Exegetical and Hermeneutical Commentary of Matthew 24:24
For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect.
False Christs – Persons claiming to be the Messiah.
False prophets – Persons claiming to be the prophet spoken of by Moses Deu 18:15; or persons pretending to declare the way of deliverance from the Romans, and calling the people to follow them. See Mat 24:5.
Shall show great signs and wonders – That is, shall pretend to work miracles. They will so nearly resemble prophets in their miraculous power as to render it difficult to detect the imposture. Josephus represents the false Christs and prophets that appeared as magicians and sorcerers. He says they led the people out into the deserts, and promised to work miracles to deliver them, Antiq. b. 20 chapter 8, section 6.
If it were possible, they shall deceive the very elect – So nearly would their pretended miracles resemble true miracles as to render it difficult to detect the imposture; so much so, that if it were possible they would persuade even true Christians that they were the Messiah. But that was not possible. His real friends would be too firmly established in the belief that he was the Christ to be wholly led away by others. Christians may be sometimes led far astray; they may be in doubt about some great doctrines of religion; they may be perplexed by the cavils and cunning craftiness of those who do not love the truth, but they cannot be entirely deceived and seduced from the Saviour. Our Saviour says that if this were possible, it would be done then; but it was not possible. Compare the notes at Joh 10:28-29.
Fuente: Albert Barnes’ Notes on the Bible
For there shall arise false Christs, and false prophets,…. Such as the above mentioned: these false Christs had their false prophets, who endeavoured to persuade the people to believe them to be the Messiah, as Barcochab had Akiba, who applied many prophecies to him. This man was called Barcochab, which signifies the son of a star, in allusion to Nu 24:17 he was crowned by the Jews, and proclaimed the Messiah by Akiba; upon which a Roman army was sent against him, and a place called Bitter was besieged, and taken, and he, and a prodigious number of Jews were destroyed. This deceiver was afterwards, by them, called Barcoziba, the son of a lie:
and shall show great signs and wonders; make an appearance of doing them, though they really did them not: so that Jonathan, before mentioned, pretended to show signs and sights; and Barcochab made as if flame came out of his mouth; and many of the Jewish doctors in these times, and following, gave themselves up to sorcery, and the magic art; and are, many of them, often said s to be , “expert in wonders”, or miracles:
if it were possible, they shall deceive the very elect. By whom we are to understand, not the choicest believers, or the persevering Christians: not but that such who are truly converted, are choice believers in Christ, and persevering Christians are undoubtedly the elect of God; but then the reason why they are elect, and why they are so called, is not because they are converted, are choice believers, and persevering Christians; but, on the contrary, the reason why they are converted, become true believers, and persevere to the end, is, because they are elected; conversion, faith, and perseverance being not the causes or conditions, but the fruits and effects of election: besides to talk of the final seduction of a persevering Christian, is a contradiction in terms. Such an interpretation of the phrase must be absurd and impertinent; for who knows not that a persevering Christian cannot be finally and totally deceived? But by the elect are meant, a select number of particular persons of Adam’s posterity, whom God, of his sovereign goodwill and pleasure, without respect to their faith, holiness, and good works, has chosen, in Christ, before the foundation of the world, both to grace and glory: and to deceive these finally and totally, is impossible, as is here suggested; not impossible, considering their own weakness, and the craftiness of deceivers, who, if left to themselves, and the power of such deception, and the working of Satan with all deceivableness of unrighteousness, might easily be seduced; but considering the purposes and promises of God concerning them, the provisions of his grace for them, the security of them in the hands of Christ, and their preservation by the mighty power of God, their final and total deception is not only difficult, but impossible. They may be, and are deceived before conversion; this is one part of their character whilst unregenerate, “foolish, disobedient, deceived”, Tit 3:3 yea, they may be, and oftentimes are, deceived after conversion; but then this is in part only, and not totally; in some lesser, and not in the greater matters of faith; not so as to let go their hold of Christ their head, and quit the doctrine of salvation by him, or fall into damnable heresies: they may be seduced from the simplicity of the Gospel, but not finally; for they shall be recovered out of the snare of the devil, and not to be left to perish in such deceivings. This clause, as it expresses the power of deceivers, and the efficacy of Satan, so the influence and certainty of electing grace and the sure and firm perseverance of the saints, to the end, notwithstanding the cunning and craft of men and devils; for if these, with all their signs and wonders, could not deceive them, it may be pronounced impossible that they ever should be finally and totally deceived.
s T. Bab. Meila, fol. 17. 2. Juchasin, fol. 20. 1, 2. & 42. 2. & 56. 2. & 77. 1. & 96. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Great signs and wonders ( ). Two of the three words so often used in the N.T. about the works () of Jesus, the other being (powers). They often occur together of the same work (John 4:48; Acts 2:22; Acts 4:30; 2Cor 12:12; Heb 2:4). is a wonder or prodigy, , a mighty work or power, , a sign of God’s purpose. Miracle () presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere “signs and wonders” do not of themselves prove the power of God. These charlatans will be so skilful that they will,
if possible ( ), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is post hoc, sed non propter hoc. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary.
Fuente: Robertson’s Word Pictures in the New Testament
Signs and wonders [ ] . See on Mt 11:20. The two words often joined in the New Testament. See Joh 4:48; Act 2:22; Act 4:30; 2Co 12:12. The words do not denote different classes of supernatural manifestations, but these manifestations regarded from different points of view. The same miracle may be a mighty work, or a glorious work, regarded with reference to its power and grandeur; or a sign of the doer’s supernatural power; or a wonder, as it appeals to the spectator. Terav (derivation uncertain) is a miracle regarded as a portent or prodigy, awakening amazement. It most nearly corresponds, therefore, to the etymological sense of the word miracle (Lat., miraculum, a wonderful thing, from mirari, to wonder).
Fuente: Vincent’s Word Studies in the New Testament
24. So that even the elect (if it were possible) will be led into error. This was added for the purpose of exciting alarm, that believers may be more careful to be on their guard; for when such unbounded freedom of action is allowed to false prophets, and when they are permitted to exert such powers of deceiving, those who are careless and inattentive would easily be entangled by their snares. Christ therefore exhorts and arouses his disciples to keep watch, and at the same time reminds them that there is no reason for being troubled at the strangeness of the sight, if they see many persons on every hand led away into error. While he excites them to solicitude, that Satan may not overtake them in a state of sloth, he gives them abundant ground of confidence on which they may calmly rely, when he promises that they will be safe under the defense and protection of God against all the snares of Satan. And thus, however frail and slippery the condition of the godly may be, yet here is a firm footing on which they may stand; for it is not possible for them to fall away from salvation, to whom the Son of God is a faithful guardian. For they have not sufficient energy to resist the attacks of Satan, unless in consequence of their being
the sheep of Christ, which none can pluck out of his hand, (Joh 10:28.)
It must therefore be observed, that the permanency of our salvation does not depend on us, but on the secret election of God; for though our salvation is kept through faith, as Peter tells us, (1Pe 1:5,) yet we ought to ascend higher, and assure ourselves that we are in safety, because the Father hath given us to the Son, and the Son himself declares, that
none who have been given to him shall perish (Joh 17:12.).
Fuente: Calvin’s Complete Commentary
(24) Shall shew great signs and wonders.Simon Magus (Act. 8:9-11) and Elymas (Act. 13:6) may be taken as representative instances of these false claimants to supernatural powers. So signs and lying wonders are the notes of the coming of the Wicked One, in whom the mystery of iniquity shall receive its full development (2Th. 2:9). But for the warning thus given, even the electi.e., the Christians of Juda and Jerusalemmight have been carried away by the current of popular delusions.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. Signs and wonders Our Lord does not affirm here that any of these signs and wonders would be truly miraculous. If it were possible They would do it if they were able. Deceive the very elect Who have been previously forewarned by me, and are therefore beyond the reach of their deceptions. They are called elect, as being, in consequence of their faith in Christ, most specially selected from the Jewish nation, to be saved from the general destruction. They were God’s chosen ones, whom it was impossible for the juggling false Christs to deceive.
Fuente: Whedon’s Commentary on the Old and New Testaments
“For there will arise false Messiahs, and false prophets, and will show great signs and wonders, so as to lead astray, if possible, even the elect.”
Nevertheless they will arise. There will be false Messiahs (compare Mat 24:5) and false prophets (compare Mat 24:11). And they will even be able to show great signs and wonders. Indeed they will appear to do wonders of such a nature that if it were possible they would even deceive the elect. Fortunately that is not possible, for the elect know that no man on earth can truly be the Messiah, but such would be the wonders that had they not known that some of them might well have been deceived.
We can compare how the Egyptian ‘magicians’ aped some of Moses’ signs and wonders. By conjuring men are able to give the impression of great wonders. And it may well even be that He intends us to recognise that Satanic power has produced, or will produce, such wonders (2Th 2:9; Rev 16:14, compare Act 8:9-10. See also Deu 13:1-2; Rev 13:13-14; Rev 19:20).
Fuente: Commentary Series on the Bible by Peter Pett
24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
Ver. 24. If it were possible, &c. ] Fundamentally and finally the elect cannot possibly be deceived; because both “the deceived and the deceiver are with the Lord,” Job 12:13 ; Job 12:16 . In the Primitive Church, those capital heresies concerning the Trinity and the incarnation of our Saviour did so prevail, Ut ingeniosa res fuerit esse Christianum, saith Erasmus, that it was a witty thing to be a true Christian. Arianism had so overspread the world, that Athanasius seemed to be alone, as did Elias before him, and Luther after him. But God in worst times reserved a remnant, and at all times will not see nor suffer any of his to miscarry; but will reduce them from their wanderings, as he did Latimer, who was (as himself confesseth) as obstinate a Papist as any was in England, till converted by Bilney; and as he did Denckius, a learned Dutchman, but a pestilent heretic, till converted by Oecolampadius: and as he did Francis Junius, a desperate atheist, till converted by conference with a countryman of his not far from Florence.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 24:24 . , in the same sense as in Mat 24:5 ; there referred to as the cause of all the trouble, here as promising deliverance from the trouble they, or their like, have created. What would one not give for a Deliverer, a Messiah at such a dire crisis! The demand would create the supply, men offering themselves as Saviours from Rome’s power, with prophets ( ) preaching smooth things, and assuring a despairing people of deliverance at the last hour. , says Jesus (Mat 24:23 ), do not believe them: no salvation possible; listen not, but flee. , etc., and will give great signs and wonders. The words recall Deu 13:1 . Desperate situations require a full use of all possible powers of persuasion: signs and wonders, or the pretence of them: easily accepted as such by a fanaticised multitude, and sometimes so clever and plausible as to tempt the wise to credence. , with infinitive to express tendency; often inclusive of result, but not here. , if possible, the implication being that it is not. If it were the consequence would be fatal. The “elect” ( ) selected by Providence for safety in the evil day would be involved in the general calamity. Christians, at Israel’s great crisis, were to be saved by unbelief in pseudo-messiahs and pseudo-prophets.
Fuente: The Expositors Greek Testament by Robertson
shew = give.
insomuch that = so as to, &c.
if it were possible. The condition involves no doubt as to its being impossible. See App-118.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 24:24. , signs and prodigies) Signs affect the intellect; prodigies, one class of which is fearful sights (see Luk 21:11, and cf. Act 2:19), trouble the mind.- , if [it were] possible) This clause denotes the utmost endeavour, yet made in vain; cf. Act 27:39.[1049]
[1049] ) Exercising peculiar faithfulness and divine affection towards you.-V. g.
Fuente: Gnomon of the New Testament
there: Mat 24:5, Mat 24:11, 2Pe 2:1-3, 2Pe 3:17
and shall: Deu 13:1, 2Th 2:9-11, Rev 13:13, Rev 13:14, Rev 19:20
insomuch: Joh 6:37, Joh 6:39, Joh 10:28-30, Rom 8:28-39, 2Ti 2:19, 1Pe 1:5, 1Jo 5:18, Rev 12:9-11, Rev 13:7, Rev 13:8, Rev 13:14
if: Mar 13:22, Act 20:16, Rom 12:18, Gal 4:15
Reciprocal: Exo 7:11 – they also Exo 8:7 – General Num 22:9 – God Deu 13:2 – General Deu 13:3 – proveth 1Ki 13:18 – But 1Ki 22:23 – the Lord 2Ch 18:22 – the lord hath Neh 6:14 – on the prophetess Psa 119:165 – nothing shall offend them Isa 9:15 – the prophet Isa 66:4 – will choose Jer 27:15 – that I Jer 29:8 – Let Eze 3:21 – if thou Eze 13:7 – The Lord Eze 13:23 – for I Mat 7:15 – false Mat 26:39 – if Mar 13:6 – and shall Mar 13:27 – his elect Luk 18:8 – when Joh 5:43 – if Joh 8:21 – I go Joh 14:29 – General Act 5:36 – boasting Act 13:6 – a false Rom 8:33 – of God’s Rom 8:39 – depth Rom 16:18 – by 1Co 15:33 – Be 2Co 2:17 – which 2Co 11:3 – so Gal 1:7 – pervert Gal 3:1 – who Eph 1:4 – as Eph 4:14 – by the Eph 5:6 – no Col 2:4 – lest Col 2:18 – no Col 3:12 – as 2Th 2:2 – by spirit 1Ti 4:2 – lies 2Ti 2:10 – for Heb 13:9 – carried 1Pe 1:2 – Elect 2Pe 2:2 – many 1Jo 2:18 – ye have 1Jo 2:19 – for 2Jo 1:8 – Look Rev 9:4 – that they Rev 16:14 – working Rev 20:3 – should deceive
Fuente: The Treasury of Scripture Knowledge
4:24
These false prophets were to be able to make such an application of the unusual happenings that even the elect (the Christians) would almost be misled by it. The faith of these elect of God in the teaching of Christ was so great that it made them easy victims of the shrewd false prophets. If it were possible means that the elect would really be deceived had not Christ forewarned them.
Fuente: Combined Bible Commentary
For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
[Shall shew great signs and wonders.] It is a disputable case, whether the Jewish nation were more mad with superstition in matters of religion, or with superstition in curious arts.
I. There was not a people upon earth that studied or attributed more to dreams than they. Hence
1. They often imposed fastings upon themselves to this end, that they might obtain happy dreams; or to get the interpretation of a dream; or to divert the ill omen of a dream: which we have observed at the fourteenth verse of the ninth chapter Mat 9:14.
2. Hence their nice rules for handling of dreams; such as these, and the like: Let one observe a good dream two-and-twenty years; after the example of Joseph: “If you go to bed merry, you shall have good dreams,” etc.
3. Hence many took upon them the public profession of interpreting dreams; and this was reckoned among the nobler arts. A certain old man (Babylonian Beracoth) relates this story; “There were four-and-twenty interpreters of dreams in Jerusalem: and I, having dreamed a dream, went to them all: every one gave a different interpretation, and yet they all came to pass,” etc. You have R. Joses Ben Chelpatha, R. Ismael Ben R. Joses, R. Lazar, and R. Akiba interpreting divers dreams, and many coming to them for interpretation of their dreams. Nay, you see there the disciples of R. Lazar in his absence practising this art. See there also many stories about this business, which it would be too much here to transcribe.
II. There were hardly any people in the whole world that more used, or were more fond of, amulets, charms, mutterings, exorcisms, and all kinds of enchantments. We might here produce innumerable examples; a handful shall serve us out of the harvest: “Let not any one go abroad with his amulet on the sabbath day, unless that amulet be prescribed by an approved physician” (or, “unless it be an approved amulet”; see the Gemara). Now these amulets were either little roots hung about the necks of sick persons, or, what was more common, bits of paper with words written on them whereby they supposed that diseases were either driven away or cured: which they wore all the week, but were forbid to wear on the sabbath, unless with a caution: “They do not say a charm over a wound on the sabbath, that also which is said over a mandrake is forbid” on the sabbath. “If any one say, Come and say this versicle over my son, or lay the book” of the law “upon him, to make him sleep; it is forbid”: that is, on the sabbath, but on other days is usual.
“They used to say the psalm of meetings (that is, against unlucky meetings) at Jerusalem. R. Judah saith, Sometimes after such a meeting, and sometimes when no such meeting had happened. But what is the Psalm of Meetings? The third psalm Psalms_3, ‘Lord, how are my foes increased!’ even all the psalm: and the ninety-first psalm Psalms_91, ‘He that dwelleth in the secret place of the Most High,’ to the ninth verse.” There is a discourse of many things, which they used to carry about with them, as remedies against certain ailments; and of mutterings over wounds: and there you may see, that while they avoid the enchantments of the Amorites, they have and allow their own. You have, Babylonian Joma; folio 84.1, the form of an enchantment against a mad dog. And, Avodah Zarah; folio 12.2, the form of enchantment against the devil of blindness. You have, Hieros. Schabbath. Folio 13.4, and Avodah Zarah; folio 40.4, mutterings and enchantments, even in the name of Jesus. See also the Babylonian Sanhedrim folio 101.1, concerning these kind of mutterings.
III. So skilful were they in conjurings, enchantments, and sorceries, that they wrought great signs; many villanies, and more wonders. We pass by those things which the sacred story relates of Simon Magus, Elymas, the sons of Sceva, etc., and Josephus, of others; we will only produce examples out of the Talmud, a few out of many.
You will wonder, in the entrance, at these two things, in order to the speaking of their magical exploits; and thence you will conjecture at the very common practice of these evil arts among that people: 1. That “the senior who is chosen into the council ought to be skilled in the arts of astrologers, jugglers, diviners, sorcerers, etc., that he may be able to judge of those who are guilty of the same.” 2. The Masters tell us, that a certain chamber was built by a magician in the temple itself: “The chamber of Happarva was built by a certain magician, whose name was Parvah, by art-magic.” “Four-and-twenty of the school Rabbi, intercalating the year at Lydda, were killed by an evil eye”: that is, with sorceries. R. Joshua outdoes a magician in magic, and drowns him in the sea. In Babylonian Taanith, several miracles are related that the Rabbins had wrought. Elsewhere, there is a story told of eighty women-sorceresses at Ascalon, who were hanged in one day by Simeon Ben Shetah: “and the women of Israel (saith the gloss) had generally fallen to the practice of sorceries”: as we have mentioned before. It is related of abundance of Rabbis, that they were skilful in working miracles; thus Abba Chelchia, and Chanin, and R. Chanina Ben Dusa; of which R. Chanina Ben Dusa there is almost an infinite number of stories concerning the miracles he wrought, which savour enough and too much of magic.
And, that we may not be tedious in producing examples, what can we say of the fasting Rabbis causing it to rain in effect when they pleased? of which there are abundance of stories in Taanith. What can we say of the Bath Kol very frequently applauding the Rabbins out of heaven? of which we have spoken before. What can we say of the death or plagues foretold by the Rabbins to befall this or that man? which came to pass just according as they were foretold. I rather suspect some magic art in most of these, than fiction in all.
IV. False Christs broke out, and appeared in public with their witchcrafts, so much the frequenter and more impudent, as the city and people drew nearer to its ruin; because the people believed the Messias should be manifested before the destruction of the city; and each of them pretended to be the Messias by these signs. From the words of Isaiah, “Before her pain came, she was delivered of a man child,” the doctors concluded, “that the Messias should be manifested before the destruction of the city.” Thus the Chaldee paraphrast upon the place; “She shall be saved before her utmost extremity, and her king shall be revealed before her pains of childbirth.” Mark that also; “The Son of David will not come, till the wicked empire [of the Romans] shall have spread itself over all the world nine months; as it is said, ‘Therefore will he give them up, until the time that she which travaileth hath brought forth.’ ”
Fuente: Lightfoot Commentary Gospels
Mat 24:24. False Christs. While this may refer to the impostors of the first century, it now points to Antichrist, or the many antichrists (1Jn 2:18), constantly arising.False prophets. Such arose among the Jews, but have arisen ever since.
Show great signs and wonders, in appearance probably, but this cannot be insisted upon. See 2Th 2:9-12.
So as (the tendency and purpose) to deceive, if possible, implying that it is not, even the elect. Others will be deceived, led astray from our Lord, the real Messiah and true Prophet. It indicates that a period will come, when the deceivableness of unrighteousness shall be augmented.
Fuente: A Popular Commentary on the New Testament
24:24 For there shall arise false Christs, and false prophets, and {l} shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect.
(l) Will openly set forth great signs for men to behold.