Lecture 2
Lectio 2
Tribulation of the end times
Tribulatio dierum novissimorum
24:15 When therefore you will see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that reads let him understand. [n. 1925]
24:15 Cum ergo videritis abominationem desolationis, quae dicta est a Daniele propheta, stantem in loco sancto, qui legit intellegat. [n. 1925]
24:16 Then those who are in Judea, let them flee to the mountains; [n. 1926]
24:16 Tunc qui in Iudaea sunt, fugiant ad montes; [n. 1926]
24:17 and he who is on the housetop, let him not come down to take anything out of his house; [n. 1929]
24:17 et qui in tecto, non descendat tollere aliquid de domo sua; [n. 1929]
24:18 and he who is in the field, let him not go back to take his coat. [n. 1929]
24:18 et qui in agro, non revertatur tollere tunicam suam. [n. 1929]
24:19 And woe to those who are with child, and who give suck in those days. [n. 1931]
24:19 Vae autem praegnatibus et nutrientibus in illis diebus. [n. 1931]
24:20 But pray that your flight may not be in the winter, or on the Sabbath. [n. 1932]
24:20 Orate autem ut non fiat fuga vestra hieme, vel Sabbato: [n. 1932]
24:21 For there will be great tribulation then, such as has not been from the beginning of the world till now, neither will there be. [n. 1934]
24:21 erit enim tunc tribulatio magna, qualis non fuit ab initio mundi usque modo, neque fiet. [n. 1934]
24:22 And unless those days had been shortened, no flesh would be saved; but for the sake of the elect those days will be shortened. [n. 1935]
24:22 Et nisi breviati fuissent dies illi, non fieret salva omnis caro; sed propter electos breviabuntur dies illi. [n. 1935]
1924. He already set out the destruction; in this part, he sets out that the consummation will come. And he sets out certain preambles:
1924. Iam destructionem posuit, in parte ista ponit quod veniet consummatio: et ponit quaedam praeambula. Et
first, he sets out a prophecy;
primo ponit prophetiam;
second, a warning, at then those who are in Judea, let them flee to the mountains;
secundo admonitionem, ibi tunc qui in Iudaea sunt, fugiant ad montes;
third, the reason for the warning, at for there will be great tribulation then.
tertio rationem admonitionis, ibi erit enim tunc tribulatio magna.
1925. He spoke thus: the consummation will come. When therefore you will see the ‘abomination of desolation.’ What is this thing he calls ‘the abomination’? It can be said that the Roman army is called the abomination, and they are called ‘the abomination of desolation’ because they were desolators of the earth. Or by abominations are understood idols: and it can be said of an idol in two ways. It is written that Pilate brought an eagle into the temple, which was the sign of the Romans, which the Jews called an ‘abomination’. So at the time when you see an idol set up in the holy place, then you will be able to know the fulfillment of the prophecy of Daniel about the destruction of Jerusalem. Or it can be said that Jerusalem was destroyed in two ways. First, by Titus and Vespasian, and at that time the temple was burned, and some were still left then. Afterwards, some still rebelled, and then Adrianus, who succeeded Trajan, destroyed it thoroughly, and made a law that no Jew of those remaining could live there, and called the city by his own name; likewise, he set up an idol in the holy place. Hence that idol, which Adrianus set up, can be called the ‘abomination’; so, when therefore you will see ‘the abomination of desolation’. Enough is said about this degradation in Lamentations (Lam 2).
1925. 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.
He that reads let him understand. And why does he say this? Because many things are said in that prophecy of Daniel about Christ’s passion. For these words should be kept; hence it says there, Christ will be slain . . . and there will be in the temple ‘the abomination of desolation’: and the desolation will continue even to the consummation, and to the end (Dan 9:26–27). Hence, he that reads let him understand that such things have happened.
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.
1926. Then those who are in Judea, let them flee to the mountains. He sets out a useful warning. And
1926. Tunc qui in Iudaea sunt fugiant ad montes. Ponit admonitionem utilem. Et
first, he sets it out;
primo ponit eam;
second, he excludes obstacles to flight.
secundo excludit impedimenta fugae.
For there are some avoidable obstacles, some unavoidable.
Quaedam enim sunt impedimenta evitabilia, quaedam inevitabilia.
1927. He says, then those who are in Judea, let them flee to the mountains. Then, namely in the time of Vespasian. At that time a certain man named Agrippa ruled in the mountains, and this man was obedient to the Romans, and did not rebel against them. So while the other nations were having conflict, he and his nation were in peace. Hence by God’s providence the faithful who were in Judea were warned that they should withdraw and go to the kingdom of this man Agrippa, and so they did. Hence, then those who are in Judea, namely the faithful, let them flee to the mountains; O, O flee out of the land of the north (Zech 2:6).
1927. 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.
1928. Then he removes obstacles to flight. And since some obstacles are avoidable, some not, he sets out first the avoidable dangers; second, the unavoidable, at and woe to those who are with child.
1928. Tunc removet impedimenta fugae. Et quia quaedam impedimenta sunt evitabilia, quaedam non, ideo primo ponit pericula evitabilia; secundo inevitabilia, ibi vae praegnantibus et cetera.
Those which are avoidable are worldly occupations: and of these, some happen in the city, some outside, so he sets out both. The second is at and he who is in the field, let him not go back to take his coat.
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.
1929. He says therefore, and he who is on the housetop, let him not come down to take any thing out of his house, i.e., whoever lives in the city, even if he is at home, let him not turn back to take. Likewise, and he who is in the field, let him not go back home to take his coat, namely whatever things are necessary, because a man will give everything he has for his life. And why does he say this? Because when the feast of the Passover is at hand, many people come together into Jerusalem. Titus, knowing this, besieged the city while they were gathered together this way. Hence he wishes to say: this evil will happen so quickly that a man will not be able to take precautions for himself.
1929. 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. 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.
1930. Likewise, he sets out unavoidable obstacles. And because there were some obstacles unavoidable to human power and simply, and some which, although unavoidable, were yet avoidable by God’s power, therefore first he speaks of the first, and second of the second, at but pray that your flight.
1930. 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.
1931. That which, when it is, can in no way be avoided is the burden of children. For although one may say to someone: save your life, he could say: how can I leave my child? So he explains this: and woe to those who are with child, and that give suck because such were unable to flee, since it should not have been said to them that they should obtain an abortion, nor to those nursing that they should kill the children; and thus what is said in Luke is fulfilled, blessed are . . . the paps that have not given suck (Luke 23:29).
1931. 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? 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.
1932. Likewise there are other obstacles where a man can only find a remedy through God. For a certain time is unsuitable either by nature, or by law: by nature, as is winter time, because then a man is prevented from fleeing by the harshness of the season; likewise on account of law, as if it happens on the Sabbath, because God commanded that they should not travel further than a thousand paces. And because this is not in our power, but God’s, therefore, pray that your flight may not be in the winter, or on the sabbath, because at such times one can only turn to God. Hence come, and let us return to the Lord: for he has taken us, and he will heal us (Hos 6:1–2). Pray that your flight may not be in the winter, because it naturally impedes flight owing to the hazard of the road, or on the sabbath, because it impedes flight according to God’s law.
1932. 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. 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.
Likewise note that he says, the sabbath, in which he indicates that they were fatefully killed on a feast day.
Item notate quod dicit sabbato, in quo designat, quod in die festo fuerunt debite interfecti.
1933. Where did the necessity of fleeing come from? From the greatness of the afflictions. So
1933. Unde necessitas fugiendi? Ex magnitudine tribulationis. Unde
first, he sets out the affliction and the greatness of the affliction;
primo ponit tribulationem et magnitudinem tribulationis;
second, he sets out the cause, at and unless those days had been shortened.
secundo ponit causam, ibi et nisi breviati fuissent dies illi et cetera.
1934. For there will be great tribulation then, such as has not been from the beginning of the world. And this can be judged well enough by anyone who reads the history of Josephus, for many died by famine. Likewise, there were riots in the city, such that they were killing one another: hence when Titus, who was most meek, wished to spare them, they did not want it. Likewise there were robbers among them who killed many. And a certain woman ate her own child. So there was such an affliction as had never been seen. And Luke says this: there will be great distress . . . and they will fall by the edge of the sword (Luke 21:23).
1934. 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.
But will it not be greater in the time of the antichrist? Yes, but it will not be among the Jews. And Chrysostom asks what sin brought it about, because not even the punishment of the Sodomites was so great, so there would not have been a heavier punishment unless there had been a heaver sin.
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.
1935. And since they could say that these things happened to them because of the sins of the Christians, he says that they did not; hence, and unless those days had been shortened, no flesh would be saved. Augustine says that some have explained it this way, that the days were made shorter at that time just as they were made longer in the time of Josue. But the Psalm contradicts this: by your ordinance the day goes on (Ps 118:91). So it can be said in two ways. First, that the days of the affliction were shortened first of all in number. Hence if that time had lasted, all would have been killed, for no one would have remained. And why? Because the Romans ruled the whole world, and the Jews were already scattered over the whole world, so if that time had lasted, they would have been killed everywhere on the earth.
1935. 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.
Or, the days are called shortened when the evils are shortened. And why are they shortened? For the sake of the elect, not that God’s word would perish. For many were converted from that people, and they prayed for the people that a seed might be left; except the Lord of hosts had left us seed, we had been as Sodom (Isa 1:9).
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.
1936. Then Chrysostom sets out two considerations as to why this is said, for some disciples were there, and likewise John was alive afterwards. So he says that John does not mention this in his gospel because he wrote after it happened, so he would have said things that had already happened; but Matthew and Luke, who wrote beforehand, mention it, because at that time it was yet to happen. So he says that the miracle became manifest when the Romans fought the Jews, and almost the whole Jewish nation suffered the destruction, the miracle being that so few Jews were able to go through the whole world to convert almost the whole world, and this was the marvelous strength of Christ.
1936. 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.