The Church Fathers on this verse

Luke 21:20Meaning & Commentary from the Church Fathers

And when you shall see Jerusalem compassed about with an army, then know that the desolation thereof is at hand.

Douay-Rheims

οταν δε ιδητε κυκλουμενην υπο στρατοπεδων την ιερουσαλημ τοτε γνωτε οτι ηγγικεν η ερημωσις αυτης

Greek (Byzantine text)

The Church Fathers on this verse

10 Church Fathers comment on this verse · 12 commentaries

Theophylact of Bulgaria

11th centuryChurch Father

The Lord clearly addresses the captivity of Jerusalem. Thus, the phrase 'But before all these things' can be interpreted as follows: prior to the famine, disease, and other tribulations that will occur at the end of the age, you apostles will face rejection among other events. Subsequently, Jerusalem will also experience hardships. While many believed the temple would fall at the end of times, the Lord declares otherwise. In those final days, there will be deceitful prophets, famine, and disease arising from ongoing conflicts, accompanied by a waning of love. You shall encounter rejection before the culmination of time, and Jerusalem will be taken captive, with its stones laid waste. When you observe Jerusalem encircled by armies, recognize that its desolation is imminent.

Cyrill of Alexandria

5th centuryChurch Father

To clarify His prophecy further and emphasize the moment of its fulfillment, He states, 'When you see Jerusalem surrounded by armies, then understand that its devastation is imminent.'

The prophecy signals with even greater clarity the periods of exile, as it states: When you observe Jerusalem encircled by armies, then understand that its destruction is imminent (Luke 21:20). Subsequently, the focus shifts to the end times, indicating: And there will be signs in the sun, the moon, and the stars; on earth, the nations will be troubled by the roar of the sea and its waves, and people will faint from fear and anticipation of what is to come upon the world, for the powers of heaven will be shaken (Luke 21:25-26, Ep. Cassian). The very fabric of creation appears to be unraveling, poised for transformation, bringing relentless fear to those who dwell on the earth, which is a profound and mortal anguish. The overwhelming dread of what lies ahead will be sufficient for many to lose their lives.

Augustine of Hippo

5th centuryChurch Father

It is essential to recognize that the statements made pertain specifically to the city of Jerusalem. When you observe Jerusalem besieged by armies, be aware that its devastation is imminent (Luke 21:20). Furthermore, it is understood that the phrase regarding the Lord's second coming signifies this: when you witness these events unfolding, know that the kingdom of God is at hand.

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Concerning the warning: Woe to those who are with child and to those who nurse infants in those days, pray that your escape may not occur in winter or on the Sabbath, for then there will be great tribulation, such as has not occurred since the beginning of the world until now, nor ever shall be (Matthew 24:19-21) — the arrangement of these words in Matthew and Mark leaves some ambiguity as to whether they refer to the city’s destruction or the culmination of the age. In contrast, Luke’s Gospel presents these statements in a manner that unmistakably points to the city's fall.

Mark presents Matthew's declaration, "Therefore when you see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, let him understand," in a slightly altered manner: "But when you see the abomination of desolation, as described by Daniel the prophet, standing where it should not be, let him understand." The differences in wording demonstrate that Mark refers to the same event, as it is evident that the abomination of desolation does not belong in the holy place. In contrast, Luke does not cite the initial phrase about the abomination standing in the holy place or the subsequent reference to where it should not be. Instead, he states, "When you see Jerusalem surrounded by armies, then know that its desolation is at hand, for then the abomination of desolation will come upon the holy place."

Ambrose of Milan

4th centuryChurch Father

When you observe Jerusalem under siege by armies, consider how the Romans surrounded and captured it, leading the Jews to perceive an abomination of desolation when the invaders disrespected their holy site with a pig’s head. While other accounts might lack this detail, I don’t concur with them. The true abomination of desolation embodies the arrival of the vile Antichrist, who will strive to corrupt the sanctity of every soul with grotesque sacrilege and will occupy the temple, as written. This signifies his rebellion against divine authority and represents a profound desire to imprint his malevolence on human hearts, deceiving many into believing he is the true Messiah.

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Desolation will approach when the vast majority succumb to error and forsake authentic worship of God, heralding the day of the Lord. The Apostle warns us to remain alert as this day draws near, stating that no one should mislead you, for it will not arrive until the great apostasy occurs and the man of sin, the son of perdition, is revealed. This figure will oppose and exalt himself above all that is deemed sacred, sitting in God’s temple as if he were God Himself. He will make his abode within the hearts of those Jews who reject Christ.

This temple is not one that withstands the test of time; it is vulnerable to corruption, potentially collapsing under disbelief or being consumed by wrath’s power or the flames of uncontrolled passions. This signifies the arrival of the Lord’s day, although it will be shortened for the sake of the elect. The first advent of the Lord was for the atonement of sins, while His second coming aims at the eradication of sin, reducing the number who have strayed into the errors of disbelief.

We find ourselves in an age rife with false prophets and famine. Reflect on the era of Elijah, where you will uncover the presence of troublesome prophets, Jezebel, and devastation caused by drought, as noted in the accounts of his life. This is due to the proliferation of wickedness and the waning of love. During such times, the righteous often find themselves isolated, while the wicked seem to thrive.

A second Antichrist, the devil himself, instigates efforts to seize my Jerusalem—my soul, which rightfully belongs to God and strives to build the world. Our battle is not against flesh and blood but against the spiritual forces of evil in the heavenly realms. Apostasy occurs when the soul forsakes itself, leading to anxiety even at the thought of the Lord. While this Antichrist prevails, righteousness endures exile, and iniquity reigns supreme. Faith will dwindle to such an extent that the Lord questions whether any faith will remain on earth when He returns. This implies doubt, not on God's part, but due to the scarcity of genuine faith among people.

When the adversary occupies the center of the temple, as foretold by the prophet Daniel, the abomination of desolation takes root. However, when the faithful are spiritually enlightened by Christ’s presence, the enemy retreats, and the truth prevails, dispelling all tyranny from devout souls.

There exists a third Antichrist, represented by heretical figures such as Arius and Sabellius, who lead us astray through distorted interpretations. Whoever possesses wisdom should take heed. Those who are discerning will not err in conflating lies for truth, unlike the Jews who rejected the genuine Christ in favor of a false one, or the Arians who deny in Christ what they recognize in the Antichrist.

Euthymios Zigabenos

11th centuryCommentator

In the previously referenced chapter, Matthew documents an additional sign, stating, “When you see the abomination of desolation,” and provides a complete explanation of these words.

Eusebius of Caesarea

4th centuryTeacher of the Church

This event took place in the second year of Emperor Vespasian's reign in 70 A.D., fulfilling the prophetic declarations of our Lord Jesus Christ, who, through His divine authority, perceived it as already fulfilled. The sacred evangelists record that He wept profoundly and recount the very words He spoke to Jerusalem during that time.

Alexander Gorsky

19th centuryCommentator

After illustrating a series of alarming events, the Lord focused specifically on the imminent reality of God’s dreadful judgment regarding Jerusalem. He stated that the certainty of its destruction is approaching, referencing Daniel's prophecy about the abomination of desolation appearing in the sacred place. He warned that anyone wishing to escape destruction should hastily flee from Judea, as those who choose to stay will face a period of tribulation unprecedented since the dawn of creation. Additionally, false messiahs will emerge, but His followers should not trust them. The Son of Man will manifest like lightning, not confined to a specific location or form, but as the embodiment of God's judgment. He will reveal His full glory at the conclusion of the age.

Gladkow B.I.

19th centuryCommentator

When you observe Jerusalem besieged by armies, recognize that its time of devastation is imminent (Luke 21:20). This was proclaimed to the prophet Daniel by Gabriel, who declared that the city and the holy place would face ruin at the hands of the people of the coming leader, with the end arriving like a flood, leading to desolation until the conclusion of the conflict, and the sanctuary would be marked by the abomination that brings desolation (Dan. 9:26-27). Therefore, when you notice the city surrounded by troops and see the abomination of desolation standing in the temple, escape to the hills; those who are in the city should quickly flee, and those in the vicinity should not enter.

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Violent confrontations erupted among the inhabitants of Jerusalem within the city streets and in the temple courtyards, leaving the temple bloodied and strewn with the corpses of the fallen, transforming the sacred place into an abomination of desolation. Remembering the covenant of Christ, the Christians departed from Jerusalem prior to the siege, seeking refuge across the Jordan in the safety of the wilderness. Do not hesitate in your flight; do not even pause to gather the essentials; if anyone is on the roof, escape without entering the house to retrieve anything; and if someone is working in the field, without their outer garments, flee without stopping to collect them. Keep in mind that these are the days of divine judgment upon a disloyal people, as foretold by the prophets.

Lopuchin A.P.

19th centuryCommentator

The twelve apostles, with the exception of John, completed their apostolic missions before a crucial event that marked a significant turning point for the establishment of the church, specifically the final obliteration of the Jewish aspirations for an earthly Messianic kingdom. The Jewish people struggled to accept the oppression enforced upon them by foreign rulers, particularly harboring a deep-seated animosity towards the Romans, as they eagerly awaited liberation from this domination. In this context, the Jews were among the most rebellious and defiant subjects within the Roman Empire.

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By contrast, other nations typically managed to bear their yokes, with some viewing their subjugation as a blessing stemming from the order and peace brought by conquerors who ended incessant internal conflicts that drained their strength. From a religious standpoint, the pagan territories adapted relatively swiftly to Roman rule, coming to regard the Roman pantheon as a shared sanctuary and viewing the emperor as a representation of the divine.

The Jewish people represented a notable exception, as their unique history established an insurmountable divide between them and the pagan world. Being the chosen nation entrusted with profound religious truths, they perceived themselves to be a beacon whose light ought to illuminate the path for all others. Over time, this perception of moral and spiritual superiority manifested more materially, transforming their anticipated Messiah into not only a savior of humankind but also a political liberator who would compel all nations to bow before him. For centuries, the Jews clung to this vision, yet by the time the true Messiah appeared, they found themselves oppressed and enslaved by the merciless Gentiles, relegated as a minor people within an expansive empire where the liberty of all nations seemed destined for extinction. Their aspirations crumbled amid this bleak reality, yet they remained steadfast in their belief that Roman subjugation was only temporary, holding onto the hope that the awaited Messiah would ultimately come to liberate them from their deeply hated oppressors.

When the authentic Messiah arrived, however, he was unrecognized and failed to meet their expectations, plunging the Jews into further despair. They witnessed multitudes acknowledging as the Messiah the very prophet from Nazareth whom they had shunned, subjected to brutal humiliation and execution. This bitter reality began to erode their longstanding Messianic hope, leading them to question whether they had inadvertently crucified their true Savior, consequently extinguishing their hope for the future. Thus, straddling the line between despair and dwindling hope, discontent and rebellion burgeoned among the Jewish populace with each passing year. The disdainful treatment meted out by the Romans only exacerbated this unrest, as they regarded the Jews with contempt, perceiving them as the most loathsome of people and refraining from imposing their own civil codes, instead viewing the Jews as mere commodities to be exploited.

Judea was consigned to a cabal of tax collectors who drained the populace of their resources, leaving them in dire poverty with unmanageable debts. Roman authorities often appointed unsuitable leaders to govern Palestine, leading to widespread corruption and abuses of power. The nominal Jewish kings, completely subservient to Roman rule, prioritized their relationships with these occupiers while quashing popular dissent. The Jewish aristocracy, particularly the Sadducees, were similarly detached from the common people, prioritizing their own self-interests and ingratiating themselves with the Roman powers instead of pursuing the political autonomy of their nation. On the other hand, the Pharisees retained a remnant of patriotism but were too hypocritical to take meaningful action to alleviate the sufferings of their fellow Jews, primarily seeking political independence for their own ambitions rather than for the sake of the populace. Consequently, the Jewish people endured their burdens for over fifty years, with the oppressive yoke becoming increasingly intolerable and the prospect of miraculous rescue by the Messiah fading.

The frequency of procuratorial changes brought forth an even greater number of avaricious officials, further inciting rage among the Jewish people. Notably, the procurators Felix and Festus, who were involved in the trial of Paul, had already stamped their reign with cruelty. The subsequent procurator, Albinus, proved even more tyrannical, corrupting his office for personal gain and selling indulgences to criminals. His successor, Florus, surpassed all his predecessors in exploitative greed, desolating towns and regions. When he demanded seventeen talents from the temple treasury and was met with refusal, he attempted to seize the temple by force, provoking a violent uprising from the Jews. This street clash quickly escalated, culminating in the formation of a faction determined to break free from Roman rule, leading to the famous Jewish War, a conflict marked by unprecedented bloodshed and suffering.

Rejecting the Romans’ ongoing imposition, the Jewish rebellion engulfed Jerusalem, overtaking the city and its defenses as the insurgents fought valiantly against the Roman garrison. Word spread across Palestine and Syria of brutal combat marked by the violent clashes between Romans and their Jewish adversaries. Despite attempts at reconciliation from the governor of Syria, Cestius Gallus, the Roman forces ultimately fell short of suppressing the revolt, leading to the deployment of the capable general Vespasian to restore order. Vespasian's forces attacked Galilee, where the famed Jewish historian Josephus Flavius commanded a significant but poorly trained army, leading to the rapid fall of cities to the mistreatment of the Romans. The siege of Jotapata resulted in tremendous loss of life, and towns like Gadara and Ascalon were devastated as the Roman soldiers inflicted severe violence against the Jewish populace.

As Vespasian continued his campaign, indeed his forces employed increasingly horrific measures against their Jewish adversaries, leading to widespread suffering and devastation in all conquered territories, including mass killings and enslavement. When the city of Gamala finally surrendered, the carnage continued unabated, leaving behind a scene of absolute destruction. Even as the Romans pressed closer, the fervent fighting and severe famine accelerated the Jewish suffering, filled with reports of grave atrocities committed within the beleaguered city. The temple stood as a final bastion for the Jewish people, yet even that sacred site succumbed to the overwhelming force of the Romans, unleashing horrific violence and resulting in the loss of countless lives.

The Romans sought to eradicate the Jewish population, enslaving survivors and sending many to meet their grim fates in the arenas or as forced laborers. Many perished due to starvation, while the total loss of life during the war escalated alarmingly, highlighting the sheer devastation wrought upon the Jewish people. The land bore witness to devastation so profound that even the familiar landscape became unrecognizable amid the ruins. The city, thought to be impervious due to its fortifications, fell to the Romans, with the victory being seen not merely as a military conquest but as a divine judgment against a people who had failed to recognize their moment of grace.

This tragic occurrence reinforced pivotal truths for the church, illustrating to even Jewish converts that the times of Judaism were at an end and that the Old Covenant had been irrevocably dissolved by the sovereign hand of God. As the Church of Christ transitioned towards independence from the temple and Mosaic law, significant changes took place, culminating in a paradigm shift symbolized by the construction of Elia Capitolina on Jerusalem's ruins. The Jewish church effectively faded, with a marked separation from its roots illustrated by the election of a Gentile bishop.

The church was liberated from Jewish oversight, able to fulfill Christ’s directive that genuine worship would no longer be a matter of location, but rather a spiritual pursuit. The divine judgment upon the Jewish nation for their disbelief resulted in the fulfillment of prophetic warnings spoken by Christ, who lamented their rejection and foretold a reckoning that would befall them. His prophetic utterance about wars, natural calamities, and insatiable suffering echoed through the times, and those Christians who recognized the signs were not subject to these grave tribulations but found refuge when they heeded His instructions.

Their choice to abandon Jerusalem and find solace in Pella cemented their survival amidst impending doom. The final judgment rendered upon the Jewish people, a consequence of their hard-heartedness against the promised Messiah, would serve as a stark reminder of the divine calling to embrace Christ. Although most of the apostles faced persecution and death, one remained to bear witness to this pivotal moment in history—John, the beloved disciple, whose endurance into the latter days of the apostolic age illuminated the church as it stepped into a new chapter under God's providential guidance.

Michail (Lusin)

19th centuryCommentator

Luke presents a unique account of the calamities surrounding the destruction of Jerusalem, which, while generally aligned with the accounts of Matthew and Mark, features distinctive elements that set it apart. In contrast to the terminology of "the abomination of desolation" found in Matthew and Mark, Luke employs the phrase "See Jerusalem surrounded by armies," referring specifically to the Roman forces. This choice reflects Luke's intent to address a Gentile Christian audience, namely Theophilus, and provides an interpretation of the Lord’s reference to the prophetic words of Daniel, suggesting it pertains to the city's capture and devastation by unclean, pagan Roman armies that laid waste to the sacred space. While Matthew and Mark’s prophetic references speak of the ultimate desolation of the holy site, Luke concentrates on the initial onset of that devastation.

Cross references

Passages read together with this verse.

The original text

Greek text, 14 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. Ὅταν
    hotan
    when
    G3752 · ὅταν
  2. δὲ
    de
    but
    G1161 · δέ
  3. ἴδητε
    idēte
    I know
    G1492 · εἴδω
  4. κυκλουμένην
    kykloumenēn
    I encircle
    G2944 · κυκλόω
  5. ὑπὸ
    hypo
    by
    G5259 · ὑπό
  6. στρατοπέδων
    stratopedōn
    an encamped army
    G4760 · στρατόπεδον
  7. Ἰερουσαλήμ
    ierousalēm
    Jerusalem
    G2419 · Ἱερουσαλήμ
  8. τότε
    tote
    then
    G5119 · τότε
  9. γνῶτε
    gnōte
    I come to know
    G1097 · γινώσκω
  10. ὅτι
    hoti
    that
    G3754 · ὅτι
  11. ἤγγικεν
    ēngiken
    I come near
    G1448 · ἐγγίζω
  12. ἡ
    hē
    the
    G3588 · ὁ
  13. ἐρήμωσις
    erēmōsis
    desolation
    G2050 · ἐρήμωσις
  14. αὐτῆς
    autēs
    he
    G846 · αὐτός