Haydock's Catholic Bible Commentary: Matthew
Chapter 24
Ver. 1. After the fatigues of preaching and teaching, Jesus towards evening left the temple, as it is in the Greek, eporeueto apo tou ierou, and went towards Mount Olivet, where he was accustomed to spend his nights, as we learn from St. Luke, chap. xxi. ver. 37. (Jansenius) --- His disciples came to shew him the buildings, not moved by curiosity, for they had seen them frequently before, but by pity; because he had on a former occasion, and only just before in Jerusalem, threatened the destruction of the temple and city, hoping that the splendour and magnificence of so fine a structure, consecrated to God, might alter his determination, as St. Hilary observes. But the anger of God, provoked by sins, is not to be appeased with stones and buildings. He therefore answered them: (Jansenius)
Ver. 2. Do you see all these things? Examine again and again all this magnificence, that the sentence of heaven may appear more striking. --- A stone upon a stone. We need not look on this as an hyperbole. The temple burnt by the Romans, and afterwards even ploughed up. See Gregory of Nazianzus, orat. ii. cont. Julianum; Theodoret, lib. iii. Histor. chap. xx. &c. (Witham) --- Julian the apostate, wishing to falsify the predictions of Daniel and of Jesus Christ, attempted to rebuild the temple. For this purpose, he assembled the chief among the Jews, and asking them why they neglected the prescribed sacrifices, was answered, that they could not offer any where else but in the temple of Jerusalem. Upon this he ordered them to repair to Jerusalem, to rebuild their temple, and restore their ancient worship, promising them his concurrence in carrying on the work. This filled the Jews with inexpressible joy. Hence flocking to Jerusalem, they began with scorn and triumph to insult over the Christians. Contributions came in from all parts. The Jewish women stripped themselves of their most costly ornaments. The emperor opened his treasures to furnish every thing necessary for the building. The most able workmen were convened from all parts; persons of the greatest distinction were appointed to direct the work; and the emperor's friend, Alipius, was set over the whole, with orders to carry on the work without ceasing, and to spare no expense. All materials were laid in to an immense quantity. The Jews of both sexes bore a share in the labour; the women helping to dig the ground, and carry away the rubbish in their aprons and gowns. It is even said that the Jews appointed some pick-axes, spades, and baskets, to be made of silver, for the honour of the work. Till this time the foundations and some ruins of the walls had remained, as appears from St. Cyril, in his catechism xv. n. 15, and Eusebius, Dem. Evang. lib. viii. p. 406. These ruins the Jews first demolished with their own hands, thus concurring to the accomplishment of our Saviour's prediction. They next began to dig a new foundation, in which many thousands were employed. But what they had thrown up in the day, was, by repeated earthquakes, the night following cast back again into the trench. When Alipius the next day was earnestly pressing on the work, with the assistance of the governor of the province, there issued, says Ammianus Marcellinus, such horrible balls of fire out of the earth near the foundations, as to render the place inaccessible from time to time to the scorched workmen.
And the victorious element continuing in this manner obstinately bent, as it were, to drive them to a distance, Alipius thought proper to abandon, though reluctantly, the enterprise. This great event happened in the beginning of the year 363, and with many very astonishing circumstances is recorded both by Jews and Christians. See the proofs and a much fuller account of this astonishing event, which all the ancient fathers describe as indubitable, in Alban Butler's life of St. Cyril of Jerusalem, March 18th. Thus they so completely destroyed whatever remained of the ancient temple, that there was not left one stone upon another; nor were they permitted by heaven even to begin the new one. (Maldonatus)
Ver. 3. Tell us, when shall these things be? and what shall be the sign of thy coming, and of the consummation of the world?[1] We must take good notice with St. Jerome, that three questions are here joined together. 1. Concerning the destruction of Jerusalem; 2. of the coming of Christ; 3. of the end of the world. Christ's answers and predictions in this chapter, are to be expounded with a reference to the three questions. This hath not been considered by those interpreters; who expound every thing here spoken by Christ of the destruction of Jerusalem; nor by others, who will have all understood of his coming to judgment, and of the end of the world. (Witham) --- It is probable the apostles themselves did not understand that they were asking about two distinct events. Being filled with the idea of a temporal kingdom, they thought that Christ's second coming would take place soon; and that Jerusalem, once destroyed, the Messias would begin his reign on earth.
Ver. 4. And Jesus answering. Various are the interpretations given here. Some will have it refer to the destruction of Jerusalem, which took place, A.D. 70; and others, to the end of the world. That of St. Chrysostom seems to be very conformable to the context, and is followed by many. He explains all, to the 23d verse exclusively, of what shall precede the destruction of Jerusalem; nor is there any circumstance which cannot easily be referred to that event, as will appear from a careful and attentive observation of the history of the Jews, and of the Church at that time, in the writings of Josephus and Eusebius. Even the preaching of the gospel to the whole world, which seems to favour the contrary explanation, is by the same father said to have taken place before the destruction of Jerusalem. St. Paul tells the Colossians, that even in his time the faith was spread all over the world. The abomination of desolation may be explained of the Roman soldiery, or, of the seditious zealots, who, by their murders and other atrocities, polluted the temple. See Josephus, b. 4. and 5. of the Jewish war. As deicide was a crime peculiar to the Jews and exceeded every other crime, their punishment was severe above measure. Had the Almighty punished them to the full of what they had deserved, not one of the Jews would have escaped. But as he formerly would have spared Sodom and Gomorrha, had there been found therein ten just men to avert the impending ruin; so shall these days of affliction be shortened for the sake of some who believe. The verses subsequent to the 22d, are explained by St. Chrysostom of the second coming of Christ, previous to the general judgment. (Jansenius) --- Such as wish for a more particular explanation of every thing preceding the 23d verse, how it applies to the Jews, may consult the concordance of Jansenius, who thus concludes his observations: "Hitherto we have explained all things of the destruction of Jerusalem, which prophecies, though they principally regarded the times of the apostles, may be of use to us in two ways. 1. It will confirm our faith, when we see clearly fulfilled whatever was distinctly foretold of this people; and may serve to increase our fears, when we reflect, that what is immediately added concerning the day of judgment, shall be fulfilled with the same rigorous exactitude and certainty. It is another effect of divine Providence for the increase of our faith, that this prophecy, which was to take place with regard to Jerusalem, is not mentioned by St.
John, who lived long enough to see it accomplished, but by the other evangelists, who died long before the event. 2. It should animate us in the practice of virtue, and gratitude to reflect, that whatever tribulations happen to the Church, or throughout the earth, all co-operate to the advantage of the elect. Such as will be good, have nothing to fear." (Jansenius)
Ver. 5. For many will come. One of these was Simon Magus, who in the Acts (chap. viii. ver. 10.) is mentioned as calling himself the power of God; hence the apostle St. John (1 John ii. 18,) says, and as you have heard that Antichrist cometh, even now there are become many Antichrists. By Antichrists I understand heretics, who, under the name of Christ, teach doctrines different from Christ; neither is there any reason for us to be surprised, if many be seduced, since our Lord declares that many will be seduced. (St. Jerome) ... This alone will be sufficient for us to know the false doctrines taught by Antichrist, when they assure us that they are Christ; for we do not read in any part that Christ said so of himself. The miracles he performed, the doctrines he taught, and the virtues he on every occasion exhibited, were proofs sufficient to convince us that he was the Christ. There is need of the assistance of God to overcome the snares laid for us by hypocrisy. (Origen) --- Among these impostors were one Theodas, (Acts v. 36,) the impious Egyptian, (Acts xxi. 38,) Judas of Galilee, Menander, and several others who preceded the destruction of Jerusalem; but many more will precede the destruction of the world. This therefore is the first sign, the seduction of many souls from the true faith by heresies, and is common to both events. (Jansenius) --- See much more in Barradius, tom. iii. lib. 9, chap. 2, where he collects various illustrations from Josephus and profane authors. (Menochius)