Albert Barnes Commentary Matthew 24

MATTHEW CHAPTER 24

INTRODUCTION: Jesus foretells the destruction of the temple, as he takes his final leave of it, and teaches what were the signs of his coming. These predictions are also recorded in Mark 13:1-37; Luke 21:6–38.

And Jesus went out. He was going over to the Mount of Olives, Matthew 24:3.

The buildings of the temple. This refers to the temple itself, with the surrounding courts, porches, and other edifices. See Barnes on Matthew 21:12.

Mark says, that they particularly pointed out the stones of the temple, as well as the buildings. "In that temple," says Josephus, the Jewish historian, "were several stones which were forty-five cubits in length, five in height, and six in breadth;" that is, more than seventy feet long, ten wide, and eight high. These stones, of such enormous size, were principally used in building the high wall on the east side, from the base to the top of the mountain. They were also, it is said, beautifully painted with variegated colors.

There shall not be left here one stone upon another. When this was spoken, no event was more improbable than this. The temple was vast, rich, and splendid. It was the pride of the nation, and the nation was at peace. Yet within forty years, all this was exactly accomplished.

Jerusalem was taken by the Roman armies under the command of Titus in AD 70. The account of the siege and destruction of the city has been left to us by Josephus, an historian of unquestionable truthfulness and remarkable faithfulness. He was a Jewish priest. In the wars he describes, he fell into the hands of the Romans and remained with them during the siege and destruction of the city. Being a Jew, he would naturally say nothing intended to confirm the prophecies of Jesus Christ. Yet his whole history appears almost like a running commentary on these predictions concerning the destruction of the temple. The following details are given on his authority:

After the city was taken, Josephus says that Titus "gave orders that they should now demolish the whole city and temple, except three towers, which he left standing. But for the rest of the wall, it was leveled so completely with the ground by those who dug it up from the foundations, that there was nothing left to make those who came there believe that it had ever been inhabited." Maimonides, a Jewish writer, has also recorded that "Terentius Rufus, an officer in the army of Titus, with a ploughshare tore up the foundations of the temple," so that the prophecy might be fulfilled, Zion shall be ploughed as a field (Micah 3:12).

This was all done by the direction of Divine Providence. Titus desired to preserve the temple and frequently sent Josephus to the Jews to persuade them to surrender and save the temple and city. But the Savior's prediction had been proclaimed; and, despite the Roman general's wish, the temple was to be destroyed.

The Jews themselves first set fire to the porticoes of the temple. One of the Roman soldiers, without any command, threw a burning firebrand into the golden window, and soon the temple was in flames. Titus gave orders to extinguish the fire; but, amid the tumult, none of his orders were obeyed.

The soldiers pressed toward the temple, and neither fear, nor pleas, nor beatings could restrain them. Their hatred of the Jews urged them on to the work of destruction; and so, Josephus says, the temple was burned against Caesar's will.—Jewish Wars, Book VI, Chapter IV, sections 5-7.

He sat upon the Mount of Olives. (See Barnes on Matthew 21:1).

From that mount there was a magnificent view of the whole city.

The disciples came unto him privately. Not all of them, but Peter, James, John, and Andrew (Mark 13:3). The prediction that the temple would be destroyed (Matthew 24:2) had been made in the presence of all the apostles. A part of them now came privately to know more particularly when this would be.

When shall these things be? There are three questions here:

1. When those things should take place.
2. What should be the signs of his coming.
3. What should be the signs that the end of the world was near.

To these questions he replies in this and the following chapters. He does this not by addressing them distinctly, but by intermingling the descriptions of the destruction of Jerusalem and the end of the world; consequently, it is sometimes difficult to determine to which particular subject his remarks apply.

The principle on which this combined description of two events was spoken appears to be that they could be described in the same words, and therefore, the accounts are intermingled.

A similar use of language is found in some parts of Isaiah, where the same language describes both the return from the Babylonian captivity and deliverance by the Messiah, and therefore was used by the prophet. (See Barnes on Isaiah 1:1, paragraph 7).

Sign of thy coming. This means evidence that you are coming. By what token shall we know that you are coming?

Take heed, etc. He first gives them a caution to beware of deception. They were to be constantly on their guard, as many would arise to deceive the people.

Many shall come in my name. Not in the name or by the authority of Jesus, but in the name of the Messiah, or claiming to be the Messiah.

I am Christ. I am the Messiah (Matthew 1:1).

The Messiah was expected at that time (Matthew 2:1–2). Many would lay claims to being the Messiah, and as he was universally expected, many would easily be led to believe in them. There is abundant evidence that this was fully accomplished.

Josephus informs us that many, pretending to divine inspiration, deceived the people, leading many of them out into the desert. He says, "The land was overrun with magicians, seducers, and impostors, who drew multitudes of people after them into solitary places and deserts, to see the signs and miracles which they promised to show by the power of God."

Among these are mentioned particularly Dositheus, the Samaritan, who affirmed that he was Christ; Simon Magus, who said he appeared among the Jews as the Son of God; and Theudas, who persuaded many to go with him to the river Jordan, to see the waters divided. The names of twenty-four false Messiahs are recorded as having appeared between the time of the emperor Adrian and the year 1682.

And you shall hear of wars, etc. It is recorded in the history of Rome that the most violent agitations prevailed in the Roman empire before the destruction of Jerusalem. Four emperors, Nero, Galba, Otho, and Vitellius, suffered violent deaths within the short span of eighteen months. As a result of these changes in the government, there were commotions throughout the empire. Parties were formed, and bloody and violent wars were the consequence of loyalty to the particular emperors. This is especially remarkable, as at the time the prophecy was made, the empire was in a state of peace.

Rumours of wars. Wars declared, or threatened, but not carried out. Josephus says that Bardanes, and after him Volageses, declared war against the Jews, but it was not carried out (Antiquities 20.34). He also says that Vitellius, governor of Syria, declared war against Aretas, king of Arabia, and wanted to lead his army through Palestine, but the death of Tiberius prevented the war (Antiquities 18.5.3).

The end is not yet. The end of the Jewish economy; the destruction of Jerusalem will not immediately follow. Therefore, do not be alarmed when you hear of those commotions. Other signs will warn you when to be alarmed and seek security.