And woe to them that are with child, and that give suck in those days.

“That which is said, Woe unto them that are with child, and to them that give suck, is not to be taken literally as an admonition to women pregnant, but as a description of souls burdened with the weight of sin, that neither in the house, nor in the field, may escape the storm of the wrath that is in store for them. Woe also to those that are being suckled; the weak souls, that is, who are being brought to the knowledge of God as by milk, to whom it shall be woe, because they are too laden to fly, and too inexperienced to resist Antichrist, having neither escaped sin, nor partaken of the food of true bread.”

“He has already set forth the destruction; in this part he sets forth that the consummation will come, and he sets forth certain preambles. And first he sets forth the prophecy; second, the admonition, at the words "then let those who are in Judea flee to the mountains"; third, the reason for the admonition, at the words "for then shall be great tribulation." Thus 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 army of the Romans is called the abomination, and they are called abominations of desolation because they were the desolators of the land. Or by "abominations" idols are meant, and this can be said of a twofold idol. It is read that Pilate brought an eagle into the temple, which was the standard of the Romans, which the Jews called an abomination. Hence when you shall see the idol placed in the holy place, then you can recognize the fulfillment of the prophecy of Daniel concerning the destruction of Jerusalem. Or it can be said that Jerusalem was destroyed in two ways. First by Titus and Vespasian, and then the temple was burned, and then still some were left. Afterward still some rebelled, and then Hadrian, who succeeded Trajan, destroyed it utterly, and gave a law that no Jew should thereafter dwell there, and he called the city by his own name; likewise he placed an idol in the sacred place. Hence that idol, which Hadrian placed, can be called the abomination; hence "when you shall see this," etc. Concerning this casting-down enough is had in Lamentations 2. "Let him who reads understand." And why does he say this? Because in that prophecy of Daniel many things are said about the Passion of Christ. For these words are to be observed; hence there it is said: "Christ shall be slain, (...) and there shall be in the temple the abomination of desolation, and the desolation shall persist even to the consummation and the end." Hence let him who sees understand that such things have happened. "Then let those who are in Judea flee to the mountains." He sets forth a useful admonition. And first he sets it forth; second he excludes impediments to flight. For some impediments are avoidable, some unavoidable. He says, "then let those who are in Judea flee to the mountains." "Then," namely in the time of Vespasian. At that time a certain man called Agrippa ruled in the mountains, and he obeyed the Romans, nor did he rebel against them: hence while other peoples were at war, he and his people were at peace. Hence by the providence of God the faithful who were in Judea were admonished to withdraw and go to the kingdom of this Agrippa, and so they did: hence "then let those who are in Judea," namely the faithful, "flee to the mountains"; Zechariah 2:6: "flee from the land of the north," etc. Then he removes the impediments to flight. And because some impediments are avoidable, some not, therefore first he sets forth the avoidable dangers; second the unavoidable, at the words "woe to those who are with child," etc. Those which are avoidable are the affairs of earthly things: and of these some happen in the city, some outside; therefore he sets forth both. The second at the words "and let him who is in the field not turn back to take his cloak." He says therefore, "and let him who is on the housetop not come down to take anything from his house"; that is, whoever dwells in the city, even if in his house, let him not turn back to take anything, etc. Likewise, "and let him who is in the field not turn back," into the house, "to take his cloak," namely whatever things are necessary, because all that a man has he will give for his soul. And why does he say this? Because with the feast of the Passover impending, many gathered in Jerusalem: and Titus, knowing this, besieged the city, since they were thus gathered together. Hence he means to say: this evil will happen so quickly that no one will be able to take precaution for himself. Likewise he sets forth the unavoidable impediments. And because some were unavoidable by human power and simply so, while others, though unavoidable, were nevertheless avoidable by the power of God, therefore first he speaks of the first; second of the second, at the words "pray," etc. That which, when it exists, can in no way be avoided, is the burden of children. For although someone might be told: save your soul, he could say: how can I leave behind my child? Therefore he explains this: "woe to those who are with child and who are nursing," because such women could not flee, since it was not to be said to them that they should procure an abortion, nor to nursing women that they should kill their children; and thus is fulfilled what is said in Luke 23:29: "blessed are the breasts that have not given suck." Likewise there are other impediments where man cannot provide a remedy except through God. For some time is unsuitable either by nature or by law: by nature, as wintertime, because then a man is hindered from fleeing on account of the harshness of the weather. Likewise on account of the law, as if it should happen on the sabbath, because God commanded that they should not go beyond one mile. And because this is not in our power, but God's, therefore "pray that your flight be not in winter, or on the sabbath," because in such matters recourse must be had to God alone. Hence Hosea 6:1: "Come, and let us return to the Lord, for he has taken us, and he will save us." Pray that it be not in winter, because it hinders flight naturally on account of the danger of the road; nor on the sabbath, because it hinders according to the law of God. Also note that he says "sabbath," by which he indicates that on a feast day they were fittingly slain. Whence the necessity of fleeing? From the greatness of the tribulation. Hence first he sets forth the tribulation and the greatness of the tribulation; second he sets forth the cause, at the words "and unless those days had been shortened," etc. He says therefore, "for then shall be great tribulation, such as has not been from the beginning of the world." And this he who reads the history of Josephus can well weigh, that many died of famine. Likewise there were seditions in the city, so that they killed one another: hence although Titus, who was most gentle, wished to spare them, they themselves were unwilling. Likewise there were robbers among them who killed many. And a certain woman ate her own son. Hence there was such a tribulation as was never seen. And this Luke says, 21:23f: "there shall be tribulation, and they shall fall by the edge of the sword." But will there be a greater tribulation in the time of Antichrist? Yes; but it will not be among the Jews. And Chrysostom asks on account of what sin this happened, since not even the punishment of the Sodomites was so great — for the punishment would not be graver unless the sin were graver. And because they might say that these things happened to them on account of the sins of the Christians, therefore he says that this is not so; hence, "unless those days had been shortened, no flesh would be saved." Augustine says that some have explained it thus, that the days then were made shorter, just as in the time of Joshua a day was made longer. But against this, Psalm 118:91 says: "by your ordinance the days continue": therefore it can be said in two ways. First, that the days of the tribulation were shortened first in number. Hence if that time had lasted, all would have been slain, because no one would have remained. And why? Because the Romans ruled over the whole world, and the Jews were already dispersed throughout the whole world; therefore if that time had lasted, they would have been slain everywhere on earth. Or the days are said to be shortened, when the evils are shortened. And why are they shortened? "For the sake of the elect": not that the word of God had failed. For many of that people had been converted, and they were praying on behalf of the people that a remnant might be left; Isaiah 1:9: "unless the Lord had left us a seed, we should have been as Sodom," etc. Then Chrysostom sets forth two considerations as to why this is said: because there were some disciples there, and likewise John still lived on beyond that time. Therefore he says that John made no mention of this in his Gospel, because he wrote after this event had happened: hence he would have been telling of things past; but Matthew and Luke, who wrote beforehand, made mention of it, because at that time it was still future. Therefore he says that it was a manifest miracle that, when the Romans were attacking the Jews, and almost the whole nation of the Jews was suffering destruction, so few Jews were able to go throughout the whole world to convert almost the entire world, and this was the wondrous power of Christ. Hilary explains that these words refer to the end of the world. "When you shall see this abomination" — he names Antichrist. 2 Thessalonians 2:2: "neither be terrified, nor by spirit, nor by word, as if the day of the Lord were at hand; let no man deceive you by any means." "And then let those who are in Judea flee to the mountains"; because the Jews will fail, hence they will flee the land of the Jews, and will turn to the mountains of Christianity. "And let him who is on the housetop not come down to take anything from his house." He means to say that the perfect should not be moved from their perfection. Hence he touches upon the contemplative life, which is signified by the housetop; hence such persons ought not withdraw from their contemplation. Likewise "he who is in the field" touches upon the active life. Such persons should not turn back to their former life, but should remain in their resolve. And what is meant by "those with child"? Men weighed down by sins. Men who are nursing are imperfect men. Hence he means to say, woe to men burdened with sins, and not confirmed. According to Augustine, those with child are those who conceive the intention of acting wickedly; those nursing are those who already carry it out in deed. And what does he mean by "winter" and "sabbath"? By winter sadness is signified, by sabbath gladness. Hence, that it be not in winter through an absorbing sadness, or on the sabbath through a gladness that elates the mind. Or by "sabbath" is meant idleness from good work, by "winter" the cooling of charity. "And unless those days had been shortened" — because it will last but a little, and if it lasted, not all flesh would be saved, that is, every carnal man. Likewise these words can be referred to the coming of Christ through the Church; and thus Origen says that just as the word of the Gospel was spread abroad at his coming, so false doctrine will be spread abroad at the coming of Antichrist; and just as Christ had his prophets, so also will Antichrist. Then let those who are in the city flee to the mountains, of perfect righteousness. Those are called "with child" who are still running through the word of salvation; those "nursing" who have already accomplished something. Pray therefore that they be not hindered through idleness and torpor. "Then shall be great tribulation," because there will be a perversion of Christian doctrine through false doctrine. And "unless the days were shortened," namely by the instruction of doctrine, through additions of true doctrine, not all flesh would be saved, that is, all would turn to false doctrine.”

“And woe unto them that are with child,.... Not that it should be criminal for them to be with child, or a judgment on them; for it was always esteemed a blessing to be fruitful, and bear children: but this expresses the miserable circumstances such would be in, who, by reason of their heavy burdens, would not be able to make so speedy a flight, as the case would require; or would be obliged to stay at home, and endure all the miseries of the siege: so that these words, as the following are not expressive of sin, or punishment, but of pity and concern for their misery and distress: and to them that give suck in those days; whose tender affection to their infants will not suffer them to leave them behind them; and yet such their weakness, that they will not be able to carry them with them; at least, they must be great hindrances to their speedy flight. So that the case of these is much worse than that of men on the house top, or in the field, who could much more easily leave their goods and clothes, than these their children, as well as had more agility and strength of body to flee. So , "women with child, and that give suck"; are mentioned together in the Jewish writings, as such as were excused from certain fasts, though obliged to others (g). (g) T. Hieros. Taanioth, fol. 64. 3. Maimon. Hilch. Taanioth, c. 5. sect. 10.”