Thomas Aquinas Commentary Matthew 24:15-22

"When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let him that readeth understand), then let them that are in Judaea flee unto the mountains: let him that is on the housetop not go down to take out things that are in his house: and let him that is in the field not return back to take his cloak. But woe unto them that are with child and to them that give suck in those days! And pray ye that your flight be not in the winter, neither on a sabbath: for then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be. And except those days had been shortened, no flesh would have been saved: but for the elect`s sake those days shall be shortened." — Matthew 24:15-22 (ASV)

Having already related the destruction, in this part He relates that the consummation will come, and He gives a sort of introduction.

And:

1. He cites the prophecy.
2. He gives a warning, where it is said, Then those who are in Judea, let them flee to the mountains.
3. He gives the reason for the warning, where it is said, For there will then be great tribulation.

So He said, The consummation will come. When therefore you shall see the abomination of desolation, etc. What is it that He calls the abomination?

It can be said that the Roman army is the abomination, and they are called abominations of desolation because they were the destroyers of the land. Or, by abominations, idols are understood, and it can be said of two idols. It is read that Pilate brought into the Temple the eagle, which was the Roman ensign that the Jews called an abomination. Therefore, when you see the placing of idols in the holy place, then you can recognize the fulfillment of Daniel’s prophecy concerning the destruction of Jerusalem.

Alternatively, it can be said that Jerusalem was destroyed twice. First, it was destroyed by Titus and Vespasian; on that occasion, the Temple was burned, and yet some men were let go. Afterwards, still others rebelled. Then Hadrian, who succeeded Trajan, completely destroyed the city, made a law that no Jew could live there again, and called the city by his own name. Moreover, he put an idol in the holy place; therefore, the idol that Hadrian placed can be called the abomination. Hence, ‘When you see this,’ etc. Concerning this expulsion, it is sufficiently found in Lamentations 2.

He that readeth let him understand. And why does He say this? It is because in that prophecy of Daniel many things are said concerning Christ’s Passion. For these words should be noticed; therefore, it is said there: Christ shall be slain… and there shall be in the temple the abomination of desolation: and the desolation shall continue even to the consummation, and to the end (Daniel 9:26–27).

Therefore, he who sees, let him understand that such things happened. Then those who are in Judea, let them flee to the mountains.

He gives useful advice:

1. He gives it.
2. He rejects the obstacles to fleeing.

For some obstacles are avoidable, others are unavoidable. He says, Then those who are in Judea, let them flee to the mountains. Then, namely, in the time of Vespasian. At that time, a certain man called Agrippa ruled in the mountains, and this man obeyed the Romans and did not rebel against them; therefore, when other nations were waging war, this man and his nation were at peace.

Therefore, by God’s providence, the faithful who were in Judea were warned that they should depart and go to the kingdom of this Agrippa, and they did so. Therefore, Then those who are in Judea, namely, the faithful, let them flee to the mountains; O flee ye out of the land of the north, etc. (Zechariah 2:6).

Then, He addresses the obstacles to fleeing. Because some obstacles are avoidable and others not, for that reason:

1. He first points out the dangers that are avoidable.
2. He then points out the unavoidable obstacles, where it is said, Woe to those who are with child, etc.

The obstacles that are avoidable concern earthly affairs, occurring either in the city or outside it, and so He points out both. Regarding the latter (which He terms the second type of location for such obstacles), it is said: And he who is in the field, let him not go back to take his coat. Then, regarding the former, He says: And he who is on the housetop, let him not come down to take anything out of his house; meaning whoever lives in the city, even if he is in his house, let him not go back to take anything, etc. Likewise, returning to the one in the field, He emphasizes not going back into his house to take his coat, namely, anything that is necessary, because all that a man owns he will give for his life.

And why does He say this? Because when the feast of the Passover approached, many gathered in Jerusalem, for He knew that Titus would besiege the city when they were so gathered. Therefore, He means to say, ‘This affliction will happen so quickly that a man will not be able to be on his guard.’

Similarly, He points out the unavoidable obstacles. Because some obstacles are unavoidable by human power (and so are simply unavoidable), while other obstacles, though unavoidable by humans, are nevertheless avoidable by God’s power, He speaks:

1. First, about the first type: the burden of children, which, when it exists, can in no way be avoided by human means. For although it can be said to someone, ‘Save your life,’ he could say, ‘How can I abandon my child?’ For that reason, He reveals this: Woe to those who are with child and who give suck, because such persons were unable to flee; for it was not to be said that they should procure an abortion, nor to those giving suck that they kill their children. And so it was fulfilled what is said: Blessed are the paps that have not given suck (Luke 23:29).
2. Second, about the other type of obstacle, which humans cannot remedy except by God. For a certain time is unsuitable either by nature or by law. A time is unsuitable by nature, such as winter, because then a man is hindered from fleeing on account of the harshness of the season. Similarly, a time is unsuitable by law, for instance, if the adversity happens on a Sabbath, because the Lord commanded that they not travel more than one mile. ‘And because this is not within your power, but within God’s power, therefore pray that your flight be not in the winter or on the sabbath, because in such matters recourse can be had only to God.’ Therefore: Come, and let us return to the Lord. For he hath taken us, and he will heal us (Hosea 6:1–2).

Pray that your flight be not in the winter, because winter naturally impedes flight on account of perilous roads, or on the sabbath, because the Sabbath impedes travel on account of God’s Law. Likewise, note that He says, Sabbath, by which He indicates that on the Sabbath they were appropriately killed.

Why the need for fleeing? It was on account of the greatness of the tribulation. Therefore:

1. He first relates the tribulation and its greatness.
2. He then points out the cause, where it is said, And unless those days had been shortened, etc.

He says, therefore: For there shall be then great tribulation, such as hath not been from the beginning of the world. And he who reads the historical account of Josephus can appreciate the extent of the tribulation, for many were killed by famine. Likewise, there were seditions in the city, such that they were killing each other; therefore, when Titus, who was very gentle, wished to spare them, they did not want this. Moreover, there were thieves among them who killed many. And a certain woman ate her son. Therefore, there was so great a tribulation such as had never been seen. And Luke says this: There shall be a tribulation and they shall fall by the edge of the sword (Luke 21:23–24).

But will there not be a greater tribulation at the time of the Antichrist? Yes, but it will not be among the Jews. And Chrysostom asks on account of what sin did it happen, because the punishment of the Sodomites was not as severe; therefore, there would not have been a greater punishment unless there was a greater sin.

And because they could say that this happened to them due to the sins of the Christians, therefore, He says that this is not so; therefore: Unless those days had been shortened, no flesh should be saved. Augustine says that some expound the passage as follows: namely, that the days were made shorter just as at the time of Joshua they were made longer. But this is contrary to what the Psalms say: By thy ordinance the day goeth on (Psalms 118:91); and so this can have two meanings:

1. It can mean that the days of tribulation are shortened in number. Therefore, if that time had lasted longer, all would have been killed, for no one would have been left. And why was this? It was because the Romans ruled throughout the whole world; for that reason, if that time had lasted longer, they would have been killed everywhere in the world.
2. Alternatively, days are said to have been shortened when the afflictions are shortened. And why are they shortened? For the sake of the elect; and this was not because God’s word failed to happen.

For many were converted from that people, and they were asking for the people that seed would be left: Except the Lord of hosts had left us seed, we had been as Sodom (Isaiah 1:9).

Then Chrysostom proposes two considerations why this is said: namely, that there were some disciples there, and likewise, that John lived even after this time. For that reason, he says that John does not mention this in his Gospel because he wrote after this event; therefore, he would have spoken about past events. But Matthew and Luke, who wrote before this event, mention it because then it was yet to occur.

Therefore, Chrysostom says that it was an evident miracle, when the Romans fought the Jews and nearly the whole nation of the Jews was destroyed, that very few Jews were able to go throughout the world to convert nearly the whole world; and this was Christ’s marvelous power.

Hilary explains that these words refer to the end of the world. When therefore you shall see the abomination, he names the abomination as the Antichrist. That you be not terrified, neither by spirit nor by word, as if the day of the Lord were at hand. Let no man deceive you by any means (2 Thessalonians 2:2).

Then those who are in Judea, let them flee to the mountains; because the Jews failed, they will flee the land of the Jews and be converted to the mountains of Christianity.

And he who is on the housetop, let him not come down to take anything out of his house. He means to say that the perfect should not be moved from their perfection; therefore, He touches upon the contemplative life which is signified by the roof; therefore, such men should not recede from their contemplation.

Likewise, when He says, he who is in the field, He treats of the active life. Such should not return to their original life but remain in their choice of life.

And what is signified by those who are with child? They are men laden with sins. Those who give suck are imperfect men; therefore, He means to say, ‘Woe to men burdened with sin, and are not strengthened.’

According to Augustine, those who are with child are they who desire to do evil; those who give suck are those who have actually carried out an evil desire.

And why does He say, in the winter or on the sabbath? By winter, sadness is signified; and by the Sabbath, joy is signified. Therefore: may your flight be not in the winter, absorbing a man with sadness, nor on the Sabbath, lifting him up with joy.

Or, by the Sabbath, resting from good works is signified, and by winter, the growing cold of charity is signified. And unless those days had been shortened, for it will last a short time, and if it would last longer, no flesh should be saved, meaning no man having flesh.

Likewise, these words can be referred to Christ’s coming through the Church. And so Origen says that as the word of the Gospel was spread by Christ’s coming, so false doctrine will be spread by the coming of the Antichrist; and as Christ had His prophets, so the Antichrist also.

Then He who is in the city let him flee into the mountains, that is, the mountains of perfect justice. They are said to be with child who are still perusing the word of salvation; those giving suck are they who have already done something.

But pray that they be not impeded by slothfulness and inactivity. For there shall be then great tribulation, because there will be a perversion of Christian doctrine by false doctrine.

And unless those days had been shortened, namely, by the teaching of doctrine, by an increase of true doctrine, no flesh should be saved, meaning all will be converted to the false teaching.