Lucas 21

Theophylact of Ohrid

Lucas 21:1

There was a sacred treasury, contributed by the God-loving, which was used for repairs and restorations in the temple, and in general for the adornment of the temple and for the sustenance of the poor. But in recent times the priests converted even this treasury to commercial dealings, dividing it among themselves, rather than using it for the purpose for which it was originally designated. — Commentary on Luke

Lucas 21:1-4

[(as quoted by Aquinas, AD 1274)] Or the widow may be taken to mean any soul bereft as it were of her first husband, the ancient law, and not worthy to be united to the Word of God. Who brings to God instead of a dowry faith and a good conscience, and so seems to offer more than those who are rich in words, and abound in the moral virtues of the Gentiles. — Catena Aurea by Aquinas

Lucas 21:4

The Lord praises the widow more than all the rest, because she cast in all her substance out of her poverty. For two mites, it would seem, are insignificant, but for one who lived on alms they constituted her whole livelihood, for the widow was destitute. Thus the Lord bestows His reward, paying attention not to how much is given, but to how much remains. In the houses of the rich, who brought little and small offerings, far more remained, but her house was completely emptied, and nothing was left in it. Therefore she is truly worthy of greater praise than they. Some thought that by "the widow" one can understand every soul that has renounced its former husband, that is, the Old Law, but has not yet been deemed worthy of union with God the Word, and that instead of a pledge she offers the thin and meager faith possible for her and a good conscience. For together with faith one must also offer a good conscience, that is, a blameless life. And whoever comes to God with these seems to put in more than all those who are rich in learning and abound in pagan virtues. — Commentary on Luke

Lucas 21:6

The Lord, as One who in a short time would undergo the Crucifixion, fittingly prophesies now concerning Jerusalem, so that we might have in this a strong proof that He is the true God. Therefore even when some were praising the buildings of the temple and the "offerings" (I think they were speaking of carved and sculpted works, such as palms and cherubim (1 Kings 6:32): this, perhaps, is what they called them), the Lord pays no attention to any of it, but foretells their destruction. — Commentary on Luke

Lucas 21:8

They thought that He was speaking about the end of the world, although He was speaking about the capture of Jerusalem by the Romans. Therefore, condescending to them, He temporarily sets aside the discourse about the capture of Jerusalem by the Romans, intending to attach it to what follows, and now discusses the end of the world and warns them not to listen to the false prophets who are to come before His coming. — Commentary on Luke

Lucas 21:9

There will be "wars and commotions," for, with the cessation of all love, wars and commotions will naturally take place. — Commentary on Luke

Lucas 21:9-11

[(as quoted by Aquinas, AD 1274)] Now some have wished to place the fulfilment of these things not only at the future consummation of all things, but at the time also of the taking of Jerusalem. For when the Author of peace was killed, then justly arose among the Jews wars and sedition, But from wars proceed pestilence and famine, the former indeed produced by the air infected with dead bodies, the latter through the lands remaining uncultivated. Josephus also relates the most intolerable distresses to have occurred from famine; and at the time of Claudius Cæsar there was a severe famine, as we read in the Acts, (Acts 11:28.) and many terrible events happened, forboding, as Josephus says, the destruction of Jerusalem. — Catena Aurea by Aquinas

Lucas 21:11

As a consequence of wars, "famine and pestilence" will follow; pestilence from the corruption of the air by corpses, and famine from the failure to cultivate the fields. Some understood it such that famine, pestilence, and other calamities would occur not only at the end of the age, but also during the captivity of Jerusalem. For Josephus (Flavius) says that on account of the famine there were terrible calamities. And Luke too in the book of Acts (Acts 11:28) says that "there was a famine... under Caesar Claudius." There were also many terrors pointing to the captivity, as the same Josephus recounts. This, that is, "wars, tumults," and the rest, can certainly be understood generally as referring to the time of the end of the world and the captivity of Jerusalem. — Commentary on Luke

Lucas 21:12

"Before... all these things" that are to happen at the end of the world, or also at the captivity (for, as I said, He joins the discourse about the end with the discourse about the captivity), "they shall lay hands on you," that is, My disciples. And indeed, before the captivity of Jerusalem the apostles were driven out of it, by a special providence of God, namely: so that all the horrors would fall only upon the crucifiers, while they, that is the apostles, would fill the whole world with preaching. The apostles were also brought before kings and governors: for example, Paul was brought before Festus, before Agrippa, before Caesar himself (Acts 25:6-23, 26:32). — Commentary on Luke

Lucas 21:13

The apostles were also brought before kings and governors: for example, Paul was brought before Festus, before Agrippa, before Caesar himself (Acts 25:6-23, 26:32). And this turned into the glory of testimony for them. — Commentary on Luke

Lucas 21:14

Since they were simple and unlearned men, lest they be troubled that wise men would demand an account from them, He says that they should not be concerned about this at all. — Commentary on Luke

Lucas 21:14

[(as quoted by Aquinas, AD 1274)] For because they were foolish and inexperienced, the Lord tells them this, that they might not be confounded when about to give account to the wise. — Catena Aurea by Aquinas

Lucas 21:15

For you will receive from Me both wisdom and eloquence, so that all who oppose you, even if they unite together, will not be able to withstand you either in wisdom, that is, the power of thought, or in eloquence and unerring speech. Often someone is skilled in forming arguments and resourceful in thought, but is quickly flustered by noise, and because of this mixes everything up when speaking before the people. But to them, that is the apostles, grace was given in both respects. Therefore the priests were also amazed at the extraordinary wisdom of Peter and John, knowing that they had previously been simple men (Acts 4:13). And Festus said to Paul: You are out of your mind, Paul! "Much learning is driving you mad" (Acts 26:24). — Commentary on Luke

Lucas 21:15

[(as quoted by Aquinas, AD 1274)] And He adds the cause, For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist. As if He said, Ye shall forthwith receive of me eloquence and wisdom, so that all your adversaries, were they gathered together in one, shall not be able to resist you, neither in wisdom, that is, the power of the understanding, nor in eloquence, that is, excellence of speech, for many men have often wisdom in their mind, but being easily provoked to their great disturbance, mar the whole when their time of speaking comes, But not such were the Apostles, for in both these gifts they were highly favoured. — Catena Aurea by Aquinas

Lucas 21:16

Having said this and diminished their fear of being unlearned, the Lord brings up yet another circumstance, both necessary and capable of shaking their souls, namely: that they will be betrayed by friends and relatives. He foretells this circumstance so that, should it happen suddenly, it would not confound them. — Commentary on Luke

Lucas 21:16

[(as quoted by Aquinas, AD 1274)] Having in what has gone before dispelled the fear of inexperience, He goes on to warn them of another very certain event, which might agitate their minds, lest falling suddenly upon them, it should dismay them; for it follows, And ye shall be betrayed both by parents, and brethren, and kinsfolk, and some of you shall they cause to be put to death. — Catena Aurea by Aquinas

Lucas 21:17

[(as quoted by Aquinas, AD 1274)] To all this He adds the hatred which they shall meet with from all men. — Catena Aurea by Aquinas

Lucas 21:17

For it strikes the soul powerfully, as David also says: "For it is not an enemy who reproaches me, – that I could bear; ...but you, who were to me as myself" (Ps. 55:13-14); and again: "who ate my bread, has lifted up his heel against me" (Ps. 41:9). — Commentary on Luke

Lucas 21:18

Having said this and that they will be hated and some of them will be put to death, He adds the greatest consolation: "not a hair of your head shall perish." You, He says, will be saved, and not the slightest part of you shall perish, even though to many it will seem that it has perished; only one must endure. — Commentary on Luke

Lucas 21:19

For by your patience you can acquire your souls. The enemy approaches as if with the intention of taking captive, and tries to seize your souls by bringing calamities upon you; but instead of silver, give patience, and by this ransom you will acquire your souls and suffer no harm in them. Pay attention to the expression: "some of you they will put to death," and you will understand it somewhat more deeply, namely: they will not put you to death entirely. You consist of two parts: soul and body. Not both, but one of these, that is the body, they will put to death, while your souls you will acquire through patience. About this He also said in another place: "And do not fear those who kill the body but cannot kill the soul" (Matt. 10:28). — Commentary on Luke

Lucas 21:20

Now the Lord speaks most clearly about the captivity of Jerusalem. Therefore I think that the words "but before all these" (Lk. 21:12) should be understood thus: before the famine and pestilence, and the other calamities that will occur at the time of the end of the world, you, the apostles, will be driven out, and so forth. Then for Jerusalem too calamities will come. Since they thought that the buildings of the temple would be destroyed at the time of the end, the Lord says: no! For at the time of the end there will be false prophets, famine, and pestilence from the constant wars that will be kindled because love will grow cold. But you will be driven out before the time of the end, and Jerusalem will be taken captive, and these stones will be destroyed. "When you see the city of Jerusalem surrounded by Roman armies, then know that its desolation has drawn near." — Commentary on Luke

Lucas 21:21

"Let those who are in Judea," He says, "flee to the mountains"; let those in the surrounding areas not hope that the walls of the city will protect them, but even those who are inside the city, let them go out of it. — Commentary on Luke

Lucas 21:22

For these will be days of vengeance, so that what is written may be fulfilled, especially in the book of the prophet Daniel (Dan. 9:26-27). — Commentary on Luke

Lucas 21:23

"Woe to those who are pregnant" (in those days), for because of the heaviness of their womb they cannot flee, "and to those who are nursing," for because of their great love for their children they can neither leave them unattended nor take them along. Some say that the Lord is here alluding to the slaughter of children, about which Josephus relates and Jeremiah prophesies (Jer. 11:22). — Commentary on Luke

Lucas 21:23

[(as quoted by Aquinas, AD 1274)] But some say that the Lord hereby signified the devouring of children, which Josephus also relates. — Catena Aurea by Aquinas

Lucas 21:24

"And Jerusalem," He says, "shall be trodden down by the Gentiles." Up to this point the discourse was about the captivity; then about the end. — Commentary on Luke

Lucas 21:25

[(as quoted by Aquinas, AD 1274)] Or else, When the higher world shall be changed, then also the lower elements shall suffer loss; whence it follows, And on the earth distress of nations, &c. As if He said, the sea shall roar terribly, and its shores shall be shaken with the tempest, so that of the people and nations of the earth there shall be distress, that is, a universal misery, so that they shall pine away from fear and expectation of the evils which are coming upon the world. — Catena Aurea by Aquinas

Lucas 21:25

"There will be," He says, "signs in the sun and moon and stars." For with the transformation of creation, it is natural for there to be a new order in the elements as well. Nations will have "despondency," that is, grief mixed with perplexity in all things. — Commentary on Luke

Lucas 21:26

[(as quoted by Aquinas, AD 1274)] But not only shall men be tossed about when the world shall be changed, but angels even shall stand amazed at the terrible revolutions of the universe. Hence it follows, And the powers of heaven shall be shaken. — Catena Aurea by Aquinas

Lucas 21:26

The sea will roar terribly, and fear and confusion will set in, so that people will expire from sheer terror and expectation of the calamities coming upon the world. Do you see? He speaks here clearly about the end of the world. For above He was speaking about Jerusalem being surrounded and trampled by pagan armies, but here He speaks of the onset of calamities for the world. This means He is now speaking about the end of the world. "What I say (He says), that at the change of all creation people will be troubled? The very Angels and the foremost Powers will be troubled and terrified at such fearful changes in everything." — Commentary on Luke

Lucas 21:27

[(as quoted by Aquinas, AD 1274)] It follows, And then shall they see the Son of man coming in the clouds. Both the believers and unbelievers shall see Him, for He Himself as well as His cross shall glisten brighter than the sun, and so shall be observed of all. — Catena Aurea by Aquinas

Lucas 21:27

"And then they will see the Son of Man." Who? All believers and unbelievers. "Coming on a cloud," that is, as God, with power and great glory. For then both He Himself and His cross will shine more brightly than the sun, and will be recognized by all. — Commentary on Luke

Lucas 21:28

Just as the first coming of the Lord was for the recreation and regeneration of our souls, so the second will be for the regeneration of our bodies. Since the souls died first, through disobedience, while the bodies actually underwent death nine hundred years after the disobedience, they too are regenerated and improved in sequence: the souls through the first coming, and the bodies through the second. Therefore the Lord also says: when these things begin to come to pass, you who are weighed down by corruption, stand upright and enjoy freedom. For your redemption draws near, that is, the complete liberation of both, that is, of soul and body. The preposition, it seems, precisely indicates the complete deliverance from corruption, which the body too will then receive, by the grace of the Lord who abolishes the last enemy — death (1 Cor. 15:26, 53, 57). For He abolished principalities and powers and redeemed the soul. There still remained death, which fed upon our bodies; its abolition will be the cause of our freedom and redemption. Upon the fulfillment of this, the Kingdom of God will come at once. — Commentary on Luke

Lucas 21:28

[(as quoted by Aquinas, AD 1274)] That is, perfect liberty of body and soul. For as the first coming of our Lord was for the restoration of our souls, so will the second be manifested unto the restoration of our bodies. — Catena Aurea by Aquinas

Lucas 21:31

As the fig tree, when its leaves unfold, indicates the approach of summer, so too the appearance of these signs and the transformation of the universe serve as an indication that "summer" is coming, that is, the Kingdom of God, which for the righteous arrives precisely like summer after winter and storm. Meanwhile, for sinners, winter and storm will then set in. For they consider the present age to be summer, while the age to come is for them a storm. — Commentary on Luke

Lucas 21:32

"Truly I say to you: this generation shall not pass away until all these things come to pass." By "generation" He does not mean those who were living at that time, but all the generations of believers. For Scripture sometimes calls "generation" also those who are alike in character, for example: "This is the generation of those who seek Him" (Ps. 24:6). — Commentary on Luke

Lucas 21:33

[(as quoted by Aquinas, AD 1274)] For because He had foretold that there should be commotions, and wars, and changes, both of the elements and in other things, lest any one might suspect that Christianity itself also would perish, He adds, Heaven and earth shall pass away, but my words shall not pass away: as if He said, Though all things should be shaken, yet shall my faith fail not. Whereby He implies that He sets the Church before the whole creation. The creation shall suffer change, but the Church of the faithful and the words of the Gospel shall abide for ever. — Catena Aurea by Aquinas

Lucas 21:33

Since He said that there would be commotions and wars, and changes both in the elements and in things themselves, lest anyone should come to think that perhaps Christianity too might someday be overthrown, He says: no! this generation, that is, the generation of Christians, shall never pass away. Heaven and earth shall change, but My words and My Gospel shall not be overthrown, but shall abide forever, even if everything were shaken, and faith in Me shall not fail. From this it is also evident that He prefers the Church to all creation: for creation shall change, but of the Church of the faithful, as well as of His words and Gospel, nothing shall perish. — Commentary on Luke

Lucas 21:34

[(as quoted by Aquinas, AD 1274)] Our Lord declared above the fearful and sensible signs of the evils which should overtake sinners, against which the only remedy is watching and prayer, as it is said, And take heed to yourselves, lest at any time, &c. — Catena Aurea by Aquinas

Lucas 21:34

You, he says, have heard about the horrors and commotions. All of them sensibly prefigure those calamities that will befall sinners. But against these misfortunes there is a powerful and counteracting remedy – prayer and attentiveness to oneself. For constant readiness and expectation of the end can overcome all of this. And you will have it on this condition, he says, if you are watchful and your hearts are not weighed down with "carousing and drunkenness, and the cares of this life." — Commentary on Luke

Lucas 21:35

[(as quoted by Aquinas, AD 1274)] For that day will not come when men are expecting it, but unlooked for and by stealth, taking as a snare those who are unwary. For as a snare shall it come upon all them that sit upon the face of the earth. But this we may diligently keep far from us. For that day will take those that sit on the face of the earth, as the unthinking and slothful. But as many as are prompt and active in the way of good, not sitting and loitering on the ground, but rising from it, saying to themselves, Rise up, begone, for here there is no rest for thee. To such that day is not as a perilous snare, but a day of rejoicing. — Catena Aurea by Aquinas

Lucas 21:35

For that day will not come with observation, but unexpectedly, secretly, like a net capturing those who are inattentive to themselves. Another person might perhaps investigate in detail the expression: "dwelling (sitting) upon the face of all the earth." That day will capture in its net those who lead a carefree and idle life. For it is precisely they who are sitting, and they are the ones caught in the net. But whoever is active and industrious, vigilant in the doing of good and always striving toward good, does not sit and does not rest content with earthly things, but rouses himself and says to himself: "Arise and depart, for this land is not a place of rest" (Mic. 2:10), and desires a better fatherland — for him that day is not a net and calamity, but rather a festival. — Commentary on Luke

Lucas 21:36

Therefore one must be watchful and pray to God, so that we may be able to escape all the coming calamities. Which ones? Perhaps, first, famine and pestilence, and the rest, which will not burden the elect as much as the others, but on the contrary, will be shortened for the others' sake on account of the elect; perhaps, second, those which will come upon sinners for eternity, for we cannot escape them otherwise than by watchfulness and prayer. Since for the magnanimous it is not enough to escape affliction, but they also need to obtain some good, having said, that you may be able to escape all the coming calamities, the Lord added: "and to stand before the Son of Man," in which the enjoyment of blessings consists. For a Christian must not only flee from evils, but also strive to obtain glory. And to stand before the Son of Man and our God is an angelic dignity. For it is said: "Their angels in heaven always behold the face of My Father" (Mt. 18:10). — Commentary on Luke

Lucas 21:36

[(as quoted by Aquinas, AD 1274)] Namely, hunger, pestilence, and such like, which for a time only threaten the elect and others, and those things also which are hereafter the lot of the guilty for ever. For these we can in no wise escape, save by watching and prayer. And because a Christian needs not only to flee evil, but to strive to obtain glory, He adds, And to stand before the Son of man. For this is the glory of angels, to stand before the Son of man, our God, and always to behold His face. — Catena Aurea by Aquinas

Lucas 21:37

At night the Lord withdrew to the mountain, showing us that in the quiet of the night one should converse with God, while by day, amid encounters with people, one should bring them benefit — gathering by night and distributing by day what has been gathered. He Himself had no need of prayer or communion with God, for being God Himself, He had nothing in which to humble Himself; but He established this as a pattern for us, so that during the night, like wells, we might draw into ourselves the flow from spiritual veins — that is, prayer — and by day those who are in need of what is profitable might draw it out from us. — Commentary on Luke

Lucas 21:37-38

[(as quoted by Aquinas, AD 1274)] Now the Evangelists are silent as to the greater part of Christ's teaching; for whereas He preached for the space nearly of three years, all the teaching which they have written down would scarcely, one might say, suffice for the discourse of a single day. For out of a great many things extracting a few, they have given only a taste as it were of the sweetness of His teaching. But our Lord here instructs us, that we ought to address God at night and in silence, but in day time to be doing good to men; and to gather indeed at night, but in the day distribute what we have gathered. As it is added, And at night he went out and abode in the mount that is called Olivet. Not that He had need of prayer, but He did this for our example. — Catena Aurea by Aquinas

Lucas 21:38

The Evangelists, especially the first three, did not transmit a great deal of what the Lord taught. It is true that John himself also passed over very much in silence, yet he, beyond what the three transmitted, set forth certain higher teachings of the Lord. The Lord, as one may surmise, taught many lofty truths to those gathered in the temple. That the Evangelists said little, for they did not even wish to declare everything, is evident from much else, and one may conclude no less about this from the fact that, although the Lord taught for nearly three years, they recorded so few of His teachings that, in my opinion, one who said they could be delivered in less than a single day would not deserve censure. Thus the holy Evangelists wrote little out of much, so as merely to convey a taste of the sweetness. The Lord did not speak to everyone in the same way, but offered to each what was profitable. Therefore the people came to Him early in the morning, for grace poured forth from His lips. Looking at how the people came early in the morning to Jesus to hear Him, one might say that the words of David apply to Him: "O God, You are my God; early will I seek You; my soul thirsts for You" (Ps. 63:1). — Commentary on Luke