1 And he biheeld, and saye tho riche men, that casten her yiftis in to the treserie;
Ambrose of Milan · AD 397 While [Jesus] stood in the temple, he also gave the verdict of which we are speaking. In the following verses, you have: "Jesus spoke these words in the treasury while teaching in the temple. And no one seized him." What is the treasury? It is the contribution of the faithful, the bank of the poor, and the refuge of the needy.
Theophylact of Ohrid · AD 1107 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.
Glossa Ordinaria · AD 1274 (non occ.) Our Lord having rebuked the covetousness of the Scribes who devoured widows' houses, commends the almsgiving of a widow; as it is said, And he looked up, and saw the rich men casting into the treasury, & c.
2 but he saye also a litil pore widewe castynge twei ferthingis.
Commodian · AD 250 In the treasury, besides, you ought to give of your labour, even as that widow whom the Anointed One preferred. [Mark 12:42; Luke 21:2]
Gregory the Dialogist · AD 604 For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat.
Bonaventure · AD 1257 Secondly, as to the offering of the poor widow, he adds: And he saw also a certain poor widow casting in two small coins. He saw, I say, with the eye of kindness, with which he looks upon the poor, according to that passage of Isaiah 66: "To whom shall I look but to the poor and contrite in spirit and who trembles at my words?" The Lord hears the prayers of such ones; the Psalm…
3 And he seide, Treuli Y seie to you, that this pore widewe keste more than alle men.
Cyprian · AD 258 But you who are such as this, cannot labour in the Church. For your eyes, overcast with the gloom of blackness, and shadowed in night, do not see the needy and poor.
Cyril of Alexandria · AD 444 This may perhaps irritate some among the rich. We will therefore address a few remarks to them. You delight, O rich person, in the abundance of your possessions.… You offer not so much in proportion to your means as merely that which when you give, you will never miss—out of great abundance, a little.
Bonaventure · AD 1257 Third, with respect to the praise of the offering made by the widow, he adds: And he said: Truly I say to you, that this poor widow has put in more than all of them, that is, she gave more abundantly. For he gives more abundantly who gives from a greater heart.
4 For whi alle these of thing that was plenteuouse to hem casten in to the yiftis of God; but this widewe of that thing that failide to hir, caste al hir liflode, that sche hadde.
Desert Fathers · AD 500 A hermit said, 'One man eats a lot and is still hungry. Another eats a little and has had enough. The man who eats a lot and is still hungry has more merit than the man who eats the little that satisfies him.'
Theophylact of Ohrid · AD 1107 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.
Bonaventure · AD 1257 Fourth, with respect to the assignment of the reason and cause, he subjoins: For all these out of their abundance have cast into the gifts of God: and they fulfilled that precept above in chapter 11: "But yet that which remains, give as alms"; by which it is commanded to give out of one's abundance, as John said above in chapter 3: "He who has two tunics, let him give one to hi…
5 And whanne sum men seiden of the temple, that it was apparailid with gode stoonus and yiftis,
Eusebius of Caesarea · AD 339 How beautiful was every thing relating to the structure of the temple, history informs us, and there are yet preserved remains of it, enough to instruct us in what was once the character of the buildings. But our Lord proclaimed to those that were wondering at the building of the temple, that there should not be left in it one stone upon another.
Cyril of Alexandria · AD 444 Some of them showed Christ the mighty works that were in the temple and the beauty of the offerings. They expected that he would admire the spectacle as they did, although he is God and heaven is his throne. He did not allow any regard for these earthly buildings, since they were unimportant. Absolutely nothing compared with the mansions that are above.
Bonaventure · AD 1257 And as some were speaking about the temple, etc. After he instructed the disciples concerning caution against evils and the choosing of better things, here thirdly he instructs them concerning providence with respect to future things. This part is divided into four parts. In the first, he predicts what is to come in general.
6 he seide, These thingis that ye seen, daies schulen come, in whiche a stoon schal not be left on a stoon, which schal not be destried.
Theophylact of Ohrid · AD 1107 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.
Bonaventure · AD 1257 Second, as to the prediction introduced from the occasion taken, there is added: These things which you see, the days will come in which there shall not be left stone upon stone that shall not be destroyed.
7 And thei axiden hym, and seiden, Comaundour, whanne schulen these thingis be? and what tokne schal be, whanne thei schulen bigynne to be don?
Tertullian · AD 220 If, however, He did predict these promises as His own, since they differ in no respect from the promises of Christ, He will be a match in the freeness of His gifts with the good god himself; and evidently no more will have been promised by your Christ than by my Son of man.
Cyril of Alexandria · AD 444 Now His disciples did not at all perceive the force of His words, but supposed they were spoken of the end of the world. Therefore asked they Him, saying, Master, but when shall these things be? and what sign, &c. For before His descent from heaven, there shall come some to whom we must not give place.
Bonaventure · AD 1257 Third, as to the question that arose from the prediction heard, he adds: And they asked him, saying: Master, when will these things be, and what will be the sign when they begin to come to pass? Now they asked, not all of them, but the four principal ones, namely Peter, James, John, and Andrew, because they were familiar with him.
8 And he seide, Se ye, that ye be not disseyued; for many schulen come in my name, seiynge, For Y am, and the tyme schal neiye; therfor nyle ye go aftir hem.
Tertullian · AD 220 No one is at once a proposer and a seconder to himself. Besides, you have read, no doubt, that "many shall come, saying, I am Christ." Now if any one can pretend that he is Christ, how much more might a man profess to be an apostle of Christ!
Ambrose of Milan · AD 397 Jerusalem certainly was besieged and taken by the Roman army … then, the desolation will be near since many will fall into error and depart from the true faith.… Then the day of the Lord will suitably come, and the days will be shortened for the sake of the chosen.
Bonaventure · AD 1257 He said: See that you are not seduced, etc. After the prediction of future things in a certain generality, here he descends more specifically to describing the persecution of the Church. He describes this in two ways: first, commonly with respect to all; second, specially with respect to the perfect, at: But before all these things they will lay their hands upon you.
9 And whanne ye schulen here batailis and stryues with ynne, nyle ye be aferd; it bihoueth first these thingis to be don, but not yit anoon is an ende.
Tertullian · AD 220 "Wars," I observe, "and kingdom against kingdom, and nation against nation, and pestilence, and famines, and earthquakes, and fearful sights, and great signs from heaven" -all which things are suitable for a severe and terrible God.
Maximus of Turin · AD 465 Perhaps you are anxious, brothers and sisters, at the fact that we hear constantly of the tumult of wars and the onsets of battles. Perhaps your love is still more anxious since these are taking place in our times. The reason is the closer we are to the destruction of the world, the closer we are to the kingdom of the Savior.
Bonaventure · AD 1257 Secondly, as to the aggravation of wars, he adds: But when you shall hear of wars and seditions, be not terrified. For just as the deceitfulness of those who err is not to be followed, so the wickedness of those who wage war is not to be feared, especially by just men: whence Matthew 10: "Do not fear those who kill the body, but cannot kill the soul"; since a just man does not…
10 Thanne he seide to hem, Folk schal rise ayens folk, and rewme ayens rewme;
Gregory the Dialogist · AD 604 The final tribulation is preceded by many tribulations, and through the frequent evils that come before, the perpetual evils that will follow are indicated. And therefore after wars and seditions the end does not come immediately, because many evils must run before, so that they may be able to announce evil without end.
Bede · AD 735 But the kingdom against kingdom, and the pestilence of those whose word creepeth as a cancer, and the famine of hearing the word of God, and the shaking of the whole earth, and the separation from the true faith, may be explained also in the heretics, who contending one with another bring victory to the Church.
Bonaventure · AD 1257 Thirdly, as to the onset of pestilences, he subjoins: Then he said to them: Nation shall rise against nation, and kingdom against kingdom.
11 grete mouyngis of erthe schulen be bi placis, and pestilencis, and hungris, and dredis fro heuene, and grete tokenes schulen be.
Ambrose of Milan · AD 397 The ruin of the world then is preceded by certain of the world's calamities, such as famine, pestilence, and persecution.
Gregory the Dialogist · AD 604 "There will be great earthquakes in various places"—behold the look of wrath from above; "there will be pestilences"—behold the disorder of bodies; "there will be famine"—behold the barrenness of the earth; "terrors from heaven and storms"—behold the disorder of the air.
Theophylact of Ohrid · AD 1107 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.
12 But bifore alle these thingis thei schulen sette her hoondis on you, and schulen pursue, bitakynge in to synagogis and kepyngis, drawynge to kyngis and to iusticis, for my name;
Tertullian · AD 220 And therefore in this passage He forbids men "to meditate before what they answer" when brought before tribunals, even as once He suggested to Balaam the message which he had not thought of, nay, contrary to what he had thought; and promised "a mouth" to Moses, when he pleaded in excuse the slowness of his speech, and that wisdom which, by Isaiah, He showed to be irresistible:…
Gregory the Dialogist · AD 604 (Hom. 35. in Evang.) Because the things which have been prophesied of arise not from the injustice of the inflictor of them, but from the deserts of the world which suffers them, the deeds or wicked men are foretold; as it is said, But before all these things, they shall lay their hands upon you: as if He says, First the hearts of men, afterwards the elements, shall be disturbe…
Bonaventure · AD 1257 But before all these things they shall lay their hands upon you, etc. After he described the persecution of the Church in common with respect to all, here he specially describes it in the person of the perfect.
13 but it schal falle to you in to witnessyng.
Cyril of Alexandria · AD 444 It follows, And it shall turn to you for a testimony. In the Greek it is εἰς μαρτύριον, that is, for the glory of martyrdom.
Bede · AD 735 It will happen for you as a testimony. As a testimony of whom, but of those who either bring about deaths by persecuting, or do not imitate by seeing? For the death of the just serves as assistance for the good, and as a testimony against the evil, so that the perverse may perish without excuse from where the elect take example that they might live.
Bonaventure · AD 1257 Second, as to the cause of persecution, he adds: But it shall happen to you for a testimony, of divine love: Hebrews 12: "For whom the Lord loves, he chastises; and he scourges every son whom he receives. Persevere under discipline. God offers himself to you as to sons. For what son is there whom the father does not correct?
14 Therfor putte ye in youre hertis, not to thenke bifore, hou ye schulen answere; for Y schal yyue to you mouth and wisdom,
Cyprian · AD 258 That injuries and penalties of persecutions are not to be feared by us, because greater is the Lord to protect than the devil to assault.
Bede · AD 735 Therefore, set in your hearts not to meditate beforehand what you shall answer. For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist or contradict. As if openly saying to his weakening members: Do not be terrified, do not fear. You go to battle, but I fight. You utter words, but I am the one who speaks.
Bonaventure · AD 1257 Third, as to the victory of those who are afflicted, he adds: Settle it therefore in your hearts not to premeditate how you shall respond, by your own inquiry, because, 2 Corinthians 3, "not that we are sufficient to think anything of ourselves as from ourselves, but our sufficiency is from God"; the Psalm: "The Lord knows the thoughts of men, that they are vain."
15 to whiche alle youre aduersaries schulen not mowe ayenstonde, and ayenseie.
Ambrose of Milan · AD 397 Now in one place Christ speaks in His disciples, as here; in another, the Father; (Mat. 16:17) in another the Spirit of the Father speaketh. (Mat. 10:20.) These do not differ but agree together, In that one speaketh, three speak, for the voice of the Trinity is one.
Theophylact of Ohrid · AD 1107 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.
Bonaventure · AD 1257 For I will give you a mouth and wisdom, through internal inspiration: Matthew 10: "For it is not you who speak, but the Spirit of your Father who speaks in you." Now this Spirit of the Lord gives wisdom and gives eloquence: wisdom in the heart, according to that passage in John 16: "When that Spirit of truth comes, he will teach you all truth"; therefore Job 32: "There is a spi…
16 And ye schulen be takun of fadir, and modir, and britheren, and cosyns, and freendis, and bi deeth thei schulen turmente of you;
Tertullian · AD 220 Now, what plea is wiser and more irresistible than the simple and open" confession made in a martyr's cause, who "prevails with God"-which is what "Israel" means?
Bede · AD 735 But you will be betrayed by parents and brothers and relatives and friends, and they will put some of you to death, and you will be hated by everyone because of my name.
Bonaventure · AD 1257 But you will be handed over by parents, etc. After he described the public persecution of the perfect, here he describes the private persecution; concerning which three things are introduced, namely domestic conflict, heavenly protection, and internal armor.
17 and ye schulen be in haate to alle men for my name.
Cyprian · AD 258 That it was before predicted, concerning the hatred of the Name, In the Gospel according to Luke: "And ye shall be hated of all men for my name's sake." Also according to John: "If the world hate you, know ye that it first hated me.
Gregory the Dialogist · AD 604 "And you shall be hated by all men for my name's sake." All the elect, therefore, because they are members of the supreme Head, also follow their Head in sufferings, so that they feel those very people as adversaries in their death from whose life they had confidence, and their reward of labor increases all the more as the gain of their virtue profits from another's loss of lov…
Theophylact of Ohrid · AD 1107 To all this He adds the hatred which they shall meet with from all men.
18 And an heere of youre heed schal not perische;
Hippolytus of Rome · AD 235 These things, then, being to come to pass, beloved, and the one week being divided into two parts, and the abomination of desolation being manifested then, and the two prophets and forerunners of the Lord having finished their course, and the whole world finally approaching the consummation, what remains but the coming of our Lord and Saviour Jesus Christ from heaven, for whom…
Gregory the Dialogist · AD 604 But because the things foretold concerning the affliction of death are harsh, consolation is immediately added concerning the joy of the resurrection, when it is said: "Not a hair of your head shall perish." We know, brothers, that flesh when cut feels pain, but hair when cut does not feel pain.
Bonaventure · AD 1257 Secondly, with regard to heavenly protection, he adds: And a hair of your head shall not perish: which is expounded in three ways: first indeed, because divine providence exercises care over all things and allows nothing to perish: above in chapter 12: "Are not five sparrows sold for two farthings, and not one of them is forgotten before God?
19 in youre pacience ye schulen welde youre soulis.
Tertullian · AD 220 But "by patience," says He, "ye shall yourselves be saved." Of this very patience the Psalm says, "The patient endurance of the just shall not perish for ever; " because it is said in another Psalm, "Precious (in the sight of the Lord) is the death of the just"-arising, no doubt, out of their patient endurance, so that Zechariah declares: "A crown shall be to them that endure.
Bede · AD 735 And in your patience you shall possess your souls. Therefore, the possession of the soul is placed in the virtue of patience, because patience is the root and guardian of all virtues. Through patience indeed we possess our souls, because while we learn to master ourselves, we begin to possess that very thing which we are.
Bonaventure · AD 1257 Third, as to the internal armor, he adds: In your patience you shall possess your souls, that is, you shall defend them as by a perfect armor; Proverbs 15: "He who acquiesces to reproofs is possessor of the heart"; and this through patience.
20 But whanne ye schulen se Jerusalem ben enuyround with an oost, thanne wite ye, that the desolacioun of it schal neiye.
Tertullian · AD 220 Then, having shown what was to be the period of the destruction, even "when Jerusalem should begin to be compassed with armies," He described the signs of the end of all things: "portents in the sun, and the moon, and the stars, and upon the earth distress of nations in perplexity-like the sea roaring-by reason of their expectation of the evils which are coming on the earth.
Cyril of Alexandria · AD 444 To make his prediction even clearer and to mark more plainly the time of its capture, Jesus says, "When you have seen Jerusalem surrounded with armies, then know that its destruction is near." Afterwards, he again transfers his words from this subject to the time of the consummation.
Bonaventure · AD 1257 When you shall see surrounded by an army, etc. After he described what was to come in general, and also the persecutions of the Church itself, here he describes what is to come concerning the destruction of Jerusalem, by which is understood the tribulation that the Church is to suffer in the time of the Antichrist. This part has two parts.
21 Thanne thei that ben in Judee, fle to the mountans; and thei that ben in the mydil of it, gon awei; and thei that ben in the cuntreis, entre not in to it.
Victorinus of Pettau · AD 304 "But the woman fled into the wilderness, and there were given to her two great eagle's wings." The aid of the great eagle's wings-to wit, the gift of prophets-was given to that Catholic Church, whence in the last times a hundred and forty-four thousands of men should believe on the preaching of Elias; but, moreover, he here says that the rest of the people should be found alive…
Bede · AD 735 Then let those who are in Judea flee to the mountains. The ecclesiastical history narrates that all the Christians who were in Judea, warned by the Lord at the imminent destruction of Jerusalem, left the place, and until the desolation of Judea was fulfilled, lived in a certain city named Pella across the Jordan.
Bonaventure · AD 1257 Second, regarding the remedy of flight, he adds: Then let those who are in Judea flee to the mountains, lest they be found; and let those who are in the midst of it depart, lest they be enclosed; and let those who are in the countryside not enter into it, lest they be captured there.
22 For these ben daies of veniaunce, that alle thingis that ben writun, be fulfillid.
Bede · AD 735 And these are the days of vengeance, that is, the days exacting vengeance for our Lord's blood.
Theophylact of Ohrid · AD 1107 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).
Bonaventure · AD 1257 Third, regarding the judgment of divine vengeance, he adds: Because these are the days of vengeance, that all things which are written may be fulfilled.
23 And wo to hem, that ben with child, and norischen in tho daies; for a greet diseese schal be on the erthe, and wraththe to this puple.
Tertullian · AD 220 A third saying let them add, "Let us eat, and drink, and marry, for to-morrow we shall die; " not reflecting that the "woe" (denounced) "on such as are with child, and are giving suck," will fall far more heavily and bitterly in the "universal shaking" of the entire world than it did in the devastation of one fraction of Judaea.
Augustine of Hippo · AD 430 (ad Hesych. Ep. 199.) Then Luke follows in words similar to those of the other two; But woe to them that are with child, and them that give suck in those days; and thus has made plain what might otherwise have been doubtful, namely, that what was said of the abomination of desolation belonged not to the end of the world, but the taking of Jerusalem.
Bonaventure · AD 1257 But woe to those who are with child and to those who are nursing, etc. After he described the preceding war, he here describes secondly the subsequent destruction; concerning the description of which three things are indicated, namely the oppression of the city about to be occupied, the destruction of the oppressed city, and the desolation of the destroyed city.
24 And thei schulen falle bi the scharpnesse of swerd, and thei schulen be led prisoneris in to alle folkis; and Jerusalem schal be defoulid of hethene men, til the tymes of naciouns be fulfillid.
Tertullian · AD 220 For after He had declared that "Jerusalem was to be trodden down of the Gentiles, until the times of the Gentiles should be fulfilled," -meaning, of course, those which were to be chosen of God, and gathered in with the remnant of Israel-He then goes on to proclaim, against this world and dispensation (even as Joel had done, and Daniel, and all the prophets with one consent ),…
Bede · AD 735 Until the times of the nations are fulfilled. For those times of the nations are indeed those which the Apostle mentions, saying: Because blindness in part has happened to Israel, until the fullness of the Gentiles has come in; and so all Israel will be saved (Rom. XI).
Bonaventure · AD 1257 Secondly, as regards the destruction of the oppressed city, there is added: And they shall fall by the edge of the sword, and shall be led captive into all nations.
25 And tokenes schulen be in the sunne, and the mone, and in the sterris; and in the erthe ouerleiyng of folkis, for confusioun of sown of the see and of floodis;
Tertullian · AD 220 For after He had declared that "Jerusalem was to be trodden down of the Gentiles, until the times of the Gentiles should be fulfilled," -meaning, of course, those which were to be chosen of God, and gathered in with the remnant of Israel-He then goes on to proclaim, against this world and dispensation (even as Joel had done, and Daniel, and all the prophets with one consent ),…
Augustine of Hippo · AD 430 (ad Hes. Ep. 199.) But you will say, your punishment compels you to confess that the end is now approaching, seeing the fulfilment of that which was foretold. For it is certain there is no country, no place in our time, which is not affected or troubled.
Bonaventure · AD 1257 And there shall be signs in the sun, etc. After he foretold what was to come generally, concerning persecution and concerning the destruction of Jerusalem, here fourthly he foretells what is to come concerning the final judgment. In this instruction he first instructs the disciples unto foresight.
26 for men schulen wexe drye for drede and abidyng that schulen come to al the world; for vertues of heuenes schulen be mouyd.
Tertullian · AD 220 That "the very powers also of heaven have to be shaken," you may find in Joel: "And I will show wonders in the heavens and in the earth-blood and fire, and pillars of smoke; the sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come.
Augustine of Hippo · AD 430 You say that our very suffering forces us to admit that the end is at hand when there is a fulfillment of what was foretold: "men withering away for fear and expectation of what shall come upon the whole world." You say, "It is plain that there is no country or place in our time that is not harassed or humbled according to the words 'for fear and expectation of what shall come…
Bonaventure · AD 1257 Third, with respect to rational nature, he adds: Men withering away from fear and expectation of the things that shall come upon the whole world. For then shall be fulfilled that word of Matthew twenty-five: "At midnight a cry was made: Behold the bridegroom comes," etc.
27 And thanne thei schulen se mannys sone comynge in a cloude, with greet power and maieste.
Didache · AD 100 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.
Augustine of Hippo · AD 430 "Then they will see the Son of man coming in a cloud with great power and majesty." As I see it, this could be taken in two ways. One way is that he will come in the church as in a cloud.
Bonaventure · AD 1257 Fifth, with respect to the judge appearing, he says: And then they will see the Son of man coming in a cloud with great power and majesty.
28 And whanne these thingis bigynnen to be maad, biholde ye, and reise ye youre heedis, for youre redempcioun neiyeth.
Hippolytus of Rome · AD 235 These things, then, being to come to pass, beloved, and the one week being divided into two parts, and the abomination of desolation being manifested then, and the two prophets and forerunners of the Lord having finished their course, and the whole world finally approaching the consummation, what remains but the coming of our Lord and Saviour Jesus Christ from heaven, for whom…
Bede · AD 735 When these things begin to take place, look up and lift your heads, because your redemption is drawing near. When the plagues, he says, of the world increase, when the terror of judgment is shown by the shaking of the powers, lift up your heads, that is, cheer up your hearts. Because as the world, to which you are not friends, is ending, the redemption you seek is near.
Bonaventure · AD 1257 But when these things begin to come to pass, etc. After he instructed the disciples unto foresight, here secondly he raises them up to confidence, and this indeed he does in three ways, namely by consoling exhortation, by guiding similitude, and by certified assertion.
29 And he seide to hem a liknesse, Se ye the fige tre, and alle trees,
Tertullian · AD 220 He immediately annexes a parable of this in "the trees which are tenderly sprouting into a flower-stalk, and then developing the flower, which is the precursor of the fruit." "So likewise ye," (He adds), "when ye shall see all these things come to pass, know ye that the kingdom of heaven is nigh at hand.
Ambrose of Milan · AD 397 The fig tree therefore has a double meaning: when the wild is tamed or when sins abound. Like the believer's faith that shriveled up before it will flower, so also sinners will glory through the grace of their transgressions. On the one hand is the fruit of faith, and on the other the lewdness of unbelief.
Bonaventure · AD 1257 Second, with respect to the guiding parable, there is added: And he spoke to them a parable: Behold the fig tree and all the trees: when they now shoot forth fruit from themselves, you know that summer is near. He compares trees to the human race, and especially the fig tree.
30 whanne thei bryngen forth now of hem silf fruyt, ye witen that somer is nyy;
Gregory the Dialogist · AD 604 "See the fig tree and all the trees; when they now produce fruit from themselves, you know that summer is near." As if He openly said: Just as the approaching summer is known from the fruit of trees, so from the ruin of the world it is recognized that the kingdom of God is near.
Bede · AD 735 And He told them a parable: Look at the fig tree and all the trees, as soon as they put forth their fruit, you know that summer is near. So also, when you see these things happening, know that the kingdom of God is near.
31 so ye, whanne ye seen these thingis to be don, wite ye, that the kyngdom of God is nyy.
Tertullian · AD 220 "So likewise ye, when ye shall see these things come to pass, know ye that the kingdom of God is nigh at hand." This will be the great day of the Lord, and of the glorious coming of the Son of man from heaven, of which Daniel wrote: "Behold, one like the Son of man came with the clouds of heaven," etc.
Augustine of Hippo · AD 430 (ut sup.) But when He says, When ye shall see these things to come to pass, what can we understand but those things which were mentioned above. But among them we read, And then shall they see the Son of man coming. When therefore this is seen, the kingdom of God is not yet, but nigh at hand.
Bonaventure · AD 1257 And this fruit is gathered in the summer of eternal clarity; on account of which he adds: So you also, when you see these things coming to pass, know that the kingdom of God is near.
32 Treuli Y seie to you, that this generacioun schal not passe, til alle thingis be don.
Eusebius of Caesarea · AD 339 Or by generation He means the new generation of His holy Church, showing that the generation of the faithful would last up to that time, when it would see all things, and embrace with its eyes the fulfilment of our Saviour's words.
Bede · AD 735 He strongly commends that which he thus foretels. And, if one may so speak, his oath is this, Amen, I say unto you. Amen is by interpretation "true." Therefore the truth says, I tell you the truth, and though He spoke not thus, He could by no means lie. But by generation he means either the whole human race, or especially the Jews.
Bonaventure · AD 1257 Third, as regards the certifying assertion, he adds: Amen I say to you, this generation shall not pass away until all things are fulfilled.
33 Heuene and erthe schulen passe, but my wordis schulen not passe.
Tertullian · AD 220 Since the beneficent Deity had premised that these things must needs come to pass, although so terrible and dreadful, as they had been predicted by the law and the prophets, therefore He did not destroy the law and the prophets, when He affirmed that what had been foretold therein must be certainly fulfilled.
Bede · AD 735 But by the heaven which shall pass away we must understand not the æthereal or the starry heaven, but the air from which the birds are named "of heaven." But if the earth shall pass away, how does Ecclesiastes say, The earth standeth for ever? (Ecc. 1:4.) Plainly then the heaven and earth in the fashion which they now have shall pass away, but in essence subsist eternally.
Bonaventure · AD 1257 And therefore he adds: Heaven and earth will pass away, as regards their outward form. Psalm: "You in the beginning, O Lord, founded the earth, and the heavens are the works of your hands.
34 But take ye heede to you silf, lest perauenture youre hertis be greuyd with glotony, and drunkenesse, and bisynessis of this lijf, and thilke dai come sodein on you; for as a snare it schal come on alle men,
Irenaeus · AD 202 For this reason the Lord also said, "Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven." And, "Take heed to yourselves, lest perchance your hearts be overcharged with surfeiting, and drunkenness, and worldly cares." ...All such passages demonstrate the independent will of man, and at the same time the counsel which G…
Basil of Caesarea · AD 379 (in Reg. Brev. ad int. 88.) But carefulness, or the care of this life, although it seems to have nothing unlawful in it, nevertheless if it conduce not to religion, must be avoided. And the reason why He said this He shows by what comes next, And so that day come upon you unawares.
Bonaventure · AD 1257 But take heed to yourselves, etc. After he instructed the disciples toward foresight and raised them to confidence, here thirdly he arouses them to vigilance: which indeed he does in four ways, namely by dissuading from the contrary, by intimating the danger, by persuading toward the purpose, and by introducing an example.
35 that sitten on the face of al erthe.
Theophylact of Ohrid · AD 1107 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.
Bonaventure · AD 1257 And with regard to such people he adds: For as a snare it will come upon all who sit upon the face of the whole earth, that is, upon all who are devoted to earthly things.
36 Therfor wake ye, preiynge in ech tyme, that ye be hadde worthi to fle alle these thingis that ben to come, and to stonde bifor mannus sone.
Tertullian · AD 220 "Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all those things, and to stand before the Son of man; " that is, no doubt, at the resurrection, after all these things have been previously transacted.
Theophylact of Ohrid · AD 1107 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.
Bonaventure · AD 1257 Third, with regard to the persuasion of the resolution, he subjoins: Watch therefore, praying at all times. It should be noted, moreover, that he joins together watchfulness and prayer.
37 And in daies he was techynge in the temple, but in nyytis he yede out, and dwellide in the mount, that is clepid of Olyuet.
Tertullian · AD 220 Like this will be found the admonition of Moses,-so that He who delivers from "the snare" of that day is none other than He who so long before addressed to men the same admonition Some places there were in Jerusalem where to teach; other places outside Jerusalem whither to retire -"in the day-time He was teaching in the temple; "just as He had foretold by Hosea: "In my house di…
Bede · AD 735 What our Lord commanded in word, He confirms by His example. For He who bid us watch and pray before the coming of the Judge, and the uncertain end of each of us, as the time of His Passion drew near, is Himself instant in teaching, watching, and prayer.
Bonaventure · AD 1257 Fourth, as regards the introduction of example, there is subjoined: And during the days he was teaching in the temple, as one watching with regard to the exercise of the active life, so that he might give an example for the exercise of perfect action, according to that passage of Second Timothy four: "Preach the word, be urgent in season, out of season," etc.; and again in the…
38 And al the puple roos eerli, to come to hym in the temple, and to here hym.
Tertullian · AD 220 Fit hours for an audience there also were. "Early in the morning" must they resort to Him, who (having said by Isaiah, "The Lord giveth me the tongue of the learned") added, "He hath appointed me the morning, and hath also given me an ear to hear.
Theophylact of Ohrid · AD 1107 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.
Bonaventure · AD 1257 And because such a prelate and teacher is gladly heard, he therefore adds: And all the people came early in the morning to him in the temple to hear him, as one watching unto learning, according to that passage of Proverbs eight: "They who watch for me early in the morning shall find me." Now maniare is the same as to hasten in the morning, because one must rise early for the s…