Fragments from the Tradition

Continuing in this series about the early Christian Church and their views about prophetic fulfillment in the first century, I want to cover some statements by four important theologians, and the implications which arise from what they believed. The four theologians who I am referring to are St. Ambrose, Titus of Bostra, Cyril of Alexandria, and St. Augustine.

As will be shown briefly below, St Ambrose and Titus comment on Luke 21:5-8, and Cyril of Alexandria comments on Luke 21:9-19, whereas St. Augustine comments on Luke 21:20-24. Yet notice carefully that they all are commenting on the same chapter in Luke's Gospel. Notice also, in connection with the remainder of this series, that Luke chapter 21 is the same "Olivet Discourse" offered in Matthew chapter 24 and Mark chapter 13. Therefore, it can deduced with great certainty that many Christians of the early Church were made aware of what these men taught and believed, namely that Jesus prophesied about the first century Jewish wars and its end in the destruction of Jerusalem (70 A.D.). 

Beginning with Luke's Gospel, in 21:5-8 we are told:

And while some were speaking of the temple, how it was adorned with noble stones and offerings, he said, “As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down.”

And they asked him, “Teacher, when will these things be, and what will be the sign when these things are about to take place?” And he said, “See that you are not led astray. For many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them.

Commenting on those verses, Saint Ambrose, Archbishop of Milan (A.D. 374) shows us that he was familiar with Jesus' predictions about the destruction of the Temple in 70 A.D.  St Ambrose writes:

“It was spoken then of the temple made with hands, that it should be overthrown.” 

After this, he makes note of what Matthew's Gospel records about these prophetic statements by Jesus:

Matthew adds a third question, that both the time of the destruction of the temple, and the sign of His coming, and the end of the world, might be inquired into by the disciples. But our Lord being asked when the destruction of the temple should be, and what the sign of His coming, instructs them as to the signs, but does not mind to inform them as to the time. It follows, Take heed that ye be not deceived.1

Commenting on those same verses, Titus of Bostra (theologian and Bishop of Bostra in 363 A.D.) clearly implies that he, too, was aware of other theologians who interpreted Luke 21:5-8 as having first century fulfillment. He wrote:

…perhaps He [i.e. Jesus] does not speak of false Christs coming before the end of the world, but of those who existed in the Apostles’ time.”2

Continuing in Luke's Gospel (21:9-19) Jesus adds: 

And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.

Then he said to them, Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes, and in various places famines and pestilences. And there will be terrors and great signs from heaven. But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name's sake. This will be your opportunity to bear witness. Settle it therefore in your minds not to meditate beforehand how to answer, for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death. You will be hated by all for my name's sake. But not a hair of your head will perish. By your endurance you will gain your lives.

Commenting on these verses, Cyril, Archbishop of Alexandria (376-444 A.D.) shows that he, too, was well aware that the New Testament Scriptures address the Jewish wars and persecutions which culminate in the destruction of Jerusalem in 70 A.D.  

Cyril of Alexandria wrote: 

He says this, because before that Jerusalem should be taken by the Romans, the disciples, having suffered persecution from the Jews, were imprisoned and brought before rulers; Paul was sent to Rome to Cæsar, and stood before Festus and Agrippa.3

Luke continues Jesus' prophetic exhortations (21:20-24): 

But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, for these are days of vengeance, to fulfill all that is written. Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.

St. Augustine comments on these verses from Luke's Gospel:

These words of our Lord, Luke has here related to shew, that the abomination of desolation which was prophesied by Daniel, and of which Matthew and Mark had spoken, (i.e. Mat. 24, Mark 13) was fulfilled at the siege of Jerusalem. …But where Matthew and Mark have written, Neither let him which is in the field return back to take his clothes, Luke adds more clearly, And let not them that are in the countries enter thereinto, for these be the days of vengeance, that all the things which are written may be fulfilled. …Then Luke follows in words similar to those of the other two; But woe to them that are with child, and them that give suck in those days; and thus has made plain what might otherwise have been doubtful, namely, that what was said of the abomination of desolation belonged not to the end of the world, but the taking of Jerusalem.4

Moreover, in case anyone thinks that St. Augustine didn't explain his own view clearly enough, his comments on the corresponding prophecy in Mark's Gospel are helpful. Referring to Mark 13:14-20, St. Augustine said this:

But Luke, in order to shew that the abomination of desolation happened when Jerusalem was taken, in this same place,5 gives the words of our Lord, And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. (c.f. Luke 21:20) It goes on: Then let them that be in Judæa flee to the mountains. …For Josephus, who has written the history of the Jews, relates that such things were suffered by this people…6

What I find most interesting about all of these comments by famous early church fathers is not what they said per se (although that, too, is interesting), but who it was recording those comments. I'm guessing that most Christians today don't know which world famous theologian studied and hand-picked the  comments posted above, placing them within his own commentary. That theologian I'm referring to is St. Thomas Aquinas, perhaps the most famous and influential "Doctor of the Church." 

The quotations listed above come from Aquinas' Catena Aurea, a commentary on the four gospels comprised of fragments from existing commentaries in his day. Aquinas was commissioned by Pope Urban IV to compile the Catena Aurea in hopes that it would aid the Catholic Church to gain a deeper understanding of the Christian faith as revealed in the Gospels. 

With that in mind, consider how important the literal first century fulfillment of Jesus' prophecies were in the mind of great leaders throughout the Christian Church. Not only is the belief in first century "fulfillment" found among great Christian leaders such as St. James, Hegessipus, Eusebius, Hilary, Jerome, Chrysostom, Ambrose, Cyril, and Augustine--which I have been showing clearly in this series of posts--but among all the great Christian leaders of Church history, Thomas Aquinas believed it too. Out of all the commentaries available to Aquinas, and out of all the statements in those ancient commentaries, Aquinas selected the quotations I have shared with you above. He is the one who selected them for the Church, and for Pope Urban IV. 

In the next post, I plan on sharing more from Aquinas' Catena Aurea, in order to show that the early Church fathers were not the only ones who held to this view. Aquinas also wanted the Church in his own day to appreciate the legacy of gospel interpretation throughout the ages as well.

1.  Cited in Thomas Aquinas. (1843). Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers: St. Luke. (J. H. Newman, Ed.) (Vol. 3, pp. 674–675). Oxford: John Henry Parker.
2.  Ibid.
3.  Ibid. p. 678
4.  Ibid. pp. 681-682

5.  The same place where Mark records Jesus' "Olivet Discourse" (Mark 13)

6. Cited in Thomas Aquinas. (1842). Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers: St. Mark. (J. H. Newman, Ed.) (Vol. 2, p. 260-261). Oxford: John Henry Parker. Notice carefully that St. Augustine was familiar with the history recorded by Josephus.

For the Deed of the Cross

In another homily delivered by Chrysostom, the Archbishop of Constantinople, we continue to learn (as seen elsewhere in this series) what the early Christian Church thought about New Testament prophecies. Commenting on Matthew 24, he writes:

“Then let them which be in Judæa flee into the mountains. And let him that is on the housetop not come down to take anything out of his house. Neither let him which is in his field return back to take his clothes.” 

Having spoken of the ills that were to overtake the city, and of the trials of the apostles, and that they should remain unsubdued, and should overrun the whole world, He mentions again the Jews’ calamities, showing that when the one should be glorious, having taught the whole world, the others should be in calamity. 

And see how He relates the war, by the things that seem to be small setting forth how intolerable it was to be. For, “Then,” saith He, “let them which be in Judæa flee into the mountains.” Then, When? When these things should be, “when the abomination of desolation should stand in the holy place.” Whence he seems to me to be speaking of the armies. Flee therefore then, saith He, for thenceforth there is no hope of safety for you. 

For since it had fallen out, that they often had recovered themselves in grievous wars, as under Sennacherib, under Antiochus again (for when at that time also, armies had come in upon them, and the temple had been seized beforehand, the Maccabees rallying gave their affairs an opposite turn); in order then that they might not now also suspect this, that there would be any such change, He forbids them all thought of the kind. For it were well, saith He, to escape henceforth with one’s naked body. Therefore them also that are on the housetop, He suffers not to enter into the house to take their clothes, indicating the evils to be inevitable, and the calamity without end, and that it must needs be that he that was involved therein should surely perish. Therefore He adds also, him that is in the field, saying, neither let this man turn back to take his clothes. For if they that are in doors flee, much more they that are out of doors ought not to take refuge within. 

“Woe unto them that are with child, and to them that give suck,” to the one because of their greater inertness, and because they cannot flee easily, being weighed down by the burden of their pregnancy; to the other, because they are held by the tie of feeling for their children, and cannot save their sucklings. For money it is a light thing to despise, and an easy thing to provide, and clothes; but the bonds of nature how could any one escape? how could the pregnant woman become active? how could she that gives suck be able to overlook that which she had borne? 

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.” 

Seest thou that His discourse is addressed to the Jews, and that He is speaking of the ills that should overtake them? For the apostles surely were not to keep the Sabbath day, neither to be there, when Vespasian did those things. For indeed the most part of them were already departed this life. And if any was left, he was dwelling then in other parts of the world. 

But wherefore neither “in the winter, nor on the Sabbath day?” Not in the winter, because of the difficulty arising from the season; not on the Sabbath day, because of the absolute authority exercised by the law. For since they had need of flight, and of the swiftest flight, but neither would the Jews dare to flee on the Sabbath day, because of the law, neither in winter was such a thing easy; therefore, “Pray ye,” saith He; “for then shall be tribulation, such as never was, neither shall be.” 

And let not any man suppose this to have been spoken hyperbolically; but let him study the writings of Josephus, and learn the truth of the sayings. For neither can any one say, that the man being a believer, in order to establish Christ’s words, hath exaggerated the tragical history. For indeed He was both a Jew, and a determined Jew, and very zealous, and among them that lived after Christ’s coming. 

What then saith this man? That those terrors surpassed all tragedy, and that no such had ever overtaken the nation. For so great was the famine, that the very mothers fought about the devouring of their children, and that there were wars about this; and he saith that many when they were dead had their bellies ripped up. 

I should therefore be glad to inquire of the Jews. Whence came there thus upon them wrath from God intolerable, and more sore than all that had befallen aforetime, not in Judæa only, but in any part of the world? Is it not quite clear, that it was for the deed of the cross, and for this rejection? All would say it, and with all and before all the truth of the facts itself. 

But mark, I pray thee, the exceeding greatness of the ills, when not only compared with the time before, they appear more grievous, but also with all the time to come. For not in all the world, neither in all time that is past, and that is to come, shall any one be able to say such ills have been. And very naturally; for neither had any man perpetrated, not of those that ever have been, nor of those to come hereafter, a deed so wicked and horrible. Therefore He saith, “there shall be tribulation such as never was, nor shall be.” 

“And except those days should be shortened, there should no flesh be saved; but for the elect’s sake those days shall be shortened.” By these things He shows them to be deserving of a more grievous punishment than had been mentioned, speaking now of the days of the war and of that siege. But what He saith is like this. If, saith He, the war of the Romans against the city had prevailed further, all the Jews had perished (for by “no flesh” here, He meaneth no Jewish flesh), both those abroad, and those at home. For not only against those in Judæa did they war, but also those that were dispersed everywhere they outlawed and banished, because of their hatred against the former. 

But whom doth He here mean by the elect? The believers that were shut up in the midst of them. For that Jews may not say that because of the gospel, and the worship of Christ, these ills took place, He showeth, that so far from the believers being the cause, if it had not been for them, all had perished utterly. For if God had permitted the war to be protracted, not so much as a remnant of the Jews had remained, but lest those of them who had become believers should perish together with the unbelieving Jews, He quickly put down the fighting, and gave an end to the war. Therefore He saith, “But for the elect’s sake they shall be shortened.” But these things He said to leave an encouragement to those of them who were shut up in the midst of them, and to allow them to take breath, that they might not be in fear, as though they were to perish with them. And if here so great is His care for them, that for their sakes others also are saved, and that for the sake of Christians remnants were left of the Jews, how great will be their honor in the time for their crowns? 

By this He also encouraged them not to be distressed at their own dangers, since these others are suffering such things, and for no profit, but for evil upon their own head. 

But He not only encouraged them, but also led them off secretly and unsuspectedly from the customs of the Jews. For if there is not to be a change afterwards, and the temple is not to stand, it is quite evident that the law also shall be made to cease. 

However, He spake not this openly, but by their entire destruction He darkly intimated it. But He spake it not openly, lest He should startle them before the time. Wherefore neither at the beginning did He of Himself fall into discourse touching these things; but having first lamented over the city, He constrained them to show Him the stones, and question Him, in order that as it were in answering them their question, He might declare to them beforehand all the things to come.1

1.   Philip Schaff, Editor. Chysostom: Homilies on the Gospel of Saint Matthew; Nicene and Post-Nicene Fathers, Volume 10 (Peabody, MA: Hendrickson Publishers, 1995, second printing), pp. 456-458

Knowing these things, let us not be offended

Below is a homily written by Chrysostom (349-407 A.D.), the Archbishop of Constantinople, on Matthew 24. (It's Homily #75, for those interested double-checking my sources.) 

This homily is important because it highlights so much more of what I've been blogging about in this series, and it comes from one of the Christian Church's most famous theologians and Archbishops. 

Without further ado, Chrystostom preached the following to his congregation:

“And Jesus went out from the temple, and departed. And His disciples came to Him to show Him the buildings of the temple. And He answered and said unto them, See ye not all these things? Verily I say unto you, there shall not be left here one stone upon another, that shall not be thrown down.” 

For inasmuch as He said, “Your house is left desolate,” and had previously forewarned them of many grievous things; therefore the disciples having heard these things, as though marvelling at it, came unto Him, showing the beauty of the temple, and wondering, if so much beauty was to be destroyed, and materials so costly, and variety of workmanship past utterance; He no longer thenceforth talks to them of desolation merely, but foretells an entire destruction. “See ye not all these things,” saith He, and do ye marvel, and are ye amazed? “There shall not remain one stone upon another.” How then did it remain? one may say. But what is this? For neither so hath the prediction fallen to the ground. For He said these things either indicating its entire desolation, or at that spot where He was. For there are parts of it destroyed unto the foundations. 

And together with it we would say another thing also, that from what hath been done, even the most contentious ought to believe concerning the remains, that they are utterly to be destroyed. 

“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?” 

Therefore did they come unto Him privately, as it was of such matters they meant to inquire. For they were in travail to know the day of His coming, because of their eager desire to behold that glory, which is the cause of countless blessings. And these two things do they ask him, when shall these things be? that is, the overthrow of the temple; and, what is the sign of thy coming? But Luke saith, the question was one concerning Jerusalem, as though they were supposing that then is His coming. And Mark saith, that neither did all of them ask concerning the end of Jerusalem, but Peter and John, as having greater freedom of speech. 

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.” 

For since they felt as being told of vengeance falling on others when hearing of that which was to be brought upon Jerusalem and as though they were to be out of the turmoils, and were dreaming of good things only, and looked for these to befall them quite immediately; for this cause He again foretells to them grievous things, making them earnest, and commanding them on two grounds to watch, so as neither to be seduced by the deceit of them that would beguile them, nor to be overpowered by the violence of ills that should overtake them. 

For the war, saith He, shall be twofold that of the deceivers, and that of the enemies, but the former far more grievous, as coming upon them in the confusion and turmoils, and when men were terrified and troubled. For indeed great was the storm then, when the Roman power was beginning to flourish, and cities were taken, and camps and weapons were set in motion, and many were readily believed. 

But of wars in Jerusalem is He speaking; for it is not surely of those without, and everywhere in the world; for what did they care for these? And besides, He would thus say nothing new, if He were speaking of the calamities of the world at large, which are happening always. For before this, were wars, and tumults, and fightings; but He speaks of the Jewish wars coming upon them at no great distance, for henceforth the Roman arms were a matter of anxiety. Since then these things also were sufficient to confound them, He foretells them all. 

Then to show that He Himself also will assail the Jews with them, and war on them, He speaks not of battles only, but also of plagues sent from God, famines, and pestilences, and earthquakes, showing that the wars also He Himself permitted to come upon them, and that these things do not happen for no purpose according to what has been before the accustomed course of things amongst men, but proceed from the wrath on high. 

Therefore He saith, they shall come not by themselves or at once, but with signs. For that the Jews may not say, that they who then believed were the authors of these evils, therefore hath He told them also of the cause of their coming upon them. “For verily I say unto you,” He said before, “all these things shall come upon this generation,” having made mention of the stain of blood on them. 

Then lest on hearing of the showers of evils, they should suppose the gospel to be broken through, He added, “See, be not troubled, for all things must come to pass,” i.e. which I foretold, and the approach of the temptations will set aside none of the things which I have said; but there shall indeed be tumults and confusion, but nothing shall shake my predictions. 

Then since He had said to the Jews, “Ye shall not see me, till ye shall say, Blessed is He that cometh in the name of the Lord;” and the disciples supposed that together with the destruction would be the end also; to set right this secret thought of theirs, He said, “But the end is not yet.” For that they did suspect even as I said, you may learn from their question. For, what did they ask? When shall these things be? i.e. when shall Jerusalem be destroyed? And what is the sign of Thy coming, and of the end of the world? 

But He answered nothing directly to this question, but first speaks of those other things that are urgent, and which it was needful for them to learn first. For neither concerning Jerusalem straightway, nor of His own second coming, did He speak, but touching the ills that were to meet them at the doors. Wherefore also He makes them earnest in their exertions, by saying, “Take heed that no man deceive you; for many shall come in my name, saying, I am Christ.” 

Afterwards, when He hath roused them to listen about these things (for, “take heed,” saith He, “that no man deceive you”); and having made them energetic, and prepared them to be watchful, and hath spoken first of the false Christs, then He speaks of the ills of Jerusalem, assuring them ever by the things already past, foolish and contentious though they were, of those which were yet to come. 

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.” 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.” 

In good season did He introduce their ills, having a consolation from the common miseries; and not in this way only, but also by His adding, that it is “for my name’s sake. 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.” 

This is the greater evil, when the war is intestine too, for there were many false brethren. Seest thou the war to be threefold? from the deceivers, from the enemies, from the false brethren. See Paul too lamenting over the same things, and saying, “Without were fightings, within were fears;” and, “perils among false brethren,” and again, “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.” 

After this again, what is more grievous than all, they shall not have so much as the consolation from love. Then indicating, that these things will in no degree harm the noble and the firm, He saith, Fear not, neither be troubled. For if ye show forth the patience that becomes you, the dangers will not prevail over you. And it is a plain proof of this, that the word shall surely be preached everywhere in the world, so much shall ye be above the things that alarm you. 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,” of the downfall of Jerusalem. For in proof that He meant this, and that before the taking of Jerusalem the gospel was preached, hear what Paul saith, “Their sound went into all the earth;” and again, “The gospel which was preached to every creature which is under Heaven.” And seest thou him running from Jerusalem unto Spain? And if one took so large a portion, consider what the rest also wrought. For writing to others also, Paul again saith concerning the gospel, that “it is bringing forth fruit, and growing up in every creature which is under Heaven.” 

But what meaneth, “For a witness to all nations?” Forasmuch as though it was everywhere preached, yet it was not everywhere believed. It was for a witness, He saith, to them that were disbelieving, that is, for conviction, for accusation, for a testimony; for they that believed will bear witness against them that believed not, and will condemn them. And for this cause, after the gospel is preached in every part of the world, Jerusalem is destroyed, that they may not have so much as a shadow of an excuse for their perverseness. For they that saw His power shine throughout every place, and in an instant take the world captive, what excuse could they then have for continuing in the same perverseness? For in proof that it was everywhere preached at that time, hear what Paul saith, “of the gospel which was preached to every creature which is under Heaven.” 

Which also is a very great sign of Christ’s power, that in twenty or at most thirty years the word had reached the ends of the world. “After this therefore,” saith He, “shall come the end of Jerusalem.” For that He intimates this was manifested by what follows. 

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.” He referred them to Daniel. And by “abomination” He meaneth the statue of him who then took the city, which he who desolated the city and the temple placed within the temple, wherefore Christ calleth it, “of desolation.” Moreover, in order that they might learn that these things will be while some of them are alive, therefore He said, “When ye see the abomination of desolation.” 

Whence one may most marvel at Christ’s power, and their courage, for that they preached in such times, in which most especially the Jewish state was warred against, in which most especially men regarded them as movers of sedition, when Cæsar commanded all of them to be driven away. And the result was the same as if any one (when the sea was stirred up on every side, and darkness was filling all the air, and successive shipwrecks taking place, and when all their fellow-sailors were at strife above, and monsters were rising up from beneath, and with the waves devouring the mariners, and thunderbolts falling, and their being pirates, and those in the vessel plotting one against another), were to command men inexperienced in sailing, and who had not so much as seen the sea to sit at the rudder, and to guide and fight the vessel, and when an immense fleet was coming against them with a great array, making use of a single bark, with her crew in this disturbed state, to sink and subdue the fleet. For indeed by the heathens they were hated as Jews, and by the Jews were stoned, as waging war against their laws; and nowhere could they stand. 

Thus were all things, precipices, and reefs, and rocks, the things in the cities, the things in the fields, the things in the houses, and every single person was at war with them; generals and rulers, and private persons, and all nations, and all people, and a turmoil which cannot be set forth by words. For the Jewish race was exceedingly detestable to the government of the Romans, as having occasioned them endless trouble; and not even from this did the preaching of the word take hurt; but the city was stormed and set on fire, and involved its inhabitants in countless evils; but the apostles that came from thence, introducing new laws, prevailed even over the Romans. 

O strange and wonderful facts! Countless myriads of Jews did the Romans then subdue, and they did not prevail over twelve men fighting against them naked and unarmed. What language can set forth this miracle? For they that teach need to have these two things, to be worthy of credit, and to be beloved by them whom they are instructing; and together with these, and besides them, that their sayings should be easy of reception, and the time should be free from trouble and tumults. 

But then were all the contraries to these. For while they did not seem worthy of credit, they were withdrawing from such as did seem worthy of it, those who had been deceived by them. So far from being loved, they were even hated, and were taking men away from what they loved, both habits, and hereditary customs, and laws. 

Again, their injunctions had great difficulty; but the things, from which they were withdrawing men, much pleasure. And many were the perils, many the deaths, both themselves and they that obeyed them underwent, and together with all this, the time also occasioned them much difficulty, teeming with wars, tumults, disturbance, so that, even if there had been none of the things we have mentioned, it would have quite thrown all things into confusion. 

We have good occasion to say, “Who shall tell the mighty works of the Lord, and make all His praises to be heard.” For if his own people amid signs hearkened not to Moses, because of the clay only, and the bricks; who persuaded these that every day were beaten and slain, and were suffering incurable evils, to leave a quiet life, and to prefer thereto this which was teeming with blood and death, and that when they who preached it were strangers to them, and very hostile in every way? For I say not unto nations and cities and people, but into a small house let one bring in him that is hated of all that are in the house, and by him endeavor to bring them away from those whom they love, from father, and wife, and child, will he not surely be seen torn in pieces, before he hath opened his mouth? And if there be added moreover a tumult and strife of husband and wife in the house, will they not stone him to death before he steps on the threshold? And if he also be one whom they may readily despise, and who enjoins galling things, and commands them who are living in luxury to practise self restraint, and together with this the conflict be against those who are far more in numbers and who excel him, is it not quite manifest that he will be utterly destroyed? Yet nevertheless, this, which is impossible to be done in one house, this hath Christ accomplished in all the world, through precipices and furnaces, and ravines, and rocks, and land and sea at war with Him, bringing in the healers of the world. 

And if thou art minded to learn these things more distinctly, I mean, the famines, the pestilences, the earthquakes, the other calamities, peruse the history about these things composed by Josephus, and thou wilt know all accurately. Therefore Himself too said, “Be not troubled, for all must be;” and, “He that endureth to the end, the same shall be saved;” and, “The gospel shall surely be preached in all the world.” For when weakened and faint at the fear of what had been said, He braces them up by saying, Though ten thousand things be done, the gospel must be preached in every part of the world, and then shall the end come. 

Seest thou in what a state things were then, and how manifold was the war? And this is the beginning, when each of the things to be effected most required quiet. In what state then were they? for nothing hinders us from resuming the same things again. The first war was that of the deceivers; “For there shall come,” He saith, “false Christs and false prophets:” the second, that of the Romans, “For ye shall hear,” He saith, “of wars:” the third, that which bringeth on the “famines:” the fourth, “the pestilences” and “the earthquakes:” the fifth, “they shall deliver you into afflictions:” the sixth, “ye shall be hated of all men:” the seventh, “They shall betray one another, and hate one another” (an intestine war doth He here make known); then, “false Christs,” and false brethren; then, “the love of the most shall wax cold,” which is the cause of all the ills. 

Seest thou numberless kinds of war, new and strange? Yet nevertheless in the midst of these things, and much more (for with the intestine wars was mingled also that of kinsmen), the gospel prevailed over the whole earth. “For the gospel,” He saith, “shall be preached in the whole world.” 

Where then are they who set up the power of a nativity and the cycle of times against the doctrines of the church? For who has ever recorded that another Christ appeared; that such a thing took place? Although they falsely affirm other things, that ten myriads of years passed, yet this they cannot even feign. Of what kind of cycle then would ye speak? For there was never another Sodom, nor another Gomorrah, nor another flood. How long do ye trifle, talking of a cycle and nativity? 

How then, it is said, do many of the things they say come to pass? Because thou hast bereaved thyself of the help God bestows, and didst betray thyself, and didst place thyself without His providence; therefore doth the evil spirit turn and twist about thy matters as he will. 

But not so among the saints, or rather not even amongst us sinners, who utterly despise it. For although our practice is beyond endurance, yet because by God’s grace we cling with much exactness to the doctrines of the truth, we are above the malice of the evil spirits. And altogether, what is a nativity? nothing else than injustice, and confusion, and that all things are borne along at random; or rather not at random only; but more than this, with folly. “And if there is not any nativity, whence is such a one rich? whence is such a one poor?” I know not: for in this way I will for a time reason with thee, instructing thee not to be curious about all things; neither in consequence of this to go on at random and rashly. For neither because thou art ignorant of this, oughtest thou to feign the things that are not. It is better to be ignorant well, than to learn ill. For he that knoweth not the cause, will come soon to the right one; but he who because he does not know the real cause, feigns one that is untrue, will not be able easily to receive the real; but he needs more both of labors and toil, in order to take away the former. For indeed on a tablet, if it have been wiped smooth, any one may easily write what he will, but when it is written upon, no longer in the same way, for we must first wipe out what has been ill written. And amongst physicians again, he that applies nothing, is far better than he that applies hurtful things; and he who builds unsoundly, is worse than he who doth not so much as build at all; like as the land is far better that bears nothing, than that which bears thorns. 

Let us not then be impatient to learn all things, but let us endure to be even ignorant of some things, that when we have found a teacher, we may not afford him double toil. Or rather many oftentimes have remained even incurably diseased, by carelessly entangling themselves in evil opinions. For neither is the toil the same to pluck up first what hath taken root amiss, and then to sow, as to plant a clear ground. For in that case, he must overthrow first, and then put in other things; but in this, the hearing is ready. 

Whence then is such a one rich? I will say, now; many acquire wealth, by God’s gift; and many by His permission. For this is the short and simple account. What then? it is said, doth He make the whoremongers to be rich, and the adulterers, and him that hath abused himself with mankind, and him that hath made a bad use of his possessions? He doth not make them, but permits them to be rich; and great is the difference, and quite infinite between making and permitting. But wherefore doth He suffer it at all? Because it is not yet the time for judgment, that every one may receive according to his merits.

For what more worthless than that rich man, who giveth not to Lazarus so much as of his crumbs? Nevertheless, he was more wretched than all, for he came to be possessed not even of a drop of water, and for this very cause most especially, that being rich he was cruel. For if there are two wicked men, who have not had the same portion here, but one in wealth, the other in poverty, they will not be similarly punished there, but the wealthier more grievously. 

Dost thou not see at least even this man, suffering more fearfully because he had “received his good things?” Do thou also therefore, when thou seest in prosperity one who is become rich by injustice, groan, weep; for indeed this wealth is to him an addition of punishment. For like as they who sin much, and are not minded to repent, treasure up to themselves a treasure of wrath; even so they, who, besides not being punished, are even enjoying prosperity, will undergo the greater punishment. 

And the proof of this, if thou wilt, I will show thee, not from the things to come only, but also from the present life. For the blessed David, when he sinned that sin of Bathsheba, and was convicted by the prophet, for this cause most of all was he more severely reproved, that even when he had enjoyed such security, he was like this. Hear at least God upbraiding him with this especially. “Did not I anoint thee for a king, and delivered thee from the hand of Saul, and give thee all that pertained to thy master, and all the house of Israel and Judah, and if it had been little for thee, I would have added thus and thus; and wherefore hast thou done that which was evil in my sight?” For not for all sins are there the same punishments, but many and diverse, according to the times, according to the persons, according to their rank, according to their understanding, according to other things besides. And that what I say may be more clear, let one sin be set forth, fornication; and mark how many different punishments I find not from myself, but from the divine Scriptures. 

Did any one commit fornication before the law, he is differently punished; and this Paul showeth, “For as many as have sinned without law, shall also perish without law.” Did any one commit fornication after the law? He shall suffer more grievous things. “For as many as have sinned in the law shall be judged by the law.” Did any one commit fornication being a priest, he receives from his dignity a very great addition to his punishment. So for this cause, whereas the other women were slain for fornication, the daughters of the priests were burnt; the lawgiver showing the more amply, how great punishment await the priest if he commits this sin. For if on the daughter he inflicts a greater punishment, because of her being a priest’s daughter, much more on the man himself who bears the priest’s office. Was fornication committed with any violence? she is even freed from punishment. Did one play the harlot being rich, and another being poor? Here again also is a difference. And this is evident from what we have said before concerning David. Was any one guilty of fornication after Christ’s coming? Should he depart uninitiated, he will suffer a punishment more sore than all those. Was any guilty of fornication after the laver? in this case not even a consolation is left for the sin any more. And this selfsame thing Paul declared when he said, “He that despised Moses’ law dieth without mercy, under two or three witnesses: of how much sorer punishment suppose ye shall he be counted worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant an unholy thing, and hath done despite to the grace of the Spirit? Hath any been guilty of fornication, bearing the priest’s office now? this above all is the crown of the evil deeds. 

Seest thou of one sin how many different forms? one that before the law, another that after the law, another that of him who bears the priest’s office; that of the rich woman, and that of the poor woman, of her that is a catechumen, and of the believing woman, of the daughter of the priest. 

And from the knowledge again great is the difference; “For he which knew his Lord’s will, and did it not, shall be beaten with many stripes.” And to sin after examples bringeth greater vengeance. Therefore He saith, “But ye, when ye had seen it, repented not afterwards,” though ye had had the advantage of much care. Therefore He upbraids Jerusalem likewise with this saying, “How often would I have gathered thy children together, and ye would not!” 

And to sin being in luxury, this is shown by the history of Lazarus. And from the place also the sin becomes more grievous, which He Himself indicated when He said, “Between the temple and the altar.” 

And from the equality of the offenses themselves, “It is not marvellous if one be taken stealing;” and again, “Thou didst slay thy sons and thy daughters; this is beyond all thy whoredoms, and thine abominations.” And from the persons again: “If one man sin against another, they shall pray for him; but if he sin against God, who shall entreat for him?” And when any one surpasses in negligence those who are far inferior; wherewith in Ezekiel He doth charge them, saying, “Not even according to the judgments of the nations hast thou done.” And when one is not sobered even by the examples of others, “She saw her sister,” it is said, “and justified her.” 

And when one has had the advantage of more abundant care; “For if,” He saith, “these mighty works had been done in Tyre and Sidon, they would have repented long ago; but it shall be more tolerable for Tyre and Sidon than for that city.”1 

Seest thou perfect exactness, and that all for the same sins are not paying the same penalty? For moreover when we have had the benefit of long-suffering, and profit nothing, we shall endure worse things. And this Paul shows, where he says, “But after thy hardness and impenitent heart, thou treasurest up for thyself wrath.” 

Knowing then these things, let us not be offended, neither let us be confounded at any of the things that happen, nor bring in upon us the storm of thought, but giving place to God’s providence, let us give heed to virtue, and flee vice, that we may also attain to the good things to come, by the grace and love towards man of our Lord Jesus Christ, by whom and with whom be glory unto the Father together with the Holy Spirit, now and always, and world without end. Amen.2

1.  Matthew 11:21-22

2.  Philip Schaff, Editor. Chysostom: Homilies on the Gospel of Saint Matthew; Nicene and Post-Nicene Fathers, Volume 10 (Peabody, MA: Hendrickson Publishers, 1995, second printing), pp. 450-456

Understood Better as the Consummation of the Age

Continuing in this series, St Jerome, a priest and Doctor of the Church, offers some extremely helpful comments about Matthew 24 and the trajectory of the Jewish wars which led to the destruction of Jerusalem. As I see it, his comments are helpful for two reasons. First, his comments illustrate how many Church fathers saw the plain, historical sense of the text before them, and it's fulfillment within the first century. Even when they insist on how the literal, historical sense is "understood better" as a future, mystical sense, they clearly understood that it could be understood as being fulfilled in first century events which we have lots of historical evidence to support. Second, Jerome's comments offer a glimpse of how the literal, historical fulfillment of prophecies within Scripture can be allegorized (or typologized) to draw the Church of all ages into the narrative of God's story. Some theologians today see allegory or typology as a problem, but I see that as the way in which the apostles themselves drew the Christian Church into the narrative of God's story about Israel, God's "son." 

The common dilemma that occurs when utilizing typology to fulfill New Testament prophecies is mistaking the literal, first century historical sense for a literal, future historical "end-of-the-world" sense awaiting fulfillment thousands of years afterward. I contend, rather, that the appropriate way to apply Scriptural "signs" and prophecies to any future generation of the Christian Church (a generation future to the literal, first century generation to which Jesus and his apostles addressed) is to begin with it's foundational fulfillment, in first century events which are evident to those who have studied the Scriptures in light of the Jewish wars and the destruction of Jerusalem in 70 A.D.

Commenting on the end of Mathew 23 and portions of chapter 24, St. Jerome offers some fascinating insights. He writes:

"Jerusalem, Jerusalem, you that kill the prophets and stone those who have been sent to you, how often have I wanted to gather your sons as a hen gathers her chicks under her wings, and you were unwilling." By Jerusalem he does not mean the stones and buildings of the city, but its inhabitants. He laments for it with the feeling of a father, just as also in another passage we read that when he saw it, he wept. Now his words: "How often have I wanted to gather your sons," testify to the fact that all the prophets in the past had been sent by him. 

"And having left the Temple, Jesus went away. And his disciples came to him to show him the building of the Temple. But he answered and said to them: Do you see all these things? Amen I say to you: Not a stone shall be left here upon a stone which will not be destroyed."  The meaning of the historical narrative is manifest. As the Lord was leaving the Temple, all the buildings of the Torah and the construction of the commandments were destroyed in such a way that nothing could be fulfilled by the Jews. Once the head was removed, all the members fight among themselves. 

Now as he was sitting on the Mount of Olives, the disciples came to him privately, saying: Tell us, when will these things be and what will the sign of your coming and of the consummation of the world?" ...They were longing to know mysteries and revelation about the future. And they ask three questions: At what time is Jerusalem to be destroyed, when is Christ going to come, and when is the consummation of the world1 going to happen? 

For many will come in my name, saying: I am the Christ, and they will seduce many." One of these is Simon the Samaritan, of whom we read in the Acts of the Apostles. He claimed to be the great power of God. Among other things, he left the following written statements in his books: "I am the Word of God, I am the Beautiful, I am the Paraclete, I am the Omnipotent, I am God's All." But John the apostle says in his epistle: "You have heard that the Antichrist is coming, but now there are many antichrists."2 ...It is not surprising that we see some seduced by them, since the Lord said: "And they will seduce many." 

"Therefore, when you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place, let the reader understand." Whenever we are summoned to understanding, what has been said is shown to be mystical. Now, we read it in Daniel in this way: "And for half a week my sacrifice and libations will be removed, and in the Temple there will be an abomination of desolations until the consummation of the time, and the consummation will be given over the devastation." The apostle also speaks of this, that the man of iniquity and the adversary is to be lifted up against everything that is called God or that is worshiped. He will dare to stand in the Temple of God and show that he himself is God, that his coming in accordance with the working of Satan destroys them, and that it reduces those who received him to a devastation, void of God. Now this can be interpreted either literally of the Antichrist, or of the image of Caesar that Pilate placed in the Temple,3 or of the equestrian statue of Hadrian, which stands to the present day in the very location of the holy of holies.

"Then let those who are in Judea flee to the mountains, and let the one who is on the housetop not go down to take anything from his house, and let him who is in the field not turn back to take his tunic. And woe to pregnant women and nursing mothers in those days." ...This can also be explained in the following manner. During the persecution of the Antichrist or of the Roman captivity, pregnant women and nursing mothers, being weighed down by the burden in their womb or of their children, will be unable to escape [Judea] very easily. 

"Pray that your flight may not be in winter or on a sabbath." If we want to take this of the captivity of Jerusalem when it was captured by Titus and Vespasian, the meaning is that they should pray that their flight will not be in winter or on a sabbath. For in the former season, the harshness of the cold hinders from traveling in the wastelands and hiding in the mountains and deserts. On the sabbath either it is a transgression of the Torah if they wanted to escape, or there would be imminent death if they remain. 

"Then if anyone says to you, 'Behold, here is the Christ!' or, 'There he is!' do not believe it."  At the time of the Judaic captivity, many leaders rose up who claimed to be the Christ. This occurred to such an extent that when the Romans were conducting their siege, there were three factions within Jerusalem. But it is understood better of the consummation of the world.4 

"For false Christs and false prophets will arise and will give great signs and prodigies, so that even the elect, if it were possible, would be led into error. Behold, I have told you ahead of time."  As I said earlier, the passage ought to be explained in a threefold way, either concerning the time of the Roman siege, or concerning the consummation of the world, or concerning the battle of the heretics and antichrists of that sort against the Church,5 who fight against Christ under the pretext of false knowledge.6

1.  Notice carefully that Jerome alters the Greek text to mean the consummation of "the world" (τὸν κόσμον) instead of what it actually says, the consummation of "the age" (τοῦ αἰῶνος). Jerome mistakenly interprets "age" as "world," by assuming that Jesus was referring to the future historical "end-of-the-world" sense instead of it's (admittedly) more natural first century historical sense

2.  1 John 2:18

3. This is an important interpretation showing first century fulfillment, because it was a common view among the Church Fathers. That also shows how common some sense of first century fulfillment was among the Church Fathers.
4. No, actually, it is better understood of the consummation of the "age," which occurred at the destruction of Jerusalem, and the end of the Roman "siege" just mentioned by Jerome.
5. Notice again how Jerome interprets prophecy in a three-fold manner. There is a first century fulfillment, an "end-of-the-world" fulfillment, and a fulfillment which occurs throughout Church history. I think this is a valid pastoral hermeneutic, but I do not agree with Jerome that the foundational, historical fulfillment of Jesus' words occurred in the first century alone. All other historical fulfillments are types of the actual historical events which were fulfilled in the first century Jewish wars and the destruction of Jerusalem.
6. Translation by Thomas P. Scheck. St. Jerome: Commentary on Matthew (Washington, DC; Catholic University of America Press; 2008), pp. 268-274