T. i.; ibat, hoc significat quasi ofi'ensus ibat (op. imp.}', qui enim dixerat : relinquetur vobis domus vestra deserta , voluit hoc corporali signo ostendere et ideo de templo ibat indignatus de perversitate eorum qui disponebant templi cultus (Aid.). Ibat autem in montem Oliveti orientem versus ab urbe. Ex eo monte aspectus patuit in templi aedificium; et accesserunt discipuli eius ut oslenderent ei aedificationes templi; quoniam superius dixit relinquetur domus vestra deserta et innumera ipsis mala praenuntiavit , hinc discipuli his auditis ceu admirantes templi pulchritudinem monstrabant ei et ambigentes .num tarn, egregia aedificia destruenda forent, tarn ingens materia, tarn ineffabile artificium (S. Chrys,}\ atque plerique quod ostendebant aedificia templi Ghristo referuntad 23,38 (Orig. S. HiL Theoph. Thorn. Dion. Fab. Cai. lans. Maid. Lap. Sylv.} et plerumque etiam addunt eos magnificas templi structuras ostendisse Domino veluti commiserantes aut etiam Dominum ambitione templi (S. HiL} ad commiserationem flectere volentes, ut scil. prolatam mutaret sententiam, dum scil. significarent esse plane dolendum quod tails magnificentia exstructionis (ut 5. HiL templum vocat) desolanda ac destruenda esset (lans. Dion. Maid. Lap.}. Quam vis enim domus 23,38 de civitate intelligi debeat, tarn en sibi statini persuadebant simul cum urbe fore ut templum deleretur. Flagitare itaque videntur ut potius propter templum urbs quoque servaretur. Quam magnificum praebuerit templi structura aspectum hisce d^scribit losephus : exterior eius facies nihil habuit quod anirnus et oculi non mirarentur; laminis.enim gravissimis aureis undequaque obtecta erat, ita ut primum ad solis exortum igni simillimum eiacularetur splendorem et oculos eorurn qui eam.intueri necesse haberent quasi radiis solaribus inde averteret. Porro exteris advenientibus e longinquo monti niveo similis videbatur; nam ubi deaurata non erat, candidissimo marmore constabat, atque in fastigio aureis verubus horrebat idque acutissimis, ne ab insidentibus avibus inquinaretur (de bello iud. 5,5. 6 et 6,4. 8 : opus omnium quae vidimus et audivimus maxime admirabile, tarn ob structuram, quam magnitudinem-itenique ob magnificentiain in singulis; cf. Antiq. 15,11. 3). Etiam Tacitus templum immensae opulentiae Hierosolymis esse narrat (Hist. 5,8). Apud rabbinos ferebatur adagium : qui non vidit doinum sanetarn, nullam unquam vidit structuram ornatam. Exstructum esse templum dicebant lapidibus marmoris viridis et albi , ita ut aedificium apparuerit ut fluctus maris (cf. Wetstein ad h. 1.). Verum hoc esse commentum rabbinicum loco losephi qui supra allatus est satis ostenditur. Cum dicatur accessisse discipulos ut ostenderent eTci^ei^ai, aliqui concludunt Christum eos praevenisse et, ut Alb. ait, eorum cogitation! respondisse. At ex Marc. 13,1 et Luc. 21,5 apparet hanc aeceptionem admitti non posse , sed eos revera Christum de templi magnificentia monuisse;
Discipulis templi fabricam ostendentibus illius praedicit ruinam. Interrogantibus autem de tempore huius ruinae et de signis adventus sui et finis mundi primo respondet ut caveant a seductoribus , fore calamitates magnas , persecutiones in pios , odia mutua , multorum a religione defectiones; evangelium vero iri praedicatum in universo orbe antequam consummatio ventura sit. . Ks quae capite praecedente dicta sunt Tesus docendi munus publicum in templo absolvit. lllud conclusit ruinam civitatis infidelis praedicens ; conclusit eo modo quo in sermone montano sortem descripsit eius qui verba sua audiat quidem at non faciat ; talem autem virum stultum se praebuit populus ; quare ruina illius erit magna , quam ruinam 23,38 designavit. Hoc iudicio prolate templum relinquit in quod iam non ingredietur
Verhis gravissiniis exposuit omnem perversitatem ducum ac principum populi. Summum eius fastigium in eo cernitur quod uti ipsum Christum , ita quoque eius ad se missos legates et apostolos Occident. Hacautemin Deum rebellione necessario sibi et reipublicae interitum attrahent. Quae ruina quamvis vero Israelitae dolori sit haud exiguo tamen perspecta principum iniquitate et apostasia iam non potest esse offensioni. Evangelista autem haec omnia re'fert, ut animos popularium ab iniquis illis ducibus avocet, et quam merito a Deo sint reiecti explicet. Ea rerum conditione oraculum de destructione templi et urbis est quasi conclusio necessario consequens. Hoc autem Dei in rebelles iudicium est veluti prooemium ac typus iudicii illius quod in consummatione saeculi fiet. Unde Christus sermone ad solos apostolos directoeos edocet quomodo obviam iri debeat utrique iudicio. Et cum iam in eo sit ut ab ipsis discedat, de altero suo adventu eos monet quern gloriosuni fore dicit iisque compluribus parabolis documenta tradit quomodo oporteat se ad ilium praeparare et demum ipsius iudicii normam , formam , exitum describit.
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v. 2 ipse autem respondens dixit illis : videtis haec omnia? ou (i^eTreTe ; nonne videtis haec omnia? qua interrogations oratoria iis quoque ex sua parte templi aedificia, atria, porticus, columnas ostendit et ut ea contemplentur monet. Yerum ita quod 1 subiungit maxima emphasi effertur : amen dico vobis, non relinquetur hie lapis super lapidem qui non destruatur ; earn oppositionem etiam magis efficacem redderemus, si liceret cum S. Chrys. nonne videtis explicare : miramini atque obstupescitis ; at simplex (SXeTmv earn notionem per se non induit. Alii subtiliter explicant : non videtis i. e. videntes haec quidem non videtis ad quid tandem deventura sint ex decreto divino; neque verti potest : 'ne videatis. Praedicitur itaque templum esse exscindendum ac diruendum. Et losephus quidem narrat : postquam neque quos occiderent neque quod raperent habebat exercitus', iubet eos Caesar totam funditus iam evertere civitatem et templum, relictis quidem turribus quae praeter alias eminebant, Phasaelo, Hippico, Mariamne, eaque tantummodo muri parte quae civitatem ab occidente cingeret... totum vero reliquum civitatis ambitum ita solo aequaverunt qui eum diruebant, ut ne quidem unquam habitatam fuisse vix fidem amplius faceret eo accedentibus (de bello 7,1.1). Denique ludaei luliano apostata imperante quidquid supererat vetustarum ruinarum ac fundamentorum ipsi eruerant eo'fine ut nova fundamenta iacerent. Deus vero his utebatur ut impleretur vaticinium Christi , quod irritum facere non potuerunt licet adiuti opibus imperatoris; conaii sunt enim templum excitare; sed operam perdiderunt; immo coepti operispoenas dedere (Lamy]. M. 67,429) : lulianus ludaeos ad se accersit et ex iis sciscitatur qua de causa cum lex Mosis sacrifioare eos iubeat a sacris faciendis abstinerent. Gumque illi respondissent alibi quam lerosolymis id facere sibi non licere, Salomonis templum protinus instaurari iubet. Ipse interim ad bellum contra Persas proflciscitur. At ludaei qui iampridem optabant ut opportunum sibi tempus obtingeret, quo templum ipsis ad sacriflcandum restitueretur, turn alacres in opus illud incubuerunt, turn adversus Ghristianos insolentia elati formidabiles se ostenderunt, minantes se tanta mala illis illaturos esse, quanta ipsi olim a Romanis perpessi fuissent. Igitur cum imperator sumptus open praeberi ex publico iussisset, brevi parata sunt omnia, materia scil. lapides, lateres cocti, argilla, calx et quaecumque alia ad aedificandum necessaria. Quo quidem tempore Cyrillus lerosolymorum episcopus, memor vaticinii Danielis prophetae quod Christus etiam in sacris evangeliis confirmavit, palam multis adstantibus praedixif,, fiiturum brevi ut in eo templo lapis super lapidem non maneret, sed Servatoris oraculum compleretur. Gumque haec dixisset episcopus , noctu ingens terrae motus exortus lapides ex veteribus templi fundamentis avulsos sursum excussit et cunctos una cum contiguis aediliciis dispersit. Terror exeo non mediocris invasit ludaeos; famaque eius miraculi plures exciti ex regionibus ad eum locum convenerunt. Gum igitur quam plurimi adessent, aliud denuo prodigium accidit. Ignis enim coelitus missus cuncta opiflcum instrumenta consumpsit . De eadem re referunt Sozomenus (hist. eccl. 5,22; M. 67,1284), S. Chrysostomus (adversus ludaeos 5,11; M. 48,901), S. Gregorius naz. orat. 5,4, Theodoretus (hist. 3,15; M. 82,1112). In signum excidii templo urbique ingruentis apud Ezechielem 11,23 gloria Domini e templo egreditur in montem Oliveti; ibi gloria Domini residens urbis templique eversionem spectat priorem. Eodem modo Christus , in quo gloria Domini apparuit et habitavit in hobis (edxvjvwffe loan. 1,14) inhoc monte sedens, postquam templum reliquit, interitum eiusdem urbis ac templi alterum annuntiat. Uti apud Ezechielem anteqnam Domini gloria excedat e templo, editum est edictum gratiae 11,15-19, ita Christus quoque antequam e templo excessit qua ratione servari possent promulgavit 23,39 (viderneum Comment, in Ez. p. 116 seq.);
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v. 3 sedente autem eo sitper montem Oliveti accesserunt ad eum discipuli secreto , KKT' t^'av seorsim , illi scil. soli aliis non comitantibus neque audientibus quae essent tractanda; cf. 20,17; dicentes : die nobis quando haec erunt et quod signum adventus tuii^ <r7)c irapoucrias quae vox de adventu glorioso Christi iudicis sollemnis est in epistolis (1 Cor. 15,23. 1 Thess. 2,19; 3,13; 4,14; 5,23. 2Thess. 2,1.8. lac. 5,7. 2Petr. 1,16; 3,12. 1 loan. 2,28), sed in evangelio solum hoc loco adhibetur, et consummations saeculi? uti bene notant Fab. Lap., discipuli in antecedentibus Christi doctrinis audierant de consummation saeculi, de adventu Filii hominis in gloria Patris cum angelis suis, de regeneratione quando sederit Filius hominis in sede maieslatis suae (13,40. 49; 16,27; 19,28); unde nunc rogant quando haec futura sint quae .Christus modo de templo dixit et quale sit sign um ex quo nosci possit instare adventum ei.us gloriosum. Eositaque tria interrogare multi existimant (S. Hil. Hier. Pasch. Alb. Thorn. Dion. Cai.Mald. Fit.), alii duo (S. Chrys. Theoph. op. imp. lans. Lap.}, scil. tempus templi evertendi et signuni adventus eius et finis mimdi ; haec duo enim (adventum et finem mimdi) una quaestione comprehendi, cum unum idemque tempus fore putarent eorum, eodemque modo duo solum quaeri Marc. 13,4 et Luc. 21,7. Geterum haud multum interest, utro modo eos interrogasse putaveris; nam discipuli existimabant eodem tempore futuram esse et templi vastationemet Christi adventum finemque mimdi (cf. Euth. Pasch. Br. Thorn, lans. Maid. Lap. Lamy, Arn. Schegg etc.). lam videndum est ad quid responsionis Christi pars prima v. 5-14 referatur. Christum proponere signa quae excidio urbis Jerusalem praevia sint arbitrantur S. Hil. * Chrys. Alb. Thorn. Dion. Tost, in cap. 24 qu. 45 seq. lans. Weiss; signa proponi consummations saeculi quae sint indicia existimant S. Cyr. Hier. Br. Cai* Fab. et uti videtur S. Irenaeus (adv. haer. ,5,25), quia v. 15 ita accipit et certe 5. Gregorius horn. 1 in evang. ; alii demum hanc sermonis partem ita esse conformatam decent , ut mistim ad utrumque eventurn spectet, soil, ut quae dicantur aliqua ratione et ex parte et quasi inchoatione quadam facta sint ante eversionem urbis, sed futura sint adimpletione perfecta qua verbis omnino satisfiat ante consummationem saeculi; ita Bed. Maid. Lap. Sylv. Lamy, Arn. Schegg, Bisp. Schanz , Fil. Mansel; quibus forte accenseri potest op. imp. dum haec litterali (carnali) sensu dicantur pertiuere ad eversionem urbis, spirituali vero ad finem mundi appropinquantem. In hac sententia fortasse etiam fuit S. Augustinus (ep. ad Hesychium, ep. 199, alias 80; M. 33,904,'praesertim 914.918), quamvis id certo affirmari nequeat. Saltern aliqua ad duplicem ilium eventum spectare etiam Dion. censet. . At unaquaeque ex his explicationibus suis premitur difficuttatibus. Nam si 'eversionem urbis lerusalem spectes, non explicatur v. 5 , cum ante illa'm nemo surrexerit qui se Christum esse professus sit, verum postea; neque explicatur v. 7 retenta verborum proprietate, neque v. 9 neque v. 14 et quae v. 10-12 dicimtur, etiam non sine dictione hyperbolica illi.temporis spatio poterunt accommodari. Pro secunda sententia, dari signa consummation! saeculi praevia, maxime militat v. 14 et etiam quae v. 10-13 praedicuntur ; hisee enim.describi videtur magnailla apostasia, quam apostolus quoque futuram esse docet antequam surgat antichristus (2 Thess. 2,3). Sed reliqua ita proponuntur ut nullo modo signa esse possint; bella enim gravia et persecutiones nunquam non exstiterunt; ea in unoquoque saeculo grassabautur; unde difficile est videre qua ratione signa esse possint quibus de imminente consummatione doceamur. Nihil enim cernitur peculiare in ilia descriptione quo a bellis et persecutionibus anteactis (quae certe non erant signa adventus Domini) distinguantur. Neque sufficit dicere praedici gravissima omnium et haec gravissima esse signa. Nam has calamitates esse gravissimas omnium verbis ipsis nullatenus enuntiatur; et si enuntiaretur, qua norma qu.aeso cognosci posset ea esse omnium gravissima neque graviora esse subsecutura? Quare dicendum erit haec non proponi tamquam signal lam vero si res ita est, etiam tertia sententia excluditur, dari signa quae ad utrumque eventum pertineant vel Christum more prophetico de utroque eventu licet tempore alter ab altero longissime disfcet, loqui tamquam de uno quia prior sit typus alterius vel quia iudicium in urbem et populum israeliticum sit initium quoddam iudicii tmiversalis in omnes gentes. Veram huius partis acceptionem nobis suggerunt ipsa Christi verba quibus respondet discipulis
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v. 4 videte ne quis vos seducat! nam ut bene notat Euth. : nihil ad has interrogationes respondit, sed priinuni ilia dicit eis quaeprimitm eos scire oportebat tamquam ea quae ante ilia futura sint et bene quoque Dion, ait eum non respondere aperte et determinate ad interrogata sed utiliter praemonere suos, ut sint parati, cauti, timorati; pariter S. Pasch. advertit hoc dici non solis apostolis sed omnibus quicumque futuri sunt membra Christi usque ad linem saeculi. Christus itaque apostolis dicit : vos de tempore quaeritisetde signo; verum ante omnia vigilate et cavetene quis vos abducat a fide in me (Lamy], futuri enim sunt impostores multi ; deinde ne turbeminiterrore humano, futura enim sunt bella aliaeque calamitates, persecutiones , tentationes, scandala, multorum quoque a religione defectiones ; verum inter haec ornnia pericula oportet stare firmiter et in bene coeptis permanere constanter. Instruuntur itaque , ut S. Thorn, ad v. 4 bene dicit, de periculis. Haec primo illis ostenduntur, ab his ut caveant monentur. De tempore autem templi evertendi vel de signo adventus hisce nihil continetur. Id solum v. 8 et v. 14 innuitur finem ac consummationem non prope instare. Ghristus itaque id primo loco ponit quod maximi est momenti, ut caveamus a seductione; vitam esse periculis obseptam afalsis doctoribus, arerum temporumque calamitatibus , ab inimicis religionis , a malis aliorum exemplis. Unde opus esse vigilantia et earn curam multo esse maioris momenti quam scire quando minae Christi de templo sint complendae et quod signum sit adventus Christi gloriosi. Id ergo prius Ghristus tractat quod omnium maxime interest et quod ad omne tempus utile est et necessarium. Ita simul indolem regni sui adumbrat, scil. debere nos per varias tribulationes rerumque discrimina tendere in patriam coelestem, et quae supra 10,21 seq. exposita sunt denuo aliis verbis inculcantur. Primum explicat cur vigilandum sit et cavendum a seductione
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v. 5 multi enim venient in nomine meo, Inl TW ovo^art [/.ou in publicum prodibunt fulti meo nomine, in nomine meo innituntur i. e. nomen meum et dignitatem sibi vindicabunt, ut siu statim explicatur : dicentes : ego sum Christus, et multos seducent; inter eiusmodi seductores numeratur Simon magus quem in Actibus apostolorum legimus qui se magnam dicebat esse Dei virtutem, haec quoque inter cetera in suis voluminibus scripta dimittens : ego sum sermo Dei , ego sum speciosus , ego paracletus, ego omnipotens, ego omnia Dei (S. Hier.; Hit. Alb.} et cum eo quoque eius discipulus Dositheus samaritanus (Orig. Theoph. Pasch.} et Menander pariter eius discipulus (Euth.); praeterea ab auctore op. imp. adduntur Gleonius et Varisuas et alii multi quos apostolus in suis epistolis tangit . Insuper mentio fit Theudaepraestigiatoris, qui Cuspio Fado ludaeam procurante (ab anno 44 p. Ch.), uti losephus narrat (Antiq. 20,5.1), ingenti hominum multitudini persuasit, ut asportatis opibus ducem se ad lordanem sequerentur ; quippe se prophetam esse aiebat diremptisque imperio suo aquis fluminis facilem se transitum ipsis praestaturum dicebat et eiusmodi sermonibus plurimos decepit. Sed Cuspius Fadus emisit adversus eos equitum turmam quae ex improviso illos adorta multos occidit, inter quos ipse quoque Theudas erat. Dum autem Felix, Pallantis frater, rebus in ludaea praeesset (ab anno 52-60), eodem losephoteste (Antiq. 20,8.6) impostores (yoviTe?) et fallaciis pleni homines suadebant multitudini, ut ipsos in solitudinem sequerenter; se enim ipsis ostensuros dicebant manifesta prodigia et signa quae Dei cura evenirent; multique fidem iis habentes dementiae suae poenas dederunt; eos quippe retractos Felix supplicio affecit. Eodem autem tempore quidam ex Aegypto venit Hierosolyma se vatem esse dicens suadensque plebi ut secum montem Oliveti ascenderet; inde ipsis se monstrare velle dicebat, quomodo suo iussu corruerent muri urbis, per quos ipsis aditum se patefacturum esse promittebat. Felix vero rebellionem.mox eompressit; eruptione exurbefacta quadringenti ex iis qui Aegyptium secuti erant oceisi sunt, ducenti capti. Nihilominus zelotae non desistebant populum ad defectionem a Romanis concitare quibus nequaquam parendum esse dicebant. De isto Aegyptio vide quoque Act. 21,38 et quae accuratius refert losephus (de bello 2,13. 5). Subdit losephus : impostores (yoYiTs? praestigiatores , incantatores) et latrones (rebelles in Romanos) in unum collecti multos ad defectionem impellebant et ad libertatem recuperandam hortabantur, mortem iis minitantes , qui Romanorum imperio obedientiam praestarent. Etiam sub Porcio Festo (an. 60-62) YO'YI<; quidam multos decepit salutem iis promittens et malorum cessationem , si se in desertum sequi vellent ; verum mox ipsi et qui ab eo seducti erant a militibus quos miserat Festus oceisi sunt (Antiq. 20,8.10). Praeterea cf. de bell. iud. 4,3. 14; 6,5. 2. Qui putant signa recenseri eversioni urbis praevia ad eiusmodi exempla provocant (cf. lans.}. At nemo ex illis impostoribus ante urbis eversionem dicebat se esse Messiam ; proinde id quod Christus monet non videtur illi tempori ad amussim convenire , nisi dixeris ludaeos exspectasse Messiam qui populum ab imperio alienigenarum liberaret et proinde nomine Christi intelligi posse vindicem libertatis ; unde quicumque talem se esse asserat, se re ipsa dicere Christum. Sed sub nomine Messiae tandem prodierunt impostores urbe et templo eversis, uti Barkochba Hadriano imperante l . Quare eo iam nomine ostenditur Christum non dare signa quaedam quibus cognosci possit ruin am urbis appropinquare. Praeterea dabium esse nequit, quin ea quae facta sint ab anno 44 et deinceps non possint considerari tamquam talia quibus respondeatur ad quaestionem : quandohaec erunt? Dein eo ipso quod multi venire dicuntur, qui non uno eodemque tempore prodire possunt, indicatur non dari designationem tempori s. Si vero illud : ego sum Christus intelligitur de doctoribus qui falsa sua doctrina salutem attingi promittant vel qui Christo negato eius quasi locum occupare velint, non habemus sigrmm adventus Domini; eiusmodi enim doctores falsi iam saepe exstiterunt. Duplex bellum fore dicit, seductorum et inimicorum. Iam monetne altero obruantur (S. Chrys.}
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v. 6 audituri enim estis, graece rnelius &e (uti audituri autem estis in cav dub hub lich ox tol harl) , cum oratio ad aliquid novi progrediatur, proelia et opiniones proeliorum bella quae prope erunt , quorum tiimultum ac strepitum audinnt, bella in regionibus longinquis, de quibus fama et rumor ad eos perferetur; videte ne turbemini, graece duo separatim efferuntur : videte (attendite) , nolite turbari (nolite despondere animum) ; oportet enim haec fieri, i. e. pro hominum malitia, pro regum cupiditatibus et dominandi libidine / pro odio nationum mutuo et avaritia etc. fieri nequit ut non saepe gerantur bella, ut non exsistant seditiones; at eiusmodi nequaquam finem prope abesse ostendunt : sed nondum est finis, qua dictione Christus innuere videtur se nunc neque ad primam neque ad alteram quaestionem responsum dare. Atque ludaea quidem variis seditionibus et tumultibus exagitabatur; ita praesertim sub Ventidio Cumano (ab an. 48-52); vide de bello iud. 2,12. 1. 2. et Antiq. 20,5. 3.4; plurima mala regioni attulerunt zelotae et sicarii. Bella quoque extera non deerant; intelligo bellum Asinaei et Alinaei fratrum ludaeorum cum Parthis in Mesopotamia et Babylonia gestum quo ter proelio dimicatum est narrante losepho (Antiq. 18,9. 1.); Bardanes et post eum Vologeses Izati Adiabenorum regi ludaeo bellum indicunt irrito conatu (Antiq. 20,3. 3); isti rumores suspendebant animos ludaeorum in Palaestina (We t stein ad h. L). At haec non posse cpnsiderari tamquam signa praevia ad urbis eversionem clarum est, Inter alia censet lans. seditiones populique motus per universam Syriam qui subFloro excitati essent dedisse rumores istorum bellorum de quibus Dominus praedixerit ; atque similiter S. Chrys. Theoph. op. imp. Thorn. Tost. Calm, de illis in Palaestina tumultibus verba accipiunt praeviis ad urbis ruinam. Verum hisce sensum verborum minime posse concludi, statim versu subsequent! edicitur. Quaenam soil, bella intelligantur, declaratur
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v. 7 consurget enim gens in gentem et regmim in regnum; id autem de tumultibus illis in ludaea , si hi soli intelligerentur, parum apte diceretur. Neque sufficit id cum Wetstein referre ad bella Romanorum et Parfchorum (de quibus Tacitus, Annal. 12,13. 14. 44; 13,6-8. 34; 14,23; 15,1. 2.25; Sueton. Ner. 39) vel de expeditione Vitellii contra Aretam (losephus Antiq. 18,5. 3) mentionem adiungere vel cum lans. explicare de tumultibus excitatis Caesareae, Scythopoli, Ascalone, Ptolemaide , Alexandriae, Damasci, ubi decem millia ludaeorum trucidata sint vel cum Calm, addere imperil romani turbas post Neronis obitum Othonem inter et Vitellium ac deinde Vitellium et Vespasianum. Verba enim generalia sunt et ampla quae ad tempus ante annum urbis eversae re'stringi nequeunt, quibus tamen contineri signum consummationis saeculi pariter dici nequit, cum eiusmodi bella magnarum gentium vel regnorum inter se gesta annales populorum sat multa memoriae tradiderint. Idem dicendum erit de aliis quae addimtur, quae partim bella comitari vel subsequi solfint : et erunt pestilentiae et fames et terrae motus per loca, xara TOTTOU? in diversis locis vel quasi ab una regione ad aliam eiusmodi calamitates progredientur. Neque haec restringi possunt ad famem in Palaestina imperante Glaudio (Act. li,%. losephus, Antiq. 3,15. 3; 20, 2. 5; 20,5. 2; quae fames nimio quoqtie tempore distat ab eversionetempli, adeo ut eius signum esse nequeat) et ad terrae motus quibus Colossae, Laodicea, Pompeii diruta sunt (cf. Tacitus, Annal. 14,27; 15,22) vel Greta, Smyrna, Miletus, Chios, Samus concussa (cf. Grotius ad h. 1. Calm.}. Ne eiusmodi calamitatibus iam putent adduci ac praemonstrari finem, Christus similiter uti in v. 6 monet mine
24:8
v. 8 haec autem omnia initia sunt dolorum, w^ivwv dolorum partus , qua voce dolores acutissimi in s. litteris designari soleut (cf. Ps. 47,7. Is. 13,8; 21,3. ler. 4,31; 6,24; 13,21 etc. Ez. 30,16. Os. 13,13. Mich. 4,9. 10 etc.). Haec igitur esse dicit parva mala , si cum iis quae postea secutura sint comparentur; metaphora a mulieribus parturientibus sumpta est quae ini'tio nuntios quosdam instantis partus dolores sentiunt; exiguos tamen si cum iis cruciatibus comparentur quos erumpente infante experiuntur (Maid.}. Bene vero vocantur ultimae illae ac summae calamitates dolores partus , quia ex illis quasi quadam parturitione nova rerum conditio oritura est; sicut enim parturiens dolet et sic parit, ita et praesens saeculum post confusiones et bella pariet futura (Theoph.}', similia quoque iam innuit Michaeas de calamitate exsilii ex qua liberatio oriunda est (4,10; vide meum Gomment. in Proph. min. I p. 436). Apud rabbinos quoque mentio fit dolorum Messiae ; loci antiquiores sunt ex tractatu talmudico de sabbato et ex tractatu de synedriis (vide Buxtorf^. 700); infcelliguntur gravissimae afflictiones et calamitates 1 quae praecedant adventum Messiae (cf. Schoettgen, 1. c. II p. 509 seq. 550). Censent aliqui Christum ad hanc sententiam, immo ipsam vocem (San) rabbinorum alludere, dum alii contendunt locos illos esse iuniores nee ostendi posse illam ludaeorum doctrinam ascendere ad aetatem Ghristi (Schegg, Schanz, K'eil, cui sententiae Weiss quoque in editione nona accessit). Sermo progreditur ad ea quibus ipsi exercebuntur et vexabuntur praeter ilia bellorum mala etinfortunia omnibus communia v. 9 tune, eo scil. tempore , simul cum illis rebus adversis (v. 7. 8), non intelligi debet postea, tradent vos in tribulationem , vos affligent, tormentis tradent, variis modis vexabunt et accident vos et eritis odio omnibus gentibus propter nomen meum, varias discipulorum generationes inter se subsequentes ob oculos habet; nam occisis aliis alios dicit odio fore et addit odio fore omnibus gentibus, unde diffusionem evangelii per orbem longe lateqiie fieri indicat; ergo iam longum spectatur temporis spatium; de dictione vide 10,22; confirmat enim Christus ea quae antea iam apostolis annuntiaverat. Habebuntur odio quia praedicant nomen Christi i. e. id quod Christus est et quod revelavit et docuit ; de hoc odio cf. loan. 15,18. 19 ; etiam apud Taciturn (Annal. 15,44) legimus Christianos esse invisos et convinci odio humani generis. Hisce vero persecutionibus baud pauci misere labentar v. 8 haec autem omnia initia sunt dolorum, w^ivcov dolorum partus, qua voce dolores acutissimi in s. litteris designari solent (cf. Ps. 47,7. Is. 13,8; 21,3. ler. 4,31; 6,24; 13,21 etc. Ez. 30,16. Os. 13,13. Mich. 4,9. 10 etc.). Haec igitur esse dicit parva mala, si cum iis quae postea secutura sint comparentur; metaphora a mulieribus parturientibus sumpta est quae ini'tio nuntios quosdam instantis partus dolores sentiunt; exiguos tamen si cum iis cruciatibus comparentur quos erumpente infante experiuntur (Maid.}. Bene vero vocantur ultimae illae ac sammae calamitates dolores partus, quia ex illis quasi quadam parturitione nova rerum conditio oritura est; sicut enim parturiens dolet et sic parit, ita et praesens saeculum post confusiones et bella pariet futura (Theoph.}', similia quoque iaminnuit Michaeas de calamitate exsilii ex qua liberatio oriunda est (4,10; vide meum Comment, in Proph. min. I p. 436). Apud rabbinos quoque mentio fit dolorum Messiae; loci antiquiores sunt ex tractafcu talmudico de sabbato et ex tractatu de synedriis (vide Buxtorf^. 700); infcelliguntur gravissimae afflictiones et calamitates 1 quae praecedant adventum Messiae (cf. $choettgen,\. c. II p. 509 seq. 550). Censent aliqui Christum ad hanc sententiam, immo ipsam vocem (San) rabhinorum alludere, dum alii contendunt locos illos esse iuniores nee ostendi posse illam ludaeorum doctrinarn ascendere ad aetatem Christi (Schegg, Schanz, Keil, cui sententiae Weiss quoque in editione nona accessit). Sermo progreditur ad ea quibus ipsi exercebuntur et vexabuntur praeter ilia bellorum mala etinfortunia omnibus communia v. 9 tune, eo soil, tempore, simul cum illis rebus adversis (v. 7. 8), non intelligi debet postea, tradent vos in tribulationem , vos affligent, tormentis tradent , variis modis vexabunt et Occident vos et eritis odio omnibus gentibus propter nomen meum, varias discipulorum generationes inter se subsequentes ob oculos habet; nam occisis aliis alios dicit odio fore et addit odio fore omnibus gentibus, unde diffusionem evangelii per orbem longe lateqiie fieri indicat; ergo iam longum spectatur temporis spatium; de dictione vide 10,22; confirmat enim Christus ea quae anteaiam apostolis annuntiaverat. Habebuntur odio quia praedicant nomen Christi i.e. id quod Christus est et quod revelavit et docuit ; de hoc odio cf. loan. 15,18. 19; etiam apud Taciturn (Annal. 15,44) legimus Christianos esse invisos et convinci odio humani generis. Hisce vero persecutionibus baud pauci misere labenttir
24:10
v. 10 et tune scandalizabuntur multi, infirrnis enim in fide vexationes illae scandalo simt et offensioni ; nam cum non perspiciant cur Deus permittat suos hisce obiici neque exemplum .Christi eiusque de sorte suorum vaticinia intelligant, vel fid em plane abiiciunt vel periculis rebusque adversis fracti cum ignavia et pusillanimitate pietatem deserunt, et invicem tradent; cf. 10,21. 35; iam de Neronis persecutione scribit Tacitus 1. c. : primo correpti qui fatebantur (se esse Christianos) , deinde indicio eorum multitude ingens, et odio habebunt invicem; hoc mains malum est, intestinum nempe bellum; multi enim falsi fratres fuerunt; videPaultim hoc deplorantem : foris pugnae, intus timores et pericula in falsis fratribus (2 Cor. 7,5; 11,26; S. Chrys.}. Proinde quod miseriae culmen est, ex ipsis illis qui Ghristo nomen dederunt , multi deficient ! Ad vexationes inimicorum alia accedit pernicies etiam gravior, qua immediate et directe animi corrumpnntur (dum illi per se primum corpora infestant) v. 10 et tune scandalizabuntur multi, infirrnis enim in fide vexationes illae scandalo sunt et offensioni; nam cum non perspiciant cur Deus permittat suos hisce obiici neque exemplum .Christi eiusque de sorte suorum vaticinia intelligant, vel fidem plane abiiciunt vel periculis rebusque adversis fracti cum ignavia et pusillanimitate pietatem deserunt, et invicem tradent; cf. 10,21. 35; iamde Neronis persecutione scribit Tacitus 1. c. : primo correpti qui fatebantur (se esse Christianos), deinde indicio eorum multitude ingens, et odio habebunt invicem; hoc mains malum est, intestinum nempe bellum; multi enim falsi fratres fuerunt; videPaulum hoc deplorantem : foris pugnae, intus timores et pericula in falsis fratribus (2 Cor. 7,5; 11,26; S. Chrys.}. Proinde quod miseriae culmen est, ex ipsis illis qui Ghristo nomen dederunt, multi deficient ! Ad vexationes inimicorum alia accedit pernicies etiam gravior, qua immediate et directe animi corrumpuntur (dum illi per se primum corpora infestant)
24:11
v. 11 et multi pseudoprophetae surgent et seducent multos, falsi scil. doctores, haeretici; de quibus iam apostolus conAlexandriae , Damasci , ubi decem millia ludaeorum trucidata sint vel cum Calm, addere imperil romani turbas post Neronis obitum Othonem inter et Vitellium ac deinde Vitellium et Vespasianum. Verba enim generalia sunt et ampla quae ad tempus ante annum urbis eversae restringi nequeunt, quibus tamen contineri signum consuinmationis saeculi pariter dici nequit, cum eiusmodi bella magnarum gentium vel regnorum inter se gesta annales populorum sat multa memoriae tradiderint. Idem dicendum erit de aliis quae adduntur, quae partim bella comitari vel subsequi solfint : et erunt pestilentiae et fames et terrae motus per loca, x.a-ra TO'TCOU; in diversis locis vel quasi ab una regione ad aliam eiusmodi calamitates progredientur. Neque haec restringi possunt ad famem in Palaestina imperante Claudio (Act. 11,28. losephus, Antiq. 3,15. 3; 20, 2. 5; 20,5. 2; quae fames nimio quoque tempore distat ab eversionetempli, adeo ut eius signum esse nequeat) et ad terrae motus quibus Colossae, Laodicea, Pompeii diruta surit (cf. Tacitus, Annal. 14,27; 15,22) vel Greta, Smyrna, Miletus, Chios, Samus concussa (cf. Grotius ad h. 1. Calm.}. Ne eiusmodi calamitatibus iam putent adduci ac praemonstrari finem, Christus similiter uti in v. 6 monet nunc v. 11 et multi pseudoprophetae surgent et seducent multos, falsi scil. doctores, haeretici; de quibus iam apostolus conqueritur : eiusmodi pseudo apostoli sunt operarii .subdoli , transfigurantes se in apostolos Christ! , ministri satanae (2 Cor. 11,13. 15); cf. Phil. 3,2. Col. 2,18. Gal. 5,12. 1 Tim. 1,20; 4,1 seq. etc. Et notatu dignuiii est quanta severitate apostoli in eos invehantur qui aliter doceant (Gal. 1,8. Tit. 3,10. Act. 20,30. 2 loan. 10. 11 etc.); unde tolerantiam dogmaticam quam hodie iactant ii qui sacris litteris unice insistere gloriantur,Ghristus et apostoli penitus ignorarunt, immo apertissime repudiarunt. Et quam vere hoc quoque Christi vaticinium impleatur, docet proh dolor innumerabilis haereticorum doctorum cohors et quot ab illis seducti shit , plurimae sectae satis superque manifestant. Quis enim iam numerare posset omnes confessiones quae una in re solum Concordes sunt, odio nempe in unam veram Christi Ecclesiam? Ex persecutionibus et doctrinis haereticorum exsistet abundantia iniquitatis, qua fit ut etiam apud multos eorum qui rectam ficlem servant et retinent languescat religio et pietas
24:12
v. 12 et quoniam abundavit iniquitas , cuius incrementi rationes et fontes in antecedentibus v. 6-11 designantnr, refrigescet caritas multorum, TCOV -rcoT^oiv plurimorum; sat multi explicant de caritate in alios; cum enim tanta exsistat in Christi discipulos saevitia et crudelitas, vix quemquam reperiri posse etiam inter Christianos qui alios audeat iuvare (cf. Maid. Calm.; simile quid iam expertus est S. Paulus 2 Tim. 4,16) vel dominante licentia et factionuna studio homines reddi efferos et exasperari (cf. Theoph. Euth. Pasch. Calm. Am. Schanz). Alii explicant de caritate in Deum (cf. S. Hie?'. Br. Thorn. Tost. Cai. lans. Lap. Schegg , Fil.}, quae explicatio praeferenda erit. Iniquitati avojua opponitur caritas quae est adimpletio legis ; haec caritas tepescit propter negligentiam et contemptum legis , propter iniquitatem quae longe lateque dominatur. Porro caritas cum ex contextu non ad unum genus determinetur, eo sensu accipienda erit, quo earn Christus supra definivit 22,37. Ea in acceptione etiam caritas in proximum continetur, neque tamen sola. Ipsa rerum experientia quoque haec explicatio commendatur; nam ubi morum licentia et impietas grassatur, facile accidit ut etiam Christianorum religio ac pietas tepescat quasi oppressa malis exemplis, ut tepor quidam ac torpor irrepat; refrigescere accipe secundum illud Apoc. 3,16. Huic tepori opponitur fervor ac perseverantia aliorum; cum autem haec perseverantia non sit solius in alios caritatis , sed esse debeat pietatis in Deum ac fortitudinis in rebus adversis et virtutum omnium, iterum patet caritatem sensu explicate esse accipiendam ;
24:13
v. 13 qui autem perseveraverit usque in ftnem, qui usque ad mortem firmiter in Deo consistit nee iniquitate grassante a recto tramite dimovetur, hie salvus erit; cf. 10,22; indicatur tales minime deesse mediis in periculis. Semper enim Ecclesia erit sancta et regnum iis datur 'qui fructum eius afferent (21,41). Tales itaque semper erunt. Verum perturbationibus illis ac persecutionibus discipuli Christi nonsuperabuntur neque tepore plurimorum eorum languescet fervor; cuius, rei clara demonstratio est quia praedicatio evangelii orbem pervadet (cf. S. Chrys.}. Itaque post tristia subiunguntur quoque laeta
24:14
v. 14 et praedicabitur hoc evangelium regni in universo orbe, hie. soil, nuntius salutis de regno messiano (cf, 4,23; 9,35; 26,13) quern nuntium Ghristus affert et cuius pars etiam id est quod hoc loco docet ; unde apte dicitur hoc evangelium (et male ibcatur de Wette evangelistam sui oblitum designasse eo pronomine librum quern scribat), in teslimonium omnibus gentibus, \\.isc\\. praedicatione ubique facta omnibus reddatur testimonium de Ghristo et salute per eum consequenda , ut cunctis gentibus itaque obtingat cognitio testimonii ac testificationis apostolorum de Iesu Christo. Hoc vero testimonium si fide accipitur erit iis in salutem ; in accusationem autem et indicium, siillud repudiaverint ; eo sensu e^ftay^ov, d$ xarvjyoptav TCOV (AY) 7u<7Tu<7avT(ov (Theoph.}\ de dictione cf. 8,4; 10,18. Gum sermo sit de omnibus gentibus, etiam in .universo orbe, s'v oXvi TV! oaou(/.evyi, intelligi oportet sensu omnino universal! , ita ut evangelium demum aliquando in unoquoque orbis terrarum tractu , ubi aliqua gens vitam degit, annuntiari debeat. Neque oaoufAsvvi hoc loco deimperio romano explicari potest; cum emphasi enim additur 6'V/i, idque postquam dictum est omnes gentes esse docendas. Neque licet excipere notiones veterum orbis terrarum adpaucas regiones terrasque pertinere. Nam qui loquitur Ghristus est, qui suum evangelium reipsa omnibus ad salutem consequendam proponi vult neque ullam g'entem excipit (cf. 28,19). Perperam igitur aliquis recurreret ad vulgarem loquendi modum , quo v. g. Christus dixit reginam austri (Saba) venisse a finibus terrae; et tune, si evangelium ubique annuntiatum est., veniet consummation TO TeXos (v. 6. 3); tune veniet, qliid est, nisi ante non veniet? quantopost ergo veniat, incertum nobis est; ante tamen non esse venturum dubitare utique non debemus... unde si iam nobis certissime nuntiatum fuisset in omnibus gentibus evangelium praedicari, nee sic possemus dicere quantum temporis remaneret usque ad finem ; ita optime respondit S. Augustinus Hesychio episcopo, qui de fine mundi iamiam instante curiosius inquisivit (ep. 197 ; M. 33,900) et in eandem sententiam et quandoque iisdem verbis S. Pasc/i. verba explanat. Atque profecto, cum de die ilia et hora nemo sciat, evangelium in toto orbe praedicatum non potest simpliciter dici esse signum adventus Domini ; sed saltern dicendum erit cum Maid, certain, esse evangelium prius omnibus gentibus praedicandum, illud incertum an simulatque praedicatum fuerit finiendus sit mundus. Ea praedictione de evangelii per orbem tmiversum propagatione Ghristus solatium affert discipulis post tot mala quae annuntiavit; ostendit enim, etsi plurima obiiciantur impedimenta ex bellis longe lateque grassantibus , ex conflictu gentium et regnorum inter se, ex persecutionibus et caedibus praedicatorum , ex multorum a religione defectione , ex falsis doctoribus et seductione multorum , ex ipsa fidelium tepiditate et ignavia et inconstantia , nihilominus fore, ut evangelium signa sua et arma victricia inferat omnibus gentibus et cursum suum triumphalem peragat per orbem universum. Confidite, ego vici mundum (loan. 16,33).
24:15
v. 15 cum ergo videritis abominationem desolationis, quae dicta est a Daniele propheta stantemin loco sancto; intelligi vaticinium Dan. 9,27 (cf. Or. Hier., Fab. Cai. Maid. Lap. Lamy , Arn. Grimm V p. 610), et non 11,31 neque 12,11, ex eo patet, quia solum illud tempore Christi restabat implendum, alia autemiarn tempore Machabaeorumimpletaerant. Nam Dan. 11,31 etc. agi de temporibus Antiochi Epiphanis omnes docent atque res ipsa loquitur et confirmatur libris Machabaeorum (1 Mach. 1,49-64. 2 Mach. 6,2-9 etc.). Atque de eodem tempore dicil2,ll manifestum est , quia in hoc loco eaedem sententiae leguntur quae 11,31. 35 (cf. 12,10; ceterum vide meum Comment, in Danielemp. 305. 323 seq.). Quare non statui oportet cum Schanz incertum esse ad quod oraculuin ChrJstus nos remittat vel omnia tria abipso respici. loca saneta conflagratura iure belli, ubi seditio invaserit et indigenarum manus polluerint sacratum Deo locum (4,6. 3). Pariter 6,2. 1 in oratione ad loannem et ludaeos habita et 4,5. 2 ea tang'it quae ad Dan. 9,26. 27 ab ipso referri omnino videntur -(cf. meum Comment, in Dan. p. 266). lam TO p^eXoy^a TVJ$ &pvi [/.Screws explica abomination em quae consistat in desolations vel vastatione vel quae vastationem efficit, cui vastatio quasi annexa est. Cum Dan. 9,27 (ex versione Theodotionis) dicatur siri TO iepov (S^eXuy^a Twvepy][/.(6<jEtov et cum sermo ipse Christi a templo v. 2 exorsus sit , cuius magnificentiam discipuli ei ostenderant , dubitari nequit quin in loco sancto, etsigraecenonponiturarticulus, templum desig-netur, non autem vel ipsa urbs vel tota regio iudaica (Weiss). In quonam abominatio ilia vel res teterrima consistat, Christus'non dixit. Interpretes varia proponunt. Quia Luc. 21,20 legitur : cum autem videritis circumdari ab exercitu Jerusalem , tune scitote quia appropinquavit desolatio eius , putabant aliqui haec dici a Luca ad explicandam abomihationem ; unde in exercitu romano illam cerni Cai. lans. Lap.}] alii mentionem ingerunt de statua Titi quae in templo collocata sit vel de alia statua Caesaris (Theod. heracl. Theodoretusm cat. Cr. Euth. Theoph. Fab.}', immo duce S. Hie?', aliqui etiam de Hadriani equestri statua cogitarunt quae postea in ipso sancto sanctorum loco posita est. Verum haec frustra esse excogitata liquet. Nam exercitus et signa militaria non inducta sunt in templum ante excidium. De aliqua .statua Titi nihil notum est. Cains Caesar iusserat quidem suam .imaginem in templum inferri , at ibi reipsa collocata non est neque ratio temporis congruit. Plurimas vero abominationes in loco sacro antequam urbs s a Romanis obsidebatur commiserunt zelotae , qui caedibus aliisque flagitiis templum quod occupaverant profanarunt et violarunt. Cuius rei testimonia luculenta aeque ac tristia losephus praebet; ita templum autem omne exterius sanguine inundabatur ; cuinque dies illucesceret, inventa erant caesorum octo millia et quingenti viri (de bello r iud. 4,5. 1) et inter alia Ananum inducit loquentem : mihi satius esset mori , quam Dei domicilium videre piaculis tantis obrutum oppletumque atque inaccessa et sacra loca sceleratorum pedibus referta (4,3. 10; cf. 4,6. 3). Merito itaque abominatio in loco sacro explanatur de caedibus, rapinis , sacrilegiis flagitiisque (cf. Sylv. Tost. qu. 98 Calm. Lamy , Schanz, Am. Fil.}. Et quo tempore zelotae inceperunt saevire et debacchari in templo , adhuc opportunitas erat fugae ; mox dein urbs Quod additur qui legit intelligat , aliqui ab evangelista insertum esse volunt; ita lans. quia idem legatur Marc. 13,14 qui Danielem non nominat et Am. Fil. Weiss. Alii tamen reetius decent etiamhaec pertinere ad Domini sermonem , quo iubeantur oraculum illud Danielis attenta consideration e perscrutari (cf. Euth. Pasch. Dion. Fab, Tost. Cai. Sylv. Schegg , Schanz). Christus enim saepius attentionem eorum quiaudiunt exstimulat, dumsententiis gravioribus simile quid adiungit : qui habet aures audiat; qui potest capere capiat; itaque hie cum, agatur de oraculo in libro consignato ad quod eos attentos reddit, dicitur consequenter : qui legit; neque vox avayworaav explicari potest : qui sapit intelligat; nam vox in libris novi testamenti non reperitur nisi notione legendi (cf. 12, 3; Marc. 2,25; 12,26; 13,14. Luc. 4,16; 6,3. loan. 19,20. Act. 8,28. 30; 23,34. 2 Cor. 1,13; 3,2. Eph. 3,4). Ceterum cf. meum Comment, in Dan. p. 24. Tali itaque indicio et signo
Ad priorem discipulorum quaestionem : quando haec erunt, respondens Christus monet ut fugam capiant, simulac conspexerint abominationem desolationis in loco sancto ; turn enim imminere tribulationem magnam. Christum hie loqui de eversione urbi lerusalem ingruente , plerique interpretes recte censent. Pauci tamen haec referimt ad consummationem saeculi; ita iam 5. Irenae'us, adv. haer. 5,25, item S. Hil. qui cum v. 5-14 de civitatis occasu explanaverit mine sequi arbitratur. indicium adventus futuri et temporum antichrist! et similiter Alb. Dion. Keil; quam sententiam admitti non posse et ex vaticinio Danielis quod Dominus allegat et ex verbis quibus fugere iubet ex ludaea et ex ipso rerum eventu satis ostenditur. Praemiserat Christus documenta et monita quae suo modo pro toto tempore valent quod curret usque ad iinem. Si discipulorum qiiaestiones spectas, baud immerito dixeris ea veluti digressionem esse proposita ; quare cum Christus assumat ad priorem quaestionem respondere, eum uti voce ilia qua post parenthesin vel digressionem ad priora transeuntes vel redeuntes uti solemus : oOv, igitur; similiter ergo iam concipiunt Cai. : quia respondet principal] quaesito de tempore destructions Hierusalem et templi, ideo nota illationis utitur, qua non inferuntur dicenda ex dictis, sed quod accedit adresponderidum ad praecipue quaesitum et Fab. : redit Dominus ad enucleandum eis quod primo loco quaesierant . Alii vocem ex eo explanant, quod nunc normis illis maxime generalibus propositis transeat ad earum applicationem historicam et propheticam ; alii putant notam illationis retineri, quia scil. de bellis, seditionibus , persecutionibus sermo fuerit pergi : quodsi itaque res eo devenerint , ut videatis etc. ; sed cum in antecedentibus totum Ecclesiae tempus comprehendatur, nota illationis difficile intelligitur. Intelligeretur si cum Weiss admitti posset evangelistam in ruina urbis cernere initium et praeambuluin illius : et tune veniet consummatio v. 14. At non evangelista, sed Christus loquitur. Ergo verba ita oportet exponi, ut Ghristo rerum futurarum cognitori conveniant;
24:16
v. 16 tune qui in ludaea sunt fugiant ad monies,' nulla enim deinceps vobis spes salutis erit ; nam quia in gravibus olim bellis e malis demum emerserant , ut sub Sennacherib et sub Antiocho etenim tune temporis, cum exercitus invasissent templumque captum esset, Machabaei rerum faciem mutaverunt ne nunc talem etiam fore mutationem suspicarentur omnem spem praecidit (S. Chrys.}. Montes Palaestinae crebras habent cavernas et specus, in quibus olim quoque cum turmae hostium irruerent saepe latebant Israelitae (lud. 6,2; 1 Reg. 13,6; 22,1). Sicnt Loth dictum est : in monte salvum te fac ne et tu simul pereas (Gen. 19,17), ita qui se ex commimi incendio coelitus immisso eripere volunt, ad montes fugere iubentur (Lamy , Schegg}. Depingens autem inevitabilia mala et interminabilem calamitatem , in quam qui incident necessario peribit, dicit -(S. Chrys.}
24:17
v. 17 et qui in tecto non descendat tollere aliquid de domo sua i. e. fugiat quam celerrime ; quare descendens de tecto ne domum ingrediatur ut inde aliquid pro itinere auferat et secum sumat. Tecta plerumque in areae forma erant constructa , ibique frequenter morabantur. Contendunt aliqui scalas ad tecta patuisse et in interiore parte domus et ab exteriore; unde Christum dicere, utfugae celerius capiendae causa per scalas exteriores descendant vel super tecta domorum adiacentium fugam arripiant. At scalas illas exteriores alii negant, et quomodo celeriter fugere potuerint super tecta domorum difficile concipitur, cum loricae quibus tecta erant cingenda (Deut. 22,8) potius essent fugae celeris obstacula; etsi enim istae loricae versus domns vicinas non erant altae , tamen humiliores quoque transcendere sane impedimentum esset fugae. Eadem calamitatis atrocitas etiam magis ob oculos ponitur, dum graviore quoque exemplo describitur quanta aviditate fuga sit arripierida , ne minima quidem morula interposita
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v. 18 et qui in agro soil, laborat toga vel'pallio reiecto, quo expeditius labori incumbat, et sola veste interiore tectus, non revertatur tollere.tunicam suam i. e. ne se vertat retro ad pallium auferendum secum; itaque ne tantillum quidem morae sibi permittat, ut pallium quod ante laborem deposuit auferat; explica pi 7UGTp<];aTa> OTTICTW non de reditu ex agro in domum , sed, ut dictum est, ne se vertat ad vestem exteriorem capiendam quam ante.laborem deposuit,. verum statim fugiat. Atque Ghristiani quidem, dum. bellum romanum immineret, ex urbe et ludaea recesserunt, uti Dominus monuerat. Narrat Eusebius (hist. eccl. 3,5; M. 20,221) universam plebem fidelium ecclesiae hierosolymitanae ex oraculo quod viris quibusdam sanctis divinitus editum fuerat, ante initium belli ex civitate migrare et oppidum quoddam trans lordanem incolere iussam esse et omnes qui in Christum credidissent relictis Hierosolymis sedes suas Pellam transtulisse et ita urbem regiam et totam ludaeam viris sanctis esse destitutam et turn demum ultionem diviuam in sobolem illam impiorum ob crimina in Christum et apostolos commissa devolutam esse. Eandem fugam commemorare videtur losephus, dum scribit post cladem Cestio Gallo illatam nobilium ludaeorum multos quasi in eo esset navis ut mergeretur e civitate veluti natando esse egresses (bell. iud. 2,20.1). Ex eo enim tempore bellum contra Romanes maximo studio a ludaeis parabatur (cf. 1. c. 2,20. 3 seq. Vita 7). Cum itaque adeo celeriter fugiendum sit
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v. 19 vae autem praegnantibus et nulrientibus , lactantibus vel mammas praebentibus , in illis diebus; illis quidem propter onus interius his propter exterius , quo impediuntur ne celerrime fugere possint; pecunias enim et contemnere et servare facile est , idemque de vestibus dico ; quae autem natura dat quis effugiat? quomodo praegnas levior efficiatur, quomodo quae lactat poterit lactentem despicere (S. Chrys. Euth.]^ Simul calamitatis atrocitas ob oculos ponitur et gravitas vindictae quod in ea ne illis quidem parcetur quibus in aliis urbium obsidionibus et expugnationibus parci solet (Lap.}. Quo magis fugae necessitatem significet, addit Dominus (lans.}
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v. 20 orate autem ut non fiat fuga vestra in hieme vel sabbato;lnieme enim dies sunt breviores , viae impeditae, itinera incommoda ob aeris inclementiam , ob frigus, pluvias nivesque. Sed cur sabbati mentio ingeritur? Dominum Ibqui quasi ad ludaeos qui arbitrabantur in sabbato non oportere vel agere vel ambulare viam amplius quam est sabbati iter, aliqui dicunt (Orig. Chrys. Euth. Theoph.}', sabbati iter intelligebant viam duorum millium rabbini permittunt etiam sabbato fugere (cf. Schoettgen I p. 212), sicuti iam Machabaeornm tempore constitutum est etiam die sabbati pugnare adversus aggressores (1 Mach. 2,41; losephus, Antiq. 12,6. sabbatum violaret , a celere fuga impediretur vel ut ad ceteras molestias accederef, anxietas quaedam et timor religionis violatae, qua re calamitas fugae multum augeretur. Atque non desunt 'exempla quomodo propter sabbatum religiose observatum ludaei tempore belli dum est Dominum eo uti dicendi genere et modo, quo pro conditione quae tune erat discipulorum atrocitatem malorum iis quarii maxime proponeret. Ad id autem summopere inservit , ut tamquanTunicum beneficium quod orationibus a Deo forte impetrari posset hoc unum exhibeat , ut f uga non capienda sit tempore summe importune ; reliqua igitur omnia, etsi molestissima , nulla ratione averti posse aut Et additur ratio antecedentium ex magnitudine perpessionum eousque inaudita
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v. 21 erit enim tune tribulatio magna, qualis non fitit ab initio mundi usque modo nee ftet; iam S. Chrys. notat : ne quis putet id hyperbolice dictum esse ; sed legat losephi libros et discat dictorum veritatem; neque enim dixerit quispiam ilium utpote qui fidelis esset (TCKJTOI;) , ut dictis fidern faceret.ista mala amplificasse ; nam et ludaeus erat et fervens ludaeus (v-cd c<po'^pa 'lou^afo?) et zelotes et imus eorum post Christiadventum. Quid igitur narratille? calamitates illastragoediam omnemsuperassebellumquetale nimquamcuivisgenti tantam attulisse claclem . Atque losephus quidem hoc Christ! verbum omnino confirmat etillustrat; scribit enim inter alia : ex omnibus civitatibus quae Romanis subiectae sunt nostrae sane contigit in extremam calamitatem incidere ; namque omnium ab omnis aevi memoria res adversae, si cum iis conferantur quae ludaeis acciderunt, longe ab iis superari mihi videntur (cle bello iud. prooem. 4) et : iltud breviter clici potest non aliam urbern talia esse perpessam . (5,10. 5); qui fame pressiad cibum quaerendum noctu egrediebantur et a Romanis capiebantur, verberati et ante mortem modis omnibus excruciati pro moenibus suffigebantur crucibus ; ludaeorum autem in dies singulos capiebantur quingenti, nonnunquam etiam plures; et pjpopter multituclinem spatium crucibus deerat et corporibus cruces (5,11.1) et captivorum . quidem omnium qui totius belli tempore capti sunt numerus erat ad nonaginta septem millia; totius autem obsidionis tempore iindecies centena hominum millia perierunt (6,9.3); vide quoque Euseb. hist. eccl. 3,5. 7. De verbis Christ! potest quaeri , utrum comparatio instituatur cum illis calamitatibus quas ludaei eousque expert! simt vel in posterum experientur an illud supplicium et excidium conferatur quibuslibet excidiis et suppliciis particularibus quarumcumque gentium. Prius indicat S. ^Aug. ep. ad Hesychium (ep. 199,30; M. 33,916); alteruni autem potius verbis commendatur et tanta dicendi amplitudine (cf. Lap.). Sed, ututistud vero aliquo sensu die! potest, tamen verba quibus Ghristus utitur adeo amplaet gravia sunt, ut praeter calamitatem illam gent! et urbi ludaeorum imminentem etiam aliam designare videantur, cuius prior sit solum typus atque figura. Verba enim ilia consideranti facile occurret atrocitatem tempore diluvii fuisse maiorem et quae per antichristum mala inferentur fore maiora et insuper quae Christus de ultima et communi mundi clade praedicit calamitatibus iudaicis esse multo terribiliora. Quare ea verba potius ita concipienda esse videntur, ut Ghristus more prophetico a calamitate ilia de qua loquitur progrediatur ad alteram quae in priore ilia tamqu'am in imagine vel prolusione quadam contineatur et repraesentetur. Dum soil, tribulationem iudaicam describit, sermonem subito ita conformat, ut potius ad ultimam omnium et maximam tribulationem describendam aptus evadat. Transit itaque Christus a iudicio quodam particular! ad indicium universale eo modo qui apud prophetas quoque saepe cernitur (vide quae notavi ad Is. 13,9; 24,1; Mich. 1,4)- Talis vero transitus in oratione prophetica et fieri solet iis in rebus quae quamvis tempore quam maxime distent, tamen ratione quadam interna inter se sunt cognatae et quasi copulatae. Eiusmodi ratio exsistit inter typum et antitypum , inter rei primordia et ems exitum ultimum, inter iudicium particulars et universale (si notio Dei iudicis . v. g. a propheta potissimum spectatur et effertur). Hoc modo si verba Christi v. 21 consideranius , plenum eorum sensum nos deprehendere sperare licet. Eandem acceptionem iajn commendat auctor op. imp. dicens : haec aptius est de consummation^ mundi suscipere, cuius figura fuit tribulatio ilia", tune vere talis erit tribulatio qualis nunquam fuit et eadem verba ad ultima mundi tempora quoque referunt Anselmus laudunensis, Cai. et Maid, quoque notat Christum a fine et excidio ludaeorum transire ad finem mundi ; fuisse enim ierosolymitanam illam vastationem quasi figuram quandam et imaginem vastationis ac finis inundi. Atque Menochius scribit quoque ad v. 21 Christum videre respicere temp us antichrist!, itemque Gordonus censet hie iam agi de ultimo adventuetSy/v. : valde verisimile existimo quod Ghristus hie v. 21 incipit agere de persecutione antichristi in fine mundi et respondet iam his quae ad secundum adventum pertinebant . Ex recentioribus etiam Schegg, Polzl, Schanz hie fieri more prophetico transitum ad ultima tempora recte arbitrantur. Atque pro hac interpretatione ratio valida quoque colligitur ex v. 22 ; nam neque quod dies breviati sint nee quod propter electos sint numero imminuti, commode ad obsidionem lerusalem referri potest. Quinam electi erant propter quos dies illi sint abbreviati? Uti exEusebio audivdmus, Christiani omnes iam initio belli sese receperunt in Peraeam, losephus quoque narrat post cladem Cestio.Gallo illatam multos nobilium ludaeorum urbe excessisse (cf . ad v. 18 supra); eodem losepho teste ii demum in urbe obsidione clausa remanserant quos hominum genus ab omni aevo maxime sceleratum appellat (5,10. 5). Vix autem intelligi potest dies tribulationis esse imminutos propter eos qui ex tumultu illo erepti in pace ac securitate degebant. Et si aliqui electos vocari volunt eos qui ex ludaeis vel ludaeorum filiis post cladem nascituris essent credituri, nescio an haec vocis acceptio (quam lans. Am. et simul cum alia quoque Theoph. Pasch. Lap. proponunt) multos habitura sit laudatores. Qui vero electos exponunt de Christianis (Euth. Br. Thorn.} vel de Christianis in medio ludaeorum conclusis (S. Chrys. Calm.}, non videntur satis considerasse Christianos monita Iesu de fuga capienda secutos esse, de qua fuga Eusebius testatur. Neque cernitur vere dici posse dies belli iudaici esse diminutos. Uti enim ex belli huius et obsidionis historia elucet , res satis diu protracta est, paulatim et quasi per partes urbs expugnata est, cum annonae defectus in urbe iam is esset , ut teste losepho cloacas et vetusta rimantes bourn stercora-retrimenta inde collecta ederent, ut fame infinita interiret multitude, ut milites cingula, calceamenta atque ipsa scutorum coria avulsa dentibus conficerent, ut vetusta f oeni praesegmina cibi loco manderent , ut mulier genere et opibus illustris filiolum adhuc lactentem iugularet coctumque comederet (5,13. 7; 6,3.3.4). Cum talis ergo esset conditio urbis ad extremum iam redacta, ipsa expugnatio necessario sequebatur ; neque in summa ilia atque pene incredibili miseria et fame deprehendi poterit quidquam quo dies cladis et tribulationis merito dicantur abbreviati. nam humanae manus et machinae quid contra tales turres valeant (6,9. 1)? Provocant porro ad id quod Agrippa rex prohibitus fuit urbem Us moenibus munire quibus urbs 'ad omnem humanam vim redderetur inexpugnabilis; de qua re narrat losephus , Antiq. 19,7. 2. Monent etiam ab ipsis ludaeis inter se dimicantibus omne frumentum praeter parvulum esse concrematum * quod non naueis annis illis sufficere potuisset obsessis , ut dicit. losephus (bell. iud. 5,1. 4). Demum dicunt ludaeos sponte partem munitionum reliquisse, ita ut Romani fortuna ea caperent, adversusquae nihil valuissent machinae (6,8. 4). Ita fere arguunt Am. Fit. Mansel. At clubito num hisce probetur quod volunt. Nam ut ab ultimo incipiam, eo losephi loco agitur solum de urbe superiore , in quam se receperant rebelles templo iam combustp et aliis urbis parlibus iam flammis traditis. Erant ibi conclusi et si non machinis, at certo mox fame essent expugnati. Metu autem eorum et vecordia, ut losephus dicit, factum est, ut maxime quis et Dei potentiam in sceleratos et fortunam Romanorum intelligeret. Unde eo in eventu nihil occurrit quo dies miseriarum esse imminutos appareat ; e contra citius in maiores angustias devenerunt. Frumento autem combusto pariter auxerunt miserias et famem illam adduxerunt, qua tanta strages est edita.et qua brevi urbs in potestatem venisset Romanorum, etsi illi nullas admovissent machinas. Quare .ea combustione tantum abfuit ut iniseria minueretur, ut in immensum augeretur. Hisce vero etiam patet cur neque verbis Titi neque munitione Agrippae impedita tribulationes esse imminutas possit ostendi. Restat itaque quod illi volunt, saltern ternpus obsidionis esse abbreviatum; post quinque enim menses urbs expugnata est, quae illo temporis spatio non potuisset expugnari, nisi alia praecessissent et in hac expugnatione celere cerni illam abbreviationem. Sed si homines scelestissimi, de quibus solis agitur intra quinque illos menses, citius debita luunt supplicia et sua ipsorum vesania et crudelitate in atrocissimas incidunt poenas, merito dubitandum erit possitne id appellari nomine abbreviationis dierum rniseriae.
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v. 22 et nisi breviati fuissent dies illi quos decreto Dei breviatos esse scit; unde quasi de re iam facta loquitur, non fieret .salva omnis caro, nemo mortalium vel superstes foret vel propter vehementiam et crudelitatem persecutionis nemo fidelium firmus maneret in religione ac pietate et salutem consequeretur; omnis caro hebraismus est; cf. Rom. 3,20; Act. 2,17. 1 Cor. 1,29 quibus locis manifestum est dici omnem carnem degenere humano, sicut etiam Gen. 6,12. Is. 40,5; 66,23. Ez. 20,48; quamvis, \ uti patet, latiore etiam sensu de omni vivente adhibeatur; sed propter electos bremabuntur dies illi, electos enim Deus non vult nimium turbari ac perpeti ; dies breviari numero , ita ut pauciores exsistant ' dies tribulationis patet. Neque tamen teste S. Aug. deerant qui dies cursu solis celeriore. breviari existimarent (ep. 199,30), contrario modo quo tempore losue dies esset prolongatus (los. 10,13). Earn sententiam recentiori tempore ita instauravit Fritzsche ut eorum dieruni cuiuscumque horas imminutum iri arbitraretur. Talia quidem a rabbinorum absurdis opinionibus non abesse exemplo Lightfoot ostendit ; ; at merito hanc explicationem S. Hier. vocat deliramenta quorundam. Etiam hie manifestatur propter electos aliis quoque et impiis bona quaedam obvenire, sicuti propter decem iustos urbes illae peccatrices non essent deletae (Gen. 18,32). Neque opus est cum Schegg explicare propter electorum orationem, sed sensus est magis generalis : habita ratione electorum , illorum gratia. De varia explicatione vide ad v. 21. In gravissimis illis tribulationibus multa quoque spargentur oracula de liberatione iamiam instante et de rege liberatore Christo; neque id mirum; riam quis nesciat simul cum calamitatibus publicis nasci vaticinia?
1. Kocta/tarjvai TC),VIV oXtyou Ttavca tdv stiov (bell. iud. 5,1. 4). Ultimo tempore cum maximis tribulationibus homines prementur, multi annuntiabunt adventum Ghristi et signis editis decipient. Christi autem adventus erit manifestus et sua se gloria cunctis prodet. A clade urbis annuntiata Christus transit ad consummationem sae- ^culi; vide ad v. 21; respondet itaque ad alteram discipulorum quaestionem : quod signurn adventus tui. Docet autem ante alterum suum adventum ingruere afflictiones summas, quibus quaecumque antea exstiterint tribulationes longe superentur;
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v. 23 time si quis vobis dixerit : 'ecce hie est Christus } dut'illic , nolite credere; ab hoc loco plerique statuunt sermonem fieri de tempore ultimo (cf. S. Chrys. Euth. Theoph, Hier. Thorn. lans. Maid. Am. Bisp. Fil. quibus adde eos qui iam a v. 15 vel 21 ita explicant) ; quare monent tune TOTS interdum non significare consequentiam praedictorum , sed initium tantum eorum quae dicenda sunt (Euth.}. In explicatione autemad v. 21 data patet tune hoc loco apte poni. Pauci etiam hie pergunt interpretari de tempore ante excidium Jerusalem (Lap. Calm. Weiss, Ed. Mansel) ; ad quod tempus Lamy quoque pleraque pertinere existimat; at ex eo quod impostores et magi turbas illectas post se traherent in solitudines pollicentes se divinitus ostensuros eis signa et prodigia (losephus, Antiq. 20,8. 6), non sequitur ea quae hie Christus dicit spectare tempus belli iudaici ; vide quae dicta sunt ad v. 5. Et quanta cura opus sit ne falsis oraculis seducantur, declaratur
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v. 24 surgent enim pseudochristi et pseudoprophetae et dabunt signa magna et prodigia; quibus verbis iam illud tempus designatur, de quo apostolus 2 Thess. 2,9. 10 antichristi adventunl esse secundum "Operationem diaboli in omni virtute et signis et prodigiis mendacibus (mendacii) et in omni seductione iniquitatis iis qui pereunt; (r/)(Aeia xcd Te'paTa saepe iimguntur; cf. loan. 4',48. Act. 6,8; 7,36. Rom. 15,19; vix aliquid discriminis statui potest ; forte signis magis effertur ea fieri ad aliquid signiiicandum , demonstrandum, pprtendendum; prodigiis notio rei stupendae qua homines aclmiratione percellantur de re insolita subest. Eiusmodi pseudoprophetae et doctores falsi dicuntur ab apostolo ministri satanae (2 Cor. 11,15); unde dicendum erit signa ilia et prodigia edi ope satanae. Satanam autem, si non impeditur a Deo , posse mira quaedam efficere ex eo ostendifc 5. Thorn, quod vires rerum naturalium bene habet perspectas ideoque corpora potest excitare et congregare , ut faciant talia. Guius rei exemplum S. Aug. (de civ. Dei 20, 19) affert quod daemon igne coelitus immisso oves servosque lobi destruxerit et vento excitato liberos eius ruina domus oppresserit; sicut artifices aliqui aliquid faciunt quod videtur, mirum aliis sic et daemones aliqua faciunt naturaliter quae videntur nobis mira '(S. Thorn.}. Similiter explicat Cai. signa ilia et prodigia secundum veritatem non excedere facultatem naturalium agentium, nisi pro quanto daemon et movere potest aliqua quae naturalia agentia non movent velad mixtionem velad locum , et celerius agere , aut ad contraria statim aut applicando ad effectus ad quos natura nunquam applicat et huiusmodi. Et propterea apparebunt mirabilia et existimabuntur vera miracula. Facile enim est daemon! sanare aegros quasi subito et curare vulnera, movendo quae intus sunt in corpore et utendo intus secretis viribus natiiralium corporum (sim. fans. Am.). Potest daemon scire quae locis fiunt dissitis et suis communicare ministris qui ita secretorum cognitoi'es et ' prophetae r apparebunt , et eiusmodi plurima, de quibus consule Suarezj de virtute religionis lib. 2 cap. 8 n. 6 seq. cap. 16 n. 2 seq. Atque in quantum eiusmodi res stupendas edituri sint , ostenditur ita ut in errorem inducantur (si fieri potest] etiam electi, W?T 'irXavrjaai ita ut decipiant si fieri posset etiam electos ; <> explicat ad quantam vim et efficaciam ilia prodigia attingant; Marc. Trpo? TO arcoTr^avav magis exprimitur quo studio et consilio illi impostores ferantur. neque opus est cum Am. WCTS eodem modo explicare notione finali, quam notionem utiqtte illis ,subesse satis in Trlavvjcrai innuitur. Bene op. imp. : magnitudinem autem signorum ostendere volens, ideo dicit, ut si fieri potest ; qubniam quantum ad magnitudinem signorum illorum potest fieri ut seducantur; sed ideo non seducuntur, quia perire non possunt quos Deus praeordinavit ad vitam. Dum ergo signorum magnitudinem praedicit, in conservandis fidelibus Dei potentia demonstratur . Nemo enim, inquit Christus, rapiet-eos de manu mea; cf. Rom. 8,35-39. Tanta autem ad seductionem efficacia etiam ostenditur Christum de alio loqui tempore quam in v. 5 ; ibi enim deceptores seducent multos, qui veroante secundum Christi adventum surgent, illis erunt deteriores multo, uti S. Chrys. notat. fallaciis pleni specie divini afflatus novis reb.us et mutationibus studentes, vulgo ut insanirent persuadebant et proliciebant in solitudinem, ac si illic Deus iis ostensurus esset signa libertatis. Et 6,5. 2 : his (qui in porticum templi etfterioris confugerant) causa interitus erat pseudopropheta quidam qui illo tempore praedicaverat populo in civitate, iubere Deum eos ascendere in templum signa salutis accepturos. Multi autem tune a tyrannis subornati erant ad populum prophetae denuntiantes, esse auxilium a Deo exspectandum , ut populus minus transfugeret. Et similiter 7,11. 1 : lonathas, vir improbissimus et arte textor, pauperum et indigentium non paucis persuasit, ut ipsi se adiungerent, eosque in desertum eduxit promittens se signa ipsis et apparitiones ostensiirum. lam facile cernitur quale discrimen intercedat inter haec et verba Christi v. 24. Impostores hi promittunt signa; Christus de iis vaticinatur qui dant, exhibent, patrant signa' et prodigia. Illi persuadent plebeculae iudaicae; Ghristus tales fore dicit qui ipsis electis insidientur eisque creent pericula, non promissionibus , sed signorum magnitudine. Illi autem impostores minime poterant imponere fidelibus, praesertim cum Christiani mox e ludaea discederent. Atque ut sciant sibi cavere ne miraculis illis seducantur, addit
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v. 25 ecce, praedixi vobis; contestationis verba sunt haec , ut ne aliquis dicat : vidi eum talia signa facientem qualia ipse Christus fecit et ideo credidi ilium esse Christum ; propterea praedixit , ut excusationem ignorantiae tolleret et praecedens contestatio iustam faceret poenam sequentem ; misericordia enim est mandatis praevenire periculum ; neque enim vult quempiam perire qui omnibus monstrat perditionis adventum (op. imp.}. Et quam sollici.tus sit Christus ut a periculo deceptionis in tuto collocentur sui, praeclare manifestat dum iterum ex antea dictis monet ac concludit
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v. 26 si ergo dixerint vobis : ecce in deserto est, nolite exire; ecce in penetralibus, in conclavi domus, nolite credere; quae dixit in v. 23, denuo alia ratione proponit magisque distincte : in deserto , in loco remoto a communi habitatione, sicut loannes baptista incepit praedicare, vel in domo, in loco habitationis communi, prout Christus solebat vitam degere communem inter homines. Proposuit duo pro omnibus loca contraria : desertum et intimam domus partem , ut sighificaret quacumque ratione, quocumque habitu, quocumque loco alius Christus veniret credendum illi non esse (Maid.). Simul ea monitione iam inhuit adventum alterum nullo modo fore similem neque habitui prophetico neque suae ipsius in terra consuetudini qua usus esset. Ut itaque videant quantopere aberrent illi pseudoprophetae et quo magis contra eorum decreta et promissiones de suo adventu muniantur, iam docet quomodo sit venturus bmnibusqiie simul manifesto appariturus
24:27
v. 27 sicut enim fulgur exit ab oriente et paret usque in occidentem, ila erit (et} adventus Filii hominis; quomodo fulgur apparet? non opus habet nuntio, non praecone, sed et iis qui domi sedent et iis.quae in thalamis suht, in momento per orb em totum apparebit; sic ille adventus erit, ob gloriae fulgorem simul ubique' apparens (S. Chrys. Euth. Theoph.}. Ergo adventum suum fore quam maxime manifestum et in omnium conspectu praesentem modo fulguris quod ab oriente elatum momento eodem lumen suum usque ad occidentis plagas spargit et undecumque micans ubicumque cernitur (S. Hil.}; quasi sol in sua maiestate praefulgens ubique apparebit, ubique lucebit, cunctis etiam n-olentibus revelabitur (S. Br.). Proinde nequit dubitari de eius adventu a quopiam, ita ut dicatur : eece Christus est in deserto, veni (Tost.} neque opus erit ut unus alteri adventum eius indicet (lans.}. Simul significatur quam gloriosus futurus sit adventus (S. Hier. Pasch.}', praeterea lans. ex comparatione colligit fore ut Christus non aliquo terraeloco consistat, sed in aere et in rmbibus , id quod apostolus quoque significare videatur dicens : rapiemur in nubibus obviam Christo in aera (1 Thess. 4,16). Insigni itaque divinae potentiae miraculo efficietur, ut gloriosus Ghristi adventus simul toti generi humano in orbe terrarum degenti tanta appareat claritate , ut ignorari a quopiam nequeat. Cum talis futurus sit Christi adventus, fideles docentur quam mendaciter dicatur a pseudoproplietis : ecce in deserto est Christus ate. Praeterea locutione alia parabolica et exemplo quodam naturali ostendit nullo pacto opus esse , ut sui ab aliis moneantur de adventu v. 2&-ubicumqiie fuerit corpus, illic congregabuntur et aquilae { ; wTw^a cadaver; similitudo vel locutio proverbialis deprompta videtur ex lob 39,30 : ubicumque cadaver fuerit, statim adest (aquila; cf. op. imp. Maid. Sylv. Lap. Lamy, Calm.}. Ibi sermo est de *\W3 cui voci latiorem quoque significatum attribuunt, ita ut vulturis quasdam species vox complectatur. Vesci cadaveribus praeprimis vulturi percnoptero convenit. Geterumrecentiores omnino ostendunt etiam aquilas vesci cadaveribus (vide quae adnotavi in meo Comment, in lob p. 442, nota 1), de qua re bene agit collectis etiam recentiorum rerum naturalium peritorum testimoniis Herb. Lucas 1. c. p. 265; idem quoque ostendit immerito ab aliquibus esse negatum complures aquilas simul se sistere ad praedam. Quare nulla re impedimur quominus aquilas propria sua notione hie dici concedamus. Ad quid autem tendat haec sententia parabolica , bene indicat 5. Hier. scribens : de exemplo natural! quod quotidie cernimus Christi instruimur Sacramento; aquilae et vultures etiam trans maria diduntur sentire cadavera et ad escam huiuscemodi congregari. Si ergo irrationabiles volucres natural! sensu tantis terrarum spatiis et maris fluctibus separatae parvum cadaver sentiunt ubi iaceat, quanto magis nos et omnis multitude credentium debet festinare ad eum, cuius fulgur exit ab oriente et paret usque ad occidentem ! vel potius, ut Sylv. declarat : sic, ait Christus, omnes fideles et iusti meum ultimum adventum per divinam vim praesentient , odorabuntur ac me venientem etiam in locis remotis cement et ad me volabunt , ut mea gloria in aeternum felicissime pascantur ac reficiantur; ae proinde nnlla inquisitione opus erit, an hie vel illic sit Christus, Sicut itaque aquilae natural! instinctu feruntur ad praedam , earn sentiunt neque alio duce et monitore opus habent, ita fideles supernatural! illuslratione et impulsu statim percipient Christum advenientem; uti aquila celerrirrio yolatu ad praedam se praecipitat quam acutissima oculorum acie ex summa altitudinepercipit, ita fideles ubicumque sunt stalim cement Christum atque summo desiderio et maxima celeritate apucl eum congregabuntur. Similiter quoque Cyrillus alex. (in Luc. 17,37. M. 72,848). iudicii apparatum sibi funebrem pompam videri. Id quod refutatione non indiget.
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v. 29 statim autem post tribulationem dierum illorum quam in typo lerusalem describit v. 21 et in seq. explicating proponit; post illam igitur tribulationem quam .maximum partem antichristus inferet (S. Chrys. Theoph. Euth. Pasch.} sol obscurabitur et lima non dabit lumen suum et stellae cadent de coelo et virtutes coelorum commovebuntur; prophetae iam saepius cum agerent de iiidiciis Dei particularibus talia induxerunt qnalia nunc a Christo annuntiari audimus (cf. Is. 13,9 seq. 34,4 seq. ler. 4,28); considerant enim quandoque iudicium particulare quasi substans iudicio universali et eo complendum vel dum iudicium illud unum describimt , notionem Dei iudicis universalis mentibus volunt suggerere. Deus autem in iudiciis particularibus. ipsas res creatas adhibet ad ultionem exercendam et poenas infligenclas; magno apparatu terroris usus est in Aegypto, in monte Sinai. Diem Domini eiusque ad indicium descensum prophetae maxima rerum creatarum , terrae coelique commotione describunt; vide Is. 24,1 seq. loel 2,30. Soph. 1,15 etc. Et quae prophetae annuntiarunt, haec a rege prophetarum confirmari videmus. Quae verba non sunt cum aliquibus a'd rnetaphoram vel meram imaginem transferenda, ac si iis exprimeretur regnorum eversio et omnium conditionum mutatio (cf. Arn.} vel ruina idololatriae .[Dorner] vel oppressio Ecclesiae et ruina multorum propter persecutionnm acerbitatem (cf. S. Aug. ep. 199,39; M. 33,919; quam sententiam etiam S. Pasch. commemorat); neque intelligi possunt de serie malorum quae in urbem lerusalem et in ludaeos devoluta sunt (cf. Calm. Wetstein, Kuinoel, E. J. Meyer], quam expositionem iam S. Pasch. refutat. Sed verba Christi sensu proprio sunt retinenda. Nam, uti modo dictum est, Deus in vetere testamento effectibus in rerum natura productis usus est ad maiestatem suam declarandam et ad ultionem capiendam, prophetae in die Domini, describenda verbis Christi proluserunt , ' Christus. autem in toto hoc sermone genre dicendi utitur piano, ab omni figura poetica Ipnge remote neque explicari pptest qualis metaphora in sole obscurato , in luna negante lumen etc. proponatur ; quae enim aliae excogitatae sunt explicationes, non interpretationes vocandae sunt sed portenta. Gum praeterea aliis quoque locis s. litterarum doceamur fore rerum creatarum immutationem (cf. Rom. 8,19-22. 2 Petr. 3,12. 13), cur dubitaremus assumere consummationem saeculi induci ,ac praeparari magnis quoque in coelo stellifero signis? Haec itaque erunt staizm'ipost tribulationem dierum illorum; qui hanc tribulationem accipiunt de ruina lerusalem (lans. Lap. Weiss], laborant in explicatione vocis statim; lans. Lap. ita dici opinantur, quia Ghristus discipulos omnesque eorum posteros continua sui adventus exspectatione velit tenere suspensos eosque stimnlare ut sese ad ilium tamquam instantem praeparent; ad quod praeterea additur omne tempus comparatione aeternitatis esse momentum breve , mille annos coram Deo tamquam diem etc. Alii voci euSews attribuunt notionem subito, repente, ita utintervallo tempdris tacito solum enunlietur, non quando, sed modo repentino demum ilia eventura. Omitto alios qui statim error! tribuunt vel evangelistae sermonem Christi ad suam opinionem inflectentis vel (quod blaspbemum est) ipsius Servatoris. Verum si antecedentia accipiuntur, uti debent, et uti propter v. 24 ab ipso apostolo Paulo docemur 2 Tbess. 2,9. 10, de tribulationibus ettemporibus antichristi, illud statim non potest negotium lacessere. Quamdiu illae tribulationes per praecursores anticbristi et per ipsum infligantur, non edicitur; hoc solum discimus, si cessaverint, sine mora longiore fore signa ilia in obscuratione soils et lunae. Quam obscurationem explicant sat multi fieri maximo lumine et fulgore Christi" adventus.vel fulgore crucis in coelo apparentis; non diminutione luminis olDScurabuntur, sed quod ad comparationem verae lucis omnia visui tenebrosa sint (S. Hier.) ; sol obscurabitur superatus a lumine illius adventus (S. Chrys. Theoph. Euth. Bed. Pasc/i. Br. Thorn.}. At haec ratio obscurationis serie eventuum excluditur. Nam verborum proprietate retenta prius fit obscuratio , tune parebit signum Filii hominus , tune hoc signo viso plangent homines et videbunt turn tandem Filium hominis venientem. Ergo obscuratio debet concipi praevia. Quomodo efficiatur, utrum sol ipse splendore privetur, an solum hominibus videatur obscurari densis nubibus interiectiS; non erit inquirendum. Ex altera versus parte utique fit verisimillirnum in ipsis corporibus coelestibus fieri mutationem , quam insuper necessariam esse patet, quia novi coeli promissi sunt 2 Petr. 3,13. Quod dicitur stellae cadent de coelo , aliqui eadem ratione de privatione luminis explicant, quia turn videantur hominibus de coelo cecidisse i. e. defecisse (S. Thorn. Cat. lans. Lap.}. Sed si sola exstinctio luminis vel earum ab hominum aspectu absconsio designaretur, cur dictione adeo a praecedentibus mutata dicerentur cadere de coelo? non utique dicuntur neque cogitari possunt cadere in terram (id quod veteres iam monent, cum mole plurimum superent terram), si quidena de stellis proprie dictis verba retinentur. Quo modo cadant de coelo , declaratur membro sequenti et virtutes coelorum commovebuntiir, concutientur, e statu et conditione pristina mutabuntur, qua concussione obviam ferri videntur illi quod S. Petrus dicit : coeli ardentes solventur (2 Petr. 3,12) . Dicuntur ai ^uvafAet? TWV oupavdw stellae.; vide Is. 34,4 ; ita enim LXX vertunt Diown N3x(vel -i\ uva[u? T. ou. ve) /I crrpaTia T. ou. militia coeli; cf. 4 Reg. 17,6; 21,3; 23,4. 5. ler. 8,2 Dan. 8,10 Theod.). Atque stellas rite explicant lans. Lap. Calm. Schegc/> Schdnz, PH., dum alii generatim de viribus exponunt quibus coelestia corpora in se et inter se contineantur ac regantur (cf . Cai. Arn. Fit. quoque Keil} vel de cardinibus quasi ac fundamentis coelorum (cf. Maid. Lap. Sylv.}. Ex veteribus baud pauci angelos intellexerunt (cf. S. Chrys. Orig. Theoph. Euth. Hier. Gvegorius, homil. in ev. 1,2; M. 76,,1079; Bed. Br. Alb. Thorn.}; angeli enim olim cum stellae factae sunt Deum cumadmirationelaudabant(Iob 38,7), quomodonou commoverentur et horrerent cum viderint omnia mutata (S. Chrys.}! At de angelis hoc loco non est mentio ; isti non concutientur, sed venient cum Filio Dei; vide v. 31. ' Neque negandum est totam descriptionem ad solum orbem nostrum terrae referri posse *. Quomodo ea in opinione singula commodissime accipi possint, docet Epping (Stimmeri aus Maria-Laach 1886, torn. 30 p. 303) : magnae illae turbae corporum coelestium quae meteora appellantur ex dissolutione cometarum oriuntur, quae est sententia apud astronomos communiter recepta. Iam si quando densae eiusmodi turbae in planitie orbitae terrae inter lunam et terram ferentur, necesse erit solem lunamque obscurari neque deerunt stellae quae dicuntur cadentes , immo eiusmodi stellarum traiectiones frequentissimae erunt. Si porro contingat, ut turba quaedam meteorum quae mole aequet millesimam partem lunae recta feratur contra terrain consueta celeritate sex milliarioruni, maxima in aere perturbatio orietur; tanti enim subito excitabimtur calores quanti requir-untur ut moles quaedam glaciata magnitudine orbis terrarum in aquas resolvatur. Quod si fieret quis cogitatione assequi posset quales in aere fierent commotiones? Verum quidquid tibi probabilius visum fuerit , non est cur negemus haec quae Christns dixit vero aliquo sensu ita fore ut verba proprie sonant. Ceterum vide quoque l??Ymn,Kosinogome 2. ed.p. 350. Magnifice profecto in v. 29 praeluditur adventui Christi neque minus terribiliter ; v. 30 et time parebit signum Filii hominis in coelo, TO GTi^aov, proinde certum signum ac definitum ; sed quale illud erit? Primus qui illud signum crucis interpretatus est videtur fuisse S. Cyrillus hierosolymitanus (catech. 15,22) ; ita quoque S. Chrys. : crux sole splendidior, siquidem sol obtenebratur et absconditur, crux autem apparet , neque appareret, nisi solaribus longe radiis splendidior esset. Cur autem hoc signum apparet? utludaeorum iinpudentia plane reprimatur; iustilicationem quippe magnam habens Christus, nempe crucem , in hoc tribunal venit; neque tantum vulnera, sed ignominiosam mortem ostendit . Similiter de cruce explicat auctor sermonis (qui sub nomine S. Aug. allegari solet) , olim de tempore 130 1 (M. 39,2048; in append, serm. 155 ; alias in append. 49) ; item Theoph. : signum autem. dicit crucem tamquam tropaeum et insigne regium et Euth. crucem apparere dicit, ut exterreat praecipue quidem ludaeos, deinde etiam gentiles qui Christo improperabant crucem; eiusdem interpretationis qnoqtie mentionem faciunt S. Hier. loannes damasc. de fide orth. 4,11; M.- 94,1132; Bed. Pasch. Thorn. Fab. Dion. Tost. qu. 168; Cai. lans. Maid. Lap. Schegg, Am. Bisp. Grimm, Reischl, Fil., quamvis complures ex veteribus praeterea aliam quoque explicationem proponant (vide infra). Haec de cruce acceptio etiam in liturgia ecclesiastica affertur : hoc signum crucis erit in coelo, cum Dominus ad iudicandum venerit (festo inventionis s. crucis, die 3 maii). Cum in v. 29 sol et luna obscurari dicantur , crucis apparitionem esse fulgentissimam et suo splendore densas tenebras dispellere censendum erit. Nulla eiusmodi signimentio fit Marc. 13,26 etLuc. 21,27; sed immediate sequitur : et tune videbunt Filium hominis. bitur, signabitur quod obtinuit victoriam omnium per passionem suam, vel apparebit signum crucis ad ostendendum quod tola ista gloria est per passionem ems ; Dion, autem crucem Ghristi et cetera arma suae passionis vel corporis sui cicatrices , Fab. sive crucem sive aliud quod Deus noverit apparere dicunt. S. Hil. fortasse etiam crucem intellexit, cum de ostensione signi salutaris loquatur et postea commemoret lucens universis lumen in ligno. Nee satis clarum est quod habet .Orig. : signum Filii horninis apparebit ; ut puta, virtus quam operatus est Filius suspensus in ligno, et in coelo maxime fulgebit signum ipsius ; auctor autem op. imp. opinatur idem quod aliqui recentiores, signum Filii hominis esse ipsum Christum; scribit enim : quidam putant crucem Ghristi ostendendam esse in coelo, verius autem est, ipsum Christum in corpore suo habentem testimonia passionis i. e. vulnera lanceae et clavorum ; de vulnerum stigmatis explicari posse Alb. quoque existimat, et addit: dicunt etiam quidam quod lignum crucis in signum crucis apparebit sole splendidius ; sed hoc non est asserendum quia perspicue non probatur ; Calm, etiani censet signum explicari eo quod subdatur : et videbunt Filium hominis ; at imme- . rito ; nam haec duo profecto non sunt idem et insuperin ipsa narratione separantur; signo enim apparente plangent omnes tribus terrae et turn demum ipsum Filium videri venientem in nubibus narratur. Alii recentiorum generatim intelligunt aliquem fulgorem, gloriam messianam vel illam gloriam, So'^av, de cuius apparitione in vetere testamento sermo lit. Illo signo apparente. tune p langent omnes tribus terrae; aliqui infidelesludaeos designari aiunt (S. Chrys. J5?\), sat multi impios et iniicleles (Orig. op. imp. Alb. "Thorn. Dion. Cat. lans. Maid. Lap.} quorum mimerum longe esse maiorem quam piorum ex modo loquendi esse colligendum (Am.}. At melius alii verba, uti sonant, de omnibus hominibus. turn viventibus exponunt (cf. Schegg , Schanz , *Fil.}. Nam ingruentibus illisiudicii terroribus cur non etiam fideles etpii timeant et doleant, cum nemo sine special]" revelatione esse possit omnino certus de sua salute? insuper quo quisque sanctior est , eo magis quoque agnoscit et horret defectus quoque minores et districtum Dei indicium timet ; immo si quis nihil sibi conscius est , tamen dicet cum apostolo : sed non in hoc iustificatus sum ; qui autem iudicat me Dominus est (1 Cor. 4,4). Et si monemur, ut cum timore et tremore salutem nostram operemur, quomodo instanti iudicio et terroribus illis in rerum natura exsistentibus y. 29 non etiam pii magno quodam timore afficiantur? Neque dici potest planctum istum intelligi resuiTectione iam facta (Arn.}\ nam de resurrectione demum in v. 31 sermo infertur, neque alibi mdicatur..resiirrectionem fore antequam Ghristus veniat in nubibus ; immo contrarium enuntiatur ab apostolo : ipse Dominus in iussu et in voce archangeli et in tuba Dei descendet de coelo et mortal qui in Ghristo resurgent primi (primum), deinde nos qui vivimus etc. i Thess. 4,15. Proinde planctum ilium omnium optime intelligemus secundum illud : arescentibus hominibus prae timore et exspectatione quae supervenient imiyerso orbi (Luc. 21,26). Et post eiusmodi terrores , quibus signa luctus et planctus edi solent (cf. /cctyovrou , tundent se , pectora tunclent) dicitur etiam Luc.'21,27 et tune videbunt Filium hominis venientem in nubibus coeli cum virtute multa et maiestate; vide Dan. 7,13. 1 Thess. 4,15. 2 Thess. 1,7. 10. Apoc. 1,7; etiam alias Deus index symbolo proponitur insidentis nubibus; cf. Ps. 17,11; 96,2. Is. 19,l.Nah. 1,3. Hie autem praeprimis valet : hie Iesus qui assumptus est a vobis in coelum , sic veniet quemadmodum vidistis eum euntem in coelum. Sed videntibus illis elevatus est et nubes suscepit eum ab oculis eorum (Act. 1,11. 9). Haec Christi maiestas et gloria etiam declaratur comitatu angeloriim
Emnt adventui Christ! praevia signa incoelo stellifero; ipse veniet in gloria; ad eum omnes congregabuntur electi. Ex signis datis potest colligi quando prope futurus sit eius adventus. Verba Christ! certissime iri impletum ludaeorum natio experietur. Dum Christus enarrat quaenam signa adventum suum praecedant, simul aliud clocumentum tradit ex quo fideles discant illis pseudochristis et pseudoprophetis minime esse fidem adhibendam;
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v. 31 et mittet angelos suos cum tuba et voce magna, cum tubae sonitu magno; simili modo Dei maiestas inter alia declarabatur in Sinai; clangore et sonitu buccinae vehementius perstrepente lex promulgabatur (Ex. 19,16. 19); eo quoque clangore coetus populi Dei solebat convocari et annuntiari festum propitiationis annusque iubilaei (cf. Lev. 23,24; 25,9. Num. 10,2. loel 2,1. Is. 27,13). Nunc vero simili clangore evocantur omnes ad coetum maximum coram tribunal! Christi iudicis , ut iudicentur de observatione legis promulgatae , ut electis annuntietur dies expiationis annusque iubilaei aeternus. Clangor ille signum est quo corpora mortuorum suscitabuntar ad vitam ; canet enim tuba et mortui resurgent incorrupt! (1 Cor. 15,52) ; tubae nomine aliquod evidentissimum et praeclarissimum signum vult intelligi, quam vocem archangeli et tubarn Dei alio loco dicit (1 Thess. 4,15), quae etiam voxipsius Domini Iesu Christi in evangelic dicitur, quam audientii qui in monumentis sunt et precedent (S. Aug. de gratia novi test, seu ep. 140. al. 120, n. 78; M. 33,573). Ceterum de variis tubae explicationibus vide Comely, Comment, in 1 Cor. p. 511. Angeli itaque, uti iam 13,39. 41 emmtiatur (Orig.}, congregabunt electos eius a quattuor vends, ex omni orbis terrarum parte et loco, a summis coelorum usque ad terminos eorum; cf. Deut. 4,32; 30,4;. ergo ab extremis terrae partibus et finibus usque ad ultimos fines eius, ubi longe a spectantibus circulus coeli terrae videtur insidere (Bed.}. Bene quoque notat Euth. dictione hac solum declarari priorem illam de quattuor ventis; conformatur autem sermo iis quae oculis apparent, uti Bed. Dion, notant. Aliqui utique quandoque explicant cum Orig. : quoniam autem non tantum illos qui in corpore fuerint comprehensi dicit congregandos Christi electos, sed etiam illos qui de corporibus sunt egressi, manifestat sermo dicens congregandos electos non solum a quattuor ventis, sed etiam a summis coelorum usque ad terminos eorum ; similiter S. Pasc/i. Br. Fab.; at ita verba urgeri non posse , ut animae e coelis descendentes intelligantur, iam patet ex Deut. 4,32; 30,4. Notatu dignum est in sermonibus eschatologicis Christ! ne minimum quidem esse vestigium eos qui in altero eius adventu vivi deprehendantur esse mortem subituros; e contra, uti hoc loco , sermonem institui eum in modum quo illorum mors excludatur. Idque quam vere ita concipiatur praeclare elucet ex iis quae apostolus tradit 1 Thess. 4, 4-17.. 1 Cor. 15,51-52 (ex lectione graeca critice certa) et 2 Cor. 5,2- 5 quo loco apostolus ipse optat ut inter eos inveniatur qui non corpore exspoliantur sed superinduuntur. Atque earn sententiam ex claris apostoli verbisPatres graeci omnino tenent ; exPatribuslatinisS. Aug. haeret dubius, unus S. Ambrosius certo tenet eos in ipso raptu mori et resurgere (cf. M. 17,271); alii hanc quaestionem aut non tangunt aut sententiam admittunt Patrum graecoruni. De qua re vide disputationem a Delattre S. I. conscriptam : Le second avenement de Jesus- Christ et la derniere generation humaine, Louvain 1881 ; et Comely, Comment, in 1 Cor. p. 506 seq. Comment, in 2 Cor. p. 141 seq. Ex recentioribus theologis qui censent omnes esse morituros generatini ita loquuntur ut mortem statuant instantaneam quam eodem instante iam excipiat immutatio vel resurrectio. At apostoli verba, uti a pierisque Patribus quoque intellecta sunt et sensu piano efc obvio aliter nequeunt intelligi, nihil de tali morte etiam instante solum duratura indicant. Ergo sequamur regulam, ut de hac ultima generatione loquamursicutrevelatio loquitur. VidePesch, Praelect. dogm. 9n. 564 seq. Denuo Christus suos attentos reddit ad signa adventjui praevia; eo enim modo iam praeludit admonitionibus de constanti vigilantia quas paulo post est daturus;
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v. 32 #6 arbore autem ficidiscite parabolam, similitudinem, discite doctrinam ea in comparatione contentam ; cum iam ramus eius lener fuerit, yev/iToci aTiraXo?, si fit mollis, succulentus, laevis, ergo sisuccum vitalem e radice inceperit attrahere, idque ipso corticis laevore cognoscitur, et folia nata, vide lect. var. sVpuv) et folia progerminat , scitis quia prope est aestas, Os'po? tempns vernum etaestatem, ergo amoeniorem anni partemdesignat; ea voce apud LXX vertitur yfD-, T2f]3 aestas, messis;
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v. 33 ita et vos cum videritis haec omnia, i. e. quae a v. 21-29 dicta sunt; vel etiam quia sermo referri potest ad duplicem quaestionem v. 3 a discipulis propositam, quae a v. 15 et seq. praedicta sunt, scitote quia prope est in ianuis id scil. quod signis istis praeviis demonstratur et quod discipuli exquirebant; ita quidem si verba retuleris ad omnia a v. 15 et deinceps; si solum ad ultimam partem, suppler! potest cum S. Br. adventus Ghristi. Alii supplent vocem eandem Ge'po?, quam vel messem interpretantur, ita ut iudicium ultimum dicatur messis Domini vel Dpminus venire reputetur ad suam messem colligendam et fructus in horrea coelestia transferendos , vel sensu spiritual! aestatem , tempus iucundum et beatum post huius vitae frigus ac molestiam (cf. S. Chnjs. Theoph.). Cf. Luc. 21,3.1 scitote quoniam prope est regnum Dei. Et quinam haec omnia visuri sint, sollemni affirmatione declarat
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v. 34 amen dico vobis, quia non praeteribit generatio haec, donee omnia haec fiant; generationem hanc dici putant aliqui discipulos 'Iesu turn viventes vel generatim aequales Ghristi (aliqui apud Theoph. Schcgg , Schanz } Keil, Weiss}] voci earn subiici notionem certum est; at quo pacto dici potest eos omnia haec visuros? cum omnia haec nccessario referri oporteat etiam ad v. 29 seq.; neque sufficit dicere cum Schanz evcrsionem urbis et consummationem saeculi proximo inter se coniungi, ant cum Schegg utrumque eventum considerari tamq'uam unum aliquod totumetintegrum. Nam neutro modo concipipo- . test, qua ratione illi qui circa annum 100 iam omnes obierant dici possint non mori, donee omnia ilia de secundo adventu fiant. Neque sufficit typica ratio ; qui enim typum videt^neutiquam ideo censeri potest etiam vixisse donee exsistat antitypus vel completio typi. Quare alii generationem hanc duplici sensu a Christo adhiberi statuunt secundum duplicem quaestionem et duplicem partem responsi : aequales Ghristi ludaei quorum multi visuri sint eversionem urbis et templi et nationem iudaicam quae permansura sit usque ad adventum Christi (cf. Bisp. Reischl, Fil.}', vel generatim aequales Christi et in universum genus humanum (Keppler, Theologische Quarlalschrift, Tubingen 1891 p. 243). Sed unam vocem in una eademque locutione accipi sensu duplici ab eodem uno.loquente videtur aegerrime posse concedi. Neque hie opus est. Si enim generatio haec explicetur in universum de gente iudaica , idem habebitur sensus neque voci duplex sensus est indendus. Atque yevea revera adhibetur non solum de aequalibus, verum etiam notione gentis, stirpis, familiae; ita v. g. Num. 13,28 yeveaEnac; Num. 10,30 et Lev. 20,18 de familia vel stirpe; Ps. 44,19 de gente vel populo; Ps. 111,2 de aliquo hominum genere; Deut. 32,5 et Ps. 77,10 de Israel. Dein cum toties yeveai significent gentem iudaicam per saeculorum decursum (Ex. 12,14. 17. 42; 16,32; 27,21; 29,42 etc.), certe non mirum videri poTest , si haec generatio de gente eadem dicatur. Annuntiat itaque Christus iudaicam stirpem nonesse exstinguendam usque ad adventum Christi. Atque profecto aliquid peculiare in eo cerni potest quod haec natio adeo constans et sui similis et propria inter alias gentes ubique terrarum perseverat. Perperam alii errorem in verbis evangelistae f adscribunt. De ludaeis in universum exponunt S. Br. Am. Auberlen, Dorner; S. Hier. scribit aut omne genus hominum significari aut specialiter ludaeorum; sed eius prior explicatio admitti nequit; pariter nequit admitti generationem novi testament! vel generationem fidelium permansuram esse usque ad alterum Christi adventum (ut explicant Orig. Ghrys. Theoph. Euth. Pasch. Thorn.}. Nam dicere genus humanum vel fideles ut exsistant fore donee Ghristus venturus sit, esset valde inutile neque indigeret adeo sollemni asseveratione : amen dico vobis. Ad hanc et ad omnia haec solum apta est explicatio de gente iudaica quae permansura sit. Quae interpretatio eo quoque conflrmatur, quia teste apostolo Israel convertetur ad Christum, si plenitude gentium in regnum messianum intraverit (Rom.. 11,25). Rationalistae non verentur affirmare Iesum errasse (cf. Fonck 1. c. p. 406). Res dubia semper facit hominem negligentem. Nam quod sine dubio venturum nobis esse cognoscimus, ad id nosmetipsos magnanimiter confortamus. Ne ergo auclientes apostoli certum periculum pro incerto ^suscipiant et dubitantes de eius adventu semetipsos in negligentia ponant, ideo sermonem suum iuramento confirmat (op. imp.} in v. 34 et insupe* alteram acliungit gravissimam confirmationem et asseverationein
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v. 35 coelum et terra transibunt, verba autem mea non praeteribunt , verba praeterirent , si non implerentur, si essent velut sonus inanis. Haec Christi affirmatio vere plena est rnaiestate et proxime accedit ad sublimem illam attestationem Dei apud Isaiam : levate in coelum oculos vestros et videte sub terra deorsum : quia coeli sicut fumus liquescent et terra sicut vestimentum atteretur, salus autem mea in sempiternum erit et iustitia mea non deficiet (51,6). Proinde facilius est ut haec ita firma et immota deleantur, quam ut ex verbis meis quidquam excidat (S. Ghrys. Theoph.} vel prius et citius futurum ut ilia pereant quae omnium maxime sunt stabilia et quae Scriptura dicit aeterna nee perire possunt, quam ut excidant verba .Domini (lans.}. Ad quem concipiendi modum similis effertur sententia Luc. 16,17 : facilius est autem coelum et terrain praeterire, quam de lege unum apicem cadere ; cf. Matth. 5,18. Unde firmissimis rebus firmiora sunt verba Domini. Sed ad enuntiationem quae hoc loco effertur magis convenit aliorum interpretatio; coelum enim et terra revera eo modo transibunt quia mutabuntur, innovabuntur hac praesenti figura et conditione transeunte (cf. S. Ht'tir. Bed. Pasch. Cai. Maid. Lap. Lamy, Bisp. Arn. Schegg , Schanz, Fil.}\ verba autem Christ! mutari, infringi, effectu privari nulla ratione possunt. De eins verbo valet illud : non revertetur ad me vacuum , sed faciet quaecumque volui et prosperabitur in his ad quae misi illnd (Is. 55,11). Variae propositae sunt divisiones atque explications huius sermonis Domini. At res non videtur adeo obscura et intricata, uti mnlti censent. Primo enim Christus monita quaedam generalia dat quae ad totum Ecclesiae tempus spectant. Atque se eiusmodi m,onita velle dare neque statim se respondere ad duplicem quaestionem discipulorum : quando haec erunt et quod signum adventus tui , satis clare indicat, dum orditur : videte ne quis vos seducat v. 4; id in ea parte sermonis v. 5 seq. etiam repetito indicatur : videte ne turbemini; sed nondum est finis; haec initia sunt dolorum. In quibus omnibus neque tempus neque signum ullum demonstratur, quod vel ad Jerusalem vel ad adventum eius referatur. Sed solum monita traduntur, pericula seductionis ostenduntur, pericula et calamitates bellorum, persecutionum , scandalorum, impietatis auctae. Atque haec monita se revera dare pro toto Ecclesiae tempore, clare enuntiaturin v. 14, in quo evangelium dicitur praedicandum esse-in orbe universo et turn venturam consummationem. Eo versu itaque docet non obstantibus illis periculis seductorum, calamitatum, persecutionum, scandalorum in ipsa Ecclesia fore tamen ut evangejium per orbem propagetur neque antea posse finem venire. Ergo cum nos ita usque ad finem adducat , ea monita valere vult pro tota conditione temporal! Ecclesiae. Cur autem Christus antequam ad duas quaestiones discipulorum respondeat, haec monita praemittat, et quam apte id fiat , iam supra dictum est. Av. 15 autem Christum loqui de futura eversione urbis negari non potest. Id patet ex yaticinio Danielis quod allegatur. Id enim non potest intelligi de abominatione ilia Dan. 11,31 vel 12,11 ; nam ut ex ipso contextu oraculi, ex libris Machabaeorum , ex losepho patet, illud oraculum impletumest tempore Antiochi Epiphanis (vide meum Comment, in Dan. p, 24.27. 305). Oraculum autem 9,27 spectat ad tempus post Christum et teste losepho intelligebatur de vastatione. per Romanes inferenda (1. c. p. 25. 261 seq.). Praeterea id indubie constat ex eo quod dicitur : qui in ludaea sunt fugiant. Atque ita a Ghristianis verba esse intellecta, ab eis soil, qui ab ipsis apostolis de tali Christi verbo et temporis designatione erantedocti, vidimus in commentario, cum Eusebio teste revera fugerent ex ludaea. Porro sane congruum erat, ut Christus, si ad quaestiones discipulorum responsum dare voluit, eo ordine responderet quo interrogatum erat. Ergo prius : quando haec erunt i. e. ut non relinquatur lapis sup'er lapidem? respondet Christus : cum videritis abominationem... tune qui in ludaea sunt fugiant. lam Christum quoque ad alteram quaestionem : quod signum adventus tui, respondere nemo negat. Difficultas solum in eo est, ubi istud responsum inchoetur. Christum in v. 23 seq. iam loqui de ternpore post eversionem urbis , ergo de iis quae eius adventum praecedunt (nam si non loquitur de eversione urbis , censeri debet transiisse ad alterum quod quaesitum erat) , apparet ex eo quod de pseudochristis sermonem infert tales autem ante urbis ruinamnpn exstiterunt; apparet ex v. 24 collatis iis quae 2 Thess. 2,9 dicuntur ; apparet quia ne afalsisillis se seduci sinant , docet v. 27. 28 qua ratione sese adveniens sit manifestaturus. Ex hisce autem evidens est, responsum non posse incipi a v. 29 ; verum statim v. 29 adnecti ad antecedentia quae iam ilia ante adventum praevia exponunt. Quomodo etubi transitus fiat ad alterum hoc Christi responsum explicare conabar ad v. 21. Atque hanc qnam dedi divisionem et explicationem existimo esse satis obviam , verbis Christi congruam , facilem. Ei autem pondus non minimum accedit, quia idem sermo, prout a S. Marco et S. Luca refertur, omnino eodem ordine effertur. Etiam Marc. 13,5 sermo incipit a monitione : videte ne quis vos seducat ; sequuntur v. 6-13 ea quae etiam sed aliquantulum brevius Matth. 24,6-14 leguntur; sequitur Marc. 13,14 signum illud abominationis stantis ubi non debet et adiunguntur in v. 15-19 plane eadem quae apud Matth. leguntur. In v. 19 seq. iterum deprehendimus eadem quae in tertia parte orationis apud Matth, exposita sunt. Neque aliter apud Lucam; 21,8 idem habetur monitum , a quo sermo inchoatur : videte ne seducamini , et alia usque ad v. 19, quibus alia quoque mandata pro tempore persecutionum inseruntur. Dein fit transitus ad oraculum de Jerusalem , verum eo modo , quo explicatio tradita quani clarissime comprobatur. Lucas enim cum scribat potissimum pro Graecis, non vaticinium Danielisind Licit, gentibus ignotum, sed eius loco ad quaestionem priorem : quando haec erunt, responsum ponit v. 20 : cum autem -videritis circumdari ab exercitu lerusalem etc. ; sequuntur monita ad fugam v. 21-23 ; post quae transitus quoque adtertiam orationis partem clarius indicatur in v. 24, dum inter tempus eversionis urbis et signa adventus longius intercedere spatium exprimitur : et lerusalem calcabitur a gentibus, donee impleantur tempora nationum; y. 25 et erunt signa in sole etc. Ex quibus perspicuum est tres has partes eodem ordine eodemque argumento apud synoptico 8 1 clare exhiberi. Et si quod dubium esset mediam partem spectare ruinam urbis, id relatione apud Lucam dispelleretur.
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v. 36 de die autem^ ilia et hora nemo scit neque angeli coelorum, qui tamen semper vident faciem Patris 18,10, nisi solus Pater; c-f. Act. 1,7 : non est vestrum nosse teinpora vel momenta quae Pater posuit in sua potestate. In diviriis omnia sunt communia, ubinon relationis oppositio obviat; scire pertine't ad naturam divinam ; Filius est imago Patris consubstantialis ; Spiritus omnia scrutatur etiam prof unda Dei ; unde solo Patre nominato nullatenus Filius et Spiritus S. excluduntur. Additur apud sat multos testes (vide var. lect.) id quod indubie apud Marcum. legit ur neque Filiits; ex omnibus quae allata sunt perspicuum lit saeculo certe 4. in plerisque graecis (nonnullis etiam latinis) codicibus locum Matthaei sine verbis ou&e 6 uio'j scriptum fuisse, 2. vero saeculo cum his verbis omnino fuisse vulgatum (Tischendorf}. Attamen certum est Christum etiam ut hominem diem ilium scire ; unde si dicit se nescire id solum intelligi potest eo sensu quod tamquam legatus Dei ad homines id nescit, quod id hominibus communicare non licet. Censet S. Chrys. eum hoc adieeisse ne discipuli quaerant id discere. Diem ilium esse plane incertum et absconditum homiiiibus, Christus ulterLus explicat (yap) ex eo quod liominibus inexspectato et improviso ingruet; vel transit (Se. autem) ad id ostendendum exemplo diluvii allato
Dies iudicii nemini praeter Deum est cognitus. Obveniet improvisus hominiJjus rebus huius vifcae plane immersis, sicuti olim tempore. diluvii accidit. Quare opus est ut semper simus parati nee ob moram quam faciat Dominus cessemus esse vigiles et inofficionostrostremii- Signa adventus exposuit Christus ; at nihilominus diem ilium omnibus esse incognitum mine addit
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v. 37 sicut autem, in diebus Noe, sicut dies Noe erant, ita erit et adventus Filii hominis ; et in qua re similitude haec consistat, declaratur
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v. 38 sicut enim erant in diebus ante diluvium comedentes etbibentes, hubenles uxores in matrimonium ducentes etnuptui tradentes, filias soil, collocantes, more veterum, apud quos patres potissimum dabant filias in matrimonium quibus volebant ita ut filiae non consulerentur aut interrogarentur ; modo autem loquendi erant comedentes etc. describitur eos totos rebus huius terrae ac voluptatibus et negotiis fuisse immersos neque ulla . cura vel sollicitudine de instante diluvio tactos ; et hanc vitam iucundam et ab omni cura liberam degebant usque ad eum diem quo intravit Noe'in arcam; cum area fieret, inquit 5. Chrys., non credebant; sed licet area in medio posita futura mala praenuntiaret, illi videntes earn, ita deliciabantur quasi nihil mali futurum esset. Atque Noe dum arcam fabricaretur etiam praedicabat; illi autem non credebant (of. 1 Petr. 3,20); qaare nihil mali suspicabantur; ideoque
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v. 39 et non. cognoverunt, donee venit diluvium et tulit omnes; ex quo exemplo apparet, Noe annuntiationem et signum illud arcae qnam fabricabatur nihil apud aequales fructus attulisse ; ita erit et adventus Filii hominis; in hoc consistit tota vis : sicut tune non cognoverunt quamvis Noepararet arcam pro diluvio, ita non cognoscet mundus adventum Christi imminentem quamvis signa praecedentia viderunt (Cai.}. Ex hac comparatione concluditur ab aliquibus post tribulationes quae praecedant adventum Christi sequi per aliquod tempus iterum pacem etquietem, qua fiat ut homines abiectis curis se tradant totos rebus ac deliciis huius vitae, iam nihil cogitantes de die Domini, verum vitam beatam sibi promittentes (cf. Orig. Hier. Bed. Pasch. Br. Lap.}. At id statuere nullo modo opus est neque satis cum v. 29 convenire videtur. Nam bene adn'otat S. Chrys. : deliciae et pax sunt iis qui nullo sensu sunt affecti; propterea non dixit Paulus : quando pax erit, sed quando pacem et securitatem dicent (1 Thess. 5,3), stoliditatem illorum ostendens ; sicut illi in tempore Noe, qui in tantis malis deliciis operam dabant; at non item iusti qui in aerumnis et moerore versabantur. Hinc significatur adveniente antichristo iniquos et eos qui de salute desperabant tnrpibus voluptatibus se amplius dedituros esse ; siniiliter excludendum censent Schegg , Schanz ternpus illud pacis intermedium. Tribulationibus illis potissimum pii vexabuntur (cf. v. 22 seq.); Christus autem, uti comparatione quoque instituta ostenditur, de impiis et incredulis loquitur, de iis itaqne qui teste apostolo ad magnam illam pertineant apostasiam et prodigiis mendacii se seduci permittunt. Hi sane edocebuntur omnem abiicere curam et cogitationem de Christi adventu atque se totos tradere deliciis et voluptatibus et negotiis vitae. Quam inexspectato venturus sit dies Domini , declaratur eo quod homines exhibet vitae quotidi an ae necessitatibus servientes et negotia consueta peragentes , dum repente iudicio divino boni separabnntur a malis v, 40 tune duo erunt in agro; unus assumetur i. e. ab angelis qui congregant electos assumetur in occursum Domini (cf. v. 31 et 1 Thess. 4,16; Theoph.} et unusrelinquetur, exclususaregno Christi et tradendus poenae damnationis ;
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v. 41 duae molentes in mo la ad panem praeparandum 1 ; una assumetur et unarelinquetur;io?i$ ergo et domi homines consuetis se dant occupationibus ; ergo nibil de re tanti momenti suspicantur. Subito iudicio sistuntur omnes viri et mulieres; nulla iam opportunitas offertur, ut qui in peccato est reconciliationem inveniat. Id enihi Dominus graviter monet, dum duos nobis proponat eodem labore occupatos qui tamen sortem adeo diversam nanciscantur. Unde ex hac descriptione et exernplis necessario infertur admonitio
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v. 42 vigilate ergo quia nescitis qua hora (quo die] Dominus vester venturus sit; se ipsum vocat Dominum nostrum (cf. v. 30. 44); perspicue ostendit quare supra dixerit : de die autem ilia etc., quod non expediat scire apostolis , ut pendulae exspectationis incerto semper eum credantesse venturum quern ignorant quando venturus sit; et non dixit : quia nescimus, sed quia nescitis (S. Hier.}. Quam inexspectato Dominus venturus sit, etiam apostolus declarat et ornnes scire testatur : ipsi diligenter scitis , quia dies Domini sictit fur in nocte, ita veniet (1 Thess. .5,2) et pro impiis addit : cum enim dixerint pax et securitas, tune repentinus eis superveniet interitus, sicut dolor in utero habenti et non effugient. Quam necessaria sit haec vigilantia et quantopere Christo cordi sit hoc documentum animis suorum alte imprimere , demonstrat eo quod ad hanc doctrinam inculcandam variis utitur exemplis , comparationibus, parabolis. Et prinio quidem considerandum nobis proponit id quod in Vita communiquisque observaret, etsi solum de parva qnadam possessione deiendenda et retinenda ageretur
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v. 43 illud autem scitote, vobiscum perpendite et considerate quid vobis tali exemplo edoctis agendum sit , quoniam si sciret paterfamilias qua hora fur venturus esset, qua. vigilia (graece), dicitur vigilia quarta noctis pars; quattuor vigiliae enumerantur Marc. 13,35 : sero, media nocte, galli cantu, mane ; numerantur ab occasu solis usque ad ortum horae duodecim; tres priores primam habent vigiliamo^s; aliae tres [Aeso- VUX.TIOV; turn aXex.Topo<pc>vwev , denique- Tcpwt ; mgilaret utique et non sineretperfodi /owiwmM<#m;vertuntgraecum, utiam monent Cat. Lap.: vigilasset et non permisisset etc. Quod ille faceret, si monitus fuisset, faciant discipuli Ghristi quippe qui moniti sint ; sciunt enim Christum certo venturum ; etiam de signis praeviis edocti sunt; at simul audieruntadventum eius fore nihilominus inopinatum; neque quemquam scire diem et horam. Proindesi prudentis acseduli patrisfamilias normam in se exprimere velint, et ipsi debebunt vigilare
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v. 44 idea et vos estate parati , quia qua nescitis hora Filius hominis venturus est; simul exponitur, in quanam re eorum vigilaiitia consistat necesse sit ; debent esseparatii. e. eo esse instatu animi et conditione, ufc si subito venerit assumantur (v. 40. 41), ab angelis cum electis congregentur. Quid autem ad hoc praestandum sit et quid cavendum , duabus parabolis brevibus statim declaratur. Christus loquitur ad apostolos qui tamen usque ad alterum eius adventum non erant victuri ; quod illis dicit etiam omnibus dictum esse vult : quod autem vobis dico omnibus dico : vigilate (Marc. 13, 37); terminus vitae et praeparationis pro aeternitate eiusque sorte habetur pro unoquoque in morte , cuius dies et hora pariter in incerto iacet; morte autem sistitur unusquisque coram tribunali Christi. Ex quibus omnibus conficitur uti Christus vero aliquo sensu index venit in uniuscuiusque morte , ita has Christi admonitiones etiam vere dici ad unumquemque ut vigilet et paratus sit , quia nesciat qua hora anima a se repetenda sit; cf. Luc. 12,20. Quare meritomonetS. Chrys. ad v. 44 : illud autem sibi vult : si scirent plerique homines quan-. donam sint morituri , diligentiam suam circa illam horam exhiberent. Propterea dicit : qua hora non exspectatis veniet, 'ut sollicitos reddat et virtutis colendae studiosos . Et Orig. notat eos qui altius evangelium audiant et omnia agant, ut omnino in nulla parte evangelium sit sibi velatum, considerare uniuscuiusque consummationem fieri ipso non cognoscente neque diem neque horam exitus sui; venire scil. super quemque nostrum diem Domini instar furis ; propterea opus esse vigilare sive vesperi i. e. in iuventute, sive media nocte i. e. in medio vitae humanae, sive g'alli cantu i. e. quando iam senior sit, sive mane i. e. in senectute provecta. Similiter S. Hil. : ut ignorantiam illam diei omnibus taciti non sine utilis silentii ratione esse sciremus, vigilare nos propter adventum furis admonuit et orationum assiduitate omnibus praeceptorum suorum operibus inhaerere . Atque merito notat Lap. plerosque homines rapi ad mortem quando mortem longe a se abesse putant. Valet utique fere etiam pro morte cniusque : hora qua non putatis Filius ho minis veniet. Vide loan. 14, 3. Apoc. 3,3. Admonitione ut sint parati praemissa v. 44, iam exemplo docet quomodo idebeant esse parati et mercede proposita eos exstimulat ut ita agant strenue
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v. 45 quis putas esi fidelis servus et prudens, quern constituit dominus suits super familiam suam ut det illis cibum in ternpore? interrogatione Christus apostolos attentos reddit, ut ex iis quae dixerat conclusionem inferant : ille servus est qui vigilat. Sermonem primo et per se dirigi in hoc exemplo ad apostolos patet ; hi enim sunt constituti super familiam , domum vel populum Dei , sunt dispensatores.mysteriorum Dei, et ut tales debent imicuique cibum , doctrinam, admonitionem ei necessariam et opportunam pro animi eius utilitate et salute subministrare. Pari autem ratione sermo iste dirigitur ad episcopos , praelatos , doctores in Ecclesia et sacerdotes quibus cura animarum est concredita (cf. Orig. Chrys. Br. Cai. Lap.}. Illi itaque vigilant et parati sunt ad Domini adventum , si munere suo rite funguntur. Ad quod opus est, ut sint fideles i. e. ut in munere gerendo solam Domini voluntatem normam habeant ac regulam eamque assiduo studio et constanti assequi et exsequi nitantur ; fidelem ilium vocat, dicit S. Chrys., qui ex rebus domini nihil vel in rem suam convertit vel perperam expendit; cf. 1 Cor. 4,2 : hie iam quaeritur inter dispensatores , ut fidelis quis inveniatur. Ad hoc autem accedere debet, ut quis sit prudens , qui soil, sibi.commissa ut par est et opportunum et rationi conditionique hominum ac temporum consentaneum administrat et-dispensat (S. Chrys.}, qui zelum habet secundum scientiam (cf. Rom. 10,2), qni prudentiam serpentum cum simplicitate columbarum coniungit (vide 10,16), neque margaritas ante porcos mittit neque sanctum dat canibus (7,6), qui sibi ipsi quoque prudens est eo quod munere suo accurate et pie fungatur et ad Domini adventum et ad rationed reddendam se reddat paratum. Uti servus. ille a domino super reliquos heri servos et famulos constitutus illis fideliter et prudenter quae ad victum pertinent dispensare debet, ita qui in Ecclesia aliis praeficiuntur, commoda atque utilitates commissi sibi populi curare debent; qui si doctrinae opportunitate et veritate, ut S. Hil. loquitur, infirma confirment, disrupta consolident, depravata convertant et verbum vitae in aeternitatis cibum alendae familiae dispendant, atque haec agentes bisque immorantes deprehendantur, gloriam a Domino tamquam dispensatores fideles et villici utiles consequentur. Sirnul innuitur perennitas bierarchiae. Eius servi laudem et mercedem amplissimam Christus annuntiat
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v. 46 beatus ille servus quern cum venerit dominus eius invenerit sic facientem; ergo constantia. et perseverantia opus est!
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v. 47 amen dico vobis , super omnia dona sua constituet eum; quid huic honori par esse possit? quae oratio bane dignitatem , bane beatitudinem assequi possit, quando coelorum rex cuius sunt omnia hominem super omnia bona sua constituet? ideoque prudentem ilium vocat quia novit magna pro parvis non dimittere, sed cum sapienter egisset coelos consecutus est (S. Chrys.}. Designatur excellentia et dignitas eximia quae illi inter ipsos coelicolas obveniet; abundantius coelesti honore et beatitate fruetur, ut apostolus quoque dicit : qui praesunt presbyteri,. duplici honore digni habeantur (Bed.} et : qui ad iustitiam erudiunt multos fulgebunt quasi stellae in perpetuas aeternitates (Dan. 12,3). Ceterum quamvis sermo primo et per se ad eos conformetur quos Dominus constituit dispensatores mysteriorum pro sua familia, tamen legitima conclusione ad omnes omnino extenditur. Est quippe unusquisque servus a Domino in hac vita constitutus , ut in suae vitae ratione , officio , munere se exbibeat servum Dei fidelem ac prudentem et commissum sibi talentum in Dei bonorem et gloriam impendat. Quod si praestiterit , pro ratione laboris etiam ipsi dicetur : ,beatus ille servus etc.; cf. 25,21. 23. Porro a contrario eos edocet cleclarans ne si Dominus tardaverit securitati et negligentiae se dedant
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v. 48 si autem dixerit mains servus ille in corde suo, dicere in corde idem est quod apud se cogitare : moramfacit Dominus metis [venire] , ita Ghristus iam innuit, adventum suum minime proxime instare et fore eiusmodi qui ex 'tali mora segnes atque increduli et perversi efficiantur (quales iam perstringuntur 2 Petr. 3,4 seq.);
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v. 49 et coeperit percutere conserves suos, manducare autem et bibere cum ebriosis; duo vitia designantur : iniustitia tyranuisque in eos quibus cibum dispensare debebat et luxuria vitae cui ipse se dat. TJtinam nunquam eiusmodi praesules et sacerdotes in Ecclesia Dei exstitissent! in boc nequissimo servo cunctorum praesulum malorum damnandum pariter opus et damnatio narratur aeterna, qui neglecto Domini amore non modo ipsi luxuriae vacant sed et subditos iniuriis stimulant (Bed.}. Non cibum, sed verbera eis tribuit malus servus; bona autem heri cum aliis helluonibus dilapidat; comites ac socios luxuriae et ebrietatis sibi quaerit. Nonne malus quoque sacerdos dure tractat subditos neque ei sufficit ut solus peccet; complices ac socios peccatorum quaerit? Et quam horrendum in modum abutitur bonis ac donis a Domino sibi commissis? Vae si talis repente deprehenditur die Domini! Et quali urgeatur periculo, Dominus non tacet, sed severe minatur
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v. 50 veniet dominus serviillius in die qua non sperat et hora 'qua ignoral; ille putabat Dominum facere moram; voluit per aliquod tempus sibi indulgere sperans se posse ante heri adventum iterum res rite disponere. At longe secus contingit. Vides quomodo hoc ubique repetat ignorantiaeque utilitatem . monstret sic sollicitos semper reddens? hoc eiiim est quod magis curat, ut vigilemus; ac quemadmodum supra per Noe declaravit, sic hie quoque ait, cum servus ille inebriatur, cum verberat, tune supplicium adest intolerable (S. Chrys.}. Simul Christus hac parabola docet fore revera ut multi mediis in peccatis repente tribunal! iudicis sistantur. Ita agere servum censet lulicher improbabile; sed Fonck bene refutat eius-sententiam. Servo illi qui deprehenditur in crudelitate et luxuria gravissimum infligitur supplicium
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v. 51 et dwidet eum,. herus statim eum gladio dissecabit (cf. Orig. : scindens eum dividet et remittit ad Dan. 13,55 ; Cai. Fil. etc.); parabola morem exprimit despotarum orientalium qui servum in malo facinore deprehensum statim trucidant nullo instituto iudicio. In sequentibus parabola relicta Dominus de eo loquitur qui in illo malo servo describitur eiusque damnationem indicat; ergo quid ilia trucidatione statim facta designetur declarat a parabola ad rem parabola repraesentatam transiens : partemgue eius ponet cum hypocritis, eandem cum illis nanciscetur sortem; hypocritis aufem iam multiplex vae dixit (cf. 23,14-29). Bene autem servus ille in ordine collocatur hypocritarum vel potius eiusmodi praesul et sacerdos , quia vere hypocrita .est statum profitens sanctum et facta exercens iniqua, dum praetextu status sancti velare impunitate saltern vult iniquitates suas (Cai.}; item si quis in Eccle.sia est et agit contra Ecclesiam, ille hypocrita est (op. imp.}\ et qualis sit haec cum hypocritis pars, exponitur : illic erit fletm et stridor dentium; cf. 13, 42, summus designator 'dolor, desperatio summa, furor et rabies, quae sunt damnationis comites perennes.
24:1
Mt. n'a pas l’obole de la veuve. L'aurait-il omise s'il avait suivi Mc.? Cependant la prédiction de la ruine du Temple aussitôt après le pathétique appel à Jérusalem produit une impression plus profonde. La maison désolée (ἀκα, 38), c’est le Temple. Mt. avait-il besoin de prendre à ὁ ᾿[ησοῦς à Me. v. 3 pour le mettre en tête de la phrase (Klost.}? — ἀπὸ τοῦ ἱεροῦ dépend de ἐξελθών, ἐπορεύετο demeurant dans le vague; Jésus marchait droit devant lui, dans la direction du mont des Oliviers; ἀπό au lieu de ἐκ (B et quatre autres), évite la répétition de la préposition, déjà contenue dans ἐξελθών. — προσῆλθον schéma de Mt. avec les disciples au pluriel et le discours indirect, comme Le., au lieu des traits concrets de Me. — Comme on est déjà à quelque distance du Temple dans Mi, « les constructions » font un effet d'ensemble, et ce sont elles seules que les disciples montrent à Jésus, non point la dimension des pierres qu’on pouvait voir en sortant. Le hiéron comprenait le sanctuaire (vaés), les parvis avec leurs enceintes bâties; le mur de la grande enceinte, dont quelques parties sont encore debout, entourait le hiéron. En omeltant l'admiration d'un interlocuteur, conservée par Le., Mt. aurait bien affaibli Mc. COR
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La réponse de Jésus avec où devant βλέπετε est moins naturelle que le βλέπεις de Mc., aussi de nombreux témoins ont effacé οὐ. « Ne voyez-vous pas » 2 après qu’on ἃ montré, ne saurait être une correction heureuse. Cela s'entend cependant à cause de ταῦτα πάντα, trait propre à Mi. et qui peut désigner les environs du Temple. Les constructions du hiéron comme ensemble n'ont pu apparaitre que d’une certaine hauteur sur le mont des Oliviers el d'un endroit où l'on voyait en même temps toute la ville. — ἀμὴν λέγω ὑμῖν, propre à Mt., et de même ὧδε, qui doit s'entendre du site de ταῦτα πάντα. Au lieu de répéter 6. om. παντὰ p. yao (THV) plutôt que add. (5). où μή avec le subj. aor. (Deb. 8. 365) pour le futur (Mc.), Mt. écrit où καταλυθήσεται ce qui varie (Le. deux futurs). — καταλύειν pour détruire de fond en comble (IV Regn. xxv, 9, A); ce terme sera repris par l'accusation (xxvr, Ὁ — Mc. σιν, 58) et dans les insultes (xxvir, 40 — Mc. xv, 29). 3, LA QUESTION SUR LE DÉNOUEMENT (Me. xur, 3-4; Le. xxt, 7).
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Le lieu est le même que dans Mec.; Mt. ne dit pas « en face du Temple car cela était déjà supposé par ce qui précède, On est arrivé au sommet (ἐπέ et non εἰς Me.), Jésus s’assied et les disciples s'approchent; schéma de Mt. au lieu de la scène intime entre Jésus et quatre disciples nommés (Mc.); cependant l'auditoire est restreint, κατ᾽ ἰδίαν, cf. xvn, 49. — La principale différence entre Me. et Le. d’une part et Mt. de l’autre, c'est que Mc. et Lc. (1,6. surtout) ne semblent avoir en vue qu'un seul événement : on demande quand cela aura lieu, et quel en sera le signe. Cependant dans Me. συντελεῖσθαι par l'idée de consommation suggérait déjà une seconde perspective que Mt. ἃ mise nettement en lumière. Le signe doit être celui de la présence de Jésus et de la consommation du monde. Les Juifs pouvaient bien croire que Jérusalem serait remplacée par une Jérusalem plus glorieuse, mais aucun d’entre eux n’eût considéré la ruine de Jérusalem comme un acte des temps messianiques. Jésus cependant va indiquer l’époque de la ruine du Temple, enveloppée dans celle de la ville, et de plus le fait de sa présence coïncidant avec la fin de l'éon ou monde actuel. Personne ne lui demande la relation entre ces deux événements, et il ne répondra pas sur ce point. Il faut reconnaitre que la question est rédigée en vue de la réponse, car les disciples ne voyaient sans doute pas les choses si clairement; mais elle correspond à une dualité du discours qui est aussi bien dans Mc. que dans Mt. Les critiques qui placent la rédaction de Mi. assez longtemps après la ruine de lan 70 ne devraient pas prétendre en même temps qu'il 4 fait annoncer par Jésus la fin du monde au moment de la ruine de Jérusalem. D'autre part, sans les assimiler, il a présenté les choses dans une perspective si vague qu'il faut nécessairement placer son œuvre avant 70. La παρουσία du Seigneur (1 Cor. xv, 23; 1 Thess. π, 49; ur, 13; 1v, 15; v, 23; | δᾺ II Thess. m, 1.8; 186. v, 1.8;1 Pet. 1, 16; 1, ἀ;1 Jo. π, 28) n'est mentionnée que dans ce chapitre par les évangiles. Quoique la traduction littérale soit « présence », le sens recu était celui d’une visite royale ou impériale ; on le trouve dans les papyrus dès 16 me s. av. J.-C., et il fallait se donner beaucoup de mal pour être prêt à ce moment; cf. P. Tebt. 48, vers 113 av. J.-C. L. 9 ss. al προσεδρευόντων διά τε νυχτὸς mat ἡμέρας μέχρι τοῦ τὸ προκείμενον ἐχπληρῶσαι καὶ τὴν ἐπιγεγραμμένην πρὸς τὴν τοῦ βασιλέως παρουσίαν ἀγοράν x. τ. À. (Dersswanx, Licht vom Osten, 269 ss.). On ne saurait prouver qué cette expression ait jamais été employée du Messie juif. Dans Dan. vir, 43 (cité par Klost.) ὡς υἱὸς ἀνθρώπου ἤρχετο, καὶ ὡς παλαιὸς ἡμερῶν παρῆν (LXX), il y ἃ un sujet pour | À ἤρχετο et un pour παρῆν. Naturellement le Messie devait venir, mais on n'employait pas le terme παρουσία. On comprend très bien que les premiers chrétiens l'aient adapté à la venue glorieuse du Christ. Plus tard, on distingua plus nettement la première visite qui avait été l'incarnation, et la seconde venue, παρουσία ἣ δευτέρα (Chrys.), secundus adventus (Jér.). En araméen on ne pouvait dire que « ta venue 4-8, Les ΤΕΜΡΒ DE DéTresse (Mc. χπὶ, 5-8; Le. xx1, 8-14). Comme Mc., avec de très légères différences.
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καὶ ἀποχριθείς 1. ἥρξατο λέγειν (Mc.).
24:5
- ὃ χριστός, plus clair.
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+ μελλήσετε... ὁρᾶτε, ce dernier nettement sémitique pour rendre l'impér. de ΠΝ devenu une interjection; cf. Gen. xxx, 50.
24:8
+ πάντα.
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Rédaction qui ressemble moins à Mc. v. 9 qu'à Mt. x, 21-222 — Me. χιπ, 12-132, cependant le début παραδώσουσιν ὑμᾶς rappelle x, 17 — Mc. x, 9. — εἰς θλίψιν (remplace les flagellations) terme vague très souvent employé dans les psaumes pour les tribulations qui attendent les serviteurs de Dieu. — + τῶν ἐθνῶν parce que l'horizon est plus étendu que dans x, 22.
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Propre à Mt., car il ne ressemble à Mc. 122 et à 1,0. 162 que par ce qu'ila de commun avec le précédent. Le scandale prévu est une des raisons pour lesquelles Jésus devait avertir ses disciples et les encourager. C'est le résultat naturel des persécutions. La peur est une causée de chute (cf, Dan. σι, 44, Sept.); elle conduit aux trahisons, sources de haines : ἀλλήλους ne veut pas dire que les victimes rendront le mal pour le mal, mais que les défections amèneront ces fautes parmi les disciples. — Cependant peut-être vaudrait-il mieux entendre ce v. et le suivant de la situation des Juifs, de leurs discordes, des meneurs qui les trompaient; ef. Apoc. Bar. Lxx, 8.
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Les faux prophètes, comme au v. 24; πλανήσουσιν comme au v. 5. Les faux prophètes de l'A. T. sont représentés dans l'Église par les hérésiarques. I n’est pas dit qu'ils seront suscités par Dieu; c’est un passif apocalyptique; cf. Le Messianisme.… p.43. Ou bien ce sont les séducteurs, Zélotes et autres, qui ont entrainé les Juifs à leur perte. .
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πληθύνω, des crimes ou des fautes, Is. Lvn, 9; Jér. xxxvu, 45 : ἐπληθύνθησαν αἱ ἁμαρτίαι σου, L’A, T. parle souvent de ce débordement du péché, qui provoque le châtiment. L'expression était de nature à étre transportée dans l'avenir (IV Esd. v, 2; Hénoch. xu, 7 etc.) Le mal atteindra même quelques disciples, comme l’a indiqué le v. 11, et alors un grand nombre de faibles deviendront froids. 4 ἀγάπη doit être l'amour de Dieu, le grand commandement dont il a été parlé, et comprenant l'amour du prochain (xx, 37). Schanz estime que cette prophétie n’a pas encore été pleinement réalisée, parce que les persécutions affermissaient la foi. Mais ce qui s’est passé sous Dèce, époque connue, nous permet de penser qu'il en fût de même dès le début. D'ailleurs Jésus distingue les plus coupables qui sont l'exception et la masse intimidée qui ne perd pas tout à fait la charité. 43) — x, 22b et Me. x, 18». Ces mots font plus d'effet dans Mc., comme les derniers avant la catastrophe. Mt. les entendait peut-être comme dans x, 22 ‘une résistance « jusqu'au bout », ce qui convient bien au singulier. Chacun devra tenir bon dans les mauvais traitements qu'il aura à endurer, füt-ce jusqu’à la mort. | .
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La prédication de l'évangile n'avait pas à figurer dans Mi. x; c'est un trait de Mc. χατ, 10, mais au lieu que dans Mc. la prédication est au début, dans de habité est le monde | Τὸ Mt. la prédication dans toute la terre précède la fin. Le mon romain. Dans la pensée de Paul, la condition était déjà, remplie de son temps Rom. 1, 5, ἐν πᾶσιν τοῖς ἔθνεσιν, 8 ἐν ὅλῳ τῷ χόσμῳ, cf. Rom. x, 18; Col. 1, 38. Jérôme le croyait aussi (mais non Origène) : non enim puto aliquam remansisse ὦ gentem, quae Christi nomen ignoret. I faut bien nous habituer à juger les textes anciens d’après les idées anciennes. — τοῦτο, l'annonce telle que je vous la donne en ce moment (Schanz), le prochain établissement du règne de Dieu sur les ruines de l'ancien état juif, c'est-à-dire ce que Jésus a toujours prêché, l'invitation à la pénitence pour entrer dans le royaume de Dieu qui est proche. τος τότε est nécessairement très vague, aussi le Seigneur donnera un signe plus précis. — τό τέλος n’est pas forcément à prendre comme une reprise de τέλος au ν, 13. En tout cas ici c’est bien la fin, pour ce qui regarde le premier point; c'est-à-dire la ruine de Jérusalem. À
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Le βδέλυγμα τῆς ἐρημώσεως figure deux fois dans Daniel: x1, 34 (LXX); xrt, 11 (LXX et Théod.) mais le texte visé ici paraît être Dan. 1x, 27 : ἐπὶ τὸ ἱερὸν βδ. τῶν ἐρημωσέων (au plur.) car ἕν τόπῳ ἁγίῳ doit étre quelque part dans l'enceinte du Temple. Ce n'est pas la Terre sainte, même dans II Macch. τ, 18 (contre Schanz et Comm. Mc.). On l’entendait de la profanation de l'autel par Antiochus (I Macch. 1, 54; VI, 7). Le fait s’est réalisé quand les Zélotes se sont emparés du Temple, et Josèphe a pensé que tout en se moquant des prophéties, ils avaient mené à terme celles qui annonçaient la ruine de la patrie : πολλὰ δ᾽ οὗτοι (les prophètes) περὶ ἀρετῆς χαὶ χοκίας προεθέσπισαγ, ἃ παραθάντες of ζηλωταὶ καὶ τὴν χατὰ τῆς πατρίδος προφητείαν τέλους ἠξίωσαν (Bell. IV, vi, 3). Cependant il convient de laisser à l'expression son vague. Ce vague même prouve que Mi. ne faisait même pas de conjecture sur laccomplissement, tandis que Le. ἃ mis en clair : les armées. — éorés (ἐστώς {rec. d'Antioche] ne serait que plus correct), forme seconde, au neutre, ce qui est plus correct ou plus coulant que ἑστηκότα (Mc.). — Mt. cite expressément le prophète Daniel, de sorte que la parenthèse (ὃ ἀναγινώσκων νοείτω) est plus naturelle. On peut se demander si Mt. n’a pas Le terme primitif, plus rapproché de Daniel, dans ἐν τόπῳ ἁγίῳ, atténué par le ὅπου οὐ δεῖ de Me., en attendant l’explication de Le. — Me. et Mt. sont d'accord pour employer la forme ἐρημωσέως au sing. ; le pluriel sur Dan. 1x, 37 vient probablement de la non-forme du texte hébreu. Dans l'usage on devait toujours employer le singulier.
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εἰς (Η) ou ent (TSV).
Comme Mc.
24:17
χαταόατω (THV) et non καταβαινετω (5).
μηδὲ εἰσελθάτω pouvait paraitre difficile ou superflu; om. par Mt. — Le τί de Mc. marque plus de hâte : on ne pouvait songer à tout prendre. — τά (M. ἐν τῷ ἀ. est plus correct que εἰς τόν ἀ.
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ñ φυγὴ ὑμῶν en plus dans ML. restreint le but de la prière, mais d’une façon si heureuse que le trait parait primitif, et encore plus μηδὲ σαδδάτῳ, qui suppose les premiers chrétiens de Jérusalem encore fidèles à la Loi, comme c'était le cas. Par scrupule ils auraient pu se laisser envelopper dans la catastrophe.
24:21
ἔσται... τότε dans Mt. aurait remplacé le sémitisme de Me. ἔσονται... αἱ ἡμέραι (Klost.; MeNeile qui cite à tort Kautzsch, ὃ 145 ὁ ὦ); mais, dans Mc., syrsin. et pes. ont précisément adopté la tournure de Mt., qui est la vraie tournure sémitique. Cf. Dan. x, 1 (Théod.) καὶ ἕσται χαιρὸς θλίψεως, θλίψις οἵα où γέγονεν ἀφ’ ἧς γεγένηται ἔθνος ἐν τῇ γῇ ἕως τοῦ χαιροῦ ἐχείνου, Les formules courantes sont : «il arrivera dans ce-jour là » ou bien : « des jours viendront », mais « ces jours seront une affliction » est une construction hardie propre au génie de Me. ; Mt. écrivait spontanément dans la manière biblique. — De ce τότε on peut bien dire ce que dit Chrys. du τότε du v. 23 : οὐ τὰ μετὰ ταῦτα εὐθέως δηλῶν, ἀλλὰ τὰ ἐν τῷ ι ἃ καιρῷ, ᾧ μέλλει ταῦτα γίνεσθαι, ἅπερ ἔμελλε λέγειν. « Alors », au moment voulu Mt. omet τοιαύτη, et ἃ κόσμου au lieu de χτίσεως ἣν ἔχτισεν ὁ θεός. CF. Dan. χα, 4 (Théod.) καὶ ἔσται καιρὸς θλίψεως, θλίψις (ajouté à l'héb.) οἵα οὗ γέγονεν ἀφ᾽ ἧς γεγένηται ἔθνος ἐν τῇ γῆ ἕως τοῦ καιροῦ ἐκείνου, et Assumptio Mosis (vu) : veniet in eos ultio (et) ira, quae talis non fuit in illis a saeculo usque ad illum tempus, en parlant d'une dernière persécution plus grave que celle d'Antiochas. Même influence de Dan. dans 1 Macch. 1x, 27, mais en termes fort restreints : καὶ ἐγένετο θλίψις μεγάλη ἐν τῷ Ἰσραήλ, ἥτις οὐχ ἐγένετο ἀφ᾽ ἧς ἡμέρας οὐκ ὥφθη προφήτης αὐτοῖς, La comparaison avec ce texte fait juger de l'ampleur de la détresse dans Mt. et Mc. — κόσμος est bien du style de l'apocalypse, car ΝΌΟΝ pouvait être rendu κόσμος ou saeculum. — οὐδ᾽ où μή rejeté par Klost. (d’après D et Chrys. qui ont corrigé en οὐδὲ μή) est une forme de la koïné; cf. οὐδ᾽ οὐ μὴ γένηται, dans Wizcken Chr. n° 192 (Deb. 8 431, 3). Ce n’est donc pas une correction de καὶ où μή (Mc.).
24:22
Les deux passifs de M. ἐκολοδώθησαν et κολοδωθήσονται, du style apocalyptique (cf. v. 41), dans Mc. à l'actif avec le sujet Κύριος. Mc. ἃ en plus οὺς ἐξελέξατο, qui de nouveau met en clair la causalité divine, dont le décret équivaut à l’action. — Cela ne veut pas dire que les jours seront plus courts, mais que Dieu en retranchera quelques-uns pour hâter l'avènement du Christ : εἰς τοῦτο γὰρ ὁ δεσπότης συντέτμηχεν τοὺς καιροὺς καὶ τὰς ἡμέρας (allusion à Dan. 1x, 24), ἵνα ταχύνῃ ὃ ἠγαπημένος αὐτοῦ καὶ ἐπὶ τὴν xAnpovoplav ἥξη (Barnabé, τν, 3) : Jérôme : id est abbreviatos non mensura, sed numero. ne temporum mora, fides concutiatur credentium. Certaines épreuves, comme la persécution de Dèce ou la Terreur lors de la Révolution française, sont de nature à éprouver la foi. Comment Dieu abrège ce qui pouvait paraître fixé par ses décrets, c'est le secret de sa Providence et de ses rapports avec la prière. Je pense maintenant que σώζειν doit s'entendre du salut (contre Comm. Mc.), car cette dernière tribulation n'est pas un cataclysme, qui menace l'existence des hommes, mais une persécution qui serait de nature à faire fléchir même les élus, si Dieu n’y pourvoyait.
24:23
ἰδοὺ ὧδε... % ὧδε est moins varié que ἴδε ès... ἴδε ἐχεῖ (Mc.) et ne peut passer pour une correction.
24:24
δώσουσιν est plus près de Dt. χαὶ, 1 δῷ σοι σημεῖον ἢ τέρας que ποιήσουσιν (Mc.), mais c'est aussi la forme araméenne (syrsin. et pes. sur Mc. « donneront »). — ὥστε πλανῆσαι est plus fort que πρὸς τὸ ἀποπλανᾶν (Mc.), qui indique seulement le but. Ν
24:25
Mt. a en moins ὑμεῖς δὲ βλέπετε, remplacé par ἰδού. Serait-ce pour distinguer mieux les deux époques? Mais il n'a pas ce serupule au v. 24. Ce pourrait être pour éviter de répéter le βλέπετε du v. 4. — L’omission de πάντα s'explique parce que tout n'est pas encore dit. D'ailleurs la prolixité peut être ajoutée du fait de Mc.
24:26
Ce verset nest pas précisément un doublet du v. 23. I} paraîtrait plus clairement être un doublet du v. 23 s’il y avait seulement ἰδοὺ ἐχεῖ, ἰδοὺ ὧδε comme dans Ec., et l’on pourrait croire que Mt. a développé, pour éviter une répétition. Mais il ἃ deux idées très juives, que Lc. a dû éliminer. Tantôt on croyait que le Messie se manifesterait dans le désert (cf. Le Messianisme.. 91 s.), tantôt qu'il se tiendrait caché jusqu’au jour de son apparition ({, c. 221 s., 248); nalurellement il y avait intérêt à aller le trouver avant les autres. — Pour ταμεῖα, l'endroit où l’on se cache en cas de danger, cf. Dt. xxxnr, 25. — Le verset est donc écrit d’original.
24:27
Mt. donne pour exemple un éclair qui sort d'Orient en Occident; ἐξέρχεται fait image comme À ἔξοδος du soleil (Ps. xwin, 7). Le. ἃ évité l’image et laissé dans Je vague la situation de l'éclair. — cf. Apoc. Bar. Lm1, 9 : maxime autem illuxerat fulgur illud, ita ut illuminaret tofam terram; c'est le symbole du Messie. On cite Lucain (x, 34 5.) : fulmenque quod omnes Percuteret pariter populos. — Sur l'évidence de l'éclair, cf. Epist. Jer, 60. — A partir de οὕτως ἔσται Mt. a-t-il toujours le texte original? C’est l'avis de Harn.; Le. aurait évité παρουσία comme .mal adapté à l'usage chrétien ; mais c'est oublier la diffusion de ceterme, cf. v. 3, La vraie raison c'est que les vv. 27. 37. 39 comparent une situation à une situation, ce qui est très naturel, et admis par Le. pour les deux derniers cas (xvur, 26. 30). C’est donc Le. qui ἃ mis en clair en comparant dans le premier cas l'éclair au Fils de l’homme lui-même; il ἃ mis ἐν τῇ ἡμέρᾳ αὐτοῦ qui répond bien à son thème : voir un des jours du Fils de l’homme (v. 22). ÉVANCILE SELON SAINT MATTHIEU. 30 ἢ τὸ πτῶμα, ἐχεῖ συναχθήσονται οἱ ἀετοί. 29 Εὐθέως δὲ μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων ὁ ἥλιος σχοτισθήσεται, χαὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ, καὶ αἱ δυνάμεις τῶν β0χαὶ τότε φανήσεται τὸ σημεῖον τοῦ υἱοῦ τοῦ οὐρανῶν σαλευθήσονται, πᾶσαι αἱ φυλαὶ τῆς γῆς χαὶ ὄψονται ἀνθρώπου ἐν οὐρονῷ; χαὶ τότε χόψονται τοῦ οὐρανοῦ μετὰ δυνάτὸν υἷὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν γεφελῶν 98. ον. γα0 D. ὁπὸν (THV} et non add. (5). oir où est le Messie, il se manifestera assez de
24:28
I ne faut pas chercher à sav se préoccuper d’alier le {rouver, car les élus jui-même. ΤΠ ne faut pas non plus seront immédiatement auprès de lui : ce dernier point est prouvé par la comparaison du cadavre et des vautours. — πτῶμα de Mi. est naturellement primitif (Le. σῶμα), et un terme très peu noble. Mais ce n'est pas l'image du Messie. il s'agit seulement d'appliquer un proverbe. Klost. cite Lucien, Nav. 1 : θᾶττον τοὺς ἔωλος (de la veille) νεχρός..- διαλάθοι. Sous cette forme le sens serait que la parousie sera aussi visible à tous qu'un cadavre l'est pour les vautours; mais dans Mt. l'accent est sur la réunion, συναχθήσονται COMME ἐπισυνάξουσιν, V. 31. — C'est ce qui sera indiqué d’une autre manière au v. 31.
24:29
Le v. sè rattacherait à 25 beaucoup mieux qu’à 28, où la parousie est déjà mise en scène. La liaison serait la même que dans Mc. Mais on comprendrait encore mieux 29 aussitôt après 22; la fin met un terme à la tribulation en abrégeant les jours d'épreuves (MeNeile). — εὐθέως gène ceux qui soutiennent que Jésus à annoncé la fin du monde pour la génération présente, en même temps que la prise de Jérusalem, et qui prétendent aussi savoir que Mt. n’a écrit qu'après l'an 70. Pour nous les calamités depuis le v. 21 sont un autre événement. Ceux qui admettent que Le. a mis les choses au clair parce qu'il écrivait après 70 devraient reconnaître que Mt. est antérieur. A tout le moins il est absurde d'enseigner à la fois que Mt. suivait Mc. et qu'il écrivait après 70. Comment aurait-il ajouté cet εὐθέως ? Burkitt (Journ. Theol. Stud. 1914, p. #60), suivi par MeNeile, prétend que Mc. n’admet qu’une seule période qui comprend la tribulation et la parousie, tandis que Mt. en distinguerait deux. Mais M. aussi dit μετὰ τὴν θλίψιν, Il n’y ἃ donc aucune différence réelle, si ce n’est que Mi. serre les faits davantage, ce qui est plus conforme au style des apocalypses, qui emploient volontiers « aussitôt », pour exprimer les changements à vue de leurs tableaux; cf. ταχύ, six foix dans l’Apoc.; cf. IV Esdr. x, 25 valde subüto 26 Etecce subito; xt, 26 statim; xvi, 52 adhue pusillum ; Apoc. Bar. xx, 1 festinabunt tempora; xxxv1, 9 nunc autem, festinavit tempus fuum. — εὐθέως remplace donc la désignation vague de Me. ἀλλὰ ἐν ἐκείναις τ, 4, el par le fait même la duplication de ëxeïvos est évitée. — πεσοῦνται exprime le fait sans nuance, à la façon de Mt., tandis que ἔσονται... πίπτοντες de Mc. montre peut-être les étoiles tombant l’une après l’autre (MeN.). — αἱ δυνάμεις τῶν οὐρ. plus simple que «. à, αἱ ἐν τοῖς obp. (Mc.). Sur ces images, cf. Le Messianisme.… Ὁ. 48 88.
24:30
Deux traits, antérieurs, semble-t-il, à la vision du Fils de l'homme. Car le σημεῖον ne peut guère être celle-ci qui vient après. Jérôme : Signum hic, aut crucis intelligamus, ut videant Tudaeï quem compunxerunt (allusion à Apoc. 1, 7); aut vexillum victoriae triumphantis. C’est sûrement un signe de deuil, puisque les lamentations suivent. Le texte de l'Apoc. 1, 7, dépend de Mt. puisque lui aussi combine Zacharie et Daniel. Il a cependant l’ordre inverse : venue, vision, deuil; maïs en introduisant dans la vision οἵτινες αὐτὸν ἐξεκέντησαν, il soulève un peu le voile. Le signe rappelle la mort du Christ, d’où le deuil; cf. Zach. x, 2 καὶ κόψεται ἡ γῆ χατὰ φυλὰς φυλὰς (de même héb.), seulement le deuil du pays de Jérusalem s’'étendra à toute la terre. [1 est possible que Le. ait remplacé cette réminiscence du prophète par un trait plus naturel, la peur et l'angoisse des hommes au spectacle du bouleversement de la nature. Klost. objecte que la tradition la plus ancienne devait représenter l'avènement comme une délivrance. Pour les élus, oui, mais d'après ce qui précède, leurs adversaires avaient le dessus; leur triomphe apparent se change en détresse. 1] n’est pas dit comme dans Apoc. 1, 7 que le deuil aura pour objet le Fils de l'homme. Les hommes gémissent d'avance du sort qui les attend. — ἐπὶ τῶν ve, τι 0. (Mc, ἐν νεφέλαις), corame dans Dan. νη, 43 (LXX). τοὺς ἀγγέλους αὐτοῦ μετὰ σά μεως καὶ δόξης πολλῆς. 31 χαὶ ἀποστελεῖ ἐχ τῶν τεσσάρων πιγγος μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐχλεχτοὺς αὐτοῦ ἀνέμων ἀπ᾿ ἄκρων οὐρανῶν ἕως τῶν ἄχρων αὐτῶν. αὐτῆς τένηται ἁπαλὸς ὅταν ἤδη ὃ κλάδος τὴς συχῆς μάθετε τὴν παραβολήν" 38 οὕτως χαὶ ὑμεῖς, ὅταν χαὶ τὰ φύλλα ἐφύῃ, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐπὶ θύραις. “' ἀμὴν λέγω ἴδητε ταῦτα πάντα, γινώσχετε ὅτι ἐγγύς ἔστιν ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὐτῇ EWS ἂν πάντα ταῦτα γένηται. παρελεύσεται, οἱ δὲ λόγοι μου où μὴ παρέλθωσιν. | 36 ΤΠ] ερὶ οὐρανὸς καὶ ἡ γῆ οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν δὲ τῆς ἡμέρας ἐχείνης χαὶ ὥρας οὐδεὶς οἶδεν, 33. tauta παντα (THV) οὐ παντὰ ταῦυτὰ (5). 96. οὐδὲ ο υἱος (TH) plutôt que om. (SV). — om. μου P. πατὴρ (TH) et non add.
24:34
οτι (HV)et non om. (TS).
αὐτοῦ p. ἀγγέλους gomme ΧΠῚ, LA ἀποστελεῖ ὁ υἱὸς τ. a. τοὺς ἀγγέλους αὐτοῦ. En plus la trompette; cf. ALLO, Com. Apoc. Excursus, xx, P- 104 ss. Ce sont les anges qui rassemblent (Mc. ἐπισυνάξει, le Fils) les élus, comme ils expulsent les méchants dans xur, #4 tandis que dans Mc. on ne voit pas pourquoi ils sont envoyés. La fin est aussi plus claire dans Mt, « d'une extrémité du ciel à l'autre »; aussi prétend-on qu'il ἃ corrigé Mc. Mais on lisait dans Dt. xxx, # avoë ἕως ἄχρου τοῦ οὐρανοῦ, ἐκεῖθεν συνάξει σε Ἀύριος, tournure simple qui ἃ pu venir à l'esprit de Mt., tandis que Mc. a quelque chose de plus recherché, quoique ce ne soit pas une fusion de Dt. xxx, 4 et de Dt. xx, 7 (MeN.). Le plur. ἄκρων à cause du plur. οὐρανῶν. Il est bien à noter que Mt., comme Me., s'en tient à la seconde partie de la question posée par les disciples quel sera 16 signe de la consommation? Aussi ne parle-t-il pas du sort des élus, de la résurrection, de la vie bienheureuse, etc. ni du sort des réprouvés.
24:36
Me. a écrit « quant à ce jour ou à l'heure », c’est-à-dire « à cette heure car la répétition de ἐκείνης eût été trop lourde. Le jour ou l'heure étaient donc synonymes. La question ne pouvait pas être : quel jour de l’année et quelle heure du jour, puisque l'année n'était pas connue où le nombre des jours qui devaient s’écouler, comme c'était le cas dans Dan. χα, 11. « Le jour », ou plutôt «ce jour » est donc ce grand jour, le jour par excellence, celui de la fin et du jugement. C’est sans doute aussi ce que veut dire Mt. en écrivant καί au lieu de #. I faut seulement reconnaître que c'est une tournure sémitique (et non de rhétorique, MeNeile), puisque sur Mc. les syriens (syrsin. et pes.) ont traduit et. De même dans Dan. xt, 13, au passage qui manque à l'hébreu : ἔτι γάρ εἰσιν ἡμέραι καὶ ὥραι εἰς ἀναπλήρωσιν συντελείας (LXX ; καὶ ὧραι manque à Théod. d’après Β΄, mais a été ajouté par deux correcteurs et se trouve dans Γ). Cet usage du καί peut être comparé au waw adaequationis entre deux noms, comme Prov. xxv, 12. 26 (Kautzsch, 8 161). Klost., ni dans Me. ni dans Mt., ne traduit ἐκείνη qui se trouve dans les deux. Il faut donc encore insister sur son importance. L'affirmation des eschatologistes est que Jésus identifie la ruine de Jérusalem et la fin du monde; il dit savoir l'époque en gros, avant que la génération présente ait disparu, mais ignorer le jour précis et l'heure. — Alors il ne fallait pas écrire ἐχείνης, Car ou bien« ce » jour désigne une autre époque que celle dont il vient d'être question, et c'est par conséquent le moment de la parousie distinct de celui de la ruine; ou bien ἐκείνη désigne directement le jour du jugement, le moment du jugement; cf. vu, 22; Le. xx, 34; Il Thess. 1, 10 etc. (Deb., 8 291, 1), et alors on ne peut regarder le jour et l'heure comme une précision par rapport à une époque. Le sens serait : il y à un événement qui est proche, mais quant au grand jour, personne ne sait (RB. 1906, p. 392). Dans les deux interprétations la confusion des eschatologistes est exclue. — Il-n'est pas dou- 38. om. εχεῖναῖς p. nuepats (TSV) plutôt que add. (H). — γαμίζοντες (TH) ou ἐχγαμι- 89. om. καὶ 6. ἡ παρουσιὰ (H) plutôt que add. (TSV). teux que Mt. ait en plus μόνος après πατήρ. Pourquoi l'aurait-il ajouté à Me.? Mais la variante οὐδὲ ὁ υἱός est très contestée. Pour l'addition T H He&z., d’après RBD@ quelques cursifs, af. it. pa. Irén. et Orig. latins, Chrys. — Jérôme l'a rejetée (S Vog.) : cum in graecis, et maxime Adamanti et Pier exemplaribus, hoc non habeatur ascriptum. Nous le retenons car il est plus probable qu'on ait retranché ce passage de Mt, évangile très lu, qu'on ne lait ajouté d'après Me. .
24:37
Comme 1,0. xvn, 26, mais plus fruste : ce sont les jours de Noé qui sont directement comparés à la parousie; style des comparaisons dans les Proverbes.
24:38
11 fallait donc s'expliquer par une nouvelle comparaison avec ce qui se passait dans ce temps-là, tandis que Le., ayant déjà parlé de ce temps, n'avait plus qu'à exposer la situation. Mt. a en plus πρὸ τοῦ κατ. qui n'était pas nécessaire, La construction périphrastique (araméenne) est primitive, et corrigée par les imparfaits de Le. — τρώγω forme locution avec πίνω en grec (Dém. 402, 21), mais comme il s'entend surtout des animaux, Le. ἃ pu l'éviter. — γαμίζω, a été interprété « donner en mariage » par le grammairien Apollonius Dyscole (De constr. p. 280, 44), et il n'y a pas d'exemple en dehors du N. T. Ce peut être le sens ici, du point de vue sémitique qui pense surtout aux hommes. Le. en mettant le passif l'entend des femmes, ce qui paraissait former un meilleur ensemble.
24:39
καὶ οὐκ ἔγνωσαν qui manque à Le. ἃ une bonne apparence sémitique; Cf. 8. Sanh. 972 : « Trois choses viennent quand on n’y pense pas (y ny7 no) ce sont : le Messie, une trouvaille, un scorpion. » Les hommes pensaient à autre chose; e’est pour cela qu'ils ont été surpris par le déluge : de même pour la parousie. C'est un point de vue un peu différent de celui du v. 29, où les signes devaient obliger les hommes à concentrer leur attention sur ce qui va se passer. Mais ces signes ont pu être très courts et faire partie dans . la pensée de Mt. de ce qu’il appelle ici la parousie. Mt. n'a rien de l'histoire de Loth ni de linutilité d'aller prendre ses affaires (Le. xvr, 28. 31), ce dernier trait ayant déjà figuré v. 17. 18. 20 5.) τότε, temps vague, perfectionné par Le. dont « la nuit » ajoute à la surprise; « sur la même couche » est aussi plus impressionnant que ἐν ἀγρῷ. Quand un est pris, l’autre laissé, le contraste est d'autant plus saisissant qu'ils sont plus rapprochés. Aussi Le. met ἐπὶ τὸ αὐτό au lieu de ἐν τῷ μύλῳ qui n’ajoutait rien. Il a mis des futurs, plus corrects dans la situation, et varié le style par emploi de ἕτερος (cf. Harn.). — μύλος n'est pas le moulin, mais la meule; ἐν est donc pour 3.
24:40
τοτε α. χοψονται (ΗΥ̓́) οὐ 07m. τοτε (1), mais non x. τ. (5).
ἐσονται duo (TH) plutôt que δυο ἐσονται (SV).
24:42
Verset de transition qui, par οὖν, est la conclusion argumentative de Mt., et qui introduit en même temps l'exhortation à la vigilance. Il ressemble beaucoup à Mc. xur, 35, mais dans Mc. le maître de La maison est dehors, landis que dans la première parabole de Mt. le maître de la maison sera dedans.
24:43
γινώσχετε forme un contraste avec οὖχ οἴδατε. Il est donc plus probablement à l'indicatif (McN. contre Klost.) : « vous savez du moins cette autre chose ἐχεῖνο. Cela c'est du bon sens, auquel une parabole fait ordinairement appel. Le voleur est toujours censé venir de nuit; d'où φυλαχή, que Lc. remplace par ὥρα, terme plus général, car le Fils de l'homme peut aussi venir de jour. — ἐγρηγόρησεν ἂν καί est le thème même, mais a pu être omis par Le. (si c'est le cas), Yrécisément parce qu'il généralisait, et qu'il avait assez parlé de veille (cf. v. 3%. 38). Le Fils de l'homme n'est comparé au voleur que par l'inattendu et la soudaineté de son arrivée. Aurait-on cependant osé cette comparaison si elle n'était venue du Christ lui-même à la tradition? cf. I Thess. v, 2; Apoc. mi, 3; xvi, 45; II Pet. πὶ, 10.
24:44
διὰ τοῦτο (om. par Le.). Prévenu, le maître de maison n'aurait veillé qu'au moment voulu. Ne sachant rien, il devra veiller tout le temps. Mt. ne fait l’application qu'aux disciples, pour abréger. — Chrys. a très bien compris que cette vigilance doit s'entendre de chacun par rapport à sa mort. Chacun doit être prêt, car la venue du Fils de l’homme n'est redoutable que pour les méchants. .
24:51
ὑποχριτῶν, épithète ordinaire des Pharisiens, est primitif par rapport à ἀπίστων ([μ6.} qui est du style des communautés croyantes. Mt. termine comme à l'ordinaire ce qui regarde le sort des réprouvés, cf. vi, 42 ete. et Le. χπὶ, 28. 1Tôre ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέχα παρθένοις, αἵτινες
24:1
… solemn entry on the day of palms; he stopped in the gazophylacium, taught there on many occasions, and foretold its destruction to the apostles who were showing him the grandeur of the buildings, the size of the stones and the wealth of the ex-votos (Mt. 24, 1-2). At his death the veil was torn in two.
24:2
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.
… Under Julian the Apostate the Jews attempted to rebuild it to refute the prophecy of Jesus (Mt. 24, 2), but as its foundations were being laid flames burst forth from the ground and killed the workers; and the work was interrupted. …
24:3
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 …
Epistles I-II to the Thessalonians
… concerning a particular of the 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 …
But H. was watching for an opportunity to take revenge: since Antipas during a banquet for his birthday had promised Salome whatever she wished as a reward for her dances, the girl, on her mother's advice, asked for the head of John, who was immediately beheaded (Mk. 6:17-29; Mt. 24:3-12): this happened in the fortress of Machaerus. …
… The "coming with power and glory" (Mt. 24:30) of Jesus is called p. by St. Paul 7 times (I Cor. 15:23 and 6 times in I-II Thess., besides the p. of the Antichrist in II Thess. 2:9), by Jas. 5:7, 8, by II Pt. 1:16; 3:4, 12, by I Jn. 2:28, and by Mt. 24:3, 27, 37, 39. Equivalent to it are the terms: "day [of the Lord or Christ]" (17 times in St. Paul: Acts 2:20; I Pt. 3:10, 12; Apoc. 16:14), "manifestation" (ἐπιφάνεια: 5 times …
… sanctuary near the summit of the Mount of Olives, where from the 4th century a great basilica, called Eleona, consecrated the memory of Jesus' teachings to the Apostles (with special reference to the eschatological discourse delivered on this mount: cf. Mt. 24, 3). Although the Evangelist has left the place undetermined (Lk. 11, 1 "in a certain place") and the voice of tradition is not very ancient (G. Perrella, I Luoghi Santi, Piacenza 1936, …
… There is also a complete Ethiopic reworking edited by S. Grébaut (Littérature éthiopienne pseudo-clémentine, in Rev. de l'Orient chrét., 12 [1907], pp. 139-51, 285-93, 280-92; 13 [1908], pp. 166-80, 314-20). Jesus, to the question of the Apostles that precedes the eschatological discourse (Mt. 24, 3), responds by showing the glory of the righteous and the terrible torments of the damned. …
24:4
Epistles I-II to the Thessalonians
… Lagrange; F. Spadafora, op. cit., p. 97 ff.), that you be not so disturbed (= Mt. 24:6), as though the day of the Lord were imminent." "Let no one deceive you" (= Mt. 24:4 ff.); let them not be misled; the Apostle has given them unmistakable signs that will manifest it as near: let them call them to mind (II Thess. 2:1-17). There follow then a generic …
24:5
… publicly insist on his title of Ch. before his Passion, but he warns against the antichrists (v.) who will usurp that name (Mt. 25:5, 23 ff.; cf. Io. 5:43b), and with clear allusion he claims for himself the appellation ὁ Χριστός (Mt. 24:42; 23:10; 24:5; Mc. 9:41 [without the article, as in St. Paul I Cor. 1:12; 3:23; II Cor. 16:7]; 12:35; 13:21).
24:6
Epistles I-II to the Thessalonians
… Lagrange; F. Spadafora, op. cit., p. 97 ff.), that you be not so disturbed (= Mt. 24:6), as though the day of the Lord were imminent." "Let no one deceive you" (= Mt. 24:4 ff.); let them not be misled; the Apostle has given them unmistakable signs that will manifest …
… In the customary biblical apparatus of theophanies (trumpet, cry, cloud, smoke, storm), amid human calamities and the convulsions of the entire cosmos (Mt. 24:6-9, 29: prophetic images from Is. 13:10; 34:4; Am. 8:9; etc.) — which has also reached its final goal — Jesus with his own destroys in the parousia all hostile forces (flesh, sin, death in …
24:7
… (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).
24:9
… indicating moral perfection: virtue, religion, goodness of life) are all those who estrange themselves from the world in order to attain the life and light of God; the world, not recognizing them as its own, hates them, as it hates Christ (Mt. 10:16-22; 24:9; Jn. 15:18-25; 16:2; I Jn. 3:13). The two following verses, which take up this b. again, applying it in the second person, then the entire Sermon on the Mount, all the doctrine and …
24:11
… Anti-Messianism indeed becomes a sad Jewish characteristic (Act. 4:24-32; I Thess. 2:14-16; 4th Gospel; Apoc. 2:9; 3:9). The Gospels do not mention an individual A. Jesus foretells many pseudo-Christs (cf. Deut. 18:20) and pseudo-prophets (Mt. 24:11, 25; Mc. 13:22; Io. 5:43 b), whose doctrines and deceitful prodigies will lead many astray: these stand to the A. as the 2nd Beast of Apoc. 13 stands to the 1st Beast. …
… Therefore Jesus, who unmasks the false prophets (Mt. 7:15; 24:11, 24), announces a "judgment" of condemnation and not of revenge for Israel.
… 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; 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).
24:13
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 …
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 …
… torment of the reprobate in the "outer darkness" (Mt. 8:12; 22:13; 25:30) where there is "weeping and gnashing of teeth" (Mt. 13:42, 50; 24:51) because they are excluded from the Kingdom of God (Lk. 13:28) for having rejected the invitation of God (Mt. 24:13; 24:51; 25:30; Lk. 14:24) and of neighbor (Mt. 25:41-45); cf. II Thess. 1:9. Into the dark underworld (ὁ ἕδρος τοῦ ἀκόνους, II Pt. 2:17; Jude 13) the smoke of the torments …
24:14
… guarantee infallibility: within its scope stand "every truth" revealed to the Apostles by the Holy Spirit (Jn 14:26; 16:13), "the whole preaching" of Jesus (Mt 28:20), "the words of Jesus which came from the Father" (Jn 17:6-8), "the Gospel of the Kingdom" (Mt 24:14; 26:13). Logically included in it is infallibility in the condemnation of heresy (v.), which stands in contradictory opposition to revealed Truth. …
24:15
… Jesus refers to Daniel (9:27; 11:31; 12:11) with the warning of an apocalyptic nature: "let the reader understand!", adding the command to flee from Judea (Mt. 24:15; Mk. 13:14).
At one time not only was the Danielic authenticity of the predictions admitted unconditionally (cf. already Mt. 24:15), but the whole book was readily attributed to Daniel himself, who would have written it in old age (end of the 6th century B.C.): the accuracy of the information about persons (for …
Epistles I-II to the Thessalonians
… Iud., V. 1, 3, 13). It is the sign par excellence, the last, given by Jesus for the beginning of the tribulation (the siege) and the destruction of Jerusalem (Mt. 24:15; Mk. 13:14: "when you see the abominable desolation [Dan. 9:17; 12:11] standing in the holy place"). …
… Jud., V, 1-38, 98-105, 562-66; Matt. 24:15; Mark 13:14; J. Huby, p. 343; F. Prat, J.C., II, p. 247; L. Tondelli, Gesù Cristo, pp. 288-99). In reality, 1-2 Thessalonians are an echo of Jesus' discourse on the end of Jerusalem …
24:20
… 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.). Mt. 24:30a is only a reference to the fulfillment of the prophecy of Zach. 12:2: not a physical vision (cf. Mt. 26:64; Mk. 9:1), but recognition of the vindication …
24:21
… 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. …
… the matter to recommend vigilance and persevering action, over the long term (Acts 1:6-8; I Thess. 5:1-11; II Pt. 3:4-14; Apoc. 3:3; 16:15); like Jesus, St. Paul describes the "signs" that precede the parousia, which must strengthen moral resistance (Mt. 24:21-27; II Thess. 2:3-12). The apostolic charge is ascetical ("to watch"), since Christ's judgment is always suspended over the world, and mystical: Jesus is present, and yet one must desire …
24:22
… On other occasions Jesus alluded to predestination (cf. Mt. 20:23; 22:14; 24:22-24).
24:23
Epistles I-II to the Thessalonians
… For the prodigies, signs, etc., on the part of the impious one, cf. Mt. 24:23 ff.; Mk. 13:21 f. (Fl. Josephus, Bell. …
… He does predict, indeed, his vindication in the course of a generation (Mt. 10:23; 16:28; 24:23-28 and 34; 26:64; the discourse on the parousia in Lk. 17:22-37); but such allusions to Jesus' imminent return certainly refer to the destruction of Jerusalem, with which the new religious era began. …
24:24
… Bellarmine (De Gratia et libero arbitrio, I, II, chaps. 9-15) and by the Thomists: 1) God has elected certain men (Mt. 20:16; 24:31; Lk. 12:32; Rom. 8:33; Eph. 1:4); 2) God has elected them efficaciously, so that they infallibly attain eternal life (Mt. 24:24; Jn. 6:39 and 10:28; Rom. 8:30); 3) God has chosen the elect in a manner entirely gratuitous (Lk. 12:32; Jn. 15:16; Eph. 1:4; Rom. 8:29 and 11:5). From these texts of Scripture St. …
24:25
… future, especially as eternal reward for individual faithful at their death (Mt. 22:1-44; Lk. 14:15-24; 16:19-31). And, in connection with the mysterious advent of the Kingdom, Jesus announces his future p., determinable neither in time nor in space (Mt. 24:25-36); it is not calculable in human figures or dates, since "the day" of God does not coincide with human days (II Pt. 3:8 = Ps. 89:4). The prophetic perspective, on the plane of the …
24:26
… 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., 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 …
24:28
… the national punishment they too may be surprised by death (vv. 26-30, 33-36). The Apostles ask where the punishment will fall; Jesus replies with a proverbial expression (Iub. 29, 30); the prey is Jerusalem; the vultures are the legions of Rome (cf. Mt. 24:28). The faithful by prayer will be able to hasten
24:29
… 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; 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.
24:30
… And from the end of the 4th century, the C. — which at first is found represented as a mere sign of the Passion, then as the Crux invicta — placed in relation to the final coming of the Son of Man (Mt. 24, 30; Apoc. 1, 7), becomes its glorious and triumphant sign (often a substitute for Christ himself): and therefore depicted gemmed and in gold color, or among the symbols of the Evangelists …
2. Circumstances of the universal divine judgment. — The judge will be the God-Man (Jn. 5, 22; Acts 10, 42; Rom. 14, 10; II Cor. 5, 10), who will appear from the heights of heaven, preceded by the Cross (Mt. 24, 30), surrounded by hosts of angels and saints (Mt. 24, 31; Mk. 8, 38; Lk. 9, 26; I Thess. 3, 13; II Thess. 1, 7), in a luminous halo of clouds and fire (Mt. 25, 30; 26, 64; Mk. 13, 26; …
Epistles I-II to the Thessalonians
This is the theme treated in I Thess. 5:1-11, now re-examined: it suffices to compare II Thess. 1:7, 10; Mt. 24:30 f.; Lk. 21:28, 31 (F. Spadafora, La fine di Gerusalemme, Rovigo 1951, pp. 93-108). There follows then the correction concerning a particular of the aforesaid theme: let one continue …
… 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.). Mt. 24:30a is only a reference to the fulfillment of the prophecy of Zach. 12:2: not a physical vision (cf. Mt. 26:64; Mk. 9:1), but recognition of the vindication of the Cross; in the same …
… vicarious expiation and the marvelous consequences that followed; they will hasten to the chosen one whom Yahweh will exalt (ibid. 49, 7; 52, 13-53, 12). The Jewish people will expiate with a national mourning the killing of the M.: Zach. 12, 8-13, 1 (= Mt. 24, 30; Jn. 19, 37). V. ADADREMON.
The o. toward Jerusalem was maintained by Christians coming from Judaism (Irenaeus, Haer., I, 22) while Gentile Christians preferred that toward the east also because, according to the eschatological vision of Christianity (Mt. 24:30), the Son of Man will appear with his sign (the Cross) on the last day like the lightning that crosses the sky from east to west.
… The "coming with power and glory" (Mt. 24:30) of Jesus is called p. by St. Paul 7 times (I Cor. 15:23 and 6 times in I-II Thess., besides the p. of the Antichrist in II Thess. 2:9), by Jas. 5:7, 8, by II Pt. 1:16; 3:4, …
24:31
2. Circumstances of the universal divine judgment. — The judge will be the God-Man (Jn. 5, 22; Acts 10, 42; Rom. 14, 10; II Cor. 5, 10), who will appear from the heights of heaven, preceded by the Cross (Mt. 24, 30), surrounded by hosts of angels and saints (Mt. 24, 31; Mk. 8, 38; Lk. 9, 26; I Thess. 3, 13; II Thess. 1, 7), in a luminous halo of clouds and fire (Mt. 25, 30; 26, 64; Mk. 13, 26; 14, 62; Lk. 21, 27; Acts 7, 30; I Thess. 4, 17; II Thess. …
Epistles I-II to the Thessalonians
… f.; Lk. 21:28, 31 (F. Spadafora, La fine di Gerusalemme, Rovigo 1951, pp. 93-108). There follows then the correction concerning a particular of the 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 …
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 elements (Mt. 24:31; Mk. 13:27) that ordinarily accompany it (cf. Mt. 16:27f.; for ἐπισυνέχεια cf. Mt. 23:27); and in terms proper from Lk. 21:28, 31.
The doctrine of Scripture concerning predestination can be summarized in the three points established by St. Robert Bellarmine (De Gratia et libero arbitrio, I, II, chaps. 9-15) and by the Thomists: 1) God has elected certain men (Mt. 20:16; 24:31; Lk. 12:32; Rom. 8:33; Eph. 1:4); 2) God has elected them efficaciously, so that they infallibly attain eternal life (Mt. 24:24; Jn. 6:39 and 10:28; Rom. 8:30); 3) God has chosen the …
24:32
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. …
24:34
Epistles I-II to the Thessalonians
Jerusalem would occur before the generation contemporary with the Redeemer had passed away (Mt. 24:34 and parallels), but he did not know its precise date, which the Lord had left unspoken (Mt. 24:36; Mk. 13:32). About 20 years had passed (from A.D. 30 to about 51), and Paul already …
… Those who in this have seen also the end of the world announced (Lagrange, Huby, Buzy, etc.) have referred Mt. 24:36 to it, not Mt. 24:34, as the whole Gospel context requires. …
… Their error, made in part of desire and of hope, was connected with the universal prejudice... perhaps also to a false interpretation of the phrase of the Savior" (Matt. 24:34), and he adds that nothing prevents St. Paul from having "shared the common illusion," which however he did not teach. …
24:35
and the hour (of the end of the world) no one knows, not even the angels of heaven, but only the Father » (Mt. 24, 35). But these were fantastic or exalted constructions, not an opinion widespread and effective in instilling broad and deep terror. …
24:36
… fact that the future happiness of the elect is assimilated to that of the a. and will be in their company, a company already begun here below, so that we are their fellow citizens (Heb. 22, 12). The knowledge of the a. is limited and admits of progress (Mt. 24, 36; Mk. 13, 32; Eph. 3, 10; I Tim. 3, 16). Their number is very great (Heb. 12, 22; Rev. 5, 11). There is also a certain diversity among them; named are: a., archangels, thrones, dominions, …
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; …
Epistles I-II to the Thessalonians
… On this warning Jesus dwells in Lk. 17:26-30, 33 ff. (cf. Mt. 24:36-44); St. Paul repeats it, and concludes: "therefore console one another and build one another up, as indeed you do" (5:11); it is therefore a question of the same prophecy of Jesus about …
… Those who in this have seen also the end of the world announced (Lagrange, Huby, Buzy, etc.) have referred Mt. 24:36 to it, not Mt. 24:34, as the whole Gospel context requires. …
… Jesus insists on the moral-ascetic consequence of this essential indeterminacy of his p. in time; like the prophetic "day of Yahweh," it is a reality always impending over individual and collective humanity, fearfully sudden (Mt. 24:36-42, 44, 50; Lk. 12:39; 17:22-37), near because no one will escape it, in which the account of life and death will be settled for all. It will surprise "like a thief" during sleep; one …
24:37
… For long years he worked at building the ark under the mocking eyes of the wicked, who continued to revel (Mt. 24:37-39). When the time appointed for penance had passed in vain, by God's command he entered the ark with his own, and brought the animals into it. "Noah was 600 years old when the flood …
… Hence the importance of "being prepared," of "watching," so as not to fear this "day of the Lord," this "coming" of his (v. FABUSIA) which for us is sudden inasmuch as it is absolutely unknown (Matt. 24:37-51; 25:1-30; Mark 13:32-37; Luke 12:16-21, 35-46; 17:26-35; 21:24-36; Rom. 13:11-14; 14:10 f.; 1 Cor. 3:10-15; 7:20-32; 10:1-12; Phil. 2:15 f.; etc.) and the desire of the just man to …
24:38
… his successes leak out; he is the stable master of all the resources of the world; he is humanly invincible; with superhuman cunning he makes everyone applaud his orders, seducing and putting the masses to sleep with promises of peace and enjoyment (Mt. 24:38 ff.; I Thess. 5:3). More than in spectacular deeds, the satanic presence and action is inherent, with silent dynamism, in ordinary life (Mt. 6:13; 13:25-28), so that the spiritual combat …
24:39
… Jesus affirms that in the flood all perished (Mt. 24, 39; Lc. 17, 29); and so teach the epistles of Peter:
24:42
… Jesus does not publicly insist on his title of Ch. before his Passion, but he warns against the antichrists (v.) who will usurp that name (Mt. 25:5, 23 ff.; cf. Io. 5:43b), and with clear allusion he claims for himself the appellation ὁ Χριστός (Mt. 24:42; 23:10; 24:5; Mc. 9:41 [without the article, as in St. Paul I Cor. 1:12; 3:23; II Cor. 16:7]; 12:35; 13:21).
… Thus the exhortations of Jesus to vigilance, activity, perseverance make sense (Mt. 24, 42-51; 25, 13; Mk. 13, 33; Lk. 12, 35-40), since after the "night" no one can work any longer (cf. Jn. 9, 4). The same thought and the same exhortations are found in the Apostles (cf. Gal. …
24:43
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.). …
24:46
… In the New Testament similar beatitudes occur: Mt. 11:6; 13:16; 16:17; 24:46; Lk. 11:28; 12:37 f., 43; 14:15; Jn. 20:29; Jas. 1:12; 1 Pet. 3:14; 4:14; Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14. To this day the Christians of the East call the beatitudes "macarisms." …
24:49
… account of life and death will be settled for all. It will surprise "like a thief" during sleep; one must therefore "watch," always "ready" with lamps lit, doing good without cease (Mt. 24:36-25:13; Mk. 13:32-37; Lk. 12:35-48), even if it "delays" (Mt. 24:49; 25:5; Lk. 12:45; Heb. 10:37; II Pt. 3:4-9), awaiting "the day and the hour" in which it will swoop down to "demand the soul" (Lk. 12:20).
24:51
… In his preaching he indicated the candidates for gehenna in those who insult their brothers (Mt. 5, 21-26), in hypocrites (Mt. 11, 23; 23, 15; 24, 51; Lk. 10, 15), in apostates (Mt. 10, 28; Lk. 12, 5), in those who wish to serve two masters (Lk. 5, 29-30; 18, 9). Of particular force is the phrase: "And if your hand causes …
… for 1000 years (Rev. 20:7). The hell (v.) of the damned is called gehenna (v.); Jesus insists on the eternal torment of the reprobate in the "outer darkness" (Mt. 8:12; 22:13; 25:30) where there is "weeping and gnashing of teeth" (Mt. 13:42, 50; 24:51) because they are excluded from the Kingdom of God (Lk. 13:28) for having rejected the invitation of God (Mt. 24:13; 24:51; 25:30; Lk. 14:24) and of neighbor (Mt. 25:41-45); …
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.