TRV
King James Version
And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
KJV (with Strong's)
And G1161 as he G846 sat G2521 upon G1909 the mount G3735 of Olives G1636, the disciples G3101 came G4334 unto him G846 privately G2596 G2398, saying G3004, Tell G2036 us G2254, when G4219 shall G2071 these things G5023 be G2071? and G2532 what G5101 shall be the sign G4592 of thy G4674 coming G3952, and G2532 of the end G4930 of the world G165?
Complete Jewish Bible
When he was sitting on the Mount of Olives, the talmidim came to him privately. "Tell us," they said, "when will these things happen? And what will be the sign that you are coming, and that the `olam hazeh is ending?"
Berean Standard Bible
While Jesus was sitting on the Mount of Olives, the disciples came to Him privately. “Tell us,” they said, “when will these things happen, and what will be the sign of Your coming and of the end of the age?”
American Standard Version
And as he sat on the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
World English Bible Messianic
As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will these things be? What is the sign of your coming, and of the end of the age?”
Geneva Bible (1599)
And as he sate vpon the mount of Oliues, his disciples came vnto him apart, saying, Tell vs when these things shall be, and what signe shalbe of thy comming, and of the ende of the world.
Young's Literal Translation
And when he is sitting on the mount of the Olives, the disciples came near to him by himself, saying, `Tell us, when shall these be? and what is the sign of thy presence, and of the full end of the age?'
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Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.
And so, if the manifestation of the Lord's kingdom pertains unto the will of God and unto our anxious expectation, how do some pray for some protraction of the age, when the kingdom of God, which we pray may arrive, tends unto the consummation of the age? Our wish is, that our reign be hastened, not our servitude protracted.
I think Mount Olivet to be a mystery of the Church out of the Gentiles.
For the husbandman dwelling on Mount Olivet is the word of God confirmed in the Church, that is, Christ, who ever grafts the branches of the wild olive on the good olive tree of the Fathers. They who have confidence before Christ, seek to learn the sign of the coming of Christ, and of the consummation of this world. And the coming of the Word into the soul is of two sorts. The first is that foolish preaching concerning Christ, when we preach that Christ was born and crucified; the second its coming in perfect men, concerning which it is said, We speak wisdom among them that are perfect; (1 Cor. 2:6.) and to this second coming is added the end of the world in the perfect man to whom the world is crucified.
And because the questions of the disciples are threefold, they are separated by different times and meanings. That concerning the destruction of the city is first answered, and is then confirmed by truth of doctrine, that no seducer might prevail with the ignorant.
For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.
Therefore did they come unto Him privately, as it was of such matters they meant to inquire. For they were in travail to know the day of His coming, because of their eager desire to behold that glory, which is the cause of countless blessings. And these two things do they ask him, when shall these things be? that is, the overthrow of the temple; and, what is the sign of thy coming? But Luke saith, the question was one concerning Jerusalem, as though they were supposing that then is His coming. And Mark saith, that neither did all of them ask concerning the end of Jerusalem, but Peter and John, as having greater freedom of speech.
What then saith He? "Take heed that no man deceive you. For many shall come in my name, saying, I am Christ, and shall deceive many. And ye shall hear of wars and rumors of wars. See that ye be not troubled; for all these things must come to pass, but the end is not yet."
For since they felt as being told of vengeance falling on others when hearing of that which was to be brought upon Jerusalem and as though they were to be out of the turmoils, and were dreaming of good things only, and looked for these to befall them quite immediately; for this cause He again foretells to them grievous things, making them earnest, and commanding them on two grounds to watch, so as neither to be seduced by the deceit of them that would beguile them, nor to be overpowered by the violence of ills that should overtake them.
"And as He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?"
Therefore did they come unto Him privately, as it was of such matters they meant to inquire. For they were in travail to know the day of His coming, because of their eager desire to behold that glory, which is the cause of countless blessings. And these two things do they ask him, when shall these things be? that is, the overthrow of the temple; and, what is the sign of thy coming? But Luke saith, the question was one concerning Jerusalem, as though they were supposing that then is His coming. And Mark saith, that neither did all of them ask concerning the end of Jerusalem, but Peter and John, as having greater freedom of speech.
They asked Him in private, because they were great things about which they were going to ask Him. They wished to know the day of His coming, for the vehement desire they had to see His glory.
Luke speaks of one enquiry, that concerning Jerusalem, as though the disciples supposed that Christ's coming should be then, and the end of the world should be when Jerusalem should be destroyed. Whereas Mark does not state them all to have asked concerning the destruction of Jerusalem, but Peter, James, John, and Andrew, as having more bold and free speech with Christ.
His first answer is neither concerning the destruction of Jerusalem, nor concerning His second coming, but concerning the evils which were to be immediately encountered.
They ask Him three things. First, The time of the destruction of Jerusalem, saying, Tell us when shall these things be? Secondly, The time of Christ's coming, saying, And what shall be the sign of Thy coming? Thirdly, The time of the consummation of this world, saying, And of the end of the world?
One of them of whom The speaks was Simon of Samaria, of whom we read in the Acts of the Apostles, that he gave himself out to be the great Power, leaving these things written in his worksa among others, I am the Word of God, I am the Almighty, I am all things of God. The Apostle John also in his Epistle, Ye have heard that Antichrist shall come; even now there are many Antichrists. (1 John 2:18.) I suppose all heresiarchs to be Antichrists, and under the name of Christ to teach those things which are contrary to Christ. No wonder if we see some led away by such teachers, when the Lord has said, And shall deceive many.
(Vers. 3, 4.) But while he was sitting on the Mount of Olives, the disciples came to him privately, saying: Tell us, when will these things be, and what will be the sign of your coming and of the end of the age? And Jesus answered them, saying: See that no one deceives you. He sits on the Mount of Olives, where the true light of knowledge was born, and the disciples come to him privately, who desired to know the mysteries and revelations of the future, and they ask three things: When will Jerusalem be destroyed; when will Christ come; when will the end of the age be.
The Lord continuing His walk arrives at Mount Olivet, having by the way foretold the destruction of the temple to those disciples who had shown and commended the buildings. When they had reached the Mount they came to Him, asking Him further of this.
For Mount Olivet has no unfruitful trees, but olives, which supply light to dispel darkness, which give rest to the weary, health to the sick. And sitting on Mount Olivet over against the temple, the Lord discourses of its destruction, and the destruction of the Jewish nation, that even by His choice of a situation He might show, that abiding still in the Church He condemns the pride of the wicked.
They come to Him privately to ask Him about matters of great importance. They ask Him two questions. First, "When shall these things be?" that is, the destruction of the temple and the captivity of Jerusalem. Second, "What shall be the sign of Thy coming?"
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
Matthew 24:3 serves as the pivotal opening to the Olivet Discourse, capturing the disciples' profound curiosity about the future. As Jesus sat on the Mount of Olives, overlooking the very Temple He had just prophesied would be destroyed, His closest followers approached Him privately. Their threefold inquiry—concerning the timing of the Temple's destruction, the sign of His return, and the culmination of the present age—lays the foundational questions that prompt Jesus' extensive and detailed prophetic teachings in Matthew 24 and 25, setting the stage for one of the New Testament's most significant eschatological passages.
Context
Literary Context
This verse immediately follows Jesus' pronouncement of judgment upon the Temple in Matthew 24:1-2, where He declares that "not one stone here will be left on another; every one will be thrown down." The disciples' questions in Matthew 24:3 are a direct response to this startling prophecy, linking the destruction of the Temple to their broader understanding of the "end of the age" and Jesus' "coming." This private conversation on the Mount of Olives thus initiates the Olivet Discourse, a major block of teaching that spans Matthew 24 and Matthew 25, making it a crucial transition point from Jesus' public ministry and pronouncements to His intimate, detailed eschatological instruction for His disciples.
Historical & Cultural Context
The Mount of Olives, situated directly east of Jerusalem, offered a panoramic view of the Temple complex. This location was highly symbolic, associated with prophetic events in the Old Testament, such as Zechariah 14:4, which speaks of the Lord's return to this very spot. For the disciples, the Temple was not merely a building but the very center of Jewish religious and national identity, a symbol of God's presence among His people. Its predicted destruction would have been an unimaginable catastrophe, deeply intertwined with their understanding of messianic expectation and the culmination of history. Their questions reflect common Jewish apocalyptic expectations of the time, anticipating a dramatic end to the current age and the glorious establishment of God's kingdom, often accompanied by the Messiah's visible advent.
Key Themes
Matthew 24:3 introduces several key themes central to the Olivet Discourse and biblical prophecy as a whole. Firstly, it highlights the Disciples' Eschatological Curiosity, demonstrating their earnest desire to understand God's plan for the future, particularly concerning the timing and nature of significant prophetic events. Secondly, the verse underscores the Imminence of Judgment and Transition, linking the specific, near-term destruction of the Temple to the broader, cosmic "end of the age." This dual focus on immediate historical events and ultimate eschatological fulfillment is crucial. Thirdly, it establishes the Anticipation of Christ's Second Coming, as the disciples inquire about the "sign of thy coming," using the Greek term parousia, which denotes a royal advent and presence. This theme of Christ's glorious return is central to Christian hope and eschatology, as seen later in passages like 1 Thessalonians 4:16-17. Finally, the verse introduces the concept of the Consummation of the Age, referring to the culmination of the present historical and spiritual epoch, leading to the full establishment of God's eternal kingdom. This is not merely the end of the physical world but the conclusion of a specific era of human history under particular spiritual conditions.
Exposition and Analysis
Key Word Analysis
From the present participle of páreimi (to be near), parousía literally means "a being near," "advent," or "presence." In the New Testament, it specifically refers to the glorious return of Christ, implying not just His arrival but also a subsequent period of His presence. It denotes a royal or official visit, emphasizing the authority and majesty of the one who arrives.
Derived from sunteleó (to complete or finish), syntéleia signifies "entire completion," "consummation," or "close." It refers to the final act or conclusion of a specific period or dispensation, rather than a mere cessation. It implies the bringing to fruition or full realization of something, often with a sense of finality and purpose.
From the same root as aeí (always), aiṓn properly means "an age" or "a period of time." By extension, it can refer to perpetuity or, by implication, the "world" as a system or epoch. In Jewish thought, it often denoted a Messianic period, either present or future. Therefore, "end of the world" (as in KJV) is more accurately understood as "end of the age," referring to the consummation of the current era of human history and redemptive plan.
Verse Breakdown
"And as he sat upon the mount of Olives,"
This clause establishes the setting for the discourse. Jesus' posture of sitting indicates a teaching moment, while the Mount of Olives, overlooking Jerusalem and the Temple, provides a poignant backdrop for the prophetic pronouncements that follow, connecting the physical location to the spiritual and eschatological themes.
"the disciples came unto him privately, saying,"
This highlights the intimate and exclusive nature of the conversation. The disciples' private approach suggests their earnestness and the sensitive nature of their questions, which Jesus then addresses in detail, revealing truths not yet fully understood by the broader public.
"Tell us, when shall these things be?"
This is the disciples' first question, directly referencing Jesus' preceding prophecy about the destruction of the Temple. They are seeking a timeline for this momentous event, which was deeply significant for Jewish identity and worship.
"and what [shall be] the sign of thy coming,"
The second question shifts focus from the Temple's destruction to Jesus' own return, or parousia. The disciples are asking for visible indicators or phenomena that would herald His glorious advent, demonstrating their expectation of His future reign.
"and of the end of the world?"
The final question, more accurately translated "and of the end of the age," reveals the disciples' understanding that the Temple's destruction and Jesus' coming were intrinsically linked to the culmination of the current historical epoch. They sought to understand the signs that would mark the transition from the present age to the Messianic age or the new heavens and new earth.
Literary Devices
The verse primarily employs Interrogation, as the entire clause is structured around the disciples' three distinct questions to Jesus. This device immediately establishes the central tension and purpose of the ensuing discourse: to provide answers to these profound eschatological inquiries. The Setting on the Mount of Olives is also a significant literary element, providing a symbolic and panoramic backdrop that lends gravity and perspective to the prophetic pronouncements. Furthermore, the verse functions as a powerful act of Foreshadowing, as the disciples' questions directly anticipate and necessitate the extensive prophetic teachings that Jesus delivers in the remainder of Matthew 24 and 25, preparing the reader for the detailed exposition of end-times events.
Theological and Thematic Connections
Matthew 24:3 is foundational for Christian eschatology, linking the historical destruction of the Temple to the broader cosmic events of Christ's Second Coming and the consummation of the age. It underscores the biblical emphasis on God's sovereign control over history and His ultimate plan for redemption and judgment. The disciples' questions reveal a natural human desire to understand the future, a desire that Jesus does not rebuke but rather addresses with profound truth. The verse implicitly teaches that God reveals His purposes in His timing and that believers are called to be discerning of the "signs of the times" while living faithfully in the present. It sets the stage for understanding that the "end of the age" is not merely an abrupt termination but a purposeful completion and transition into God's eternal kingdom.
Reflection and Application
Matthew 24:3 invites us to consider our own posture toward the future and God's prophetic word. Like the disciples, we often desire clear answers about "when" and "what sign." While Jesus' subsequent discourse provides significant detail, it also emphasizes the importance of readiness and faithfulness over precise chronological prediction. This verse reminds us that the study of prophecy is not merely for intellectual curiosity but for spiritual transformation and practical living. It should cultivate in us a sober awareness of the brevity of the current age, an eager anticipation of Christ's return, and a diligent commitment to living for His glory until that day. Our focus should be on being found faithful, watching for the signs, and actively participating in God's mission, rather than becoming consumed by speculative timelines. The questions posed by the disciples serve as a timeless prompt for believers to live with an eternal perspective, understanding that our present actions have eternal significance in light of Christ's ultimate triumph.
Questions for Reflection
FAQ
What is the "Olivet Discourse" and why is Matthew 24:3 so important for it?
The Olivet Discourse refers to Jesus' extensive prophetic teaching delivered on the Mount of Olives, primarily recorded in Matthew 24, Matthew 25, Mark 13, and Luke 21. Matthew 24:3 is crucial because it contains the disciples' direct questions that prompt this entire discourse. Without their specific inquiries about the timing of the Temple's destruction, the sign of Jesus' coming, and the end of the age, Jesus' detailed prophecies would not have been given in this context. It serves as the narrative and thematic gateway to one of the most significant prophetic sections in the New Testament.
Did the disciples understand the "end of the world" as we might today?
The King James Version's translation "end of the world" for the Greek phrase syntéleia tou aiṓnos (G4930 G165) can be misleading. A more accurate translation is "consummation of the age" or "end of the age." The disciples, steeped in Jewish apocalyptic thought, likely understood this as the culmination of the present evil age and the ushering in of the Messianic age or the age to come, rather than the literal destruction of the physical planet. Their worldview anticipated a radical transformation of the existing order rather than its annihilation, leading to the full establishment of God's kingdom. Jesus' teaching clarifies and expands upon this understanding.
Christ-Centered Fulfillment
Matthew 24:3, though a question posed by the disciples, finds its profound Christ-centered fulfillment in Jesus Himself. He is the ultimate subject of their inquiry: the one whose "coming" (Greek parousía) is anticipated, and the one who sovereignly orchestrates the "end of the age" and the establishment of God's eternal kingdom. Jesus' first advent inaugurated the "last days" (Hebrews 1:1-2), and His crucifixion and resurrection secured the victory over sin and death, setting in motion the consummation of all things. The questions about His future parousía point to His role as the returning King, who will come in power and glory to judge the living and the dead, and to fully establish His righteous reign (Revelation 22:20). Thus, the disciples' questions, born of curiosity, ultimately underscore the centrality of Christ in all of redemptive history—He is the Alpha and the Omega, the one who initiates and completes God's grand plan, and the one whose promised return is the blessed hope of all believers (Titus 2:13). Their questions are answered not just with a discourse, but with the very person and work of Jesus Christ.