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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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DidacheAD 100
The Didache, Chapter 16
Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
They that are deceived are many, because wide is the gate that leadeth to destruction, and many there be which go in thereat. (Mat. 7:13.) This one thing is enough to detect the Antichrists and seducers that they shall say, I am Christ, which Christ Himself is no where read to have said: for the works of God, and the word which He taught, and His power, were enough to produce belief that He is Christ. For every discourse which professes to expound Scripture faithfully, and has not the truth, is Antichrist. For the truth is Christ, that which feigns itself to be the truth is Antichrist. So also all virtues are Christ, all that feigns itself to be virtue is Antichrist; for Christ has in Himself in truth all manner of good for the edification of men, but the devil has forged resemblances of the same for the deceiving of the saints. We have need therefore of God to help us, that none deceive us, neither word nor power. It is a bad thing to find any one erring in his course of life; but I esteem it much worse not to think according to the most true rule of Scripture.
To hear the shouts raised in the battles, is to hear wars; to hear rumours of wars, is to hear accounts of wars waged afar off.
Or otherwise; As the body sickens before the death of the man, so it must needs be that before the consummation of this world the earth should be shaken, as though it were palsied, with frequent earthquakes, the air should gather a deadly quality and become pestilential, and that the vital energy of the soil should fail, and its fruits wither. And by consequence of this scarcity, men are stirred up to robbery and war. But because war and strife arise sometimes from covctousness, and sometimes from desire of power and empty glory, of these which shall happen before the end of the world a yet deeper cause shall be assignable. For as Christ's coming brought through His divine power peace to divers nations, so it shall be on the other hand, that when iniquity shall abound, the love of many shall wax cold, and God and His Christ shall desert them; wars shall be again when actions which beget wars are not hindered by holiness; and hostile powers when they are not restrained by the Saints and by Christ shall work unchecked in the hearts of men, stirring up nation against nation, and kingdom against kingdom. But if, as some will have it, famine and pestilence are from the Angels of Satan, these shall then gather might from opposite powers, when the salt of the earth, and the lights of the world, Christ's disciples, shall be no longer, destroying those things which the malice of dæmons hatches. Ofttimes in Israel famines and pestilences were caused by sin, and removed by the prayers of the Saints. (1 Kings 17:1. Jer. 14. James 5:17, 18.) Well is that said, In divers places, for God will not destroy the whole race of men at once, but judging them in portions, He gives opportunity of repentance. But if some stop be not put to these evils in their commencement, they will progress to worse, as it follows, These all are the beginnings of sorrows, that is, sorrows common to the whole world, and those which are to come upon the wicked who shall be tormented in most sharp pains.
This must come to pass before we can see the perfection of that wisdom which is in Christ; but not yet shall be that end which we seek, for a peaceful end is far from those men.
Apostolic ConstitutionsAD 380
Apostolic Constitutions (Book VII), Section 2, XXXII
For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.
John ChrysostomAD 407
Homily on the Gospel of Matthew 75
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.
John ChrysostomAD 407
Homily on the Gospel of Matthew 75
"All these are the beginning of sorrows," that is, of those that befall them.
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."
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
Here He speaks of the battles which should be fought at Jerusalem; when He says, Ye shall hear wars, and rumours of wars.
And because this might alarm the disciples, He continues, See that ye be not troubled. And because they supposed that the end of the world would follow immediately after the war in which Jerusalem should be destroyed, He corrects their suspicions concerning this, These things must come to pass, but the end is not yet.
And to show that He also should fight against the Jews, He tells them not only of wars, but of calamities inflicted by Providence, And there shall be pestilences, and famines, and earthquakes in divers places.
And these things shall not happen according to the order of nature before established among men, but shall come of wrath from heaven, and therefore He said not that they should come only, or come suddenly, but adds significantly, These all are the beginnings of troubles, that is, of the Jewish troubles.
JeromeAD 420
Commentary on Matthew
(Verses 7, 8.) For nation shall rise against nation, and kingdom against kingdom, and there shall be pestilences and famines, and earthquakes in various places. But all these things are the beginnings of sorrows. I do not doubt that these things indeed shall come to pass literally as they are written. But it seems to me that the kingdom against kingdom and their pestilence, whose speech spreads like cancer (2 Timothy 2), and the famine to hear the word of God, and the commotion of the whole earth, and the separation from true faith, are more understood in heretics who fight against each other, making victory for the Church. But what he said: These things, however, are the beginnings of sorrows, are better translated as birth pains, so that it may be understood as a kind of conception of the coming of the Antichrist, not as childbirth.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
That is, Think not that the day of judgment is at hand, but that it is reserved against another time; the sign of which is plainly put in what follows, For nation shall rise against-nation, and kingdom against kingdom.
Figuratively; Kingdom rising against kingdom and pestilence of that discourse which spreadeth as a plague-spot, and hunger of hearing the word of God, and commotion throughout the earth, and separation from the true faith, my be rather understood of the heretics, who fighting among themselves give the victory to the Church.
These all are the beginnings of sorrows, is better understood of pains of labour, as it were the conception of the coming of Antichrist, and not of the birth.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(Ep. 199. 25.) To this enquiry of the disciples the Lord makes answer, declaring all things which were to come to pass from that time forwards, whether relating to the destruction of Jerusalem, which had given occasion to their enquiry; or to His coming through the Church, in which He ceases not to come to the end of time; for He is acknowledged as coming among His own, while new members are daily born to Him; or relating to the end itself when He shall appear to judge the quick and the dead. When then He describes the signs which shall attend these three events, we must carefully consider which signs belong to which events, lest perchance we refer to one that which belongs to another.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
RABANUS.b Or, this is a warning to the Apostles not to flee from Jerusalem and Judæa in terror of these things, when they should begin to come upon them; because the end was not immediately, but the desolation of the province, and the destruction of the city and temple should not come till the fortieth year. And we know that most grievous woes, which spread over the whole province, fell out to the very letter.
Nation shall rise against nation, shows the disquietude of men's minds; pestilences, the affliction of their bodies; famines, the barrenness of the soil; earthquakes in dicers places, wrath from heaven above.
Theophylact of OhridAD 1107
He is speaking of the wars conducted by the Romans in Jerusalem. Not only does He say that there will be wars, but famines and plagues as well, showing that the wrath directed against the Jews is sent by God. For while it can be said that wars are caused by the violence of men, famines and plagues have no other cause than God. Then He says, lest they think that the world will come to an end before they have preached the Gospel, "Be not troubled, the end is not yet." For the destruction of Jerusalem and the end of the whole world will not be at the same time. But "nation shall rise against nation, and kingdom against kingdom," He says, on account of the calamities soon to befall the Jews. And these calamities are the beginning of the pangs of labor; for just as the expectant mother goes into labor but does not give birth yet, so too this present age will first suffer turmoil and wars and then give birth to the things that shall be.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 24:8 serves as a pivotal summary statement within Jesus' Olivet Discourse, clarifying the nature of the tumultuous global events He has just described. Rather than signaling the immediate culmination of history, these escalating signs—including wars, famines, and earthquakes—are presented as the initial stages of a prophetic process, akin to the intensifying contractions of labor pains. This verse underscores that while the world will experience increasing distress, these occurrences are not the end in themselves but divinely purposed precursors, indicating the approaching climax of the age and the glorious return of Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Matthew 24:8 is Metaphor. The phrase "beginning of sorrows" translates the Greek archē ōdinōn, which powerfully uses the metaphor of "birth pangs" or "labor pains." This imagery is deeply significant, conveying that the global calamities Jesus describes are not random or aimless suffering, but rather purposeful and escalating events that precede a glorious "birth"—the dawning of the new age and the return of the Messiah. Just as a woman's labor pains intensify and become more frequent as childbirth approaches, so too will these signs of the end grow in severity and regularity. This metaphor also implies a sense of inevitability and a teleological purpose: the pain is temporary and leads to a joyful outcome. Furthermore, there is an element of Foreshadowing, as this verse sets the stage for the more intense and specific descriptions of the Great Tribulation that follow later in the discourse.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 24:8 profoundly shapes our understanding of eschatology, presenting a picture of the end times not as a sudden, singular event, but as a progressive unfolding marked by increasing intensity. The "beginning of sorrows" teaches that suffering and upheaval in the world are not outside of God's sovereign plan but are, in fact, part of His ordained process leading to the culmination of history and the establishment of His eternal kingdom. This perspective encourages believers to view global turmoil not with despair, but with a discerning eye, recognizing these "birth pangs" as signs that the "birth" of a new, redeemed creation is drawing near. It underscores the biblical theme that glory often follows suffering, and that God uses even the most difficult circumstances to bring about His ultimate purposes, preparing the way for the full revelation of His Son.
REFLECTION AND APPLICATION
Matthew 24:8 provides a crucial framework for believers navigating a world increasingly marked by global crises, conflicts, and natural disasters. Instead of succumbing to fear or panic when confronted with these "sorrows," we are called to spiritual discernment and steadfast hope. Understanding these events as "birth pangs" transforms our perspective: they are not arbitrary chaos but purposeful signals of God's unfolding plan, indicating that the time of Christ's glorious return is drawing nearer. This should motivate us to live with greater urgency, vigilance, and faithfulness. It compels us to prioritize the eternal over the temporal, to deepen our reliance on God's sovereignty, and to actively participate in His mission of spreading the Gospel, knowing that the "birth" of the new age will bring ultimate redemption and peace. Our response should be one of prayer, perseverance, and passionate proclamation, living as lights in a darkening world, confident in the coming King.
Questions for Reflection
FAQ
Are these "sorrows" a sign that the end of the world is happening right now?
Answer: No, Jesus explicitly states that "all these are the beginning of sorrows." The Greek word for "beginning" (archē) signifies a commencement or initial stage, not the culmination. While these events indicate that we are living in the prophetic period leading up to the end, they are precursors, like the first contractions of labor, not the final delivery. The Olivet Discourse continues to describe more intense events that will follow these initial signs, culminating in the Great Tribulation and then Christ's return (e.g., Matthew 24:21). Therefore, these "sorrows" are a sign of the approaching end, not the immediate end itself.
How should believers respond to the increasing frequency and intensity of these "sorrows" in the world?
Answer: Believers are called to respond not with fear or despair, but with spiritual discernment, vigilance, and unwavering faith. Jesus' purpose in sharing these signs was to prepare His disciples, not to terrify them. We should recognize these events as indicators of God's unfolding plan, prompting us to draw closer to Him in prayer, to live lives of holiness, and to redouble our efforts in sharing the Gospel. As Luke 21:28 encourages, "when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." It is a call to spiritual readiness and steadfast hope, knowing that our ultimate redemption is approaching.
CHRIST-CENTERED FULFILLMENT
Matthew 24:8, with its powerful imagery of "birth pangs," finds its ultimate Christ-centered fulfillment in the redemptive work of Jesus and the coming of His kingdom. Just as a woman endures the pain of labor to bring forth new life, Christ Himself endured the ultimate "sorrows" on the cross, suffering the pangs of death and separation from God, to "birth" a new creation and a redeemed humanity. His resurrection is the glorious "birth" of new life, inaugurating the new covenant and securing the promise of eternal life for all who believe. The ongoing "sorrows" of the world, therefore, are not meaningless suffering but are part of the larger cosmic "groaning" described in Romans 8:18-25, where creation itself eagerly awaits its liberation and the full revelation of the children of God. These birth pangs are leading to the glorious "birth" of the new heavens and new earth, a reality fully established at Christ's second coming, where He will wipe away every tear and there will be no more death, sorrow, crying, or pain (Revelation 21:1-4). Thus, the "beginning of sorrows" ultimately points to the triumphant return of the Lord Jesus, who will bring forth the consummation of His kingdom, transforming all suffering into everlasting joy.