Luke 21:29–33
And he told them a parable: “Look at the fig tree, and all the trees; as soon as they come out in leaf, you see for yourselves and know that the summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly, I say to you, this generation will not pass away till all has taken place. Heaven and earth will pass away, but my words will not pass away.
Catholic Exegesis:
The Second Vatican Council teaches that if we are to derive the true meaning from the sacred texts, attention must be devoted “not only to their content but to the unity of the whole of Scripture, the living tradition of the entire Church, and the analogy of faith. […] Everything to do with the interpretation of Scripture is ultimately subject to the judgment of the Church, which exercises the divinely conferred communion and ministry of watching over and interpreting the Word of God” (Dei Verbum, 12).
St. John Paul II, when he promulgated the Catechism of the Catholic Church, explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium." He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum).
Cited in the Catechism:
Passages from this Gospel reading are not cited in the Catechism.
Commentary:
The end will surely come; the lesson of the fig tree
21:31. The Kingdom of God, announced by John the Baptist (cf. Mt 3:2) and described by our Lord in so many parables (cf. Mt 13; Lk 13:18–20), is already present among the apostles (Lk 17:20–21), but it is not yet fully manifest. Jesus here describes what it will be like when the Kingdom comes in all its fulness, and he invites us to pray for this very event in the Our Father: “Thy Kingdom come.” “The Kingdom of God, which had its beginnings here on earth in the Church of Christ, is not of this world, whose form is passing, and its authentic development cannot be measured by the progress of civilization, of science and of technology. The true growth of the Kingdom of God consists in an ever deepening knowledge of the unfathomable riches of Christ, in an ever stronger hope in eternal blessings, in an ever more fervent response to the love of God, and in an ever more generous acceptance of grace and holiness by men” (Creed of the People of God, 27). At the end of the world everything will be subjected to Christ and God will reign for ever more (cf. 1 Cor 15:24, 28).
21:32. Everything referring to the destruction of Jerusalem was fulfilled some forty years after our Lord’s death—which meant that Jesus’ contemporaries would be able to verify the truth of this prophecy. But the destruction of Jerusalem is a symbol of the end of the world; therefore, it can be said that the generation to which our Lord refers did see the end of the world, in a symbolic way. This verse can also be taken to refer to the generation of believers, that is, not just the particular generation of those Jesus was addressing (cf. the note on Mt 24:32–35).
Note from Matthew 24:32-35
The end will surely come. The lesson of the fig tree
24:32–35. Seeing in the destruction of Jerusalem a symbol of the end of the world, St John Chrysostom applies to it this parable of the fig tree: “Here he also foretells a spiritual spring and a calm which, after the storm of the present life, the righteous will experience; whereas for sinners there will be a winter after the spring they have had […]. But this was not the only reason why he put before them the parable of the fig tree, to tell them of the interval before his coming; he wanted to show them that his word would assuredly come true. As sure as the coming of spring is the coming of the Son of man” (St John Chrysostom, Hom. on St Matthew, 77).
“This generation”: this verse is a clear example of what we say in the note on Mt 24:1 about the destruction of Jerusalem being itself a symbol. “This generation” refers firstly to the people alive at the time of the destruction of Jerusalem. But, since that event is symbolic of the end of the world, we can say with St John Chrysostom that “the Lord was speaking not only of the generation then living, but also of the generation of the believers; for he knows that a generation is distinguished not only by time but also by its mode of religious worship and practice: this is what the Psalmist means when he says that ‘such is the generation of those who seek him’ (Ps 24:6)” (ibid.).
24:35. This is further confirmation that the prophecies he has just made will be fulfilled; it is as if he were saying: it is easier for heaven and earth, which seem so stable, to disappear, than for my words not to come true. Also he is making a formal statement about the value attaching to God’s word: “heaven and earth, since they are created things, are not necessarily unchangeable: it is possible for them to cease to exist; whereas, Christ’s words, which originate in eternity, have such power and force that they will last forever” (St Hilary, In Matth., 26).
Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
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"Ignorance of Scripture is ignorance of Christ." St Jerome
