Lecture 1 — Signs of the end times

^24:1^ And Jesus having come out of the temple, went away. And his disciples came to show him the buildings of the temple. [n. 1906]

^24:2^ And 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 will not be destroyed. [n. 1907]

^24:3^ And when he was sitting on Mount Olivet, the disciples came to him privately, saying: tell us, when will these things be? And what will be the sign of your coming, and of the consummation of the world? [n. 1908]

^24:4^ And Jesus answering, said to them: take heed that no man seduce you. [n. 1911]

^24:5^ For many will come in my name saying, I am Christ, and they will seduce many. [n. 1911]

^24:6^ And you will hear of wars and rumours of wars. See that you are not troubled. For these things must come to pass, but the end is not yet. [n. 1912]

^24:7^ For nation will rise against nation, and kingdom against kingdom; and there will be pestilences, and famines, and earthquakes in places. [n. 1914]

^24:8^ Now all these are the beginnings of sorrows. [n. 1914]

^24:9^ Then they will deliver you up to be afflicted, and will put you to death, and you will be hated by all nations for my name’s sake. [n. 1915]

^24:10^ And then many will be scandalized, and will betray one another, and will hate one another. [n. 1917]

^24:11^ And many false prophets will rise, and will seduce many. [n. 1919]

^24:12^ And because iniquity has abounded, the charity of many will grow cold. [n. 1920]

^24:13^ But he who will persevere to the end, he will be saved. [n. 1920]

^24:14^ And this gospel of the kingdom, will be preached in the whole world, for a testimony to all nations, and then will the consummation come. [n. 1921]

1903. Above, the manifold provocation of the Jews was set out; now the preparation of Christ’s disciples through instruction. And they are in instructed about dangers:

first, the disciples’ questioning is set down;

second, Christ’s response, at and Jesus answering, said to them.

Concerning the first, two things:

first, the occasion of the questioning;

second, the questioning, at and when he was sitting on Mount Olivet.

1904. There was a twofold occasion. The prediction of the temple’s destruction, which indeed he predicted by deed and by word, for he came out of the temple. Above, behold, your house will be left to you, desolate (Matt 23:38); and he demonstrates this, for he left. So since he left bodily, he showed that he left spiritually; but Jesus hid himself, and went out of the temple (John 8:59). When a sinner does not wish to be corrected, the Lord leaves him; and from the daughter of Zion all her beauty is departed (Lam 1:6).

1905. Then the questioning is set out, at the disciples came to him privately, saying;

second, the response, at and Jesus answering, said to them.

1906. Thus he went away. But then his disciples came to show him the buildings of the temple, that he might see how beautiful the house is, how splendid; hence in another place, namely Mark, it says: behold what manner of stones and what buildings are here (Mark 13:1).

But Origen asks: had he not been there before, and did not he know the temple well? He answers that they were not asking in order to teach him, or as though he did not know, but that he might find a remedy for the destruction. Thus Christ is God’s temple, as is said, and the disciples are intercessors lest this temple be destroyed (Phil 2).

1907. Then the Lord responds: **do you see all these things? **The Lord of hosts has designed it, to pull down the pride of all glory (Isa 23:9). Hence he adds next, amen I say to you there shall not be left here a stone upon a stone that will not be destroyed.

And is this true? In the time of Chrysostom it had not entirely come to pass, but it was hoped that it would come. Or it can be said that he meant to say only that it would be destroyed. Or one should say that just as in God’s providence the temple was at one time restored, so also in God’s providence, as the confirmation of the new law was beginning, the temple was destroyed, lest sacrifices be made in the temple. Hence if it had not been destroyed, many of those made Christians would have performed the ceremonies, and returned to the temple. So in the divine dispensation it happened that it was destroyed. And this is said, where it says about the temple, the days will come in which there will not be left a stone upon a stone that will not be thrown down (Luke 21:6). So also it happens that a man built up by good virtues, if he falls through some mortal sin, if he is negligent and not solicitous, falls entirely and is destroyed; raze it, raze it, even to the foundation thereof (Ps 136:7).

Hence he wishes to say that not only the temple would be destroyed, but also those things pertaining to the temple, which were shadows, as is said, the law having a shadow of the good things to come (Heb 10:1).

1908. The occasion being set down, the questioning is set down. And we should notice that he left and went to the Mount of Olives; and this signifies the Church, on which fertile olive trees are planted; I, as a fruitful olive tree (Ps 51:10). And then he instructed the disciples. He had said that the temple was to be destroyed, so they ask three things: first, about the temple; second about the coming; third, about the end of the age. Hence they say, tell us when will these things be, namely the consummation of your threats; and about your coming: and what will be the sign of your coming; likewise about the end of the age, and of the consummation of the world?

In Luke, only one question is touched upon, namely about the destruction of the temple, because they did not think that it should be destroyed until after the second coming (Luke 21:5); hence they said, will you at this time restore again the kingdom to Israel? (Acts 1:6). In Mark, it says that they sent only Peter and John and James and Andrew, because these were the first ones called, and had more confidence to approach him (Mark 13:3).

In which we have an example, that those who cling to God a long time in contemplation are more familiar with God; and they who approach to his feet, will receive of his doctrine (Deut 33:3).

1909. The disciples asked about the coming, and this is twofold. There is the last coming, which is for the sake of judging, and this will happen at the consummation of the age. About this you have, this Jesus who is taken up from you into heaven, will so come, as you have seen him going into heaven (Acts 1:11). The other is his coming as the one who comforts the minds of men, to whom he comes spiritually. Below, **they will see the Son of man coming in the clouds **(Matt 24:30), i.e., in the preachers, for God comes into the minds of men through preachers. Hence it is uncertain to what it should be referred. Augustine says that the whole thing should be referred to the spiritual coming. But some say that it should be referred to the second coming, and some explain it as about the destruction of Jerusalem, and the last coming.

1910. First, therefore, he responds as regards the destruction;

second, as regards the second coming, at **for as lightning comes out of the east **(Matt 24:27).

Concerning the first, two things:

first, he foretells those things which come before the destruction;

second, the destruction itself, at **when therefore you will see ‘the abomination of desolation’ **(Matt 24:15).

These foregoing things were both on the part of outsiders and of those who are in the Church.

First, therefore, on the part of outsiders;

second, on the part of those who are in the Church, at and many false prophets will rise, and will seduce many.

Concerning the first, two things:

first, he sends forth the spiritual dangers;

second, the bodily ones, at and you will hear of wars and rumours of wars.

1911. He says then, you have asked about the consummation, but before that you should be solicitous for yourselves, that you may not be deceived; so he says, take heed that no man seduce you. See therefore, brethren, how you walk circumspectly (Eph 5:15). For many will come in my name saying: I am Christ. Some come as sent by Christ, and the disciples came this way. But others are said to come in the name of Christ, who call themselves ‘Christ,’ usurping to themselves a name which is not given to any other; and has given him a name which is above all names (Phil 2:9). Hence many seducers will come, who will come of themselves; but Christ came, not of himself, but of God. Hence, I am not come of myself (John 7:28).

And although this is said particularly of the antichrist, yet it can be said of many others. Hence because they did not cling to the truth, they were given over to errors. And this happened with Simon Magus, who wrote books and called himself the book of God, great God, all things of God, and seduced many. For it belongs to those who are divided into errors to be seduced, for the number of fools is infinite (Eccl 1:15). Hence the truth gathers, while error divides, and this is a danger. It can also be referred to the second coming, for these things will happen near the day of judgment.

1912. And you will hear of wars. Here he first sets out the dangers; second, he gives comfort.

He says then, take heed that no man seduce you . . . you will hear of wars. And this immediately after the passion. For immediately, terrible tyrants were sent into Judea by the emperor, who wondrously oppressed them, such that they were as though unable to bear it. Hence, and you shall hear of wars and rumours of wars because in wars rumors are powerful; hence it often happens that a few men vanquish many. The snorting of his horse was heard from Dan, all the land was moved at the sound of the neighing of his warriors (Jer 8:16).

1913. And see. Someone could think that the end of the world would come at once; hence it is said that so great was the affliction that they thought that the end of the world had come. So he says, see that you are not troubled. For these things must come to pass, but the end is not yet, as if it were the destruction of Jerusalem, because its destruction did not happen after the passion until the fiftieth year.

1914. But someone could say: you say that wars will be heard of, while there have always been wars. He responds: you have never seen such wars. For nation shall rise against nation, namely the Roman nation against the Jewish nation, and kingdom, namely the Romans’, against kingdom, namely the Jews’. And there will be pestilences.

One might say: these wars happen by chance, and not by God’s retribution. But it is clear that they happen by God’s retribution, because these evils were not inflicted only by a people, but by God, for there will be pestilences, which come from the corruption of the air, and famines, and earthquakes in places. And all these things happened before the destruction of Jerusalem.

Someone might say: all these things happened by chance, and were not indicative of sorrow; on the contrary. Hence he says, now all these are the beginnings of sorrows. They will be in pain as a woman in labor (Isa 13:8). Chrysostom explains it this way.

But Origen explains it according as it is referred to the consummation of the age. Thus we should think of the world as one man, for when it tends toward death, the vital forces begin to be weakened. Thus in the revelation of universal upheaval, the Lord will send in a particular alteration, such that they will lack a particular power, and then there will be pestilences, because the air will be corrupted, which serves us in two ways. Likewise the earth will be corrupted, which serves us as regards food, for it sprouts forth the grasses and seeds from which food is made, and this will be weakened such that there will be famine in the land. Similarly, the earth upholds us, and against this the earth will be disturbed, from which there will come earthquakes. The first two universally, but this last one particularly, because it will come about in places. And why will it not happen universally, throughout the whole world? That men, when they see, may return to their heart and be converted. Similarly, it happens that due to the scarcity of things a famine happens, and then on account of the famine a nation will rise against a nation; and this will be possible near the end of the world.

Yet in another way, it can be that sometimes nation will rise against nation not owing to scarcity, but for the sake of vainglory. Sometimes it comes together because of the injustices of men. Sometimes God is propitiated, and restricts the bad angels through the good angels, as, you have not gone up to face the enemy, nor have you set up a wall for the house of Israel, to stand in battle in the day of the Lord (Ezek 13:5). Hence the world stands through the prayers of the good. And then, namely at the end of the world, the charity of many will grow cold, and then there will be many evils, because at that time the good angels will unbind the demons, who have power to harm the earth and the sea. And because they have power over earth and sea, they will disturb the whole earth. And that this is possible is said in Job (Job 1:7).

Jerome says that it can be said of the Lord’s coming by which he comes daily into the Church. For according as heretics obstruct the very goods of the Church herself, then spiritual pestilences happen, and famines, namely the lack of good example (Amos 5:7), and earthquakes, i.e., men who are solid will be moved.

1915. Then will they deliver you up to be afflicted. Then he sets out certain things which were to happen in the Church beforehand. In the Church there were favorable things and unfavorable. And

first, he sets out the unfavorable;

second, the favorable, at and this gospel of the kingdom, will be preached in the whole world.

And he describes the unfavorable things in two ways, from the outside and from the inside. Without, the sword will lay them waste, and terror within (Deut 32:25).

1916. And he touches on three dangers: affliction, killing, and hatred.

They could say: It is true that this world will suffer, but what is that to us? On the contrary, he says. And so he says, you, as though to say, you will not be immune, but you will be afflicted, literally; in tribulation, in necessities (2 Cor 6:4). Likewise, they will put you to death, as it was clear that they killed Stephen and James. Hence, we are counted as sheep for the slaughter (Ps 43:22). Likewise, you will be hated by all nations, i.e., by the Jews. Or by all those who are scattered through the whole world; above, blessed are they who suffer persecution for justice’ sake (Matt 5:10). And he sets out a consolation, for when everything is suffered, you will suffer this for my name’s sake. Behold, them whom I have built, I do destroy (Jer 45:4), and later, and do you seek joys for yourself?

Origen says that it should be referred to the second coming, because there will be such universal persecution that evil men will persecute the good; and this is why he says, then. For it was customary that when bad things happened, they said it was owing to the sin of Christians. So they rose up against them; hence, then will they deliver you up to be afflicted.

1917. And then will many be scandalized. Here he sets out the dangers from within. For there are three scandals which you will suffer, namely that of the weak, and mutual injury, and feebleness.

1918. Hence he says, then will many be scandalized, because even many of the perfect shall be scandalized; hence above, it must needs be that scandals come (Matt 18:7). Hence even the elect are disturbed when they see scandals, so that Paul said, who is scandalized, and I am not on fire? (2 Cor 11:29)

1919. And will betray one another. From this, the affliction is clear. Above, the brother also will deliver up the brother to death (Matt 10:21). And not only bodily, but even spiritually, for some are the beginning of error, and from this it follows that they will hate one another. Such are those who seduce many in the Church; but there were also false prophets among the people (2 Pet 2:1). Likewise, there are become many antichrists . . . they went out from us, but they were not of us (1 John 2:18–19). Hence these evils will happen, that they will corrupt brothers, that they will seduce many.

1920. Likewise the third, because they not only will do this, but they will also corrupt, so that they fail: and because iniquity has abounded, the charity of many will grow cold. But I have somewhat against you, because you have left your first charity (Rev 2:4). It can be said to grow cold because when they see others abandoning charity, they too are made cold, although it does not entirely wither away; and in many, but not in all, because it was always fervent in the apostles. Who then will separate us from the love of Christ? Will tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword? (Rom 8:35). So it will be that way in many, but not in all, because he that will persevere to the end, namely of the present life, he will be saved. The same thing is said above (Matt 10:22).

1921. And this gospel of the kingdom, will be preached in the whole world. Above, the Lord foretold the unfavorable things to happen in the Church; but now he foretells favorable things, for the apostles, who were born from the Jews, imitated his body; that I have great sadness, and continual sorrow in my heart (Rom 9:2); so for their consolation, since many more were to be called to the faith, he says, this gospel of the kingdom, will be preached in the whole world. For he himself, beginning the preaching, said, do penance, for the kingdom of heaven is at hand (Matt 3:2; 4:17). And this gospel of the kingdom, will be preached in the whole world: for the new law is not limited to one people, as was the old law. Go into the whole world, and preach the gospel to every creature (Mark 16:15).

1922. And Chrysostom says that this was fulfilled before the destruction of the city Jerusalem, and he proves this through the Apostle, where the Apostle says, yes, verily, their sound has gone forth into all the earth (Rom 10:18). Therefore, the diffusion of the gospel teaching will be seen throughout the world. Likewise through another authority which is found in Colossians: the gospel, which is come unto you, as also it is in the whole world, and brings forth fruit (Col 1:5–6). And it is no marvel, since one apostle, namely Paul, so widened the area reached by the gospel that he reached Rome and Spain; by which what is said in Isaiah is fulfilled, you have sent your messengers far off (Isa 57:9). And for this reason Chrysostom says that Christ’s power should be wondered at in this, for in a space of less than forty years his teaching so grew that it filled the whole world; so he says well, and this gospel of the kingdom, will be preached in the whole world. But will all believe? No, but some will, some will not. And the fact that some will believe will be a witness against those who will not believe, as Jerome says. For a testimony to all nations; we have received grace and apostleship for obedience to the faith, in all nations (Rom 1:5), so that they are inexcusable.

And then, namely when all nations believe, will the consummation come, i.e., the destruction of Jerusalem. And what is said can be understood as about this: now is an end come upon you, and I will send my wrath upon you (Ezek 7:3). For he gave signs, he made known the Gospel, and they would not believe; so it happened to them as is said, I will not receive a gift of your hand (Mal 1:10).

1923. Augustine would have it that it should not be referred to the consummation of Jerusalem, but of the world; hence he says, will be preached, namely before the end of the world, a testimony to all nations, because not all will believe; and then will the consummation come, i.e., the end of the world. And this is one sign, that until the preaching of the gospel is made known throughout the whole world, the end will not come. Now, it had not yet come, as Augustine says, to certain barbarians in Africa. And he responds to the Psalm, their sound has gone forth into all the earth (Ps 18:5), that the past is set down for the future. And to what is written, he says that it was not yet fully bearing fruit, but was just beginning (Col 1:6).

And a distinction can be made in this way, that the diffusion of the gospel can be understood in two ways: either with regard to report only, and in this way it was completed before the destruction of the city, for although some had not received it, nevertheless there was no nation to which the report had not come; but if diffusion is understood with the effect, then what Augustine says is true, that it had not yet come to all the nations.