Chapter 13

Chapter 13. — On the Consummation. On the Day and the Hour

¹ And as he went out of the temple, one of his disciples says to him: Teacher, see what manner of stones, and what manner of buildings! And Jesus answering said to him: Do you see these great buildings? There shall not be left one stone upon another that shall not be thrown down. And as he sat upon the mount of Olives, over against the temple, Peter and James and John and Andrew asked him privately: Tell us, when shall these things be? and what shall be the sign when all these things shall be about to be consummated? Since the Lord had spoken many things concerning the desolation of Jerusalem, saying that, Your house is left unto you desolate, his disciples, marveling, as though such great size and beauty of buildings should be made to vanish, point out to him the great seemliness of the temple. But he foretells that these things shall perish none the less, and to such a degree that not a stone shall be left upon a stone. And indeed some say that many remains of Jerusalem, the old city, were left behind, so that they attempt thereby to prove Christ false; but this is not so. For even if certain remains were left behind — which is not true — yet at any rate, until the universal consummation, not a stone shall be left upon a stone. Yet it is recorded that Aelius Hadrian dug down the city and the temple from their very foundations, so that this too was fulfilled in his time, namely, that not a stone should be left upon a stone. And as he sat upon the mount of Olives, they came to him, asking, When shall these things be? — that is, when shall the things of Jerusalem be consummated? But he, before answering them concerning the things about which they asked, secures their understanding, lest they be led astray. For since, when the affairs throughout Judea began to sicken, certain men rose up calling themselves teachers, the Lord says: Take heed lest you be led astray.

² But Jesus, answering them, began to say: Take heed lest any man lead you astray; for many shall come in my name, saying, I am the Christ, and shall lead many astray. But when you shall hear of wars and rumors of wars, be not troubled; these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom. And there shall be earthquakes in divers places. And there shall be famines and tumults. These are the beginnings of sorrows. But take heed to yourselves; for they shall deliver you up to councils, and in synagogues you shall be beaten, and before governors and kings you shall stand for my sake, for a testimony unto them. And the Gospel must first be preached among all nations. Many shall come — such as was Judas, and Theudas, who said that they had been sent by God. And you shall hear of wars, he says, which Josephus also records to have come to pass before the capture. For indeed the nation rose up in revolt, and would not pay the tribute to the Romans. And they, being angered, came against them and made continual incursions; but it was not yet the end of Jerusalem, for the Romans dealt humanely with them. And not only did wars come to pass, but also God-sent plagues, famines and earthquakes, God plainly showing them that he himself was warring against them. And all these things are the beginning of sorrows — that is, of the evils about to befall them. But take heed to yourselves; for they shall deliver you up to councils. Opportunely he inserted the narration concerning themselves, that they shall deliver you up to councils, so that they might have some consolation, from the common calamities, amid their own. But in saying also, For my sake you shall be brought before governors and kings, he placed no small consolation in them, namely, that they are about to suffer for his sake. And the saying, For a testimony unto them — that is, unto their being without defense, and thenceforth already condemned; because those who racked you were not able to prevail over the truth. Then, lest they should think that the dangers and the afflictions hinder the preaching, he says that the Gospel must also be preached among all nations, and then shall Jerusalem be taken. For that the Gospel was preached before the capture, hear Paul: Their sound went out into all the earth, and their words unto the ends of the world. And this too came to pass unto the greater condemnation of the Jews, namely, that it was preached everywhere before the capture. For they ought, seeing how in a short time the preaching ran out into all the world, to have recognized the power of God, and to have repented, and to have been freed from their misfortunes; but they understood not. Therefore their judgment too is the greater. But when they lead you, delivering you up, take no thought beforehand what you shall speak, neither premeditate; but whatsoever shall be given you in that hour, that speak. For it is not you that speak, but the Holy Spirit. And brother shall deliver up brother to death, and the father the child; and children shall rise up against parents, and shall put them to death. And you shall be hated of all men for my name’s sake. But he that endures unto the end, the same shall be saved. For before the war was wholly kindled, what did the apostles not suffer at their hands, being set before tribunals, and led away before kings — Herod and Agrippa and Nero? Take no thought beforehand, then, what you shall answer in your defense, but in that very hour the Holy Spirit shall give you what you shall speak. And he foretells to them also the worst of all, that you shall be warred upon even by your nearest kin. And he says this, so that, hearing it beforehand, they may be prepared, and may thereafter bear the dreadful thing lightly. Then the consolation: the For my sake you shall be hated. For to be hated for his sake is enough to lighten all misfortunes. But the being saved for him that endures unto the end — this too is the greatest comfort.

³ But when you shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not — let him that reads understand — then let them that are in Judea flee unto the mountains. And let him that is upon the housetop not go down into the house, neither enter in to take anything out of his house; and let him that is in the field not turn back to take up his garment. But woe to them that are with child, and to them that give suck in those days. The abomination of desolation is the statue of him that took the city. For every idol is called an abomination. And [it is the abomination] of desolation, because, when Jerusalem was taken and was suffering desolation, they set it up within the inmost sanctuary of the temple. But Pilate too, having brought in by night the images of Caesar into the temple, became the cause of much tumult to the multitude. From that time began both the war and the desolation of Jerusalem. Then, therefore, let those who are in Judea flee unto the mountains. And well did he say, those in Judea. For the apostles were not in Judea, but, as we have said, before the war they were driven out from Jerusalem; or rather, they themselves went out, moved by the divine Spirit. Let those, then, who are found in Judea flee; and let him that is upon the housetop turn back for none of the things in the house. And it is to be welcomed if one be saved even with naked body. But to them that have children and to them that are with child, woe. Why? Because they that have children, being held fast by their affection toward them, will not be able to flee; and they that are with child, by reason of the burden of pregnancy, neither will these have their flight easy. And I think that he signifies here also the devouring of children. For, being besieged in the famine, they laid hands even upon their own children.

⁴ But pray that your flight be not in winter. For those days shall be affliction, such as has not been the like from the beginning of the creation which God created until now, neither shall be. And except the Lord had shortened the days, no flesh should have been saved; but for the elect’s sake, whom he chose, he shortened the days. For if the flight should be in winter, by the difficulty of the season those who wish to flee will be hindered; and altogether there shall be affliction, more grievous than any that have ever come to pass or shall come to pass. And except God had shortened — that is, had quickly brought to an end — the war of the Romans, no flesh should have been saved — that is, no Jew should have been left; but for the elect’s sake — that is, those of the Hebrews who had believed, or who were yet about to believe — the war was quickly brought to an end. For God, foreknowing that many of the Hebrews would believe after the capture, for this cause did not permit the race to be utterly destroyed. And these things may also be raised to a more moral sense. The abomination of desolation is every satanic thought standing in a holy place, our mind. Then, therefore, let him that is in Judea flee unto the mountainous country — that is, let him that has made confession run up unto the mountains of the virtues. For Judea means confession; and let him that stands on high not go down. For when some passionate thought has stood within us, we must, through confession, run up unto the high places, and not go down from the height of virtue. And let him that works the good not turn back so as to take up the old conscience, which is the garment that he has put off. But woe to him that flees in winter; for we must flee from sin with warmth, and not coldly and without motion. For such is the thing that fleeing in winter darkly hints at.

⁵ Then if any man shall say to you, Lo, here is the Christ; lo, there; believe it not. For false christs and false prophets shall arise, and shall give signs and wonders, to lead astray, if it were possible, even the elect. But take you heed; behold, I have foretold you all things. But in those days, after that affliction, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall be falling, and the powers that are in the heavens shall be shaken. And then shall they see the Son of man coming in clouds with great power and glory. He has now fulfilled the things concerning Jerusalem. And he begins thenceforth to speak concerning the coming of the Antichrist. And the word then do not understand to mean that, when the things said above concerning Jerusalem have come to pass, then, if any man say to you, Lo, here is the Christ, believe it not; but know that this is an idiom of Scripture, just as Matthew also, after the birth of Christ, says, In those days comes John. In what days? Surely the days immediately following the birth of Christ? No, but indefinitely. So therefore here too he says, then — not when Jerusalem is made desolate, but, in the times of the coming of the Antichrist, be not led astray. For many shall counterfeit the name of Christ, so as to lead astray even the elect. And after the coming of the Antichrist, all creation shall be altered, the stars being darkened by reason of the excess of the light of Christ. And the angelic powers shall be shaken — that is, they shall be astounded, beholding so great a change come to pass, and their fellow-servants being judged. And then shall they see a perfect body; for that which is beheld is altogether a body. But [they shall see him] of much power and glory.[1]

⁶ And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of earth to the uttermost part of heaven. Now from the fig tree learn the parable: when its branch is already become tender, and puts forth its leaves, you know that the summer is near. So you also, when you shall see these things come to pass, know that it is near, even at the doors. Truly I say to you, that this generation shall not pass away, until all these things be done. Heaven and earth shall pass away, but my words shall not pass away. Do you see that the Son too sends the angels, even as the Father does? Where, then, are those who say that he is not equal to God the Father? The angels, then, shall come, gathering together the elect, that, caught up in the clouds, they may meet the Lord. And from the fig tree learn what I say: just as, when the fig tree already has leaves, straightway the summer is at hand, so also, after the affliction of the Antichrist, straightway, with nothing intervening, comes the coming of Christ, which is in very truth a summer to the righteous after winter, but to the sinners a winter after summer. Truly I say to you, that this generation — that is, of the faithful, of the Christians I mean — shall not pass away until all these things, both those concerning Jerusalem and concerning the coming of the Antichrist, be done. For surely he does not mean the generation of the apostles. Since the apostles do not live even until the consummation of the world — they, the greater part of whom did not even attain to live until the consummation of Jerusalem. The generation of the Christians, then, he means, consoling the apostles. For lest they should suppose that, when so many evils came to pass, the faith would perhaps fail, he says: Take courage, the generation of the faithful shall not pass away, neither shall it fail. For sooner shall these immovable elements — heaven, I mean, and earth — pass away, than my words be put to shame.

⁷ But of that day and that hour no one knows, neither the angels that are in heaven, neither the Son, but the Father. Take heed, watch and pray; for you know not when the time is. As a man taking a far journey, who left his house, and gave to his servants the authority, and to each his work, and commanded the porter to watch. Watch therefore; for you know not when the lord of the house comes, at evening, or at midnight, or at the cockcrowing, or in the morning; lest, coming suddenly, he find you sleeping. And what I say unto you I say unto all: Watch. The Lord, wishing to restrain the disciples from asking concerning that day and that hour, says that neither the angels, nor the Son knows. For if he had said, I know indeed, but I do not wish to reveal it to you, he would have grieved them. But now he handles it more wisely, and altogether keeps them from seeking to learn and from troubling him, by saying that, Neither the angels, nor I know. And from a certain example you may understand what is said. Often little children see their fathers holding something in their hands, and they seek it. But the fathers will not give it. And they whimper, as not receiving it; at last, however, the fathers hide that which they hold, and, showing their hands empty to the children, make them cease from weeping. So also the Lord, dealing with the apostles as with children, hid the day. For if he had said, I know, but I do not tell it, they would have been vexed, as not learning it from him. But that the Lord knows the day and the hour is manifest. For he himself made the ages; that, then, which he made, how does he not know it? But indeed God also profitably hid the consummation of life — whether the universal, or that of each single one — that, the end being uncertain, we may ever strive, expecting it and fearing lest it come upon us unprepared. And let us consider also the words. At evening the end stands over one, when a man dies in old age. At midnight, when one is of middle age. At cockcrowing, when reason is made complete in us. For the cock is reason, which rouses us from the sleep of insensibility. When, then, the child begins to live according to reason and to be of understanding, then the cock crows in him. And morning is the wholly childish age. We must, then, all take forethought for the end. For even if it be an infant, forethought must be taken for this one too, lest it depart unbaptized. And the Lord enjoins these things upon all — both upon the more worldly and upon the more solitary. We ought, therefore, both to watch and to pray, these two things together. For many watch indeed, but spend the nights upon wicked things. And mark how he did not say, I know not when the time is, but, You know not. For he hid it for our profit. For if even now, the end being uncertain, we rage against one another, what would we not do if we were squandering the time before our death, and then in a single day [work] the worst of evils?[2]