Luke 21:13

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 of 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 disturbed, that when the order of things is thrown into confusion, it may be plain from what retribution it arises. For although the end of the world depends upon its own appointed course, yet finding some more corrupt than others who shall rightly be overwhelmed in its fall, our Lord makes them known.

Or He says this, because before that Jerusalem should be taken by the Romans, the disciples, having suffered persecution from the Jews, were imprisoned and brought before rulers; Paul was sent to Rome to Caesar, and stood before Festus and Agrippa. It follows, And it shall turn to you for a testimony. In the Greek it is, for the glory of martyrdom.

Or, for a testimony, that is, against those who by persecuting you bring death upon themselves, or living do not imitate you, or themselves becoming hardened perish without excuse from whom the elect take example that they may live. But as hearing so many terrible things the hearts of men may be troubled He therefore adds for their consolation, Settle it therefore in your hearts, &c.

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. 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, you 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 favored.

As if the Lord said to His disciples, “Be not afraid, go forward to the battle, it is I that fight; you utter the words, I am He that speaks.”

Now in one place Christ speaks in His disciples, as here; in another, the Father; in another the Spirit of the Father speaks. These do not differ but agree together. In that one speaks, three speak, for the voice of the Trinity is one.

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 you shall be betrayed both by parents, and brethren, and kinsfolk, and some of you shall they cause to be put to death.

We are the more galled by the persecutions we suffer from those of whose dispositions we made sure, because together with the bodily pain, we are tormented by the bitter pangs of lost affection.

But let us consider the state of things at that time. While all men were suspected, kinsfolk were divided against one another, each differing from the other in religion; the gentile son stood up the betrayer of his believing parents, and of his believing son the unbelieving father became the determined accuser; no age was spared in the persecution of the faith; women were unprotected even by the natural weakness of their sex.

To all this He adds the hatred which they shall met with from men.

But because of the hard things foretold concerning the affliction of death, there immediately follows a consolation, concerning the joy of the resurrection, when it is said, But there shall not a of your head perish. As though He said to the martyrs Why fear you for the perishing of that which when cut, pains when that can not perish in you, which when cut gives no pain?

Or else, There shall not perish a hair of the head of our Lord’s Apostles, because not only the noble deeds and words of the Saints, but e en the slightest thought shall meet with its deserving reward.

He who preserves patience in adversity, is thereby rendered proof against all affliction, and so by conquering himself, he gains the government of himself; as it follows, In your patience shall you possess your souls. For what is it to possess your souls, but to live perfectly in all things, and sitting it upon the citadel of virtue to hold in subjection every motion of the mind?

By patience then we possess our souls, because when we are said to govern; ourselves, we begin to possess you very thing which we are. But for this reason, the possession of the soul is laid in the virtue of patience, because patience is the root and guardian which are inflicted by others, and also to have no feeling of indignation against him who inflicts them.

As touching the propriety of His names, it has already been seen that both of them are suitable to Him who was the first both to announce His Christ to mankind, and to give Him the further name of Jesus . The impudence, therefore, of Marcion’s Christ will be evident, when he says that many will come in his name, whereas this name does not at all belong to him , since he is not the Christ and Jesus of the Creator, to whom these names do properly appertain; and more especially when he prohibits those to be received whose very equal in imposture he is, inasmuch as he (equally with them) comes in a name which belongs to another, unless it was his business to warn off from a mendaciously assumed name the disciples (of One) who, by reason of His name being properly given to Him, possessed also the verity thereof. …

4. Epiphanius mentions sundry slight alterations in capp. v. 14, 24, vi. 5, 17. In chap. viii. 19 he expunged ἡ μήτηρ αὐτοῦ, καὶ ἀδελφοὶ αὐτοῦ . From Tertullian’s remarks (chap. xix.), it would seem at first as if Marcion had added to his Gospel that answer of our Saviour which we find related by St. Matthew, chap. xii. 48 : “Who is my mother, and who are my brethren?” For he represents Marcion (as in De carne Christi , vii., he represents other heretics, who deny the nativity) as making use of these words for his favourite argument. But, after all, Marcion might use these words against those who allowed the authenticity of Matthew’s Gospel, without inserting them in his own Gospel; or else Tertullian might quote from memory, and think that to be in Luke which was only in Matthew, as he has done at least in three instances. (Lardner refers two of these instances to passages in chap. …

147. Matthew continues in the following strain: “And as He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us, when shall these things be? and what shall be the sign of Thy coming, and of the end of the world? And Jesus answered, and said unto them, Take heed that no man deceive you: for many shall come in my name, saying, I am Christ; and shall deceive many;” and so on, down to where we read, “And these shall go away into everlasting punishment, but the righteous into life eternal.” We have now, therefore, to examine this lengthened discourse as it meets us in the three evangelists, Matthew, Mark, and Luke. For they all introduce it in their narratives, and that, too, in the same order. …

1. When the Lord Jesus had foretold His disciples the persecutions they would have to suffer after His departure, He went on to say: “And these things I said not unto you at the beginning, because I was with you; but now I go my way to Him that sent me.” And here the first thing we have to look at is, whether He had not previously foretold them of the sufferings that were to come. And the three other evangelists make it sufficiently clear that He had uttered such predictions prior to the approach of the supper: which was over, according to John, when He spake, and added, “And these things I said not unto you at the beginning, because I was with you.” Are we, then, to settle such a question in this way, that they, too, tell us that He was near His passion when He said these things? Then it was not when He was with them at the beginning that He so spake, for He was on the very eve of depar …

For observe: because he had seen, because he had heard, he bears witness to all men, and nothing hindered him. We too bear witness (Mod. text “have heard”) that there is a Resurrection and numberless good things: we are bound to bear witness of this to all men. “Yes, and we do bear witness,” you will say, “and do believe.” How; when ye act the contrary? Say now: if any one should call himself a Christian, and then having apostatized should hold with the Jews, would this testimony suffice? By no means: for men would desire the testimony which is borne by the actions. Just so, if we say that there is a Resurrection and numberless good things, and then despise those things and prefer the things here, who will believe us? Not what we say, but what we do, is what all men look to. …