TRV
John Chrysostom
Nicene & Post-Nicene · AD 325–500 · 7,356 passages across 56 books
Commentary
Matthew 23:23-24
Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.
Then He derides them for folly also, because they bade them disregard the greater commandments. And yet before He had said the opposite, that "they bind heavy burdens, and grievous to be borne." But these things too they did again and were doing everything for the corruption of those who were subject to them, in little things requiring strictness, and despising the great. "For ye pay tithe," He saith, "of mint and anise, and have omitted the weightier matters of the law, judgment, and mercy, and faith. These ought ye to have done, and not to leave the others undone." Here then He naturally saith it, where it is tithe and almsgiving, for what doth it hurt to give alms? But not to keep the law; for neither doth it say thus. Therefore here indeed He saith, "These ought ye to have done;" but where He is speaking about clean and unclean, He no longer adds this, but makes a distinction, and shows that the inward purity is necessarily followed by the outward, but the converse is no longer so. For where there is a plea of love to man, He passes it over lightly, for this very reason, and b…
Then He derides them for folly also, because they bade them disregard the greater commandments. And yet before He had said the opposite, that "they bind heavy burdens, and grievous to be borne." But these things too they did again and were doing everything for the corruption of those who were subject to them, in little things requiring strictness, and despising the great.
"For ye pay tithe," He saith, "of mint and anise, and have omitted the weightier matters of the law, judgment, and mercy, and faith. These ought ye to have done, and not to leave the others undone."
Here then He naturally saith it, where it is tithe and almsgiving, for what doth it hurt to give alms? But not to keep the law; for neither doth it say thus. Therefore here indeed He saith, "These ought ye to have done;" but where He is speaking about clean and unclean, He no longer adds this, but makes a distinction, and shows that the inward purity is necessarily followed by the outward, but the converse is no longer so.
For where there is a plea of love to man, He passes it over lightly, for this very reason, and because it was not yet time expressly and plainly to revoke the things of the law. But where it is an observance of bodily purification, He overthrows it more plainly.
Then, to show that there is no harm arising from despising bodily cleansings, but very great vengeance from not regarding the purifications of the soul, which is virtue, He called these "a gnat," for they are small and nothing, but those other a camel, for they were beyond what men could bear. Wherefore also He saith, "Straining at the gnat, and swallowing the camel." For indeed the one were enacted for the sake of the other, I mean of mercy and judgment; so that not even then did they profit being done alone. For whereas the little things were mentioned for the sake of the great, and after that these last were neglected, and labor was spent on those alone, nothing was gained even then by this. For the greater followed not the lesser, but the lesser were sure to follow these greater.
But these things He saith to show, that even before grace was come, these were not among the principal things, or amongst those upon which men should spend their labor, but the matters required were different. But if before the grace they were so, much more when high commandments had come, were these things unprofitable, and it was not meet to practise them at all.
In every case then is vice a grievous thing, but especially when it does not so much as think it needs amendment; and it is yet more grievous, when it thinks itself sufficient even to amend others; to express which Christ calls them "blind guides." For if for a blind man not to think he needs a guide be extreme misery and wretchedness; when he wishes himself to guide others, see to what a gulf it leads.
But these things He said, by all intimating their mad desire of glory, and their exceeding frenzy concerning this pest. For this became a cause to them of all their evils, namely, that they did all things for display. This both led them away from the faith, and caused them to neglect what really is virtue, and induced them to busy themselves about bodily purifyings only, neglecting the purifications of the soul. So therefore to lead them into what really is virtue, and to the purifyings of the soul, He makes mention of mercy, and judgment, and faith. For these are the things that comprise our life, these are what purify the soul, justice, love to man, truth; the one inclining us to pardon and not suffering us to be excessively severe and unforgiving to them that sin (for then shall we gain doubly, both becoming kind to man, and hence meeting also ourselves with much kindness from the God of all), and causing us both to sympathize with them that are despitefully entreated, and to assist them; the other not suffering them to be deceitful, and crafty.
But neither when He saith, "These ought ye to have done, and not to leave the others undone," doth He say it as introducing a legal observance; away with the thought; neither with regard to the platter and the cup, when He said, "Cleanse that which is within the cup and platter, that the outside of them may be clean also," doth He bring us unto the old regard for little things, but on the contrary indeed, He doth all things to show it to be superfluous. For He said not, Cleanse the outside of them also, but that which is within, and the outside is sure to follow.
"For ye pay tithe," He saith, "of mint and anise, and have omitted the weightier matters of the law, judgment, and mercy, and faith. These ought ye to have done, and not to leave the others undone."
Here then He naturally saith it, where it is tithe and almsgiving, for what doth it hurt to give alms? But not to keep the law; for neither doth it say thus. Therefore here indeed He saith, "These ought ye to have done;" but where He is speaking about clean and unclean, He no longer adds this, but makes a distinction, and shows that the inward purity is necessarily followed by the outward, but the converse is no longer so.
For where there is a plea of love to man, He passes it over lightly, for this very reason, and because it was not yet time expressly and plainly to revoke the things of the law. But where it is an observance of bodily purification, He overthrows it more plainly.
Then, to show that there is no harm arising from despising bodily cleansings, but very great vengeance from not regarding the purifications of the soul, which is virtue, He called these "a gnat," for they are small and nothing, but those other a camel, for they were beyond what men could bear. Wherefore also He saith, "Straining at the gnat, and swallowing the camel." For indeed the one were enacted for the sake of the other, I mean of mercy and judgment; so that not even then did they profit being done alone. For whereas the little things were mentioned for the sake of the great, and after that these last were neglected, and labor was spent on those alone, nothing was gained even then by this. For the greater followed not the lesser, but the lesser were sure to follow these greater.
But these things He saith to show, that even before grace was come, these were not among the principal things, or amongst those upon which men should spend their labor, but the matters required were different. But if before the grace they were so, much more when high commandments had come, were these things unprofitable, and it was not meet to practise them at all.
In every case then is vice a grievous thing, but especially when it does not so much as think it needs amendment; and it is yet more grievous, when it thinks itself sufficient even to amend others; to express which Christ calls them "blind guides." For if for a blind man not to think he needs a guide be extreme misery and wretchedness; when he wishes himself to guide others, see to what a gulf it leads.
But these things He said, by all intimating their mad desire of glory, and their exceeding frenzy concerning this pest. For this became a cause to them of all their evils, namely, that they did all things for display. This both led them away from the faith, and caused them to neglect what really is virtue, and induced them to busy themselves about bodily purifyings only, neglecting the purifications of the soul. So therefore to lead them into what really is virtue, and to the purifyings of the soul, He makes mention of mercy, and judgment, and faith. For these are the things that comprise our life, these are what purify the soul, justice, love to man, truth; the one inclining us to pardon and not suffering us to be excessively severe and unforgiving to them that sin (for then shall we gain doubly, both becoming kind to man, and hence meeting also ourselves with much kindness from the God of all), and causing us both to sympathize with them that are despitefully entreated, and to assist them; the other not suffering them to be deceitful, and crafty.
But neither when He saith, "These ought ye to have done, and not to leave the others undone," doth He say it as introducing a legal observance; away with the thought; neither with regard to the platter and the cup, when He said, "Cleanse that which is within the cup and platter, that the outside of them may be clean also," doth He bring us unto the old regard for little things, but on the contrary indeed, He doth all things to show it to be superfluous. For He said not, Cleanse the outside of them also, but that which is within, and the outside is sure to follow.
Matthew 23:25-26
· 2 passages
Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
Note, that speaking of tithes He said, These things ought ye to have done, and not to leave the other undone: for tithes are a kind of alms, and what wrong is it to give alms? Yet said He it not to enforce a legal superstition. But here, discoursing of things clean and unclean, He does not add this, but distinguishes and shows that external purity of necessity follows internal; the outside of the cup and platter signifying the body, the inside the soul.
So, therefore, while with respect to alms He saith, "These ought ye to have done, and not to leave the others undone," touching purifications He speaks not on this wise, but what? "Ye make clean," He saith, "the outside of the cup and the platter, but within they are full of extortion, and injustice. Cleanse that which is within the cup, that the outside may be clean also." And He took it from a thing confessed and manifest, from a cup and platter.
And besides, neither is it concerning a cup and platter he is speaking, but of soul and body, by the outside meaning the body, by the inside the soul. But if with regard to the platter there be need of that which is within much more with regard to thee.
But ye do the contrary, saith He, observing things trifling and external, ye neglect what are great and inward: whence very great mischief arises, for that thinking ye have duly performed all, ye despise the other things; and despising them, ye do not so much as strive or attempt to perform them.
And besides, neither is it concerning a cup and platter he is speaking, but of soul and body, by the outside meaning the body, by the inside the soul. But if with regard to the platter there be need of that which is within much more with regard to thee.
But ye do the contrary, saith He, observing things trifling and external, ye neglect what are great and inward: whence very great mischief arises, for that thinking ye have duly performed all, ye despise the other things; and despising them, ye do not so much as strive or attempt to perform them.
Matthew 23:27
Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.
After this, He again derides them for vainglory, calling them "whited sepulchers" and unto all adding, "ye hypocrites;" which thing is the cause of all their evils, and the origin of their ruin. And He did not merely call them whited sepulchers, but said, that they were full of uncleanness and hypocrisy. And these things He spake, indicating the cause wherefore they did not believe, because they were full of hypocrisy and iniquity. But these things not Christ only, but the prophets also constantly lay to their charge, that they spoil, that their rulers judge not according to the rule of justice, and every where you may find the sacrifices indeed refused, but these things required. So that there is nothing strange, nothing new, neither in the lawgiving, nor in the accusation, nay not even in the comparison of the sepulchre. For the prophet makes mention thereof, neither did he call them merely a sepulchre, "but their throat an open sepulchre." Such are many men now also, decking themselves indeed outwardly, but full of iniquity within. For now too there is many a mode, and many a ca…
After this, He again derides them for vainglory, calling them "whited sepulchers" and unto all adding, "ye hypocrites;" which thing is the cause of all their evils, and the origin of their ruin. And He did not merely call them whited sepulchers, but said, that they were full of uncleanness and hypocrisy. And these things He spake, indicating the cause wherefore they did not believe, because they were full of hypocrisy and iniquity.
But these things not Christ only, but the prophets also constantly lay to their charge, that they spoil, that their rulers judge not according to the rule of justice, and every where you may find the sacrifices indeed refused, but these things required. So that there is nothing strange, nothing new, neither in the lawgiving, nor in the accusation, nay not even in the comparison of the sepulchre. For the prophet makes mention thereof, neither did he call them merely a sepulchre, "but their throat an open sepulchre."
Such are many men now also, decking themselves indeed outwardly, but full of iniquity within. For now too there is many a mode, and many a care for outward purifications, but of those in the soul not so much as one. But if indeed any one should tear open each man's conscience, many worms and much corruption would he find, and an ill savor beyond utterance; unreasonable and wicked lusts I mean, which are more unclean than worms.
But that "they" should be such persons is not "so" dreadful a thing (although it be dreadful), but that "you," that have been counted worthy to become temples of God, should of a sudden have become sepulchers, having as much ill savor, this is extreme wretchedness. He in whom Christ dwells, and the Holy Spirit hath worked, and such great mysteries, that this man should be a sepulchre, what wretchedness is this? What mournings and lamentations doth this call for, when the members of Christ have become a tomb of uncleanness? Consider how thou wast born, of what things thou hast been counted worthy, what manner of garment thou hast received, how thou wast built a temple without a breach! how fair! not adorned with gold, neither with pearls, but with the spirit that is more precious than these.
Consider that no sepulchre is made in a city, so then neither shalt thou be able to appear in the city above. For if here this is forbidden, much more there. Or rather even here thou art an object of scorn to all, bearing about a dead soul, and not to be scorned only, but also to be shunned. For tell me, if any one were to go round, bearing about a dead body, would not all have rushed away? would not all have fled? Think this now likewise. For thou goest about, bearing a spectacle far more grievous than this, a soul deadened by sins, a soul paralyzed.
Who now will pity such a one? For when thou dost not pity thine own soul, how shall another pity him that is so cruel, such an enemy to himself? If any one, where thou didst sleep and eat, had buried a dead body, what wouldest thou not have done? but thou art burying a dead soul, not where thou dinest, nor where thou sleepest, but in the members of Christ: and art thou not afraid lest a thousand lightnings and thunderbolts be hurled from above upon thine head?
But these things not Christ only, but the prophets also constantly lay to their charge, that they spoil, that their rulers judge not according to the rule of justice, and every where you may find the sacrifices indeed refused, but these things required. So that there is nothing strange, nothing new, neither in the lawgiving, nor in the accusation, nay not even in the comparison of the sepulchre. For the prophet makes mention thereof, neither did he call them merely a sepulchre, "but their throat an open sepulchre."
Such are many men now also, decking themselves indeed outwardly, but full of iniquity within. For now too there is many a mode, and many a care for outward purifications, but of those in the soul not so much as one. But if indeed any one should tear open each man's conscience, many worms and much corruption would he find, and an ill savor beyond utterance; unreasonable and wicked lusts I mean, which are more unclean than worms.
But that "they" should be such persons is not "so" dreadful a thing (although it be dreadful), but that "you," that have been counted worthy to become temples of God, should of a sudden have become sepulchers, having as much ill savor, this is extreme wretchedness. He in whom Christ dwells, and the Holy Spirit hath worked, and such great mysteries, that this man should be a sepulchre, what wretchedness is this? What mournings and lamentations doth this call for, when the members of Christ have become a tomb of uncleanness? Consider how thou wast born, of what things thou hast been counted worthy, what manner of garment thou hast received, how thou wast built a temple without a breach! how fair! not adorned with gold, neither with pearls, but with the spirit that is more precious than these.
Consider that no sepulchre is made in a city, so then neither shalt thou be able to appear in the city above. For if here this is forbidden, much more there. Or rather even here thou art an object of scorn to all, bearing about a dead soul, and not to be scorned only, but also to be shunned. For tell me, if any one were to go round, bearing about a dead body, would not all have rushed away? would not all have fled? Think this now likewise. For thou goest about, bearing a spectacle far more grievous than this, a soul deadened by sins, a soul paralyzed.
Who now will pity such a one? For when thou dost not pity thine own soul, how shall another pity him that is so cruel, such an enemy to himself? If any one, where thou didst sleep and eat, had buried a dead body, what wouldest thou not have done? but thou art burying a dead soul, not where thou dinest, nor where thou sleepest, but in the members of Christ: and art thou not afraid lest a thousand lightnings and thunderbolts be hurled from above upon thine head?
Matthew 23:29-31
· 2 passages
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,
Not because they build, nor because they blame the others, doth He say, woe, but because, while both thus, and by what they say, they are pretending to condemn their fathers, they do worse. For in proof that the condemnation was a pretense, Luke saith, ye do allow because ye build; for, "Woe unto you," saith He, "for ye build the sepulchers of the prophets, and your fathers killed them. Truly ye bear witness, and ye allow the deeds of your fathers, for they indeed killed them, and ye build their sepulchers." For here He reproves their purpose, wherewith they built, that it was not for the honoring of them that were slain, but as making a show of the murders, and afraid, lest, when the tombs had perished by time, the proof and memory of such daring should fade away, setting up these glorious buildings, as a kind of trophy, and priding themselves in the daring deeds of those men, and displaying them. For the things that ye now dare to do, show that ye do these things also in this spirit. For, though ye speak the contrary, saith He, as condemning them, as, for instance, "We should not…
Not because they build, nor because they blame the others, doth He say, woe, but because, while both thus, and by what they say, they are pretending to condemn their fathers, they do worse. For in proof that the condemnation was a pretense, Luke saith, ye do allow because ye build; for, "Woe unto you," saith He, "for ye build the sepulchers of the prophets, and your fathers killed them. Truly ye bear witness, and ye allow the deeds of your fathers, for they indeed killed them, and ye build their sepulchers." For here He reproves their purpose, wherewith they built, that it was not for the honoring of them that were slain, but as making a show of the murders, and afraid, lest, when the tombs had perished by time, the proof and memory of such daring should fade away, setting up these glorious buildings, as a kind of trophy, and priding themselves in the daring deeds of those men, and displaying them.
For the things that ye now dare to do, show that ye do these things also in this spirit. For, though ye speak the contrary, saith He, as condemning them, as, for instance, "We should not, if we had been in their days, have been partakers with them;" yet the disposition is evident wherewith ye say these things. Wherefore also unfolding it, though darkly, still He hath expressed it. For when He had said, ye say, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets;" He added, "Wherefore ye be witnesses unto yourselves, that ye are the children of them that slew the prophets." And what blame is it to be a murderer's son, if one partake not in the mind of one's father? None. Whence it is evident, that for this same thing He brings it forward against them, hinting at their affinity in wickedness.
For the things that ye now dare to do, show that ye do these things also in this spirit. For, though ye speak the contrary, saith He, as condemning them, as, for instance, "We should not, if we had been in their days, have been partakers with them;" yet the disposition is evident wherewith ye say these things. Wherefore also unfolding it, though darkly, still He hath expressed it. For when He had said, ye say, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets;" He added, "Wherefore ye be witnesses unto yourselves, that ye are the children of them that slew the prophets." And what blame is it to be a murderer's son, if one partake not in the mind of one's father? None. Whence it is evident, that for this same thing He brings it forward against them, hinting at their affinity in wickedness.
(Hom. lxxiv.) He does not blame them for building the sepulchres, but discovers the design with which they built them; which was not to honour the slain, but to erect to themselves a triumphal monument of the murder, as fearing that in process of time the memory of this their audacious wickedness should perish.
What kind of accusation is this, to Call one the son of a murderer, who partakes not in his father's disposition? Clearly there is no guilt in being so; wherefore this must be said in proof of their resemblance in wickedness.
What kind of accusation is this, to Call one the son of a murderer, who partakes not in his father's disposition? Clearly there is no guilt in being so; wherefore this must be said in proof of their resemblance in wickedness.
Matthew 23:32-36
· 2 passages
Fill ye up then the measure of your fathers.
Then, because He was searching their temper of mind, which is to the more part obscure, He doth, from those things also which they were about to perpetrate, which would be manifest to all, establish His words. For, because He had said, "Wherefore ye be witnesses unto yourselves that ye are the children of them which killed the prophets," making it evident, that of their affinity in wickedness He is speaking, and that it was a pretense to say, "We should not have been partakers with them," He added, "Fill ye up therefore the measure of your fathers," not commanding, but declaring beforehand, what was to be, that is, His own murder. Therefore, having brought in their refutation, and having shown that they were pretenses which they said in their own defense, as, for instance, "We would not have been partakers with them," (for they who refrain not from the Lord, how should they have refrained from the servants), He makes after this His language more condemnatory, calling them "serpents, and generation of vipers," and saying, "How shall ye escape the damnation of hell," at once perpetrat…
Then, because He was searching their temper of mind, which is to the more part obscure, He doth, from those things also which they were about to perpetrate, which would be manifest to all, establish His words. For, because He had said, "Wherefore ye be witnesses unto yourselves that ye are the children of them which killed the prophets," making it evident, that of their affinity in wickedness He is speaking, and that it was a pretense to say, "We should not have been partakers with them," He added, "Fill ye up therefore the measure of your fathers," not commanding, but declaring beforehand, what was to be, that is, His own murder.
Therefore, having brought in their refutation, and having shown that they were pretenses which they said in their own defense, as, for instance, "We would not have been partakers with them," (for they who refrain not from the Lord, how should they have refrained from the servants), He makes after this His language more condemnatory, calling them "serpents, and generation of vipers," and saying, "How shall ye escape the damnation of hell," at once perpetrating such things, and denying them, and dissembling your purpose?
Then rebuking them more exceedingly from another cause also, He Saith, "I will send unto you prophets, and wise men, and scribes, and some of them shall ye kill and crucify, and some of them shall ye scourge in your synagogues." For that they should not say, "Though we crucified the Lord, yet from the servants we should have refrained, if we had been then;" "Behold," He saith, "I send servants also to you, prophets likewise themselves, and neither will ye spare them." But these things He saith, showing that it was nothing strange, that He should be murdered by those sons, being both murderous and deceitful, and having much guile, and surpassing their fathers in their outrages.
And besides what hath been said, He shows them to be also exceedingly vainglorious. For when they say, "If we had been in the days of our fathers, we should not have been partakers with them," they spake out of vainglory, and were practising virtue in words only, but in their works doing the contrary.
Ye serpents, ye generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begat them. For He showeth that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding.
But these things He saith, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, "How can ye flee from the damnation of hell," when following them that have committed such acts?
And here He recalls to their remembrance John's accusation, for he too called them by this name, and reminded them of the judgment to come. Then, because they are nothing alarmed by judgment and hell, by reason of their not believing them, and because the thing is future, He awes them by the things present, and saith, "Wherefore, behold, I send unto you prophets and scribes: and some of them shall ye kill and crucify, and scourge; that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barschias, whom ye slew between the temple and the altar. Verily I say unto you, that all these things shall come upon this generation."
See by how many things He has warned them. He said, Ye condemn your fathers, in that ye say, "We would not have been partakers with them;" and this is no little thing to shame them. He said, While ye condemn them, ye do worse things, even ye yourselves; and this is sufficient to cover them with disgrace. He said, These things shall not be without punishment; and hence he implants in them fear beyond words. He hath reminded them at least of hell. Then because that was to come, He brought home to them the terrors as even present. "For all these things shall come," He saith, "upon this generation."
He added also unspeakable severity to the vengeance, saying, that they shall suffer more grievous things than all; yet by none of these things did they become better. But if any one say, And why do they suffer more grievously than all? we would say, Because they have first committed more grievous things than all, and by none of the things that have been done to them have they been brought to a sound mind.
Heardest thou not Lamech saying, "Of Lamech vengeance shall be taken seventy times sevenfold;" that is, "I am deserving of more punishment than Cain." Why could this be? Yet he did not slay his brother; but because not even by his example was he brought to a better mind. And this is what God saith elsewhere, "Requiting the sins of fathers upon children for the third and fourth generation of them that hate me." Not as though one were to suffer punishment for the crimes committed by others, but inasmuch as they who, after many sin and have been punished, yet have not grown better, but have committed the same offenses, are justly worthy to suffer their punishments also.
But see how seasonably he also mentioned Abel, indicating that this murder likewise is of envy. What then have ye to say? Know ye not what Cain suffered? Did God hold His peace at his deeds? Did He not exact the severest penalty? Heard ye not what things your fathers suffered, when they slew the prophets; were they not delivered over to punishments, and inflictions of vengeance without number? How then did ye not become better? And why do I speak of the punishments of your fathers, and what they suffered? Thou who thyself condemnest thy fathers, how is it thou doest worse? For moreover even ye yourselves have declared that "He will miserably destroy those wicked men." What favor then will ye have after this, committing such things after such a sentence?
But who is this Zacharias? Some say, the father of John; some, the prophet; some, a priest with two different names, whom the Scripture also calls, the son of Jehoiada.
But do thou mark this, that the outrage was twofold. For not only did they slay holy men, but also in a holy place. And saying these things, He did not only alarm them, but also comfort His disciples, showing that the righteous men also who were before them suffered these things. But these He alarmed, foretelling that like as they paid their penalty, even so should these too suffer the utmost extremities. Therefore He calls them "prophets, and wise men, and scribes," even hereby again taking away every plea of theirs. "For ye cannot say," He saith, "Thou didst send from among the Gentiles, and therefore we were offended;" but they were led on unto this by being murderous, and thirsting for blood. Wherefore He also said beforehand, "For this cause do I send prophets and scribes." This did the prophets also lay to their charge, saying, "They mingle blood with blood," and that they are men of blood. Therefore also did He command the blood to be offered to Him, showing that if in a brute it be thus precious, much more in a man. Which He saith to Noah likewise, "I will require all blood that is shed." And ten thousand other such things might one find Him enjoining with regard to their not committing murder; wherefore He commanded them not even to eat that which was strangled.
Oh the love of God towards man! that though He foreknew they would profit nothing, He still doeth His part. For I will send, He saith, and this knowing they would be slain. So that even hereby they were convicted of saying vainly, "We should not have been partakers with our fathers." For these too slew prophets even in their synagogues, and reverenced neither the place, nor the dignity of the persons. For not merely ordinary persons did they slay, but prophets and wise men, such that they had nothing to lay to their charge. And by these He meaneth the apostles, and those after them, for, indeed, many prophesied. Then, willing to aggravate their fears, He saith, "Verily, verily I say unto you, All these things shall come upon this generation;" that is, I will bring all upon your heads, and will make the vengeance sore. For he that knew many to have sinned, and was not sobered, but himself hath committed the same sins again, and not the same only, but also far more grievous, would justly deserve to suffer a far more grievous punishment than they. For like as, if he had been minded, he would have gained greatly, had he grown better by their examples, even so, since he continued without amendment, he is liable to a heavier vengeance, as having had the benefit of more warning by them who had sinned before and been punished, and having reaped no advantage.
Therefore, having brought in their refutation, and having shown that they were pretenses which they said in their own defense, as, for instance, "We would not have been partakers with them," (for they who refrain not from the Lord, how should they have refrained from the servants), He makes after this His language more condemnatory, calling them "serpents, and generation of vipers," and saying, "How shall ye escape the damnation of hell," at once perpetrating such things, and denying them, and dissembling your purpose?
Then rebuking them more exceedingly from another cause also, He Saith, "I will send unto you prophets, and wise men, and scribes, and some of them shall ye kill and crucify, and some of them shall ye scourge in your synagogues." For that they should not say, "Though we crucified the Lord, yet from the servants we should have refrained, if we had been then;" "Behold," He saith, "I send servants also to you, prophets likewise themselves, and neither will ye spare them." But these things He saith, showing that it was nothing strange, that He should be murdered by those sons, being both murderous and deceitful, and having much guile, and surpassing their fathers in their outrages.
And besides what hath been said, He shows them to be also exceedingly vainglorious. For when they say, "If we had been in the days of our fathers, we should not have been partakers with them," they spake out of vainglory, and were practising virtue in words only, but in their works doing the contrary.
Ye serpents, ye generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begat them. For He showeth that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding.
But these things He saith, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, "How can ye flee from the damnation of hell," when following them that have committed such acts?
And here He recalls to their remembrance John's accusation, for he too called them by this name, and reminded them of the judgment to come. Then, because they are nothing alarmed by judgment and hell, by reason of their not believing them, and because the thing is future, He awes them by the things present, and saith, "Wherefore, behold, I send unto you prophets and scribes: and some of them shall ye kill and crucify, and scourge; that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barschias, whom ye slew between the temple and the altar. Verily I say unto you, that all these things shall come upon this generation."
See by how many things He has warned them. He said, Ye condemn your fathers, in that ye say, "We would not have been partakers with them;" and this is no little thing to shame them. He said, While ye condemn them, ye do worse things, even ye yourselves; and this is sufficient to cover them with disgrace. He said, These things shall not be without punishment; and hence he implants in them fear beyond words. He hath reminded them at least of hell. Then because that was to come, He brought home to them the terrors as even present. "For all these things shall come," He saith, "upon this generation."
He added also unspeakable severity to the vengeance, saying, that they shall suffer more grievous things than all; yet by none of these things did they become better. But if any one say, And why do they suffer more grievously than all? we would say, Because they have first committed more grievous things than all, and by none of the things that have been done to them have they been brought to a sound mind.
Heardest thou not Lamech saying, "Of Lamech vengeance shall be taken seventy times sevenfold;" that is, "I am deserving of more punishment than Cain." Why could this be? Yet he did not slay his brother; but because not even by his example was he brought to a better mind. And this is what God saith elsewhere, "Requiting the sins of fathers upon children for the third and fourth generation of them that hate me." Not as though one were to suffer punishment for the crimes committed by others, but inasmuch as they who, after many sin and have been punished, yet have not grown better, but have committed the same offenses, are justly worthy to suffer their punishments also.
But see how seasonably he also mentioned Abel, indicating that this murder likewise is of envy. What then have ye to say? Know ye not what Cain suffered? Did God hold His peace at his deeds? Did He not exact the severest penalty? Heard ye not what things your fathers suffered, when they slew the prophets; were they not delivered over to punishments, and inflictions of vengeance without number? How then did ye not become better? And why do I speak of the punishments of your fathers, and what they suffered? Thou who thyself condemnest thy fathers, how is it thou doest worse? For moreover even ye yourselves have declared that "He will miserably destroy those wicked men." What favor then will ye have after this, committing such things after such a sentence?
But who is this Zacharias? Some say, the father of John; some, the prophet; some, a priest with two different names, whom the Scripture also calls, the son of Jehoiada.
But do thou mark this, that the outrage was twofold. For not only did they slay holy men, but also in a holy place. And saying these things, He did not only alarm them, but also comfort His disciples, showing that the righteous men also who were before them suffered these things. But these He alarmed, foretelling that like as they paid their penalty, even so should these too suffer the utmost extremities. Therefore He calls them "prophets, and wise men, and scribes," even hereby again taking away every plea of theirs. "For ye cannot say," He saith, "Thou didst send from among the Gentiles, and therefore we were offended;" but they were led on unto this by being murderous, and thirsting for blood. Wherefore He also said beforehand, "For this cause do I send prophets and scribes." This did the prophets also lay to their charge, saying, "They mingle blood with blood," and that they are men of blood. Therefore also did He command the blood to be offered to Him, showing that if in a brute it be thus precious, much more in a man. Which He saith to Noah likewise, "I will require all blood that is shed." And ten thousand other such things might one find Him enjoining with regard to their not committing murder; wherefore He commanded them not even to eat that which was strangled.
Oh the love of God towards man! that though He foreknew they would profit nothing, He still doeth His part. For I will send, He saith, and this knowing they would be slain. So that even hereby they were convicted of saying vainly, "We should not have been partakers with our fathers." For these too slew prophets even in their synagogues, and reverenced neither the place, nor the dignity of the persons. For not merely ordinary persons did they slay, but prophets and wise men, such that they had nothing to lay to their charge. And by these He meaneth the apostles, and those after them, for, indeed, many prophesied. Then, willing to aggravate their fears, He saith, "Verily, verily I say unto you, All these things shall come upon this generation;" that is, I will bring all upon your heads, and will make the vengeance sore. For he that knew many to have sinned, and was not sobered, but himself hath committed the same sins again, and not the same only, but also far more grievous, would justly deserve to suffer a far more grievous punishment than they. For like as, if he had been minded, he would have gained greatly, had he grown better by their examples, even so, since he continued without amendment, he is liable to a heavier vengeance, as having had the benefit of more warning by them who had sinned before and been punished, and having reaped no advantage.
He had said against the Scribes and Pharisees, that they were the children of those who killed the Prophets; now therefore He shows that they were like them in wickedness, and that that was false that they said, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets. Wherefore He now says, Fill ye up the measure of your fathers. This is not a command, but a prophecy of what is to be. Then to show them that they should not do this without punishment, He holds out an unspeakable terror over them, That upon you may come all the righteous blood. Moreover, He names Abel, to show that it would be out of envy that they would kill Christ and His disciples. He names Zacharias, because there was a twofold resemblance in his case, the sacred place, as well as the sacred person. And to take away all excuse from them that they might not say, Because you sent them to the Gentiles thereat were we offended, He foretels that His disciples should be sent to them, and it is of their punishment that He adds, Verily I say unto you, all these…
He had said against the Scribes and Pharisees, that they were the children of those who killed the Prophets; now therefore He shows that they were like them in wickedness, and that that was false that they said, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets. Wherefore He now says, Fill ye up the measure of your fathers. This is not a command, but a prophecy of what is to be.
Then to show them that they should not do this without punishment, He holds out an unspeakable terror over them, That upon you may come all the righteous blood.
Moreover, He names Abel, to show that it would be out of envy that they would kill Christ and His disciples. He names Zacharias, because there was a twofold resemblance in his case, the sacred place, as well as the sacred person.
And to take away all excuse from them that they might not say, Because you sent them to the Gentiles thereat were we offended, He foretels that His disciples should be sent to them, and it is of their punishment that He adds, Verily I say unto you, all these things shall come upon this generation.
Otherwise; Because He delayed the punishment of hell which He had threatened them with, He pronounces against them threats of present evil, saying, All these things shall come upon this generation.
For he who having seen many sinning yet remains uncorrected, but rather does the same or worse, is obnoxious to heavier punishment.
Then to show them that they should not do this without punishment, He holds out an unspeakable terror over them, That upon you may come all the righteous blood.
Moreover, He names Abel, to show that it would be out of envy that they would kill Christ and His disciples. He names Zacharias, because there was a twofold resemblance in his case, the sacred place, as well as the sacred person.
And to take away all excuse from them that they might not say, Because you sent them to the Gentiles thereat were we offended, He foretels that His disciples should be sent to them, and it is of their punishment that He adds, Verily I say unto you, all these things shall come upon this generation.
Otherwise; Because He delayed the punishment of hell which He had threatened them with, He pronounces against them threats of present evil, saying, All these things shall come upon this generation.
For he who having seen many sinning yet remains uncorrected, but rather does the same or worse, is obnoxious to heavier punishment.
Matthew 23:33
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
And this is manifest too by what comes after; He adds at least, "Ye serpents, ye generation of vipers." For as those beasts are like their parents, in the destructiveness of their venom, so also are ye like your fathers in murderousness. Ye serpents, ye generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begat them. For He showeth that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding. But these things He saith, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, "How can ye flee from the damnation of hell," when following them that have committed such acts? And here He…
And this is manifest too by what comes after; He adds at least, "Ye serpents, ye generation of vipers." For as those beasts are like their parents, in the destructiveness of their venom, so also are ye like your fathers in murderousness.
Ye serpents, ye generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begat them. For He showeth that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding.
But these things He saith, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, "How can ye flee from the damnation of hell," when following them that have committed such acts?
And here He recalls to their remembrance John's accusation, for he too called them by this name, and reminded them of the judgment to come.
Ye serpents, ye generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begat them. For He showeth that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding.
But these things He saith, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, "How can ye flee from the damnation of hell," when following them that have committed such acts?
And here He recalls to their remembrance John's accusation, for he too called them by this name, and reminded them of the judgment to come.
Matthew 23:37-39
· 2 passages
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!
For he who having seen many sinning yet remains uncorrected, but rather does the same or worse, is obnoxious to heavier punishment.
The Lord next turns to address the city, desiring to instruct His hearers thereby. O Jerusalem, Jerusalem: this repetition of the name is a mark of compassion and intense love.
Having thus addressed her, and spoken of her cruel murders, He said, as justifying Himself, How often would I have gathered thy children together? as much as to say, Notwithstanding, these thy murders have not alienated Me from thee, but I would have taken thee to Me, not once or twice, but many times. The strength of His affection He shows by the comparison of a hen.
Then He threatens the punishment of which they were ever in fear, to wit, the overthrow of the city and temple, saying, Behold, your house is left unto you desolate.
Otherwise; In this He covertly alludes to His second coming, when surely they shall worship Him. Henceforth, means from the time of His crucifixion.
The Lord next turns to address the city, desiring to instruct His hearers thereby. O Jerusalem, Jerusalem: this repetition of the name is a mark of compassion and intense love.
Having thus addressed her, and spoken of her cruel murders, He said, as justifying Himself, How often would I have gathered thy children together? as much as to say, Notwithstanding, these thy murders have not alienated Me from thee, but I would have taken thee to Me, not once or twice, but many times. The strength of His affection He shows by the comparison of a hen.
Then He threatens the punishment of which they were ever in fear, to wit, the overthrow of the city and temple, saying, Behold, your house is left unto you desolate.
Otherwise; In this He covertly alludes to His second coming, when surely they shall worship Him. Henceforth, means from the time of His crucifixion.
Then He directs His speech unto the city, in this way too being minded to correct His hearers, and saith, "O Jerusalem, Jerusalem!" What meaneth the repetition? this is the manner of one pitying her, and bemoaning her, and greatly loving her. For, like as unto a woman beloved, herself indeed ever loved, but who had despised Him that loved her, and therefore on the point of being punished, He pleads, being now about to inflict the punishment. Which He doth in the prophets also, using these words, "I said, Turn thou unto me, and she returned not." Then having called her, He tells also her blood-stained deeds, "Thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, and ye would not," in this way also pleading for His own dealings; not even with these things hast thou turned me aside, nor withdrawn me from my great affection toward thee, but it was my desire even so, not once or twice, but often to draw thee unto me. "For how often would I have gathered your children together, even as a hen gathereth her chickens…
Then He directs His speech unto the city, in this way too being minded to correct His hearers, and saith, "O Jerusalem, Jerusalem!" What meaneth the repetition? this is the manner of one pitying her, and bemoaning her, and greatly loving her. For, like as unto a woman beloved, herself indeed ever loved, but who had despised Him that loved her, and therefore on the point of being punished, He pleads, being now about to inflict the punishment. Which He doth in the prophets also, using these words, "I said, Turn thou unto me, and she returned not."
Then having called her, He tells also her blood-stained deeds, "Thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, and ye would not," in this way also pleading for His own dealings; not even with these things hast thou turned me aside, nor withdrawn me from my great affection toward thee, but it was my desire even so, not once or twice, but often to draw thee unto me. "For how often would I have gathered your children together, even as a hen gathereth her chickens, and ye would not." And this He saith, to show that they were ever scattering themselves by their sins. And His affection He indicates by the similitude; for indeed the creature is warm in its love towards its brood. And everywhere in the prophets is this same image of the wings, and in the song of Moses and in the Psalms, indicating His great protection and care.
"But ye would not," He saith. "Behold your house is left desolate," stripped of the succor which cometh from me. Surely it was the same, who also was before protecting them, and holding them together, and preserving them; surely it was He who was ever chastening them. And He appoints a punishment, which they had ever dreaded exceedingly; for it declared the entire overthrow of their polity. "For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord." And this is the language of one that loves earnestly, earnestly drawing them unto Him by the things to come, not merely warning them by the past; for of the future day of His second coming doth He here speak.
What then? Did they not see Him from that time? But it is not that hour which He meaneth in saying, Henceforth, but the time up to His crucifixion.
For since they were forever accusing Him of this, that He was a kind of rival God, and a foe to God, He moves them to love Him by this, namely, by showing Himself to be of one accord with His Father; and He indicates Himself to be the same that was in the prophets. Wherefore also He uses the same words as did the prophets.
And by these He intimated both His resurrection, and His second coming, and made it plain even to the utterly unbelieving, that then most surely they should worship Him. And how did He make this plain? By speaking of many things that were first to be, that He should send prophets, that they should kill them; that it should be in the synagogues; that they should suffer the utmost extremities; that their house should be left desolate; that they should undergo things more grievous than any, and such as never were undergone before. For all these things are enough to furnish even to the most senseless and contentious a clear proof of that which should come to pass at His coming.
For I will ask them, Did He send the prophets and wise men? Did they slay them in their synagogue? Was their house left desolate? Did all the vengeance come upon that generation? It is quite plain that it was so, and no man gainsays it. As then all these things came to pass, so shall those also come to pass, and most surely they shall submit then.
But they shall derive thence no advantage in the way of defense, as neither will they who repent of their course of life then.
Then having called her, He tells also her blood-stained deeds, "Thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, and ye would not," in this way also pleading for His own dealings; not even with these things hast thou turned me aside, nor withdrawn me from my great affection toward thee, but it was my desire even so, not once or twice, but often to draw thee unto me. "For how often would I have gathered your children together, even as a hen gathereth her chickens, and ye would not." And this He saith, to show that they were ever scattering themselves by their sins. And His affection He indicates by the similitude; for indeed the creature is warm in its love towards its brood. And everywhere in the prophets is this same image of the wings, and in the song of Moses and in the Psalms, indicating His great protection and care.
"But ye would not," He saith. "Behold your house is left desolate," stripped of the succor which cometh from me. Surely it was the same, who also was before protecting them, and holding them together, and preserving them; surely it was He who was ever chastening them. And He appoints a punishment, which they had ever dreaded exceedingly; for it declared the entire overthrow of their polity. "For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord." And this is the language of one that loves earnestly, earnestly drawing them unto Him by the things to come, not merely warning them by the past; for of the future day of His second coming doth He here speak.
What then? Did they not see Him from that time? But it is not that hour which He meaneth in saying, Henceforth, but the time up to His crucifixion.
For since they were forever accusing Him of this, that He was a kind of rival God, and a foe to God, He moves them to love Him by this, namely, by showing Himself to be of one accord with His Father; and He indicates Himself to be the same that was in the prophets. Wherefore also He uses the same words as did the prophets.
And by these He intimated both His resurrection, and His second coming, and made it plain even to the utterly unbelieving, that then most surely they should worship Him. And how did He make this plain? By speaking of many things that were first to be, that He should send prophets, that they should kill them; that it should be in the synagogues; that they should suffer the utmost extremities; that their house should be left desolate; that they should undergo things more grievous than any, and such as never were undergone before. For all these things are enough to furnish even to the most senseless and contentious a clear proof of that which should come to pass at His coming.
For I will ask them, Did He send the prophets and wise men? Did they slay them in their synagogue? Was their house left desolate? Did all the vengeance come upon that generation? It is quite plain that it was so, and no man gainsays it. As then all these things came to pass, so shall those also come to pass, and most surely they shall submit then.
But they shall derive thence no advantage in the way of defense, as neither will they who repent of their course of life then.
Matthew 24:1-2
· 2 passages
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.
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 its 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 together with its 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.
(Hom. Ixxv.) How means He this, that one stone shall not be left upon another? Either as conveying the notion of its utter overthrow; or with respect to the place in which it stood, for its parts were broken up to its very foundations. But I would add, that, after the fate it underwent, the most captious might be satisfied that its very fragments have perished.
Matthew 24:3-5
· 3 passages
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 dr…
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.
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.
"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.
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.
They asked Him in private, because they were great things about which they were going to ask Him. They wished to know the day of His coming, for the vehement desire they had to see His glory.
Luke speaks of one enquiry, that concerning Jerusalem, as though the disciples supposed that Christ's coming should be then, and the end of the world should be when Jerusalem should be destroyed. Whereas Mark does not state them all to have asked concerning the destruction of Jerusalem, but Peter, James, John, and Andrew, as having more bold and free speech with Christ.
His first answer is neither concerning the destruction of Jerusalem, nor concerning His second coming, but concerning the evils which were to be immediately encountered.
Luke speaks of one enquiry, that concerning Jerusalem, as though the disciples supposed that Christ's coming should be then, and the end of the world should be when Jerusalem should be destroyed. Whereas Mark does not state them all to have asked concerning the destruction of Jerusalem, but Peter, James, John, and Andrew, as having more bold and free speech with Christ.
His first answer is neither concerning the destruction of Jerusalem, nor concerning His second coming, but concerning the evils which were to be immediately encountered.
Matthew 24:4
And Jesus answered and said unto them, Take heed that no man deceive you.
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. 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…
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.
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.
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.
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.
Matthew 24:5
For many shall come in my name, saying, I am Christ; and shall deceive many.
"For many shall come in my name, saying, I am Christ, and shall deceive many."
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.
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.
Matthew 24:6-8
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And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.
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, famine…
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.
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.
"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." 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 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 sha…
"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."
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 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 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 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?