TRV
Translation
King James Version
And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,
Complete Jewish Bible
As he was sitting on the Mount of Olives opposite the Temple, Kefa, Ya`akov, Yochanan and Andrew asked him privately,
Berean Standard Bible
While Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked Him privately,
American Standard Version
And as he sat on the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,
World English Bible Messianic
As he sat on the Mount of Olives opposite the temple, Peter, Jacob, Yochanan, and Andrew asked him privately,
Geneva Bible (1599)
And as he sate on the mount of Oliues, ouer against the Temple, Peter, and Iames, and Iohn, and Andrew asked him secretly,
Young's Literal Translation
And as he is sitting at the mount of the Olives, over-against the temple, Peter, and James, and John, and Andrew, were questioning him by himself,
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In the KJVVerse 24,721 of 31,102
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Commentary on Mark 13 verses 1–4
1 ¶ And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here!
2 And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.
3 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,
4 Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?
We may here see,
I. How apt many of Christ's own disciples are to idolize things that look great, and have been long looked upon as sacred. They had heard Christ complain of those who had made the temple a den of thieves; and yet, when he quitted it, for the wickedness that remained in it, they court him to be as much in love as they were with the stately structure and adorning of it. One of them said to him, "Look, Master, what manner of stones, and what buildings are here, Mar 13:1. We never saw the like in Galilee; O do not leave this fine place."
II. How little Christ values external pomp, where there is not real purity; "Seest thou these great buildings" (saith Christ), "and admirest thou them? I tell thee, the time is at hand when there shall not be left one stone upon another, that shall not be thrown down," Mar 13:2. And the sumptuousness of the fabric shall be no security to it, no nor move any compassion in the Lord Jesus towards it. He looks with pity upon the ruin of precious souls, and weeps over them, for on them he has put great value; but we do not find him look with any pity upon the ruin of a magnificent house, when he is driven out of it by sin, for that is of small value with him. With what little concern doth he say, Not one stone shall be left on another! Much of the strength of the temple lay in the largeness of the stones, and if these be thrown down, no footstep, no remembrance, of it will remain. While any part remained standing, there might be some hopes of the repair of it; but what hope is there, when not one stone is left upon another?
III. How natural it is to us to desire to know things to come, and the times of them; more inquisitive we are apt to be about that than about our duty. His disciples knew not how to digest this doctrine of the ruin of the temple, which they thought must be their Master's royal palace, and in which they expected their preferment, and to have the posts of honour; and therefore they were in pain till they got him alone, and got more out of him concerning this matter. As he was returning to Bethany therefore, he sat upon the mount of Olives, over against the temple, where he had a full view of it; and there four of them agreed to ask him privately, what he meant by the destroying of the temple, which they understood no more than they did the predictions of his own death, so inconsistent was it with their scheme. Probably, though these four proposed the question, yet Christ's discourse, in answer to it, was in the hearing of the rest of the disciples, yet privately, that is, apart from the multitude. Their enquiry is, When shall these things be? They will not question, at least not seem to question, whether they shall be or no (for their Master has said that they shall), but are willing to hope it is a great way off. Yet they ask not precisely the day and year (therein they were modest), but say, "Tell us what shall be the sign, when all these things shall be fulfilled? What presages shall there be of them, and how may we prognosticate their approach?"
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(Epist. cxcix. 9.) In answer to the disciples, the Lord tells them of things which were from that time forth to have their course; whether He meant the destruction of Jerusalem which occasioned their question, or His own coming through the Church, (in which He ever comes even unto the end, for we know that He comes in His own, when His members are born day by day,) or the end itself, in which He will appear to judge the quick and the dead.
Augustine of HippoAD 430
LETTER 199, TO HESYCHIUS 25
There is no discrepancy in the Gospels as to facts of the end time, although one may supply details which another may pass over or describe differently. Rather, they supplement each other when compared, and thus give direction to the mind of the reader.
BedeAD 735
On the Gospel of Mark
And as he sat upon the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately. Tell us when these things will be, and what will be the sign when all these things are about to be accomplished? Because as some were praising the buildings of the temple, the Lord openly responded that all these would be destroyed. The disciples secretly inquired about the time and signs of the foretold destruction. The Lord sits on the Mount of Olives opposite the temple, discussing the ruin of the temple and the destruction of the nation, so that even in the very position of his body he aligns with the words he speaks, mystically indicating that while resting in the holy, he detests the madness of the proud. For who does not see that the Mount of Olives signifies the fruitful height of the holy Church, which the Lord always delights to dwell in? For truly, that mountain was known not for having unfruitful trees and a barren forest, but for producing olives, which provide light to dispel the shadows of the night, cures for infirmities, and rest for the weary. All of which particularly happen in the Church, as it itself says: But I am like a green olive tree in the house of God; I trust in the mercy of God forever (Psalm 52).
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) Because the Lord, when some were praising the buildings of the temple, had plainly answered that all these were to be destroyed, the disciples privately enquired about the time and the signs of the destruction which was foretold; wherefore it is said: And as he sat upon the mount of Olives, over against the temple, Peter and James and John and Andrew asked him privately, Tell us when shall these things be? and what shall be the sign when all these things shall be fulfilled. The Lord sits upon the mount of Olives, over against the temple, when He discourses upon the ruin and destruction of the temple, so that even His bodily position may be in accordance with the words which He speaks, pointing out mystically that, abiding in peace with the saints, He hates the madness of the proud. For the mount of Olives marks the fruitful sublimity of the Holy Church.
(ubi sup.) For many came forward, when destruction was hanging over Jerusalem, saying that they were Christs, and that the time of freedom was now approaching. Many teachers of heresy also arose in the Church even in the time of the Apostles; and many Antichrists came in the name of Christ, the first of whom was Simon Magus, to whom the Samaritans, as we read in the Acts of the Apostles, listened, saying, This man is the great power of God: wherefore also it is added here, And shall deceive many. (Acts 8:10) Now from the time of the Passion of our Lord there ceased not amongst the Jewish people, who chose the seditious robber and rejected Christ the Saviour, either external wars or civil discord; wherefore it goes on: And when ye shall hear of wars and rumours of wars, be ye not troubled. And when these come, the Apostles are warned not to be afraid, or to leave Jerusalem and Judæa, because the end was not to come at once, nay was to be put off for forty years. And this is what is added: for such things must needs be; but the end shall not be yet, that is, the desolation of the province, and the last destruction of the city and temple. It goes on: For nation shall rise against nation, and kingdom against kingdom.
(ubi sup.) Now it is on record that this literally took place at the time of the Jewish rebellion. But kingdom against kingdom, the pestilence of those whose word spreads as a canker, dearth of the word of God, the commotion of the whole earth, and the separation from the true faith, may all rather be understood of heretics who, by fighting one against the other, bring about the triumph of the Church.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
But before answering their question, He strengthens their minds that they may not be deceived, wherefore there follows: And Jesus answering them began to say, Take heed lest any man deceive you? And this He says, because when the sufferings of the Jews began, some arose professing to be teachers, wherefore there follows: For many shall come in my name, saying, I am Christ; and shall deceive many.
That is, the Romans against the Jews, which Josephus relates happened before the destruction of Jerusalem. For when the Jews refused to pay tribute, the Romans arose, in anger; but because at that time they were merciful they took indeed their spoils, but did not destroy Jerusalem. What follows shows that God fought against the Jews, for it is said, And there shall be earthquakes in divers places, and there shall be famines.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 13:3 serves as the pivotal setting for Jesus' profound prophetic discourse, often termed the Olivet Discourse. Following His declaration of the Temple's imminent destruction, Jesus sits on the Mount of Olives, directly opposite the grand structure. Here, His inner circle—Peter, James, John, and Andrew—approach Him privately, initiating a crucial dialogue about the signs of the end times and His future coming. This intimate moment underscores the gravity of the revelation Jesus is about to impart, establishing the context for one of the New Testament's most significant eschatological passages.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 13:3 masterfully employs several literary devices to set the stage for the Olivet Discourse. The Setting as a Device is paramount; placing Jesus on the Mount of Olives "over against the temple" is not merely descriptive but highly symbolic and functional. This geographical vantage point provides a direct visual connection between Jesus' prophecy of the Temple's destruction and the very object of that prophecy, intensifying the dramatic tension. Furthermore, it subtly introduces Foreshadowing, as the Mount of Olives is prophetically significant in Jewish tradition, often associated with the Lord's return (e.g., Zechariah 14:4). The specific naming of "Peter and James and John and Andrew" highlights Character Focus, emphasizing that this is an Intimate Dialogue reserved for Jesus' closest disciples, underscoring the gravity and sensitivity of the information about to be revealed. This private audience contrasts sharply with Jesus' public teachings, signaling a shift to deeper, more eschatological truths.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 13:3 is the theological gateway to the Olivet Discourse, a foundational text for Christian eschatology. It highlights the importance of seeking divine wisdom concerning future events, particularly the end times and Christ's return. The disciples' private inquiry underscores a key aspect of discipleship: a yearning for deeper understanding of God's sovereign plan, even when those plans involve challenging or unsettling prophecies. Jesus' willingness to share these profound truths with His inner circle emphasizes the value of intimate teaching and the responsibility of those entrusted with such knowledge. The setting itself, the Mount of Olives overlooking the Temple, carries immense theological weight, connecting the immediate historical destruction of Jerusalem with broader, cosmic eschatological events, and pointing to the ultimate authority and prophetic accuracy of Jesus Christ.
REFLECTION AND APPLICATION
Mark 13:3 invites us into a moment of profound intimacy and revelation, reminding us that genuine discipleship involves a deep desire to understand God's unfolding plan, even when it pertains to challenging future events. Just as Peter, James, John, and Andrew sought private counsel from Jesus, we are encouraged to diligently seek wisdom from Christ through His Word, especially concerning the signs of the times and His promised return. This verse serves as a call to earnest study of biblical prophecy, not out of mere curiosity, but with a view to living faithfully and discerningly in the present. It teaches us that while the future may hold uncertainties, our trust rests in the sovereign Lord who reveals His purposes to those who draw near to Him. Our response to such revelations should be one of humble inquiry, watchful anticipation, and steadfast obedience, preparing our hearts for His ultimate triumph.
Questions for Reflection
FAQ
Why did Jesus choose these four disciples to speak with privately?
Answer: Jesus often had an inner circle of disciples—Peter, James, and John—who were present for some of His most significant and intimate moments, such as the Transfiguration and the raising of Jairus's daughter. Andrew, Peter's brother, is also included here, possibly due to his close relationship with Peter or his own earnestness. This selection suggests that the truths Jesus was about to reveal were of such profound importance and sensitivity that they were reserved for those with whom He had a particularly deep and trusting relationship, preparing them for the weighty implications of the Olivet Discourse.
CHRIST-CENTERED FULFILLMENT
Mark 13:3, by setting the stage for the Olivet Discourse, implicitly points to Christ as the ultimate fulfillment and interpreter of all prophecy. As Jesus sits on the Mount of Olives, overlooking the very Temple whose destruction He foretells, He embodies the new and living way, transcending the temporary structures of the old covenant. His prophetic words are not merely predictions but authoritative declarations from the one who is Himself the Alpha and the Omega, the beginning and the end (Revelation 22:13). The Mount of Olives, a place of future divine intervention in Old Testament prophecy (Zechariah 14:4), becomes the very place from which the Son of Man will ascend to heaven (Acts 1:9-12) and to which He promises to return (Acts 1:11). Thus, Jesus is not just a prophet, but the very object and culmination of prophecy, the true Temple not made with hands (John 2:19-21), and the sovereign Lord who holds the keys to history and the future (Revelation 1:18). His private teaching to the disciples underscores His role as the divine revealer, the one through whom all of God's purposes are made known and brought to fruition.