Exegetical and Hermeneutical Commentary of Matthew 24:3

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?

3. when shall these things be? and what shall be the sign of thy coming ] The twofold question points to the nearer and the more distant event. See note at beginning of chapter.

thy coming ] Rather, thy presence ( parousia). The precise word “coming,” or “advent,” which the Church has adopted in reference to the second “presence” of Christ, does not occur in this prophecy.

the end of the world ] See ch. Mat 13:39-40.

Fuente: The Cambridge Bible for Schools and Colleges

He sat upon the Mount of Olives – See the notes at Mat 21:1. From that mount there was a magnificent view of the whole city.

The disciples came unto him privately – Not all of them, but Peter, James, John, and Andrew, Mar 13:3. The prediction that the temple would be destroyed Mat 24:2 had been made in the presence of all the apostles. A part now came privately to know more particularly when this would be.

When shall these things be? – There are three questions here:

1.When those things should take place

2.What should be the signs of his own coming

3.What should be the signs that the end of the world was near

To these questions He replies in this and the following chapters. This He does, not by noticing them distinctly, but by intermingling the descriptions of the destruction of Jerusalem and of the end of the world, so that it is sometimes difficult to tell to what particular subject his remarks apply. The principle on which this combined description of two events was spoken appears to be, that they could be described in the same words, and therefore the accounts are intermingled. A similar use of language is found in some parts of Isaiah, where the same language will describe the return from the Babylonian captivity, and deliverance by the Messiah. See Introduction to Isaiah, section 7.

Sign of thy coming – Evidence that thou art coming. By what token shall we know that thou art coming?

Fuente: Albert Barnes’ Notes on the Bible

Verse 3. Tell us, when shall these things be?] There appear to be three questions asked here by the disciples.

1st. When shall these things be? viz. the destruction of the city, temple, and Jewish state.

2dly. What shall be the sign of thy coming? viz. to execute these judgments upon them, and to establish thy own Church: and

3dly. When shall this world end? When wilt thou come to judge the quick and the dead?

But there are some who maintain that these are but three parts of the same question, and that our Lord’s answers only refer to the destruction of the Jewish state, and that nothing is spoken here concerning the LAST or judgment day.

End of the world] ; or, of the age, viz. the Jewish economy, which is a frequent accommodated meaning of the word , the proper meaning of which is, as Aristotle (De Caelo) observes, ETERNAL. , quasi continual being: and no words can more forcibly point out eternity than these. See Clarke on Ge 21:33.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Mark saith, Mar 13:3-5, 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? And Jesus answering them began to say, Take heed lest any man deceive you. Luke saith, Luk 21:7,8, And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? And he said, Take heed that ye be not deceived. Mark names the disciples which came to our Saviour privately, Peter, James, John, and Andrew. They seem to propound three questions to him:

1. What should be the sign of the destruction of Jerusalem?

2. Of his coming?

3. Of the end of the world?

It is probable they might send these four to propound these questions to our Savour. Three of them being such to whom Christ had showed signal and special favour before. Some doubt whether the questions propounded were three or two; if but two, the coming of Christ must either be the same with the first, or with the last. Those who understand Christs coming as a distinct period from the other two, think that the disciples refer to that secular kingdom which they fancied that the Messiah should exercise in the world. They desire to know the signs of these times, that is, prognostic signs, which might beforehand instruct them that the time was nigh, even at hand. They name two things there which time hath told us were to be at more than sixteen hundred years distance one from the other, for historians tell us that Jerusalem was destroyed within seventy or seventy-one years after our Saviours birth, within less than forty years after this discourse; but it is probable that they put them together, as believing that Jerusalem should not be destroyed till the day when Christ should come to judge the world, and that the end of the world and of the Jewish state should come together. And as we all are naturally curious to know things that are to come, so these disciples were in this thing particularly curious, having some particular apprehensions of the coming and kingdom of Christ, according to the mistaken notion which the Jews had of that kingdom which their expected Messiah should exercise in the world. Our blessed Lord at another time, Act 1:7, told them it was not for them to know the times or the seasons, which the Father hath put in his own power. He therefore giveth them no such certain signs of these things, as they could from them certainly conclude the particular time; but yet gives them some signs from whence they might conclude, when they saw them, that the time was hastening; which signs, though some have distinguished, appropriating those in the former part of the chapter to the destruction of Jerusalem, and those in the latter part to the day of judgment, yet they rather seem in our Saviours discourse mixed together; and time, which is the best interpreter of prophecies, must expound them to us. The destruction of Jerusalem is a thing past many hundreds of years since; so as by those histories which we have partly in holy writ, partly in other authors, it will not be hard to pick out what our Saviour intended for signs of that destruction, though there are some signs which were common signs both of that destruction and of the end of the world, and it is agreed by divines that the destruction of Jerusalem was a type of the destruction of the world, and therefore most of the signs are common to both. Paul was brought to Rome in the beginning of the reign of Nero, Act 27:1-44. Other historians tell us he and Peter were put to death about the end of his reign; within a year or two after Jerusalem was destroyed. Our Saviour prefaces his discourse of these signs with a usual caution to his disciples,

Take heed that no man deceive you.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And as he sat upon the Mount of Olives,…. Which was on the east of the city of Jerusalem a, “over against the temple”, as Mark says, and where he could sit and take a full view of it; for the wall on the east side was lower than any other, and that for this reason; that when the high priest burnt the red heifer on this mount, as he did, and sprinkled the blood, he might have a view of the gate of the temple. It is said b,

“all the walls which were there, were very high, except the eastern wall; for the high priest, when he burned the heifer, stood on the top of the mount of Olives, and directed himself, and looked to the gate of the temple, at the time he sprinkled the blood.”

This place, very probably, our Lord chose to sit in, that he might give his disciples an occasion to discourse more largely with him on this subject; and that he might take the opportunity of acquainting them with what would be the signs and forerunners of this desolation, and so it proved:

the disciples came to him privately; these four at least, Peter, and James, and John, and Andrew, as Mark relates; and that either separately from the rest of the disciples, or from the multitude: it might not be thought so proper, to ask the following questions before them, and they might suppose that Christ would not be so ready to give an answer to them plainly, before the common people; when they might hope to be indulged with one by him, in private:

saying, tell us, when shall these things be? That this house will be left desolate, these buildings will be destroyed, and not one stone left upon another? This first question relates purely to the destruction of the temple, and to this Christ first answers, from

Mt 24:4.

And what shall be the sign of thy coming, and of the end of the world? Which two are put together, as what they supposed would be at the same time, and immediately follow the destruction of the temple. That he was come in the flesh, and was the true Messiah, they firmly believed: he was with them, and they expected he would continue with them, for they had no notion of his leaving them, and coming again. When he at any time spake of his dying and rising from the dead, they seemed not to understand it: wherefore this coming of his, the sign of which, they inquire, is not to be understood of his coming a second time to judge the world, at the last day; but of his coming in his kingdom and glory, which they had observed him some little time before to speak of; declaring that some present should not die, till they saw it: wherefore they wanted to be informed, by what sign they might know, when he would set up his temporal kingdom; for since the temple was to be destroyed, they might hope a new one would be built, much more magnificent than this, and which is a Jewish notion; and thai a new state of things would commence; the present world, or age, would be at a period; and the world to come, they had so often heard of from the Jewish doctors, would take place; and therefore they ask also, of the sign of the end of the world, or present state of things in the Jewish economy: to this Christ answers, in the latter part of this chapter, though not to the sense in which they put the questions; yet in the true sense of the coming of the son of man, and the end of the world; and in such a manner, as might be very instructive to them, and is to us.

a Bartenora in Misn. Middot, c. 1. sect. 3. b Misn. lb. c. 2. sect. 4.

Fuente: John Gill’s Exposition of the Entire Bible

As he sat (). Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had just left. After the climb up the mountain four of the disciples (Peter, James, John, Andrew) come to Jesus with the problem raised by his solemn words. They ask these questions about the destruction of Jerusalem and the temple, his own second coming (, presence, common in the papyri for the visit of the emperor), and the end of the world. Did they think that they were all to take place simultaneously? There is no way to answer. At any rate Jesus treats all three in this great eschatological discourse, the most difficult problem in the Synoptic Gospels. Many theories are advanced that impugn the knowledge of Jesus or of the writers or of both. It is sufficient for our purpose to think of Jesus as using the destruction of the temple and of Jerusalem which did happen in that generation in A.D. 70, as also a symbol of his own second coming and of the end of the world ( ) or consummation of the age. In a painting the artist by skilful perspective may give on the same surface the inside of a room, the fields outside the window, and the sky far beyond. Certainly in this discourse Jesus blends in apocalyptic language the background of his death on the cross, the coming destruction of Jerusalem, his own second coming and the end of the world. He now touches one, now the other. It is not easy for us to separate clearly the various items. It is enough if we get the picture as a whole as it is here drawn with its lessons of warning to be ready for his coming and the end. The destruction of Jerusalem came as he foretold. There are some who would date the Synoptic Gospels after A.D. 70 in order to avoid the predictive element involved in the earlier date. But that is to limit the fore-knowledge of Jesus to a merely human basis. The word occurs in this chapter alone (Matt 24:3; Matt 24:27; Matt 24:37; Matt 24:39) in the Gospels, but often in the Epistles, either of presence as opposed to absence (Php 2:12) or the second coming of Christ (2Th 2:1).

Fuente: Robertson’s Word Pictures in the New Testament

Coming [] . Originally, presence, from pareinai, to be present. In this sense Phi 2:12; 2Co 10:10. Also arrival, as in 1Co 16:17; 2Co 7:6, 7; 2Th 2:9; 2Pe 3:12. Of the second coming of Christ : Jas 5:8; 1Jo 2:28; 2Pe 3:4; 1Th 4:15.

Of the world [] . Rather the existing, current age. They do not ask the signs of the Messiah ‘s coming at the end of all time, to judge the world.

Fuente: Vincent’s Word Studies in the New Testament

3. And while he was sitting. Mark mentions four disciples, Peter, James, John, and Andrew But neither he nor Luke states the matter so fully as Matthew; for they only say that the disciples inquired about the time of the destruction of the temple, and — as it was a thing difficult to be believed — what outward sign of it God would give from heaven. Matthew tells us that they inquired about the time of Christ’s coming, and of the end of the world. But it must be observed that, having believed from their infancy that the temple would stand till the end of time, and having this opinion deeply rooted in their minds, they did not suppose that, while the building of the world stood, the temple could fall to ruins. Accordingly, as soon as Christ said that the temple would be destroyed, their thoughts immediately turned to the end of the world; and—as one error leads to another—having been convinced that, as soon as the reign of Christ should commence, they would be in every respect happy, they leave warfare out of the account, and fly all at once to a triumph. They associate the coming of Christ and the end of the world as things inseparable from each other; and by the end of the world they mean the restoration of all things, so that nothing may be wanting to complete the happiness of the godly.

We now perceive that they leap at once to various questions, because they had given way to these foolish imaginations, that the temple could not fall without shaking the whole world; that the termination of the shadows of the Law, and of the whole world, would be the same; that it would be immediately followed by the exhibition of the glory of Christ’s kingdom, which would make the children of God perfectly happy; that a visible renovation of the world was at hand, which would instantly bring order out of a state of confusion. But above all, a foolish hope which they entertained, as to the immediate reign of Christ, drove them to hasten to the attainment of happiness and rest, without attending to the means. Just as, when they see that Christ is risen from the dead, (Act 1:6,) they rush forward to grasp at that happiness, which is laid up for us in heaven, and which must be attained through faith and patience.

Now though our condition is different, because we have not been educated among the shadows of the Law, so as to be infatuated by that superstition of an earthly kingdom of Christ, yet scarcely one person in a hundred is to be found who does not labor under a very similar disease. For since all men naturally shrink from annoyances, combats, and every kind of cross, the dislike of these things urges them, without moderation and without hope, to rush forward unseasonably to the fruit of hope. Thus no man wishes to sow the seed, but all wish to reap the harvest before the season arrives. To return to the disciples, they had indeed formed in their minds some good seed of faith, but they do not wait till it arrive at maturity; and holding, at the same time, erroneous views, they confound the perfection of Christ’s reign with the commencement of it, and wish to enjoy on earth what they ought to seek for in heaven.

Fuente: Calvin’s Complete Commentary

(3) The disciples came unto him privately.From St. Mark we learn their namesPeter, and James, and John, and Andrew; i.e., the four in the first of the three groups that made up the Twelve. The position of Andrew as the last is noticeable, as connected with the general pre-eminence of the first three.

The sign of thy coming.Literally, of Thy presence. The passage is memorable as the first occurrence of the word (, parousia), which was so prominent in the teaching of the Epistles (1Th. 2:19; 1Th. 3:13; Jas. 5:7; 1Jn. 2:28, et al.). They had brought themselves to accept the thought of His departure and return, though time and manner were as yet hidden from them.

The end of the world.Literally, the end of the age. In the common language of the day, which had passed from the schools of the Rabbis into popular use, this age, or this world, meant the time up to the coming of the Messiah; the age or world to come (Mat. 13:40; Mat. 19:28; Heb. 2:5; Heb. 6:5), the glorious time which He was to inaugurate. The disciples had heard their Lord speak in parables of such a coming, and they naturally connected it in their thoughts with the close of the age or period in which they lived.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

3. As he sat upon the mount of Olives We may suppose that toward the decline of Tuesday, of the Passion Week, our Lord lingered upon the Mount of Olives, and his disciples, perhaps in respect for his evident depth of grief, held themselves at a distance from him. But as he arrives at the point where the prospect of the city and temple is most unsurpassably gorgeous he takes a lonely seat. The disciples That is, his three special disciples, Peter, James, and John; and also Andrew, as we learn by Mark. Came unto him privately That is, they dared to put the question to him apart from the rest. Yet we may well suppose that, before the discourse itself was commenced, all the disciples gathered to hear its important announcement. Of the three evangelists who narrate the discourse, Matthew alone, we think, was present; and his report of it is by far the most complete and verbally exact.

Tell us In order to comprehend this much misunderstood discourse, we must first well understand the question which drew it forth. Matthew states it with most completeness. And as he puts it there are TWO questions: the first is a simple, and the second a compound one. The first is, When shall THESE THINGS be? The second asks, What shall be the sign of the two events, ( or one, as they may be,) namely, THY COMING, and the END OF THE WORLD? Here then are three points of inquiry; namely, THESE THINGS, THY COMING, and the END of the world.

In order to a full understanding of this most illustrious of prophecies, we require three things:

First, That we may be allowed to supply from one evangelist the omissions by another of important passages, and allow the parts so supplied to modify the meaning of the context which they supplement. Second, We must dismiss all self-contradictory double meaning in the words of our Lord. He spoke of momentous matters about which poetry deals; he described exciting events; but he spoke prose and no poetry. He delivered nought but literal descriptions. Third, We must make the meaning of the terms in the answer correspond with meaning of the terms in the question.

The main terms or points of the questions, as we have already remarked, are three:

A. THESE THINGS. The disciples ask When shall these things be? By this phrase in the question, and therefore in the answer, is clearly meant the events of the destruction of Jerusalem, of which he had just spoken.

He had just told them that the temple shall be totally demolished, and of the events attendant upon that matter they ask, When shall these things be? So in the discourse uttered an hour or so ago, (Mat 22:36,) he had said of the selfsame events: “Verily I say unto you, all THESE THINGS shall come upon this generation.” Just parallel to this is the celebrated Mat 24:34 of this chapter: “Verily I say unto you, this generation shall not pass till all THESE THINGS be fulfilled.” And so Luk 21:9: “For THESE THINGS must first come to pass, but the end is not by and by.”

B. CHRIST’S COMING was the second point of inquiry. There can be no doubt what it means in the question; and, therefore, no doubt what it means in the answer. They meant to ask when would be his literal bodily coming; and if our Lord did not play with words, he also meant by these words in his answer his second personal appearing, and nothing else. And the word PAROUSIA, which the disciples used, never in the whole New Testament signifies anything else than a bodily presence. And the destruction of Jerusalem is never implied by that term. Nor is Christ ever represented as coming at the destruction of Jerusalem. In every instance, therefore, where the coming of our Lord is spoken of in this discourse, whether in the noun or verb form, common sense plainly dictates that the meaning should be the same, and the same as its meaning in the question, namely, the personal coming of our Lord at his second advent.

C. THE END. The disciples plainly ask about the END of the world. This our Lord plainly teaches will take place at his second advent, or PAROUSIA. So the disciples imply. The same common sense suggests, that in each of the cases where the word occurs, it should mean the end of the world at the judgment day.

With these postulates, we hope to clear this discourse of all artificial obscurities.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And as he sat 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 world (age)?” ’

It is probable that the disciples were still discussing this amazing statement as they made their way to the Mount of Olives, from where again they could survey the glory of the Temple, and it was as they gazed at it once more that they came to Jesus in order to find out more about what Jesus meant. We need in fact be in no doubt that Jesus was expecting them to come, and was prepared for it. He would know that He could hardly have let drop such a startling declaration as He had without questions being raised. So even as He sat down He would be waiting for them to ask Him about it, and He had no doubt already decided on what He was going to say.

It may well be that we are to see special symbolism in Jesus leaving the Temple and going immediately to the Mount of Olives. Ezekiel describes something fairly similar where the glory of God leaves the Temple followed by His taking up His position on a neighbouring mountain, ‘and the glory of YHWH went up from the midst of the city, and stood on the mountain which is on the east side of the city’ (Eze 11:23). In both cases the Temple has been forsaken by God.

It should be noted here that, as with Mark and Luke, the main question was about the Temple that they saw before them, not some future apocalyptic Temple of men’s imaginings, even though they did themselves then link its destruction with the second coming of Jesus and ‘the end of the age/world’, the end of the age that would lead on into the eternal kingdom (Mat 25:46). This is not surprising. The possibility of the destruction of that massive Temple must have seemed to them beyond imagination, for they had not as yet been fully wooed away from the idea of the Temple and its worship. So they would have been unable to conceive of a time when it did not exit. To them it would seem to be essential to the future of the new Israel. Thus they would consider that by speaking of its destruction Jesus was indicating the time of final judgment and the coming in of the everlasting kingdom. It would only be later that they would recall His words in Joh 4:20-24 and recognise that the physical Temple was no longer important, and that the new and vital Temple was that which consisted of all who believe (2Co 6:16), with each believer (1Co 6:19), and each group of believers (Rev 11:1-2), being a sanctuary within it. Of course, they were right in what they believed about the destruction of the Temple. It did actually indicate the time of judgment on the old Israel. But what they did not fully appreciate was the time that had to be allowed in order for the new Israel, springing from the old, to achieve its worldwide effectiveness (as outlined in chapter 13) so as to be ready for the second coming.

‘The end of the age (world).’ This phrase occurs a number of times in Matthew, see Mat 13:39-40; Mat 13:49; Mat 28:20 and always appears to have in mind final judgment and the end of all things.

So there were in fact two basic questions that came to mind:

1) When would the Temple be destroyed, that is, the Temple at which they were looking? This question will be answered in Mat 24:15-22. It will then lead on into a description of the great tribulation that awaits the Jews, which would begin as a result of the Roman invasion and would carry on through their interminable exile, as described in more detail in Luk 21:24 and Deu 28:49-68, which will only come to completion when Jesus comes again. The Jews are still enduring their great tribulation, in spite of man-made attempts to bring it to an end as witnessed in Israel today. But even there they cannot avoid their tribulation.

2) What was to be the sign of His coming (parousia), and of the end of the age/world, when the righteous will go into life eternal, and the unrighteous into everlasting punishment (Mat 25:46)? Note that the two phrases ‘your coming’ and ‘the end of the age’ share the same definite article in the Greek indicating that they are to be seen as one. This question is answered in Mat 24:23-31.

But although they did not then know it the two would be separated by a long and weary period of great tribulation through which the old unbelieving Israel (Mat 21:43) would have to go. Just as previously the old unbelieving Israel had suffered great tribulation for thirty eight years in the wilderness (Deu 2:14) until it was wiped out and replaced by a new believing Israel (a period almost ignored by Moses, for we are told little about it apart from in Numbers 16-17; Deu 2:7), so the ‘old’ unbelieving Israel would now suffer an undescribed length of tribulation until it too is destroyed, being replaced in the purposes of God by the true Israel, who are the true people of God composed of all who are branches of the true Vine (Joh 15:1-6), founded on the believing remnant of Israel, and making up the Israel of God (Gal 6:16; compare Eph 2:11-22; 1Pe 2:9).

So looking ahead in a similar way to the prophets, and in the light of the words of Jesus, they would see before them the two great mountaintops of the destruction of the Temple (Mat 24:15-20) and the second coming of Jesus (Mat 24:29-31), separated by a period of great tribulation for the Jews (Mat 24:21-28). Both had been spoken of by Jesus previously, for He had previously spoken of His coming in glory in Mat 16:27; Luk 17:24, and had hinted at the desolation of Jerusalem in Luk 13:35. Now they wanted to know more about both, and they no doubt connected both in their own minds, without having any appreciation of the length of time that lay between them. Understandably from their viewpoint, for they could not see the long valley stretching for two thousand years (two God days – 2Pe 3:5) that lay between the first and second mountaintop. (Mountains often seem close to each other from a distance when in fact there are great gaps between them. And that is also how the prophets saw ahead. They saw the main peaks but not the valleys in between. The same was now true of the disciples. Nor did the Father, Who alone knew the time of His coming, want them to know as we discover later. He wanted them to know that Jesus would ever be near and ‘at the doors’).

It should be noted in this regard that Mark and Luke limit the question of the disciples, although not the answer received, to that concerning the destruction of the Temple which they could see before them. That was their central focus, ‘when would the Temple be destroyed?’ For ‘these things’ referred to the events that would result in the accomplishment of what Jesus had described, the Temple being demolished stone by stone. That being so Mark and Luke clearly saw that also as the question that Jesus was mainly answering in the first part of His dissertation, and wanted their Gentile Christian readers initially to concentrate on, because they wanted them to be aware that they were not answerable to the Temple in any way, for in God’s purposes it was destined to be destroyed within that generation. They then moved on to the next important event, allowing the information about the second coming to flow from the destruction of the Temple and final rejection of the unbelieving Jews (who were cut off from Israel – Rom 11:15 – although individual Jews could still believe and be reunited with the true Israel), without indicating how long afterwards it would come (for they did not know), although Luke does define it as following ‘the times of the Gentiles’ and the exile of Israel (Luk 21:24).

Jesus had previously given teaching about his second coming (16. 27; Luk 12:35-40; Luk 17:24; Luk 19:12-27), which was to follow His death and resurrection, and it was inevitable therefore that the coming judgment on the Temple and His final coming would be linked in the minds of the disciples as two major events that lay ahead. From their standpoint the two would go together, for they had at this time no understanding of the panorama of history, only an indication of its peaks. Jesus, therefore, now determines to fill in the picture for them, and to indicate to them that future history and make it clear that that history and the coming of the everlasting kingdom are not to come about quite as speedily as they are imagining (compare Act 1:6).

Prior to His description of the destruction of the Temple He therefore outlines what history in general holds for the future, both before and after its destruction. For He wants them to become aware that the heavenly Kingdom will not simply arrive with a bang in the near future, but is rather separated from them by a period of tumult for the world, and of persecution for His disciples; by the destruction of the Temple; and by a long period of great tribulation for the Jews during the ‘times of the Gentiles’.

It must be stressed with regard to this that there are no grounds in any of the Gospel narratives for seeing two destructions of the Temple. Such ideas are totally absent and when they are questionably introduced it is so as to fit in with theories based on equally doubtful foundations. But such ideas are totally unjustified here for there is not even a hint of it. We intend therefore to interpret His words in the way that they would be understood by the disciples, confident that that is how Jesus meant them to be seen.

The Dissertation that follows splits up into different sections:

Outline of the general future of the world commencing from the beginning and introducing the initial ‘birth pains’ of the new age. It is specifically stated that, after the things described have happened, ‘the end is not yet’. In other words these verses are introducing us to the preliminaries of the new age, and are but a beginning of much more that lies ahead (Mat 24:5-8).

2) This is followed by a description of what the disciples will face as they go about their witness, including their relationships with others; what they will experience of persecution; the tragedy of love growing cold for some; and the fact that the Good News of the Kingly Rule of Heaven will be proclaimed throughout the whole world to all nations. These are seen as going on longer than 1), for after them the end would come (Mat 24:9-14).

3) This is then followed by a description of events leading up to the actual destruction of the Temple, events which took place from 66-70 AD. There is no specific indication here how this is to fit into the previous picture timewise, but we are presumably intended to see it as occurring within the period of nation fighting against nation, and thus as part of the initial birth pains of the new age. We are in the end left to recognise that it will occur at some stage unspecified during that period. However as it is describing the destruction of the Temple that they were actually looking at, and is one of ‘these things’ (Mat 24:3) which will occur within that generation (Mat 24:34), it is clear what it must refer to the Temple standing at that time. (This will be so obvious to some that they will wonder why it needs to be said, but the reason it needs drawing attention to specifically is because it does not as it stands fit in with some peoples ‘schemes’, and they thus have to manipulate it in order to try to make it fit into the picture that they have drawn up. Some quite incredibly even try to suggest that Matthew, having proposed the question about the Temple, then proceeds to ignore it and speak about quite another Temple to be built in the future. But this is quite unacceptable and can only be called manipulation of the evidence. If we treat Scripture like this how can we hope to discover truth? And it is important to remember that the Gospels were not intended to be a jigsaw puzzle to be fitted into some largescale plan arising out of vivid imaginations, adding an odd piece here and there. They are to be understood as interpretable on the basis of what is in them, and as they would be understood by the disciples once they had truly digested them (Mat 24:15-20).

4) We then have a description of ‘great tribulation’ which will come on the Jews, which will commence as a result of the invasion and the siege of Jerusalem, both of which were of almost unbelievably horrific proportions, and which will continue on into a long and weary exile, with all that will take place as a result of it, stretching on into an unknown future, as described vividly in Deu 28:49-68, and as exemplified (to give just one example) in the Holocaust. It is to be a tribulation such as no other nation on earth has ever suffered or will ever suffer. This is further described in Luk 21:24, and we can compare also the description in Zec 14:1-2. Luke informs us that this tribulation of the Jews was to continue until ‘the times of the Gentiles’ are ‘filled to the full’.

This particular ‘great tribulation’ will clearly apply mainly to the Jews, for it could initially be escaped by fleeing to the mountains and thus not being caught up in the end of Jerusalem with all its consequences. Among those who did flee in time, possibly as a result of Jesus’ warning as it was amplified by a ‘prophet’ (so Eusebius), were the church of Jerusalem who settled in Pella (Mat 24:21-22).

5) False prophets and false Messiahs will then arise who must not be heeded because when the true Messiah comes He will not come as an earthly figure but with the speed and brilliance of a flash of lightning (Mat 24:23-28).

6) All is then followed ‘after that tribulation’ by the final coming of the Son of Man, Who will come in resplendent glory (Mat 24:29-31).

7) All ‘these things’ (which in Mat 24:3 are distinguished from the time of His coming) will be pointers to His coming just as fig leaves point to the coming of summer, and these pointers (the fig leaves as opposed to the summer) will occur within the present generation (Mat 24:32-34).

8) But while all this is certain, one thing is unknown, the time of the coming of the fruit. The actual time of His coming is unknown, even to Him (Mat 24:35-36).

9) Then follows a description bringing out the suddenness of His coming (Mat 24:37-44), and three parables concerning His Kingly Rule (Mat 24:45 to Mat 25:30).

10) Finally we come to the final judgment where the eternal destines of men will be determined (Mat 24:31-46).

Fuente: Commentary Series on the Bible by Peter Pett

Events Preceding the Great Tribulation ( Mar 13:3-13 , Luk 21:7-19 ) In Mat 24:1-13 Jesus tells His disciples about the events that will precede the Great Tribulation. These events will come after the destruction of the Temple in A.D. 70.

The Order of the Signs of the Times In Mat 24:3-14 Jesus answers the disciples’ questions by taking them through the years leading up to the seven-year Tribulation Period and through this time up to His Second Coming at the last great battle as the nations of the world surround Jerusalem. This is why Jesus ends Mat 24:14 by saying, “and then shall the end come.” Many scholars suggest that the statement in Mat 24:34, which says, “This generation shall not pass, till all these things be fulfilled,” means that all of the events that Jesus predicted in this passage will take place within a man’s lifetime. If we find a parallel to this time frame in the story of Noah and the Flood, we know that he was “a preacher of righteousness” for 120 years according to Jewish tradition. If the signs of the times will began perhaps 120 years before His Second Coming, we can observe that scientists are now telling us that natural catastrophes have been on the increase for about a century, and increasing rapidly towards the end of the twentieth century. During this time, a number of false “Christs” will rise up declaring themselves as the Messiah and others predicting the exact day of His Second Coming (Mat 24:5). This will be followed by the first major sign of His Second Coming, which is an increase in wars and rumors of wars (Mat 24:6). Jesus tells us that we will know that the time of His appearing is drawing near by observing the these signs of the times (Mat 24:7). These signs will come as a woman in travail with labor pains (Mat 24:8). Any woman who has experienced birth pains understands how these pains being softly and they intensify in frequency and in intensity of pain. In the same way, we will see the signs of the times begin to increase in number and in intensity. This is exactly what scientists are observing around the globe with weather and what politicians are observing with wars.

Note that the signs of the times will begin with wars. These wars, which are initiated by Satan, will largely be directed against God’s people, which are Israel, and the Christian nations. These unjust wars will bring divine judgment upon these nations. God’s judgments will come in the form of famines, pestilences and earthquakes. Many nations will blame Israel and the Christians for these problems of wars and natural catastrophes and begin to persecute them (Mat 24:9). This will cause some carnal Christians to blame and to betray one another (Mat 24:10). Satan will bring deception by raising up false prophets to deceive people (Mat 24:11), since they are looking for the supernatural to deliver them from the fears that are coming upon the earth. Paul refers to this deception in 2Th 2:7-11 as Satan working with all power and signs and lying wonders to deceive those who love not the truth.

2Th 2:7-11, “For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie:”

This will be a time of an increase in wickedness as well as in increase in the power and anointing of the Church to preach the Gospel to all nations (Mat 24:12-14).

The book of Revelation suggests that many of these events listed in Matthew 24-25 will happen before, during as at the conclusion of the Great Tribulation period that lasts seven years. For example, the event prophesied by Daniel of the abomination of desolation will happen in mid-Tribulation when the antichrist and the beast set up their “throne” in the Temple of Jerusalem.

Jesus tells us in Mat 24:37-39 to refer to story of Noah and the Flood as a story that gives parallel events that will take place in the end times.

Mat 24:3  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?

Mat 24:3 “the disciples came unto him privately, saying” Comments – The description of the disciples coming to Jesus privately means that the crowds were no long with them. Jesus was now alone with His few disciples.

Mat 24:3 “Tell us, when shall these things be” Comments – The disciples thought that Jesus was about to set up His kingdom in Jerusalem. His reply to them in Mat 23:38 and Mat 24:2 that the Temple would be destroyed has now confused their eschatology. They are now asking Him to reconcile these future events.

Mat 24:3 “and what shall be the sign of thy coming” Comments – The Greek word translated “coming” used in this passage is “ ” (Parousia). Burton Easton says in Hellenistic Greek, this particular Greek word was used for “the arrival of a ruler at a place, as is evidenced by inscriptions in Egypt, Asia Minor, etc.” [548] Therefore, the disciples were asking Jesus when He was going to take over as a king and rebel against the Roman rule. Their question to Jesus was when was He going to come as a Ruler over Israel? The Jewish mind understood that God always preceded redemptive events with signs (Mat 12:38-39, 1Co 1:22).

[548] Burton Scott Easton, “Parousia,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).

Mat 12:38-39, “Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:”

1Co 1:22, “For the Jews require a sign, and the Greeks seek after wisdom:”

Although Matthew is the only evangelist to use this word (Mat 24:3; Mat 24:27; Mat 24:37; Mat 24:39), it is found in the epistles of Paul, James, Peter, and John, or a total of twenty-four uses in the New Testament. Because five of the eight New Testament writers use this word, we can conclude that the early Church adopted the word to describe the Second Coming of Jesus Christ.

As believers in these last days, we must be careful not to impose our ways of thinking upon these early disciples; for they believed that Jesus was getting ready to restore the kingdom of Israel to its former glory. They had no idea that the Second Coming of Jesus would not take place for another two thousand years.

Mat 24:3 “and of the end of the world” Comments – The phrase “the end of the world (age)” is used six times in the New Testament (Mat 13:39-40; Mat 13:49; Mat 24:3; Mat 28:20; Heb 9:26), with five of these uses being found in Matthew’s Gospel. This phrase refers to the final judgment and the fulfillment of all things as the world is ushered into eternity.

We must understand that the first century Jews held a doctrine of Eschatology, or of the End Times; for the Old Testament Scriptures make prophetic references to such an event.

Mat 24:3 Comments Matthean Rabbinic Formulas Opening the Discourses Some scholars believe that Matthew’s account of Jesus being seated and His disciples (or crowds) coming to Him in the opening verses of three of the five major discourses was intentional, since it describes the traditional setting of the Jewish scribe being surrounded by his pupils (Mat 5:1; Mat 13:1-2; Mat 24:3). [549] The second and fourth discourses begin with one aspect of this formula, either Jesus gathering His disciples (Mat 10:1), or them coming to Him (Mat 18:1). In addition, this rabbinic formula is found in the middle of the third discourse simply because Jesus changes locations before completing this discourse (Mat 13:36).

[549] Christopher R. Smith, “Literary Evidences of a FiveFold Structure in the Gospel of Matthew,” in New Testament Studies 43 (1997): 542.

Mat 5:1, “And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:”

Mat 10:1, “And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.”

Mat 13:1-2, “The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.”

Mat 13:36, “Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.”

Mat 18:1, “At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?”

Mat 24:3, “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?”

Comments – Comparision of Parallel Passages in Matthew and Luke – When we compare Mat 24:3 to Luk 21:7, we see that Luke’s Gospel leaves out the question, “What shall be the sign of thy coming?”

Luk 21:7, “And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?”

If we look at the underlying themes of these Gospels, we can understand why there is a slightly difference emphasis within these two parallel verses. The theme of Matthew’s Gospel is the coming of the Messiah, the King of Israel, as a fulfillment of Old Testament prophecies. In contrast, Luke’s Gospel places emphasis upon the accuracy of eyewitness accounts of Jesus’ earthly ministry. Thus, Matthew would be more interested in the coming of the King than would Luke, as is evidence when comparing these two verses.

Comments – The Disciples Ask Jesus Eschatological Questions In response to Jesus’ statements about the desolation of Israel (Mat 23:39) coming upon this generation (Mat 23:36), accompanied by the destruction of the Temple (Mat 24:2), the disciples ask Jesus an eschatological question when they arrive on the Mount of Olives. The crowds are no longer around them, so they have learned that Jesus speaks to them on a more intimate level in private. They want to know when this desolation will take place, what are the signs of Jesus coming to reign as King in Jerusalem (the Parousia) and the end of this age. The disciples want to know the time of the Parousia and the events that preceed this final phase of Israel’s redemption. Jesus proceeds to answer these questions in the fifth major discourse.

Mat 24:4 And Jesus answered and said unto them, Take heed that no man deceive you.

Mat 24:4 Comments The idea of deception in Mat 24:4 means to be misled by others on biblical eschatology.

Mat 24:5  For many shall come in my name, saying, I am Christ; and shall deceive many.

Mat 24:5 Comments – Jesus will tell us in Mat 24:24 of this passage that many false Christs will arise and deceive many.

Mat 24:24, “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.”

In the beginning of this period leading up to the Great Tribulation period there will be only a few of these incidents. As the world approaches the Great Tribulation period, such world calamities will cause mankind to look for a deliverer. This is when many will take the opportunity to present themselves as false Christs.

In troublesome times, mankind tends to follow anyone or anything that proclaims deliverance. For example, Paul Crouch was in India interviewing a local Indian who was also a Christian. Crouch asked him why the local people knelt down and kissed his feet. The reply was that these people considered him a “holy man”. The Indian went on to explain that enormous respect that Indians have for spiritual and religious figures. He said that if someone said that they saw a god in the mountains, or in the river, then everyone would run to the mountains or the rivers. If someone saw a supernatural manifestation, they the people would go to worship it. This is how people desperate for a deliverer will respond. This is how the multitudes responded to Jesus’ public ministry. They were like sheep without a shepherd, looking for someone to guide them.

The first-century Jews were longing for someone to lead them out from under oppressive Roman domination. We see from Act 5:36-37 how two Jews rose up earlier and caused an insurrection against the Romans.

Act 5:36-37, “For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.”

Josephus described Judea as a place of much insecurity, with “ten thousand other disorders” and “full of robberies.”

“Now at this time there were ten thousand other disorders in Judea, which were like tumults, because a great number put themselves into a warlike posture, either out of hopes of gain to themselves, or out of enmity to the Jews.” ( Josephus, Antiquities 17.10.4)

“And now Judea was full of robberies” ( Antiquities 17.10.8)

Horatio Hackett says, “Josephus gives an account of four men named Simon who followed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion.” [550] (note Antiquities 20.5.1, 20.8.56, 20.8.10; Wars 2.13.5, 2.17.4, 2.17.8, 6.5.2)

[550] Horatio B. Hackett, A Commentary on the Acts of the Apostles, in An American Commentary on the New Testament, ed. Alvah Hovey (Philadelphia, PA: American Baptist Publication Society, c1882), 82.

Conclusion – Thus, Jesus’ statement to His disciples saying, “ For many shall come in my name, saying, I am Christ; and shall deceive many,” most likely serves as a warning against those followers of His who would want to rise up in rebellion against government authorities; for this was not how Jesus was going to usher in the Kingdom of God, nor was it the way the Church was going to serve their Christ. We see how Peter took his sword out and cut off the servants ear in the Garden, but Jesus quickly brought this insurgency to a halt. If fact, it was the Jewish rebellion against the Roman government that provoked Titus to surround the city of Jerusalem and raze it to the ground in A.D. 70. So, Jesus is preaching against such rebellion.

Mat 24:6  And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.

Mat 24:6 “see that ye be not troubled” Comments – The word “troubled” means, “disturbed, frightened.”

Mat 24:6 “for all these things must come to pass” Comments – The Greek text literally reads, “all these things are necessary to be.”

Mat 24:6 “And ye shall hear of wars and rumours of wars” Comments – The period the proceeds the Great Tribulation will begin with wars. I believe World War I and II ushered the world into these last days, which may consist of a one-hundred year period beginning with the first world war at the beginning of the twentieth century. The rumours of wars will spread through the mass media, which characterizes this period because of the development of radio, television, mobile telephones and the internet.

Mat 24:7  For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.

Mat 24:7 Comments – For a description of nations, we can refer to the table of seventy nations listed in Gen 10:1-32. The prophets recognized the names of these nations in their prophecies throughout the Scriptures, but a kingdom would be defined as a ruler who rules over nations, such as Babylon, Media-Persia, Greece and Rome as prophesied in King Nebuchadnezzar’s dream of the giant statue in Dan 2:31-45.

Mat 24:8  All these are the beginning of sorrows.

Mat 24:8 Word Study on “sorrows” The Greek word (G5604) means, “the pang or throe, especially of childbirth.” The Enhanced Strong says this word is used 4 times in the New Testament, being translated in the KJV as, “sorrow 2, pain 1, travail 1.”

Mat 24:8 Comments – In other words, the events described in Mat 24:4-7 will lead us up to the time of the Great Tribulation.

Mat 24:8 tells us that Jesus’ Second Coming can be compared to a woman who is about to deliver a baby. When the time comes for the child’s birth, she will experience contractions. These contractions will begin to increase in intensity and in frequency. This is what we are seeing happening in the world today. Jesus listed these “birth pangs” in Mat 24:5-7. Jesus says in Mat 24:8 that these events are the beginning of sorrows, or birth pangs. We see an increase in the number and intensity of each one of these events. Thus, the birth pangs are listed as deception through false “messiahs,” wars, famines, and pestilences, and earthquakes in divers places.

Mat 24:9  Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake.

Mat 24:10  And then shall many be offended, and shall betray one another, and shall hate one another.

Mat 24:10 Comments – Those who are offended fall away and are led into sin (Mar 4:17).

Mar 4:17, “And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.”

Mat 24:11  And many false prophets shall rise, and shall deceive many.

Mat 24:11 Comments – The word “rise” suggests that false prophets will be in places of leadership and influence and recognition.

When men reject the Gospel as mentioned in the previous verses (Mat 24:9-10), they open the door to deception by the devil. Paul tells the believers in Thessalonica that God will send strong delusion to those who reject the truth (2Th 2:10-11).

2Th 2:10-11, “And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness.”

Mat 24:12  And because iniquity shall abound, the love of many shall wax cold.

Mat 24:13  But he that shall endure unto the end, the same shall be saved.

Mat 24:14  And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

Mat 24:14 “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations” – Comments Some nations would embrace the Gospel, and other nations wuld reject the Gospel. In Mat 24:20-24 Jesus told the cities that rejected the Gospel that Tyre and Sidon and Sodom would receive a lesser judgment than themselves. He also said the dust of the feet of those who proclaimed the Gospel would serve as a witness against them (Mar 6:11).

Mar 6:11, “And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.”

Mat 24:14 “and then shall the end come” – Comments – The age that Jesus is referring to that will come to an end is the “Times of the Gentiles,” which will end with the Great Tribulation. Then the world will enter the thousand-year Millennial Reign of Christ on earth.

Mat 24:14 Comments – The Gospel will be preached among all nations before the end of this age comes because God so loves the world that He wants everyone to have an opportunity. This is why Peter says, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” (2Pe 3:9) It is God’s love for this world that causes Him to delay His Second Coming.

Mat 24:13-14 Comments – “unto the end.and then shall the end come” The disciples had asked Jesus in Mat 24:3, “Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world ?” Thus, Jesus completes His answer to His disciples by saying “And then shall the end be.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The question of the disciples as to details:

v. 3. 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?

v. 4. And Jesus answered and said unto them, Take heed that no man deceive you.

v. 5. For many shall come in My name, saying, I am Christ; and shall deceive many.

The blunt prediction of Christ made a deep impression upon the disciples, and therefore they took advantage of the fact that Christ sat down by the wayside, opposite the city, to ask Him concerning the fulfillment of this prophecy, which they associated with the end of the world. Peter, James, John, and Andrew were the ones that were most insistent. Mar 13:3. They were interested above all in the time of Christ’s return, and in the sign which would precede and foretell His coming to Judgment upon the city and upon the world. Note the three questions: When will the destruction of the Temple, city, and the Jewish state take place? What special sign will indicate Christ’s coming? When will the end of the world be, the judgment of the living and the dead take place? There is no trace of an idea of a millennium in this question. The belief which the Jews held, and which Christ here supports, is that the present age of the world, the age of sin and death, will end with the Last Judgment, without any intervening time of millennial glory. This is indicated also in the answer of Christ, when He tells them to see to it, to take heed, to guard against deception and terror. For the signs that would precede both the destruction of Jerusalem and the end of the world would be of a nature to demand calm minds and brave hearts. The first sign would be the coming of false teachers, of false Christs. They would come in His name, they would claim identity with Him. By the very boldness of their manner they would make an impression. Many would be deceived, many would listen to their lies and put their trust in them. This was true at the time of the destruction of Jerusalem, as Josephus relates, and it is true today. The number of false teachers with their sects is multiplying so rapidly that it is extremely difficult to keep records of them all.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 24:3. And as he sat upon the mount of Olives When the disciples heard their Master affirm, that not so much as one of those stones, which had mocked the fury of Nebuchadnezzar’s army, and survived the envy of time, was to be left upon another, but that they were all to be thrown down, they perceived that the temple was to be demolished; but at this time none of our Lord’s followers had the least apprehension that he was to take away the sacrifice, and make such a change in religion as would render the temple of no use: and therefore, hearing him speak of its demolition, they no doubt supposed, that the fabric then standing was too small for the numerous worshippers who should come, when all nations were subjected to Messiah; and that it was for that reason to be pulled down, in order to be erected on a more magnificent plan, suitable to the idea which they had conceived of the greatness of his future kingdom. Entertaining these imaginations, they received the news with pleasure, and fancied to themselves very glorious things as they travelled along.Accordingly, when Jesus was come to the mount of Olives, and had taken a seat on some eminence, whence the temple and part of the city were to be seen, they drew near, and expressed their joy by desiring to know when the demolition of the old structure was to happen, and what were to be the signs of his coming, and of the end of the world. The sign of thy coming, and of the end of the world, are only different expressions to denote the same period with the destruction of Jerusalem; for they conceived, that when Jerusalem should be destroyed, then would be the coming of Christ; and when the coming of Christ, then the end of the world; or rather, as it should be rendered, the conclusion of the age, u931? . The conclusion of the age is the same period with the destruction of Jerusalem; for there being two ages, as they were called among the Jews, the one under the law, the other under the Messiah, when the city and temple were destroyed, and the Jewish polity in church and state was dissolved, the former age must of course be concluded, and the age under the Messiah commence. The phrase appears to be used in the same manner as in Heb 9:26. But now once, in the end of the world[ , in the conclusion of the Jewish age or ages] hath he appeared, to put away sin. See Eph 2:7. 1Co 10:11. The coming of Christ is also the same period with the destruction of Jerusalem, as may appear from several places in the Gospel, but particularly from ch. Mat 16:28 and Joh 21:22. The latter part of the question our Saviour answers first, treating of the signs of his coming, and of the destruction of Jerusalem, from the 4th to the 31st verse, and then passes on to the other part of the question, concerning the time of his coming. By signs are meant the circumstances and incidents which should forerun, usher in, and attend this great event; and we may venture to affirm, that the whole compass of historycannot furnish us with a prophesy more exactly fulfilled in all points than this has been, “Our Lord (says Dr. Doddridge upon this subject) with perfect integrity and consummate wisdom, answers the question of the disciples by giving them an account of the prognosticating and concomitant signs of the destruction of Jerusalem; and then, without saying one word of any temporal kingdom to be erected, which was the strongest idea then in their minds, raises their thoughts to the final judgment, to which the figures used in the former description might many of them be literally applied; and sets before them a heavenly kingdom, and eternal life, as the great object of their pursuit.” See ch. Mat 25:34-46. This I take to be the key to this whole discourse. As the things which befel the Jewish nation, says Dr. Macknight,their bondage in Egypt, their deliverance from that bondage, their passage through the Red Sea, abode in the wilderness, entrance into Canaan, &c. &c. were all typical, representing the methods by which God delivers mankind from the bondage of sin, and conducts them to heaven; so the destruction of the nations here set forth may prefigure the destruction of the world, though the prophesy certainly cannot be interpreted primarily of that destruction.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 24:3 . ] unaccompanied by any but such as belonged to the number of the Twelve, because they were going to ask Him to favour them with a secret revelation. Differently Mar 13:3 .

] those disastrous events of Mat 24:2 .

, . . .] The disciples assume, as matter of course, that immediately after the destruction in question the Lord will appear, in accordance with what is said Mat 23:39 , for the purpose of setting up His kingdom, and that with this the current (the pre-Messianic) era of the world’s history will come to an end. Consequently they wish to know, in the second place (for there are only two questions, not three , as Grotius, Ebrard suppose), what is to be the sign which, after the destruction of the temple, is to precede this second coming and the end of the world, that by it they may be able to recognise the approach of those events. The above assumption, on the part of the disciples, is founded on the doctrine respecting the , dolores Messiae, derived from Hos 13:13 . See Schoettgen, II. p. 550; Bertholdt, Christol. p. 43 ff.

] After his repeated intimations of future suffering and death, the disciples could not conceive of the advent of Jesus (1Co 15:23 ; 1Th 2:19 ; in the Gospels peculiar to Matthew) to set up His kingdom and make a permanent stay in any other way than as a solemn second coming. After His resurrection they expected the Risen One straightway to set up His kingdom (Act 1:6 ), a very natural expectation when we bear in mind that the resurrection was an unlooked-for event; but, after the ascension, their hopes were directed, in accordance with the express promises of Jesus, to the coming from heaven, which they believed was going to take place ere long, Act 1:11 ; Act 3:20 f., al., and the numerous passages in the New Testament Epistles. Comp. Wittichen in the Jahrb. f. Deutsche Theol. 1862, p. 354 ff. Observe, too, the emphatic coming after the general expression .

. ] In the Gospels we find no trace of the millenarian ideas of the Apocalypse. The , with the article, but not further defined, is to be understood as referring to the existing, the then current age of the world, i.e. to the , which is brought to a close ( ) with the second coming, inasmuch as, with this latter event, the begins. See on Mat 13:39 . The second coming, the resurrection and the last judgment, fall upon the (Joh 6:39 ; Joh 11:24 ), which, as it will be the last day of the in general, so of the (Act 2:17 ; 2Ti 3:1 ; Jas 5:3 ; Heb 1:2 ; 2Pe 3:3 ) in particular, or of the (1Pe 1:5 ), or of the (Jud 1:18 ; 1Pe 1:20 ), which John likewise calls the (1Jn 2:18 ). This concluding period, which terminates with the last day, is to be characterized by abounding distress and wickedness (see on Gal 1:4 ). The article was unnecessary before , seeing that it is followed by the genitive of specification; Winer, p. 118 f. [E. T. 155].

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

“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? (4) And Jesus answered and said unto them, Take heed that no man deceive you. (5) For many shall come in my name, saying, I am Christ; and shall deceive many. (6) And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. (7) For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. (8) All these are the beginning of sorrows. (9) Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake. (10) And then shall many be offended, and shall betray one another, and shall hate one another. (11) And many false prophets shall rise, and shall deceive many. (12) And because iniquity shall abound, the love of many shall wax cold. (13) But he that shall endure unto the end, the same shall be saved. (14) And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.”

While we consider the great events here spoken of, as having a peculiar and special reference, to the then age, and to the end of the Jewish state as a nation, we may, without violence, consider our Lord’s words, as having a further respect to the events of his gospel, which followed. False Christs and false prophets, are signs always to be noticed in the Church history. Wars, and rumours of wars, are all ministering to Christ’s kingdom. Every period in the Church to the present hour, hath been marked with these things. They are exercises to the faithful, and truly profitable, under the Spirit’s teaching, to establish the heart in grace. Moreover, the expressions of enduring to the end and being saved, meant nothing more than a temporal deliverance; and when the Gospel had been preached in all nations, the end then being come: meant not the end of the world, but that when the disciples were gone forth after the day of Pentecost; this was the last sign of Christ’s prophecy, concerning the overthrow of Jerusalem, and so the end of the Jewish state was come.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

3 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?

Ver. 3. Came unto him privately, saying ] Because it was dangerous to speak publicly of the destruction of the temple, as the examples of Jeremiah and Stephen show. Howbeit, Micah the Morashite prophecied in the days of Hezekiah, saying, “Zion shall be ploughed, &c., and the mountain of this house shall be as the high places of a forest,” Jer 26:18 . And God stirred up many faithful witnesses to cry out against Rome in her ruff (pride), and to foretell her ruin. In the year 1159 lived Johannes Sarisburiensis, who reproved the pope to his face, and wrote his Polycraticon, wherein he freely taxeth all the Romish hierarchy. Bernard also told the bishops of his time, that they were not teachers, but seducers, not pastors, but impostors, not prelates, but Pilates, &c. And a certain painter, blamed by a cardinal for colouring the visages of Peter and Paul too red, tartly but fitly replied, that he painted them so, as blushing at the lives of their successors.

The sign of thy coming ] viz. To destroy the temple.

And of the end of the world ] Which they thought could not possibly outlast the temple. As they were wont to say in the primitive Church, Absque stationibus non staret mundus (Tertul.), the world could not stand if God’s people did not stand before him in prayer. Semen sanctum statumen terrae, as Tremellius reads Isa 6:13 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

3. ] From Mark we learn, that it was Peter and James and John and Andrew who asked this question. With regard to the question itself, we must, I think, be careful not to press the clauses of it too much, so as to make them bear separate meanings corresponding to the arrangements of our Lord’s discourse. As expressed in the other Evangelists, the question was concerning the time, and the sign, of these things happening, viz. the overthrow of the temple and desolation of Juda, with which, in the then idea of the Apostles, our Lord’s coming and the end of the world were connected. Against this mistake He warns them, Mat 24:6 ; Mat 24:14 , Luk 21:24 , and also in the two first parables in our ch. 25.

For the understanding of this necessarily difficult prophetic discourse, it must be borne in mind that the whole is spoken in the pregnant language of prophecy, in which various fulfilments are involved. (1) The view of the Jewish Church and its fortunes as representing the Christian Church and its history , is one key to the interpretation of this chapter.

Two parallel interpretations run through the former part as far as Mat 24:28 ; the destruction of Jerusalem and the final judgment being both enwrapped in the words, but the former, in this part of the chapter, predominating. Even in this part, however, we cannot tell how applicable the warnings given may be to the events of the last times, in which apparently Jerusalem is again to play so distinguished a part. From Mat 24:28 , the lesser subject begins to be swallowed up by the greater, and our Lord’s second coming to be the predominant theme, with however certain hints thrown back as it were at the event which was immediately in question: till, in the latter part of the chapter and the whole of the next, the second advent , and, at last, the final judgment ensuing on it, are the subjects. (2) Another weighty matter for the understanding of this prophecy is, that (see Mar 13:32 ) any obscurity or concealment concerning the time of the Lord’s second coming, must be attributed to the right cause, which we know from His own mouth to be, that the divine Speaker Himself, in His humiliation, did not know the day nor the hour . All that He had heard of the Father, He made known unto His disciples ( Joh 15:15 ): but that which the Father kept in His own power ( Act 1:7 ), He did not in His abased humanity know. He told them the attendant circumstances of His coming; He gave them enough to guard them from error in supposing the day to be close at hand, and from carelessness in not expecting it as near. (Regarding Scripture prophecy as I do as a whole , and the same great process of events to be denoted by it all, it will be but waste labour to be continually at issue, in the notes of this and the succeeding chapter, with Meyer and others, who hold that the Gospel prophecies are inconsistent in their eschatology with those after the Ascension , and those again with the chiliastic ones of the Apocalypse . How untenable this view is, I hope the following notes will shew; but to be continually meeting it, is the office of polemic, not of exegetic theology.)

Fuente: Henry Alford’s Greek Testament

Mat 24:3 . n interval of silence would naturally follow so stern a speech. This verse accordingly shows us Jesus with His disciples now on the other side of the Kidron, and sitting on the slope of Olivet, with face turned towards Jerusalem; Master and disciples sitting apart, and thinking their own thoughts. Satisfied that the Master means what He has said, and not daring to dispute His prophetic insight, they accept the fate predicted for Jerusalem, and now desire to know the when and how. looks as if borrowed from Mk., where it refers to four of the disciples coming apart from the rest. It goes without saying that none but the Twelve were there. . . ., etc. The questioners took for granted that all three things went together: destruction of temple, advent of Son of Man, end of the current age. Perhaps the association of the three helped them to accept the first as a fact. Weizscker ( Untersuchungen , p. 549, note 1) suggests that the second and third questions are filled in by the evangelist to correspond with the answer. So also Weiss in Meyer. The main subject of interrogation is the predicted ruin: when will it happen, and how shall it be known when it is at hand, so as to be prepared for it? Cf. Mk. and Lk., where this alone is the subject of question. (literally presence , second presence) and are the technical terms of the apostolic age, for the second advent of Christ and the close of the present order of things, and they occur in Mt. only, so far as the Gospels are concerned. Do not the ideas also belong to that age, and are not the questions here put into the mouth of the Twelve too advanced for disciples?

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 24:3

3As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?”

Mat 24:3 “sitting on the Mount of Olives” This ridge to the east overlooked Jerusalem and the temple area. Mark’s Gospel identified the disciples who asked Jesus these questions-Peter, James, John, and Andrew. Matthew reads “the disciples came up. . .to Him” (cf. Mat 24:1; Mat 24:3).

“when will these things happen, and what will be the sign of Your coming” Mar 13:4 and Luk 21:7 have only one question, but Mat 24:3 shows the expanded questions. There were several events the disciples wanted to know about: (1) destruction of the temple, (2) Second Coming and (3) end of this age. The disciples probably thought all three would happen at one time. See Special Topic following.

The term used here translated “coming” (cf. Mat 24:3; Mat 24:27; Mat 24:37; Mat 24:39; 1Co 15:23; 1Th 2:19; 1Th 3:13; 1Th 4:15; 1Th 5:23; 2Th 2:1; 2Th 2:8; Jas 5:7-8; 2Pe 1:16; 2Pe 3:4; 2Pe 3:12; 1Jn 2:28) is parousia. See the second Special Topic below.

SPECIAL TOPIC: ANSWERS TO THE DISCIPLES’TWO QUESTIONS OF Mat 24:3

SPECIAL TOPIC: THE SECOND COMING

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

privately = apart. Luk 21 was spoken publicly.

coming = presence. Greek. parousia. This is the first of twenty-four occurrences of this important word (Mat 24:3, Mat 24:27, Mat 24:37, Mat 24:39; 1Co 15:23; 1Co 16:17. 2Co 7:6, 2Co 7:7; 2Co 10:10. Php 1:1, Php 1:26; Php 2:12. 1Th 2:19; 1Th 3:13; 1Th 4:15; 1Th 5:23. 2Th 2:1, 2Th 2:8, 2Th 2:9. Jam 5:7, Jam 5:8; 2Pe 1:16; 2Pe 3:4, 2Pe 3:12; 1Jn 2:28). The Papyri show that “from the Ptolemaic period down to the second century A.D. the word is traced in the East as a technical expression for the arrival or the visit of the king or the emperor”, also of other persons in authority, or of troops. (See Deissmann’s Light, &c, pp. 372-8, 441-5). It is not therefore a N. T word, as some have supposed.

the end of the world. See App-129.

the end = the sunteleia. Sunteleia = meeting together of all that marks the consummation of the age; not telos = the actual end, verses: Mat 24:6, Mat 24:13, Mat 24:14.

world. See App-129.

Fuente: Companion Bible Notes, Appendices and Graphics

3.] From Mark we learn, that it was Peter and James and John and Andrew who asked this question. With regard to the question itself, we must, I think, be careful not to press the clauses of it too much, so as to make them bear separate meanings corresponding to the arrangements of our Lords discourse. As expressed in the other Evangelists, the question was concerning the time, and the sign, of these things happening, viz. the overthrow of the temple and desolation of Juda, with which, in the then idea of the Apostles, our Lords coming and the end of the world were connected. Against this mistake He warns them, Mat 24:6; Mat 24:14,-Luk 21:24,-and also in the two first parables in our ch. 25.

For the understanding of this necessarily difficult prophetic discourse, it must be borne in mind that the whole is spoken in the pregnant language of prophecy, in which various fulfilments are involved. (1) The view of the Jewish Church and its fortunes as representing the Christian Church and its history, is one key to the interpretation of this chapter.

Two parallel interpretations run through the former part as far as Mat 24:28; the destruction of Jerusalem and the final judgment being both enwrapped in the words, but the former, in this part of the chapter, predominating. Even in this part, however, we cannot tell how applicable the warnings given may be to the events of the last times, in which apparently Jerusalem is again to play so distinguished a part. From Mat 24:28, the lesser subject begins to be swallowed up by the greater, and our Lords second coming to be the predominant theme, with however certain hints thrown back as it were at the event which was immediately in question: till, in the latter part of the chapter and the whole of the next, the second advent, and, at last, the final judgment ensuing on it, are the subjects. (2) Another weighty matter for the understanding of this prophecy is, that (see Mar 13:32) any obscurity or concealment concerning the time of the Lords second coming, must be attributed to the right cause, which we know from His own mouth to be, that the divine Speaker Himself, in His humiliation, did not know the day nor the hour. All that He had heard of the Father, He made known unto His disciples (Joh 15:15): but that which the Father kept in His own power (Act 1:7), He did not in His abased humanity know. He told them the attendant circumstances of His coming; He gave them enough to guard them from error in supposing the day to be close at hand, and from carelessness in not expecting it as near. (Regarding Scripture prophecy as I do as a whole, and the same great process of events to be denoted by it all, it will be but waste labour to be continually at issue, in the notes of this and the succeeding chapter, with Meyer and others, who hold that the Gospel prophecies are inconsistent in their eschatology with those after the Ascension, and those again with the chiliastic ones of the Apocalypse. How untenable this view is, I hope the following notes will shew; but to be continually meeting it, is the office of polemic, not of exegetic theology.)

Fuente: The Greek Testament

Mat 24:3. , on the mountain) Whence the temple could be seen, and where the siege operations were destined to commence.- , the sign) Signs have frequently been added to predictions of important events; hence arose the question of the disciples regarding the sign of that time.- , of thy coming) The disciples appear to refer to ch. Mat 23:39.

Fuente: Gnomon of the New Testament

The King answers Difficult Questions

Mat 24:3. 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?

The little procession continued ascending the mount of Olives until Jesus reached a resting-place from which he could see the temple (Mar 13:3). There he sat down, and 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? “These are the questions that have been asked in every age since our Saviour’s day. There are here two distinct questions, perhaps three. The disciples enquired first about the time of the destruction of the temple, and then about the sign of Christ’s coming, and of “the consummation of the age” (R. V. margin). The answers of Jesus contained much that was mysterious, and that could only be fully understood as that which he foretold actually occurred. He told his disciples some things which related to the siege of Jerusalem, some which concerned his Second Advent, and some which would immediately precede “the end of the world.” When we have clearer light, we may possibly perceive that all our Saviour’s predictions on this memorable occasion had some connection with all three of these great events.

Mat 24:4-6. And Jesus answered and said unto them, 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 rumours of wars: see that ye he not troubled: for all these things must come to pass, but the end is not yet.

Jesus was always practical. The most important thing for his disciples was not that they might know when ”these things” would be, but that they might be preserved from the peculiar evils of the time. Therefore, Jesus answered and said unto them, “Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many.” They were to beware lest any of the pretended Messiahs should lead them astray, as they would pervert many others. A large number of impostors came forward before the destruction of Jerusalem, giving out that they were the anointed of God; almost every page of history is blotted, with the names of such deceivers; and in our own day we have seen some come in Christ’s name, saying that they are Christs. Such men seduce many; but they who heed their Lord’s warning will not be deluded by them.

Our Saviour’s words, “Ye shall hear of wars, and rumours of wars,” might be applied to almost any period of the world’s history. Earth has seldom had a long spell of quiet; there have almost always been both the realities of war, and the rumours of war. There were many such ere Jerusalem was overthrown; there have been many such ever since; and there will be many such until that glorious period when “nation shall not lift up sword against nation, neither shall they learn war any more.”

“See that ye be not troubled:” is a timely message for the disciples of Christ in every ago. “For all these things must come to pass,” therefore let us not bo surprised or alarmed at them; “but the end is not yet.” The destruction of Jerusalem was the beginning of the end, the great type and anticipation of all that will take place when Christ shall stand at the latter day upon the earth. It was an end; but not the end: “the end is not yet.”

Mat 24:7-8. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.

One would that there was sorrow enough in “famines, and pestilences, and earthquakes, in divers places”; but our Lord said that ”all these ” were only “the beginning of sorrows”, the first birth-pangs of the travail that must precede his coming, either to Jerusalem, or to the whole world. If famines, pestilences, and earthquakes are only “the beginning of sorrows”, what may we not expect the end to be? This prophecy ought both to warn the disciples of Christ what they may expect, and wean them from the world where all these and greater sorrows are to be experienced.

Mat 24:9. Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake.

Our Lord not only foretold the general trial that would come upon the Jews, and upon the world; but also the special persecution which would be the portion of his chosen followers: “Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be Mated of all nations for my name’s sake.” The New Testament gives abundant proof of the fulfilment of these words. Even in Paul’s day, “this sect “was “everywhere spoken against.” Since then, has there been any land unstained by the blood of the martyrs? Wherever Christ’s gospel has been preached, men have risen up in arms against the messengers of mercy, and afflicted and killed them wherever they could.

Mat 24:10. And then shall many he offended, and shall betray one another, and shall hate one another.

This would be a bitter trial for the followers of Christ; yet this they have always had to endure. Persecution would reveal the traitors within the Church as well as the enemies without. In the midst of the chosen ones there would be found successors of Judas, who would be willing to betray the disciples as he betrayed his Lord. Saddest of all is the betrayal of good men by their own relatives; but even this they have many of them had to bear for Christ’s sake.

Mat 24:11-12. And many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold.

What could not be accomplished by persecutors outside the Church, and traitors inside, would be attempted by teachers of heresy: “Many false prophets shall rise, and shall deceive many.” They have risen in all ages; in these modern times they have risen in clouds, till the air is thick with them, as with an army of devouring locusts. These are the men who invent new doctrines, and who seem to think that the religion of Jesus Christ is something that a man may twist into any form and shape that he pleases. Alas, that such teachers should have any disciples! It is doubly sad that they should be able to lead astray “many.” Yet, when it so happens, let us remember that the King said that it would be so.

Is it any wonder that, where such “iniquity abounds” and such lawlessness is multiplied, “the love of many shall wax cold “? If the teachers deceive the people, and give them “another gospel which is not another “, it is no marvel that there is a lack of love and zeal. The wonder is that there is any love and zeal left after they have been subjected to such a chilling and killing process as that adopted by the advocates of the modern “destructive criticism.” Verily, it is rightly named “destructive”, for it destroys almost everything that is worth preserving.

Mat 24:13. But he that shall endure unto the end, the same shall be saved.

Again our Saviour reminded his disciples of the personal responsibility of each one of them in such a time of trial and testing as they were about to pass through. He would have them remember that it is not the man who starts in the race, but the one who runs to the goal, who wins the prize: “He that shall endure unto the end, the same shall be saved.” If this doctrine were not supplemented by another, there would be but little good tidings for poor, tempted, tried, and struggling saints in such words as these. Who among us would persevere in running the heavenly race if God did not preserve us from falling, and give us persevering grace? But, blessed be his name, “The righteous shall hold on his way.” “He which hath begun a good work in you will perform it until the day of Jesus Christ.”

Mat 24:14. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

The world is to the Church like a scaffold to a building. When the Church is built, the scaffold will be taken down; the world must remain until the last elect one is saved: “Then shall the end come.” Before Jerusalem was destroyed, “this gospel of the kingdom” was probably “preached in all the world” so far as it was then known; but there is to be a fuller proclamation of it “for a witness unto all nations “before the great consummation of all things: ” then shall the end come,” and the King shall sit upon the throne of his glory, and decide the eternal destiny of the whole human race.

Mat 24:15-18. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Juda flee into the mountains: let him which is on the housetop not come down to take anything out of his house: neither let him which is in the field return back to take his clothes.

This portion of our Saviour’s words appears to relate solely to the destruction of Jerusalem. As soon as Christ’s disciples saw “the abomination of desolation”, that is, the Roman ensigns, with their idolatrous emblems, “stand in the holy place”, they knew that the time for them to escape had arrived; and they did “flee into the mountains.” The Christians in Jerusalem and the surrounding towns and villages, “in Juda”, availed themselves of the first opportunity for eluding the Roman armies, and fled to the mountain city of Pella, in Perea, where they were preserved from the general destruction which overthrew the Jews. There was no time to spare before the final investment of the guilty city; the man “on the housetop” could “not come down to take anything out of his house “, and the man “in the field” could not “return lack to take his clothes.'” They must flee to the mountains in the greatest haste the moment that they saw “Jerusalem compassed with armies” (Luk 21:20).

Mat 24:19-21. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: for then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.

It must have been a peculiarly trying time for the women who had to flee from their homes just when they needed quiet and rest. How thoughtful and tender was our pitiful Saviour in thus sympathizing with suffering mothers in their hour of need! “Flight… in the winter” or “on the sabbath day “would have been attended with special difficulties; so the disciples were exhorted to “pray” that some other time might be available. The Lord knew exactly when they would be able to escape, yet he bade them pray that their flight might not be in the winter, nor on the Sabbath-day. The wise men of the present day would have said that prayer was useless under such conditions; not so the great Teacher and Example of his praying people; he taught that such a season was the very time for special supplication.

The reason for this injunction was thus stated by the Saviour: “For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.” Read the record written by Josephus of the destruction of Jerusalem, and see how truly our Lord’s words were fulfilled. The Jews impiously said, concerning the death of Christ, “His blood be on us, and on our children.” Never did any other people invoke such an awful curse upon themselves, and upon no other nation did such a judgment ever fall. We read of Jews crucified till there was no more wood for making crosses; of thousands of the people slaying one another in their fierce faction fights within the city; of so many of them being sold for slaves that they became a drug in the market, and all but valueless; and of the fearful carnage when the Romans at length entered the doomed capital; and the blood-curdling story exactly bears out the Saviour’s statement uttered nearly forty years before the terrible events occurred.

Mat 24:22. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.

These were the words of the King as well as of the Prophet; and as such, they were both authentic and authoritative. Jesus spoke of what “should be “, not only as the Seer who was able to gaze into the future, but as the Sovereign Disposer of all events. He knew what a fiery trial awaited the unbelieving nation, and that “except those days should be shortened, there should no flesh be saved.” If the horrors of the siege were to continue long, the whole race of the Jews would be destroyed. The King had the power to cut short the evil days, and he explained his reason for using that power: “For the elects sake those days shall be shortened” Those who had been hated and persecuted by their own countrymen became the means of preserving them from absolute annihilation. Thus has it often been since those days; and for the sake of his elect the Lord has withheld many judgments, and shortened others. The ungodly owe to the godly more than they know, or would care to own.

Mat 24:23-26. Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 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. Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.

It is a grand thing to have such faith in Christ that you have none to spare for impostors. It is important not to distribute your faith too widely. Those who believe a little of everything will, in the end, believe nothing of anything. If you exercise full faith in that which is sure and steadfast, “false Christ8 and false prophets “will not be able to make you their dupes. In one respect, the modern teachers of heresy are more successful than their Judan prototypes, for they do actually “deceive the very elect”, even though they cannot “shew great signs and wonders.” One of the saddest signs of the times in which we live is the ease with which “the very elect” are deceived by the smooth-tongued “false Christs and false prophets” who abound in our midst. Yet our Saviour expressly forewarned his followers against them: “Behold, I have told you before.” Forewarned is forearmed. Let it be so in our case. Our Saviour’s expressive command may be fitly applied to the whole system of “modern thought” which is contrary to the inspired Word of God:. “Believe it not.”

Mat 24:27. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.

When he comes, we shall know who he is, and why he has come. There will be no longer any mystery or secret about “the coming of the Son of man.” There will be no need to ask any questions then; no one will make a mistake about his appearing when it actually takes place. “Every eye shall see him.” Christ’s coming will be sudden, startling, universally visible, and terrifying to the ungodly: “as the lightning cometh out of the east, and shineth even unto the west” His first coming to judgment at the destruction of Jerusalem had terrors about it that till then had never been realized on the earth; his last coming will be more dreadful still.

Mat 24:28. For wheresoever the carcase is, there will the eagles be gathered together.

Judaism had become a “carcase”, dead and corrupt; fit prey for the vultures or carrion-kites of Home. By-and-by, there will arrive another day, when there will be a dead church in a dead world, and “the eagles” of divine judgment “will be gathered together” to tear in pieces those whom there shall be none to deliver. The birds of prey gather wherever dead bodies are to be found; and the judgments of Christ will be poured out when the body politic or religious becomes unbearably corrupt.

Mat 24:29-30. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

Our Lord appears to have purposely mingled the prophecies concerning the destruction of Jerusalem and his own second coming, so that there should be nothing in his words to satisfy idle curiosity, but everything to keep his disciples always on the watch for his appearing. These verses must apply to the coming of the King at the last great day. There may have been a partial fulfilment of them in “the tribulation “that came upon his guilty capital; and the language of the Saviour might have been taken, metaphorically, to set forth the wonders in “the heavens” and the woes on “the earth” in connection with that awful judgment; but we must regard Christ’s words here as prophetic of the final manifestation of “the Son of man coming in the clouds of heaven with power and great glory.” There will be no further need of “the sun and the moon and the stars” when he, who is brighter than the sun, shines forth in all the glory of his Father and of his holy angels.

Christ’s coming will be the source of untold joy to his friends; but it will bring unparalleled sorrow to his foes: “then shall all the tribes of the earth mourn” When Jesus comes, he will find the nations still unsaved, and horror will be their eternal portion.

Mat 24:31. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

Our Lord’s first concern, when he comes again, will be the security of “his elect.” He has gone to prepare a place for them; and when the place is ready, and the time for their glorification has come, “he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.”

“East and west, and south and north,

Speeds each glorious angel forth,

Gathering in with glittering wing

Zion’s saints to Zion’s King.”

What a contrast between the gathering together of the eagles to devour the rotting carcase and the gathering together of Christ’s elect at the great trumpet-summons of his holy angels! May every reader of these lines be in the latter company! Such will look forward with joy to the time of the King’s appearing.

Fuente: Spurgeon’s The Gospel of the Kingdom

Tell us

The beginning of the Olivet Discourse

Matthew 24 with Luk 21:20-24 answers the threefold question. The order is as follows: “when shall these things be?”–i.e. destruction of the temple and city. Answer: Luk 21:20-24.

Second and third questions: “And what shall be the sign of thy coming, and of the end of the age?” Answer: Mat 24:4-33.

Mat 24:4-14 have a double interpretation: They give:

(1) the character of the age–wars, international conflicts, famines, pestilences, persecutions, and false Christs (cf) Dan 9:26.

This is not the description of a converted world.

(2) But the same answer (Mat 24:4-14) applies in a specific way to the end of the age, viz. Daniel’s seventieth week. Dan 9:24-27. (See Scofield “Dan 9:24”).

All that has characterized the age gathers into awful intensity at the end. Mat 24:14 has specific reference to the proclamation of the good news that the kingdom is again “at hand” by the Jewish remnant Isa 1:9; Rev 14:6; Rev 14:7. (See Scofield “Rom 11:5”).

Mat 24:15 gives the sign of the abomination, (See Scofield “Dan 9:27”), the “man of sin,” or “Beast” 2Th 2:3-8; Dan 9:27; Dan 12:11; Rev 13:4-7.

This introduces the great tribulation Psa 2:5. (See Scofield “Rev 7:14”), which runs its awful course of three and a half years, culminating in the battle of See Scofield “Rev 19:19” at which time Christ becomes the smiting Stone of Dan 2:34.

The detail of this period (Mat 24:15-28) is:

(1) The abomination in the holy place (Mat 24:15);

(2) the warning (Mat 24:16-20) to believing Jews who will then be in Jerusalem;

(3) the great tribulation, with renewed warning as to false Christs (Mat 24:21-26);

(4) the sudden smiting of the Gentile world-power (Mat 24:27; Mat 24:28);

(5) the glorious appearing of the Lord, visible to all nations, and the regathering of Israel (Mat 24:29-31);

(6) the sign of the fig-tree (Mat 24:32; Mat 24:33);

(7) warnings, applicable to this present age over which these events are ever impending (Mat 24:34-51). Php 4:5.

Careful study of Daniel 2, 7, 9, and Revelation 13 will make the interpretation clear. See, also, “Remnant” (Isa 1:9; Rom 11:5).

Fuente: Scofield Reference Bible Notes

he sat: Mat 21:1, Mar 13:3, Mar 13:4

the disciples: Mat 13:10, Mat 13:11, Mat 13:36, Mat 15:12, Mat 17:19

Tell: Dan 12:6-8, Luk 21:7, Joh 21:21, Joh 21:22, Act 1:7, 1Th 5:1-11

the sign: Mat 24:32, Mat 24:33, Mat 24:43

the end: Mat 13:39, Mat 13:40, Mat 13:49, Mat 28:20, Heb 9:26

Reciprocal: Isa 24:19 – General Zec 14:5 – the Lord Mat 16:28 – see Mat 24:14 – and then Mat 24:30 – the sign Mar 11:1 – at the Luk 13:23 – And Luk 17:30 – General Act 1:6 – Lord Act 1:12 – from Act 3:20 – General 2Pe 1:16 – coming

Fuente: The Treasury of Scripture Knowledge

24:3

The disciples had learned from the teaching of Jesus that the world was someday to come to an end. (See chapter 11:22, 24; 12:41, 42; 13:39.) Because of that teaching they erroneously concluded that the predictions about the destruction of the temple were to be fulfilled at the same time as the end of the world. They also understood that the destruction of the world was to occur when Jesus comes again. With these ideas in mind they asked him to tell them when shall these things be. That was the one and only question they intended to ask, and the rest of the verse is only a specification of the things they thought were to happen at the time of the end of the world. However, their intended single question involved two great events, namely, the destruction of Jerusalem and the end of the world which we now know to have been at least nineteen centuries apart.

Because of the radical conditions and various human transactions to occur in connection with the destruction of Jerusalem, Jesus knew that ambitious men would take advantage of the disturbed state of affairs to make statements about the coming of Christ the second time and thus de ceive the people. In order to prepare the disciples against being so deceived, he gave them the teaching that is in this memorable chapter. He gave a description of things to occur at the destruction of Jerusalem, then went ahead to his second coming and depicted some of the things to happen then. He alternated these two subjects throughout the chapter, going back and forth from one to the other in more or less detail, so that his disciples could see the difference between the two events and thus not be deceived. There are a few intervening verses not directly connected with either of the main subjects which will be explained as we come to them. With those exceptions, the chapter should be marked off as follows. Verses 4-26, destruction of Jerusalem; verse 27, 2nd coming of Christ; verse 28, destruction of Jerusalem; verses 30, 31, 2nd coming of Christ; verses 34, 35, destruction of Jerusalem; verses 36-51, 2nd coming of Christ. Trusting the reader will constantly observe which group of verses we are in, I shall now comment upon the verses in their order.

Fuente: Combined Bible Commentary

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?

[And what shall be the sign of thy coming, and of the end of the world?] what the apostles intended by these words is more clearly conceived by considering the opinion of that people concerning the times of the Messias. We will pick out this in a few words from Babylonian Sanhedrin.

“The tradition of the school of Elias: The righteous, whom the Holy Blessed God will raise up from the dead, shall not return again to their dust; as it is said, ‘Whosoever shall be left in Zion and remain in Jerusalem shall be called holy, every one being written in the book of life.’ As the Holy (God) liveth for ever, so they also shall live for ever. But if it be objected, What shall the righteous do in those years in which the Holy God will renew his world, as it is said, ‘The Lord only shall be exalted in that day?’ the answer is, That God will give them wings like an eagle, and they shall swim (or float) upon the face of the waters.” Where the Gloss says thus; “The righteous, whom the Lord shall raise from the dead in the days of the Messiah, when they are restored to life, shall not again return to their dust, neither in the days of the Messiah, nor in the following age: but their flesh shall remain upon them till they return and live to eternity. And in those years, when God shall renew his world (or age), this world shall be wasted for a thousand years; were, then, shall those righteous men be in those years, when they shall not be buried in the earth?” To this you may also lay that very common phrase, the world to come; whereby is signified the days of the Messiah; of which we spoke a little at the thirty-second verse of the twelfth chapter Mat 12:32; “If he shall obtain (the favour) to see the world to come, that is, the exaltation of Israel,” namely, in the days of Messiah. “The Holy Blessed God saith to Israel, In this world you are afraid of transgressions; but in the world to come, when there shall be no evil affection, you shall be concerned only for the good which is laid up for you; as it is said, ‘After this the children of Israel shall return, and seek the Lord their God, and David their king,’ ” etc.; which clearly relate to the time of the Messiah. Again, “Saith the Holy Blessed God to Israel, ‘In this world, because my messengers (sent to spy out the land) were flesh and blood, I decreed that they should not enter into the land: but in the world to come, I suddenly send to you my messenger, and he shall prepare the way before my face.’ ”

See here the doctrine of the Jews concerning the coming of the Messiah:

1. That at that time there shall be a resurrection of the just: The Messias shall raise up those that sleep in the dust.

2. Then shall follow the desolation of this world: This world shall be wasted a thousand years. Not that they imagined that a chaos, or confusion of all things, should last the thousand years; but that this world should end and a new one be introduced in that thousand years.

3. After which eternity should succeed.

From hence we easily understand the meaning of this question of the disciples: —

1. They know and own the present Messiah; and yet they ask, what shall be the signs of his coming?

2. But they do not ask the signs of his coming (as we believe of it) at the last day, to judge both the quick and the dead: but,

3. When he will come in the evidence and demonstration of the Messiah, raising up the dead, and ending this world, and introducing a new; as they had been taught in their schools concerning his coming.

Fuente: Lightfoot Commentary Gospels

Mat 24:3. The mount of Olives. Opposite the temple. The siege of Jerusalem began from this place, and at the same season of the year. It was from the side of this mount, that our Lord two days before had prophesied the destruction of Jerusalem (Luk 19:43-44).

The disciples. Mark (Mar 13:3): Peter, and James, and John, and Andrew, the four fishermen first called and first named in all the lists, the confidential disciples.

When shall these things be? The desolation and destruction just prophesied.

The sign of thy coming, and of the end of the world? They identified these, and joined them with the destruction of Jerusalem. As these disciples had been told most fully of His death (comp. chap. Mat 17:9 ff.), they probably mean a coming (parousia, appearance) after death, to usher in the end of the world, i.e.., the end of the former dispensation of things, not the destruction of the world. Being Jews, they would not think of the destruction of the holy city without a personal presence of the Messiah in its stead. As the two events were blended in their minds, they are not sharply distinguished in the answer.

Fuente: A Popular Commentary on the New Testament

A double question is here propounded by the disciples to our Saviour.

First, As to the time of the temple’s destruction.

Secondly, as to the signs of that destruction.

As to the former, the time when the temple should be destroyed. See the curiosity of human nature, both in desiring to know what should be hereafter, and also when that hereafter should be.

Thence learn, That there is found with all of us an itching curiosity and desire, rather to inquire and pry into the hidden counsels of God’s secret will, than to obey the manifest declarations of God’s revealed will: Tell us when these things shall be.

As to their second question, What shall be the sign of his coming; our Saviour acquaints them with this among many others, That there should arise false Christs, false prophets, and seducers, a multitude of impostors, that would draw many after them; therefore he bids them take heed and beware.

Where observe, That Christ doth not gratify his disciples’ curiosity, but acquaints them with their present duty, to watch against deceivers and seducers, who should have the impudence to affirm themselves to be Christ. Some, Christ personal, or the Messiah; others Christ doctrinal, affirming their erroneous opinions to be Christ’s mind and doctrine.

From the whole, note, 1. That there will be many seducers, many erroneous persons, and false opinions, before the end of the world; for Jerusalem’s destruction was a type and emblem of the world’s destruction.

2. That such seducers will come in Christ’s name, and their errors and false opinions shall be given out to be the mind of Christ.

3. That many will be seduced and carried away with their fair pretences and plausible deceits.

4. That Christ’s own disciples had need to take heed, lest they themselves, being led away by the error of the wicked, do fall from their own steadfastness. Take heed that no man deceive you; for many will come in my name, saying, I am Christ, and shall deceive many.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 24:3-5. And as he sat upon the mount of Olives, the disciples came unto him The disciples were desirous to know more of these events, when they should be, and how they should be; but thought it not proper to ask him at present, the multitude probably still crowding about him, and therefore they take an opportunity of coming unto him privately, as he was sitting upon the mount of Olives, from whence they had a full view of the city and temple, and there they prefer their request to him. Tell us, when shall these things be? And what shall be the sign of thy coming, and of the end of the world? These seem to be only different expressions to denote the same period with the destruction of Jerusalem, the disciples supposing, that when the destruction of Jerusalem should take place, then would be the coming of Christ and the end of the world, or, the conclusion of the age, as should rather be translated here, and often signifies. See especially Hebrews 9:36; and 1Co 10:11. Accordingly, in the parallel place of Mar 13:4, their question is expressed thus, When shall these things be, and what shall be the sign when all these things shall be fulfilled? And in that of Luk 21:7, thus, When shall these things be? and what sign will there be when these things shall come to pass? The disciples therefore inquire concerning two things; 1st, the time of the destruction of Jerusalem; and, 2d, the signs of it. The latter part of the question our Lord answers first, and treats of the signs of his coming from the 4th to the 31st verse, inclusive; and then passes on to the other part of the question, concerning the time of his coming. Jesus answered, Take heed that no man deceive you The caution was more particularly designed for the succeeding Christians, whom the apostles then represented. For many shall come in my name That is, as Doctor Campbell renders it, many will assume my character; a reading which expresses our Lords meaning more precisely than ours. For to come in any ones name signifies more properly with us, to come by ones authority or order, real or pretended; in which sense the Messiah came in the name of God, the apostles came in the name of Christ. But this is far from being the sense of the phrase in this passage; where it plainly signifies that many would usurp his title, make pretensions to his office and character, and thereby lead their followers into the most fatal delusion, saying, I am Christ Our Lord begins with this, according to all the evangelists, and they all represent him as using almost the same words: only in Luk 21:8, he adds, the time draweth near; and indeed within a very little time this part of the prophecy began to be fulfilled. Very soon after our Saviours decease appeared Simon Magus, who boasted himself among the Jews as the Son of God, and gave out among the Samaritans, that he was some great one, Act 8:9-10. Of the same stamp and character was Dositheus, the Samaritan, who pretended that he was the Christ foretold by Moses. In the reign of Claudius, about twelve years after the death of our Saviour, when Cuspius Fadus was procurator of Judea, an impostor, named Theudas, persuaded a great multitude to follow him, with their best effects, to the river Jordan, for he said that he was a prophet, and promised to divide the river for their passage; and saying these things, he deceived many, says Josephus. But Fadus sent a troop of horse against them, who, falling unexpectedly upon them, killed many, and made many prisoners; and having taken Theudas himself alive, they cut off his head and brought it to Jerusalem. A few years afterward, in the reign of Nero, when Felix was procurator of Judea, such a number of these impostors made their appearance, that many of them were apprehended and killed every day. They seduced great numbers of the people still expecting the Messiah. Our Saviour might well, therefore, caution his disciples against them.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 3

Mount of Olives; an extensive elevation of cultivated land situated east of Jerusalem, and commanding a view of the whole city.

Fuente: Abbott’s Illustrated New Testament

The Mount of Olives stands directly east of the temple area on the eastern side of the Kidron Valley that separates Mt. Olivet from Mt. Zion. The site of this discourse has given it its name: the Olivet Discourse. It was an appropriate place for Jesus to give a discourse dealing with His return. The Mount of Olives is where Zechariah predicted that Messiah would stand to judge the nations and establish His kingdom (Zec 14:4). This prophecy is foundational to the discourse that follows.

The word "privately" as Matthew and Mark used it set the disciples apart from the crowds. Mark wrote that Peter, James, John, and Andrew asked Jesus the question (Mar 13:3). Whether He gave the answer only to them, which seems improbable, or to all the disciples, He did not give it to the multitudes. This was further revelation for their believing ears only. Luke did not mention the disciples as the recipients of this teaching but implied that a larger audience heard it (Luk 21:5-7). However this appears to have been deliberate by Luke to show that this teaching had significance for all the people.

The disciples asked Jesus two questions. The first was, "When will these things be?" The second question had two parts as is clear from the Greek construction of the sentence. It linked two nouns, "coming" (Gr. parousias) and "end" (Gr. synteleias), with a single article, "the" (Gr. to), and the conjunction "and" (Gr. kai). The second question was, "What will be the sign of your coming and of the end of the age?" By asking the question this way we know that the disciples believed that Jesus’ coming (Mat 23:39) would end the present age and introduce the messianic age. [Note: See Edersheim, The Life . . ., 2:434-45, for an explanation of the Jewish expectation connected with the advent of the Messiah.] The first question dealt with the time of the destruction of the temple. The second dealt with the sign that would signal Jesus’ coming and the end of the age.

What did the disciples mean when they asked Jesus about the sign of His coming? This is the first occurrence of parousia ("coming") in Matthew’s Gospel (cf. Mat 24:27; Mat 24:37; Mat 24:39). In classical non-biblical Greek this word meant "presence" and later "arrival" or "coming," the first stage of being present. [Note: Abbott-Smith, p. 347.] In the New Testament, parousia does not always have eschatological overtones (e.g., 2Co 7:6; 2Co 10:10). In the second and third centuries A.D., writers used it to describe the visit of a king or other important official. [Note: M’Neile, p. 345.] In view of Jesus’ recent statement that the Israelites would not see Him again until they would say, "Blessed is He who comes in the name of the Lord," it was undoubtedly to this coming that the disciples referred (Mat 23:39). They wanted to know when He would return to the temple having been accepted rather than rejected by the nation. Specifically they wanted to know what would signify His return, what would be the harbinger of His advent.

What did they mean by "the end of the age?" Jesus had used this phrase before (Mat 13:39-40; Mat 13:49; cf. Mat 28:20). By the end of the age Jesus meant the end of the present age that will consummate in His second coming and a judgment of living unbelievers (cf. Jer 29:22; Jer 51:33; Dan 3:6; Hos 6:11; Joe 3:13; Zep 1:3). This will occur just before the messianic kingdom begins. The disciples used the phrase "the end of the age" as Jesus and the Old Testament prophets spoke of it. They understood that Jesus meant the present age, the one before the messianic age began, since in their question they associated it with Jesus’ return to the temple.

Both of the disciples’ questions, occurring as they did together, suggest that the disciples associated the destruction of the temple with Jesus’ return to it and the end of the present age. [Note: Bruce, 1:289.] The Old Testament taught that several eschatological events would happen in the following order. First, Jerusalem would suffer destruction (Zec 14:1-2; cf. Mat 24:2). Second, Messiah would come and end the present age (Zec 14:3-8; cf. Mat 23:39). Third, Messiah would set up His kingdom (Zec 14:3-11). The disciples wanted to know when in the future the destruction of the temple, Jesus’ return to it, and the end of the present age would occur. They probably did not ask Him when He would inaugurate His kingdom because they knew this would happen when He returned to the temple and ended the present age.

"Matthew’s gospel does not answer the first question, which relates to the destruction of Jerusalem in A.D. 70. This is given more in detail in Luke, while Matthew and Mark answer the second and third questions, which actually refer to Christ’s coming and the end of the age as one and the same event. Matthew’s account of the Olivet discourse records that portion of Christ’s answer that relates to His future kingdom and how it will be brought in, which is one of the major purposes of the gospel." [Note: Walvoord, Matthew: . . ., p. 182.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)