And when you shall hear of wars and seditions, be not terrified. These things must first come to pass: but the end is not yet presently.
οταν δε ακουσητε πολεμους και ακαταστασιας μη πτοηθητε δει γαρ ταυτα γενεσθαι πρωτον αλλ ουκ ευθεως το τελος
10 Church Fathers comment on this verse · 11 commentaries
In times of complete estrangement from love, it is inevitable that there will be conflicts and turmoil. This notion of conflicts and turmoil can be profoundly interpreted in relation to the end times and the exile of Jerusalem.
He provides evident and unmistakable indications regarding the approach of the end of the world. He declares, "For there will be wars, and disturbances, and famine and disease throughout the land, along with fears from on high, and great wonders." Additionally, as another gospel writer notes, "all the stars will fall, and the heavens will be unfolded like a scroll, and its forces will be shaken."
Have you not listened to the prophets, the apostles, and even the Lord Jesus Christ as He warned us about the impending tribulations? As the present age of the world reaches its conclusion, you have indeed heard, dear friends, we have all heard—there will be conflicts, chaos, persecution, and scarcity. Why do we find ourselves in contradiction, accepting these words when they are spoken yet complaining when they come to pass?
No one fully comprehends these divine declarations regarding the impending conclusion of the world quite like we do. We have heard countless accounts of conflicts and rumors of warfare. The Huns have risen against the Alans, the Alans against the Goths, the Goths against the Typhales and the Sarmatians, and the Goths' defeat in Illyria has resulted in our exile. Yet this is not the end! A terrible famine has afflicted everyone, accompanied by a devastating pestilence affecting both people and livestock, great and small. Thus, those of us who have not fought on the battlefield find ourselves on equal footing with those who did! We are existing in the final days, and the afflictions of the world precede its ultimate conclusion.
The maladies of this age include famine, pestilence, and persecution. However, there are further conflicts that a Christian must endure. These consist of struggles against desires and temptations, and the threat posed by internal adversaries surpasses that of external foes. Greed inflicts wounds, lust ignites flames, fear depletes courage, anger torments, and ambition robs peace, seeking to intimidate the spirits of evil in the heavens (Eph. 6:12). It can be said that the delicate disposition of a wavering spirit is continually assailed and shaken. The mightiest proclaims, "If an army encamps against me, my heart shall not fear; if war arises against me, in Him I will trust" (Psalm 26:3). He takes his position, ready to confront the adversary. When the fearsome Goliath appears before him, he stands resolute like King David; despite his small stature, he discards the weaponry of a worldly monarch and selects the familiar tools of faith, launching the stone of pure belief from the hidden sling of heartfelt confession to fend off the reproach of the oppressor. He disregards threats, mocks the powers of this world, and is deemed worthy for Christ to speak through him. At times, it is Christ who speaks; at other moments, the Father, or the Spirit of the Father. They do not contradict one another but are in perfect harmony. Whatever the One proclaims, the Three declare, for the voice of the Trinity is unified. As the foe retreats, maidens like eagles rush forth to welcome the victor, who is willing to lay down his life for Christ, defeating Goliath with the very sword that once threatened him, declaring, "Saul has slain his thousands, and David his tens of thousands" (1 Sam. 18:6-7). This exemplifies that those who overcome in this age surpass princes and kings, inheriting the eternal glory of the heavenly kingdom after death, while kings become supplicants and martyrs their advocates. There exists another sword of Goliath, another weapon of the devil— the arguments of heretics. The skilled psalmist disarms them and conquers the opponent. He may hear news of unrest, yet he does not surrender; he is not swayed by any capricious doctrine (see Eph. 4:14). He does not suffer from the hunger caused by the absence of the Word (cf. Am. 8:11), for he is nourished by the abundance of divine Scripture and is unafraid to confront the heretic who boasts in vain assertions. Let the one who is weak not rush into such battles, lest he cause harm by engaging in an unequal contest. Let David arise, for Christ will empower him to declare the sacred mysteries!
The statements in this text are applicable both to the temple that Solomon constructed and to the necessity of its destruction by adversaries prior to the day of judgment. There is no effort of our hands that does not ultimately succumb to decay, suffer violence, or be consumed by fire. Moreover, there exists another temple, one composed of lovely stones and embellished with offerings, to which the Lord appears to refer, likely the synagogue of the Jews—its dilapidated structure crumbling as the Church arises. Each individual harbors a temple that is ruined when faith is absent, particularly if one misuses the name of Christ to mask inner turmoil. This leads me to ponder the significance of knowing about the day of judgment.
How can it benefit me to be aware that the Lord is coming if He does not visit my soul or return to my thoughts? If Christ does not dwell within me or speak through me, then it is imperative that He comes to me, that His arrival occurs in my life. The Lord's second coming is associated with the end of the world, at which point we can affirm, "For me the world is crucified, and I for the world" (Gal 6:14). Yet if this world's collapse finds a person on the roof of their home, with a heavenly dwelling, the physical temple, the carnal law, the material Passover, and the visible unleavened bread will all be destroyed. I can even refer to a temporal Christ, reminiscent of Paul before his conversion, for in whom the world perishes, Christ exists eternally. For this person, the temple is spiritual, as is the law and the Passover, since Christ died once; such a person partakes in unleavened bread, not from earthly produce, but from the fruits of righteousness. Therefore, for such individuals, wisdom, virtue, and atonement are present here and now, for while Christ died once for humanity’s transgressions, daily atonement is necessary for those sins. When you hear about wars and the calamities of wars (Luke 21:9). When the Lord is questioned about the timing of the temple's destruction and the signs of His return, He discusses the signs without indicating a specific timeframe. Yet, Matthew mentions a third inquiry: the disciples inquire about the timing of the temple's destruction, the signs of His coming, and the end of the world, while Luke concludes that knowing about the end of the world is sufficient if His coming has already been foretold.
Moreover, in 70 AD, Jerusalem fell to siege by the Roman forces, marking the period when the Jews believed the abomination of desolation arrived, illustrated by the Romans casting a pig's head into the temple to deride their sacred rites. Such a claim, however, would be beyond my reckoning. The true abomination of desolation refers to the arrival of the Antichrist, who, through his depravity, pollutes the innermost thoughts by usurping divine authority within the temple. From a spiritual perspective, one can observe how he aims to leave an imprint of his wickedness in each heart, claiming through misinterpretations of Scripture that he embodies the Christ. This is where desolation sets in, as many, deceived, abandon true faith. The day of the Lord approaches, as the apostle warned against being misled into thinking that day has already arrived. For this day will not transpire until the great rebellion occurs and the man of sin is unveiled, the son of perdition, who elevates himself above all that is deemed divine or sacred, seating himself in the temple of God as if he were God (2 Thess 2:4). He will dwell in the temple, especially among those Jews who reject Christ; this temple will not remain unshaken but will face decay, meet destruction from iniquity, or be consumed by lustful fires. It is rightly stated that upon the arrival of the Lord's day, the days will be shortened for the sake of the elect (Matt 24:22), for while the first coming of the Lord was to redeem from sin, the second will be for the forgiveness of those sins, safeguarding many from the peril of false belief. False prophets will arise, as will famine. Recall the times of Elijah, where confusion among prophets preceded Jezebel, famine, and drought, all due to the multiplication of iniquity and the cooling of love.
It also states this.
(Note: Matthew 24:6-8)
Dear brothers, you are troubled by the constant reports of warfare, unrest, and invasions. You may be pondering why such events are occurring in our time. The answer lies in the fact that as we approach the end of days, we also draw nearer to the promised reign of our Savior. The Lord has spoken: In the last days, nations will rise against nations, and kingdoms against kingdoms. When you witness wars, earthquakes, and famines, be assured that the kingdom of heaven is imminent (Luke 21:9-11). Thus, the presence of conflict serves as a clear indication of Christ's imminent return.
Our Lord and Redeemer prophesies the tribulations that will occur prior to the end of the world, so that their arrival may disturb us less due to our prior knowledge. Just as arrows inflict less harm when they are anticipated, we can face the world’s challenges with a greater sense of calm when we arm ourselves with the assurance of forewarning. For behold, He states, "When ye shall hear of wars and rumors of wars, be not troubled" as it is destined for such events to transpire first, rather than afterward. It is essential to reflect on the words of our Redeemer, as they indicate that we will experience dual suffering—internally and externally. Wars indicate external adversaries, while tribulations suggest troubles among our own people. Thus, to illustrate this internal and external turmoil, He points out that we will endure one form of suffering from foes and another from our compatriots.
The circumstances and needs of the disciples did not necessitate the full disclosure of the journey associated with the unveiling of His kingdom. Thus, the Lord only disclosed future events to the extent required to correct their misconceptions, to caution them against the trials of the forthcoming times, and to advise other believers through their experiences. “He shall go away to His Father—there shall be others here and there acting in His name. Do not be deceived; this is not how He will manifest on earth at this time. There will be conflict, and the end is not yet. Wars will erupt, plagues will emerge, famines and earthquakes will occur; these are merely the beginnings of sorrows (exercise patience).
The trials faced by the Lord's disciples (regardless of who they are) will be particularly severe: persecution, enmity, immorality, temptation—everything will pose a threat to them. Truth and love will dwindle among them. All of this will signify the approach of the end, which will come when the Gospel is proclaimed to all creation.”
The period spanning from Augustus to the fall of Jerusalem in the Roman Empire was marked by significant strife. In Rome, there was a swift succession of emperors. In towns populated by both Jews and Gentiles, tensions sometimes escalated, leading to severe conflict where the two groups often clashed violently. The book of Acts refers to one such famine (Acts 11:28). Additionally, the era witnessed earthquakes, with entire cities in Campania and Asia Minor destroyed under Nero's rule. Jerusalem experienced alarming signs in the heavens, as noted in the Gospel of Luke.
Josephus Flavius recounts a year-long appearance of a comet shaped like a sword over Jerusalem prior to its downfall, sightings of groups of armored horsemen in the skies, and an extraordinary light illuminating the temple at night around the altar, among other unusual occurrences.
The apostles believed that the anticipated reign of the Messiah would commence following the destruction of Jerusalem, with Christ's return occurring simultaneously alongside the end of the age; they expected these events to unfold rapidly, while they were still alive. Against these assumptions, Jesus cautioned them. He replied to their inquiry by warning: “Beware lest someone deceive you with false assurances about my coming and the coming end of the world. Many will come in my name and say, ‘I am the Christ’; they will mislead many” (Luke 21:8). “But do not believe them! There will be unrest among nations, conflicts, and violent wars; nation will rise against nation, kingdom against kingdom; there will be famines, plagues, and earthquakes throughout the land.
Signs will appear in the heavens, leading many to proclaim that the end is near. Do not believe them! This is not the end yet; it is merely the beginning of the trials for the people of Israel, a precursor to their afflictions.
Examining historical records, we find accounts of the events surrounding the destruction of Jerusalem and the temple. The Jews, who considered themselves under the sovereignty of God alone, harbored deep resentment towards the Romans and seized every chance to rebel against their oppressive rule. The cruelty and avarice of Roman procurators intensified this animosity, especially under Florus's governance. In desperation, the Jews petitioned the Roman emperor to dismiss Florus. When their plea was ignored, they revolted, killing the Roman soldiers stationed in Jerusalem and seizing control. Soon, other cities joined in, and the revolt spread across Palestine.
Roman forces were dispatched to crush the insurrection, entering Galilee under the command of Vespasian. This marked the onset of the Jewish war, vividly chronicled by the Jewish historian Josephus Flavius. Recalling Jesus' warning, “Beware lest anyone deceive you, for many will come in my name” (Matthew 24:4), the apostles remained vigilant against the false prophets and deceivers who proliferated at the time. Josephus noted that Palestine was rife with charlatans and magicians who lured the populace into the wilderness to perform miracles as if by divine intervention. Among these impostors were Dositheus the Samaritan, who declared himself the Christ, Simon the Sorcerer, also a Samaritan who claimed to be the son of God, and various others. The Jews, having rejected Christ, were so fervently anticipating a triumphant Messiah that they were quick to embrace any pretender.
This tumultuous backdrop led to the destruction of Jerusalem, which had to occur first, and indeed it did. Toward the end of this period, Peter was crucified in Rome and Paul executed. This was when the second part of Jesus' prophecies began to unfold: the Jewish people rose against the Roman authorities, civil strife erupted, and war ensued. Vespasian advanced with his troops from Antioch, striking first in Galilee, where a disorganized assemblage of about one hundred thousand young Jews gathered under Josephus’ leadership. However, their hastily formed and inexperienced forces could not withstand the might of the seasoned Roman legions, leading to the systematic conquest and devastation of Galilee, Samaria, and numerous Judean towns.
As the Roman forces advanced, Vespasian sought to take Jerusalem. However, news of Emperor Nero's death compelled him to pause operations; he was proclaimed emperor by his troops and departed for Rome, appointing his son Titus to continue the campaign. Titus approached Jerusalem shortly before the Passover in 70 A.D. Christians, remembering Christ's teachings, fled the city before it was besieged, seeking refuge beyond the Jordan in desolate areas.
Josephus recorded ominous signs indicating the forthcoming devastation even before the siege began: a star resembling a sword hovered above the city for a year, and prior to the onset of conflict, the altar and sanctuary shone as bright as day during the feast of unleavened bread; the brass gates of the temple, normally secured by substantial locks, swung open unaided, and during Pentecost, priests entering the temple heard voices urging them to flee.
Meanwhile, Jerusalem fell into disarray as various factions vied for control. Bands of brigands, seizing the banner of Jewish independence, strongly asserted their dominance over the city's inhabitants. Fugitives from other cities messaged by Roman siege flocked to Jerusalem, and one such fugitive, John of Gischala, rapidly rallied a following, igniting civil strife with the Zealots and the peace-seeking citizens led by the high priest Ananus. Violent confrontations broke out in the streets and temple courts, leaving bloodshed and corpses in the sacred space, rendering it a place of desecration (Matthew 24:15).
The conflicts brought in allies from Idumea, escalating the violence. Robbery and murder ran rampant, targeting primarily the wealthy. When Titus’ forces arrived, Jerusalem was engulfed in chaos. Titus encircled the city to block food supplies and compel surrender through starvation. A grim famine ensued; many sought to escape but were caught and crucified. The sheer number of corpses overwhelmed burial sites, forcing the remains to be discarded outside the city. One report claimed that 150,880 bodies were removed through a single gate, while others estimated the total to be as high as 600,000.
As Titus surveyed the city, witnessing the devastation, he raised his hands to heaven in despair, invoking divine witness to his integrity in this calamity. He attempted to persuade the besieged to surrender but was met with stubborn resistance. Titus sent Josephus to address the citizens, recounting their history and asserting that victory came only when God intervened, criticizing their rebellion as a war against the Almighty. Yet, even these entreaties failed to yield any change.
Passages read together with this verse.
Greek text, 18 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS