(23) Lo, here is Christ, or there.--Better, Lo, here is the Christ. The narrative of Josephus, while speaking of many "deceivers" claiming divine authority (Wars, ii. 13, ? 4), is silent as to any pretenders to the character of the Messiah. It is scarcely conceivable, however, that this should not have been one of the results of the fevered dreams of the people, and the reticence of the historian was probably a suppressio veri connected with his own recognition of Vespasian as a quasi Christ (Wars, vi. 5, ? 4).

Verse 23. - And then. The third section of the prophecy, contained in vers. 23-35, passes from the fortunes of Jerusalem to the end of the world. To the Lord's hearers was conveyed the truth that the signs and events now indicated were to be subsequent to the destruction of the city. No further note of chronology was given. The uncertainty of the future caused a state of constant expectation and hope. And this is the feeling which we Christians are intended to embrace and cultivate. "The word 'then' relates not to the connection in the order of time with the things just mentioned,... not meaning what should follow straightway after these things, but what should be in the time when these things were to be done of which he was about to speak" (St. Chrysostom, 'Horn.,' in loc.). Lo, here is Christ! This refers to something different from the announcement in ver. 5. Some analogous deceptions doubtless occurred at the siege of Jerusalem, but the Lord is predicting the remote events of the latter days, of which previous occurrences were types and anticipations. Believe it not. When Christ does come the second time, there shall be no doubt or ignorance of his appearance (see ver. 27, and compare the warning in Deuteronomy 13:1-3).

24:4-28 The disciples had asked concerning the times, When these things should be? Christ gave them no answer to that; but they had also asked, What shall be the sign? This question he answers fully. The prophecy first respects events near at hand, the destruction of Jerusalem, the end of the Jewish church and state, the calling of the Gentiles, and the setting up of Christ's kingdom in the world; but it also looks to the general judgment; and toward the close, points more particularly to the latter. What Christ here said to his disciples, tended more to promote caution than to satisfy their curiosity; more to prepare them for the events that should happen, than to give a distinct idea of the events. This is that good understanding of the times which all should covet, thence to infer what Israel ought to do. Our Saviour cautions his disciples to stand on their guard against false teachers. And he foretells wars and great commotions among nations. From the time that the Jews rejected Christ, and he left their house desolate, the sword never departed from them. See what comes of refusing the gospel. Those who will not hear the messengers of peace, shall be made to hear the messengers of war. But where the heart is fixed, trusting in God, it is kept in peace, and is not afraid. It is against the mind of Christ, that his people should have troubled hearts, even in troublous times. When we looked forward to the eternity of misery that is before the obstinate refusers of Christ and his gospel, we may truly say, The greatest earthly judgments are but the beginning of sorrows. It is comforting that some shall endure even to the end. Our Lord foretells the preaching of the gospel in all the world. The end of the world shall not be till the gospel has done its work. Christ foretells the ruin coming upon the people of the Jews; and what he said here, would be of use to his disciples, for their conduct and for their comfort. If God opens a door of escape, we ought to make our escape, otherwise we do not trust God, but tempt him. It becomes Christ's disciples, in times of public trouble, to be much in prayer: that is never out of season, but in a special manner seasonable when we are distressed on every side. Though we must take what God sends, yet we may pray against sufferings; and it is very trying to a good man, to be taken by any work of necessity from the solemn service and worship of God on the sabbath day. But here is one word of comfort, that for the elect's sake these days shall be made shorter than their enemies designed, who would have cut all off, if God, who used these foes to serve his own purpose, had not set bounds to their wrath. Christ foretells the rapid spreading of the gospel in the world. It is plainly seen as the lightning. Christ preached his gospel openly. The Romans were like an eagle, and the ensign of their armies was an eagle. When a people, by their sin, make themselves as loathsome carcasses, nothing can be expected but that God should send enemies to destroy them. It is very applicable to the day of judgment, the coming of our Lord Jesus Christ in that day, 2Th 2:1. Let us give diligence to make our calling and election sure; then may we know that no enemy or deceiver shall ever prevail against us.Then if any man shall say unto you,.... Either at the time when the siege shall be begun, and the abomination of desolation standing in the holy place; or during the days of tribulation, whilst the siege lasted; or after those days were shortened, and the city destroyed, and the Roman army was gone with their captives: when some, that were scattered up and down in the country, would insinuate to their countrymen, that the Messiah was in such a place: saying,

lo! here is Christ, or there, believe it not; for both during the time of the siege, there were such that sprung up, and pretended to be Messiahs, and deliverers of them from the Roman power, and had their several abettors; one saying he was in such place, and another that he was in such a place; and so spirited up the people not to fly, nor to deliver up the city; and also, after the city was taken and destroyed, one and another set up for the Messiah. Very quickly after, one Jonathan, a very wicked man, led many into the desert of Cyrene, promising to show them signs and wonders, and was overthrown by Catullius, the Roman governor (q); and after that, in the times of Adrian, the famous Barcochab set up for the Messiah, and was encouraged by R. Akiba, and a multitude of Jews (r).

(q) Joseph. Antiq. l. 7. c. 12. (r) Ganz. Tzemach David, par. 1. fol. 28. 2.