3<\/strong>. the mount of Olives<\/em> ] Nothing more appears to have been said now, and crossing the valley of the Kidron, the little company ascended the steep footpath that leads over the mount of Olives in the direction of Bethany. When they had reached the summit, He sat down (Mat 24:3<\/span>; Mar 13:3<\/span>)<\/p>\n over against the temple<\/em> ] Notice this minuteness as regards details of place<\/em> peculiar to the second Evangelist, and see Introduction, p. 19.<\/p>\n Peter and James and John and Andrew<\/em> ] Observe again these minute particulars as to persons<\/em>, and see Introd. p. 18. These Apostles probably now sat nearest to their Master, and were the most favoured of the apostolic band.<\/p>\n On the mount of Olives, over against the temple – <\/B>The Mount of Olives was directly east of Jerusalem, and from it there was a fine view of the temple.<\/P><\/p>\n Matthew puts two things more into the question, What<\/I> shall be the sign of thy coming, and of the end of the world?<\/I> The best of men have a great curiosity to know futurities, things that shall hereafter come to pass. All the other part of this chapter is spent by our Saviour in an answer to these three questions, according to St. Matthew, or this one question, according to Mark and Luke. Some have attempted curiously to distinguish betwixt the signs intended by our Saviour, as relating to each period. But certainly those interpreters do judge best, that think our Saviour intended to let them know, that the destruction of Jerusalem should be a type of the destruction of the world at the last day, and that the same things should go before the one, and be signs of it, that should go before the other. And whoso readeth the history of Josephus, of what happened before the destruction of Jerusalem, and after this time, will find that there were few or none of these signs, that are here mentioned, but came to pass before the dreadful destruction of that so famous place; yet we must doubtless look for many, if not all, the same things to come to pass before the general destruction of the world in the last day. <\/P> <\/p>\n 3. And as he sat upon the Mount ofOlives, over against the temple<\/B>On their way from Jerusalem toBethany they would cross Mount Olivet; on its summit He seatsHimself, over against the temple, having the city all spread outunder His eye. How graphically is this set before us by ourEvangelist! <\/P> Peter and James and John andAndrew asked him privately<\/B>The other Evangelists tell us merelythat “the disciples” did so. But Mark not only says that itwas four of them, but names them; and they were the first quarternion<\/I>of the Twelve.<\/P><\/p>\n And as he sat upon the Mount of Olives<\/strong>,…. On the east of Jerusalem:<\/p>\n over against the temple<\/strong>: where he could have a full view of it; the eastern wall of the temple being lower than the rest;<\/p>\n [See comments on Mt 24:3]<\/span>.<\/p>\n Peter, and John, and James, and Andrew, asked him privately<\/strong>; apart from the rest of the disciples, they being, especially the first three, his favourites, and very familiar with him.<\/p>\n Over against the temple <\/B> ( <\/SPAN><\/span>). In full view of the temple about which they had been speaking.<\/P> Privately <\/B> (‘ <\/SPAN><\/span>). Peter and James and John and Andrew (named only in Mark) had evidently been discussing the strange comment of Jesus as they were coming out of the temple. In their bewilderment they ask Jesus a bit to one side, though probably all the rest drew up as Jesus began to speak this great eschatological discourse. <\/P> <\/p>\n Note the particularity of detail in Mark. He adds, over against the temple, and the names of the four who asked the question. With the following discourse compare Matthew 24<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And as He sat upon the Mount of Olives,”<\/strong> (kai kathemenou autou eis to oros ton elaion) “As He sat on the Mount of Olives,” implying recent movement from the temple area, across the Kedron Valley Eastward to the Mount of Olives, with the temple in clear view to the West of where He sat, Mat 24:3<\/span>.<\/p>\n 2) “Over against the temple,”<\/strong> (katenanti tou hierou) “Opposite (from) the temple,” to the East of the temple, on Mt Olivet, Mat 24:3<\/span>. This is perhaps the most striking and picturesque view of both the temple area and Jerusalem to be seen from any mountain in the area.<\/p>\n 3) “Peter and James,”<\/strong> (petros kai lakobos) “Peter and James,” two of the inner-circle-apostles.<\/p>\n 4) “And John<\/strong> and Andrew,” <\/strong>(kai loannes kai Andreas) “And John and Andrew;” John was the third of the innercircle apostles, this time joined by Andrew, Peter’s brother. These were the two pairs of disciples first chosen by our Lord, Mar 1:16-20<\/span>.<\/strong><\/p>\n 5) “Asked<\/strong> Him privately,” <\/strong>(eperota auton kat idian) “Questioned Him privately,” while alone with Him on the Mount of Olives, in view of the temple where they had recently walked, Mar 13:1<\/span>; Mat 24:1<\/span>; Mat 24:3<\/span>.<\/p>\n (3) Over against the temple.<\/strong>The view which the position commanded, and which St. Mark alone mentions, made all that followed more vivid and impressive. It may well have been at or near the very spot at which, a few days before, He had paused as He beheld the city and wept over it (Luk. 19:41<\/span>).<\/p>\n Peter and James and John and Andrew.<\/strong>The list of names is noticeable (1) as being given by St. Mark only; (2) as the only instance in which the name of Andrew appears in conjunction with the three who were on other occasions within the inner circle of companionship; (3) in the position given to Andrew, though the first called of the disciples (Joh. 1:41<\/span>), as the last in the list.<\/p>\n ‘And as he sat on the mount of Olives opposite the Temple, Peter and James and John and Andrew asked him privately.’<\/p>\n The group had now left the Temple and returned to their camp on the slopes of the Mount of Olives. The view from the mount of Olives enabled the Temple to be seen clearly and reminded the disciples of what Jesus had said. Two things demonstrate the accuracy of the account. Firstly that the change in scene is described when, if it was not true, it was not necessary. They had moved to the Mount of Olives. In fact we could argue that there would have been more impact if His words had occurred on the spot with the great stones near at hand. And secondly in that Andrew has joined up with the Inner Three. There may be the thought here that these were the ones whom He had called first (that is, in Mark, see Mar 1:16-20<\/span>) and that they now learned of their future, but if Mark had wanted us to see that he would surely have said ‘Peter and Andrew, and James and John’. Here Andrew was therefore an added extra to the Inner Three, tacked on the end simply because he was there.<\/p>\n On the other hand the mount of Olives was a good spot for such revelations for it was a spot which was seen as having an apocalyptic future. It was the place where God was going to reveal His powerful and personal activity on behalf of His people, ‘His feet will stand in that day on the Mount of Olives’ (Zec 14:4<\/span>), and we should note that the feet of Jesus were undoubtedly there. But this may simply be one of those divine ‘coincidences’ which also occur elsewhere in the Bible, for Mark draws no attention to it, although he might well have expected those who knew their Scriptures thoroughly to draw their own conclusions. Others have connected it with the movement of YHWH from the Temple on to a mountain east of Jerusalem, from which point He would presumably watch the destruction of Jerusalem as found in Eze 11:23<\/span>. There may even have been a hint of that in Jesus making His camp there.<\/p>\n Jesus Begins His Response To The Disciples’ Questions By Describing The Dreadful Events Which Are Initially To Come (13:3-8).<\/p>\n <\/strong><\/p>\n Undoubtedly shaken by what Jesus had told them, but confident that what He had said must be true, the two sets of brothers, Peter and Andrew, and James and John, came to Him to ask for further details. Their main interest was in when this destruction of the Temple would take place, and what, if any, signs would precede it. But Jesus gave far more than they asked as He began to outline the future, and their part in it, beginning with the serious troubles that would occur in the world, which would be like labour pains, which would issue in the Temple’s destruction. The very seriousness of these labour pains serves to highlight how significant an event the destruction of the Temple was going to be.<\/p>\n Analysis.<\/p>\n a <\/strong> And as He sat on the mount of Olives opposite the Temple, Peter and James and John and Andrew asked him privately, “Tell us, when will these things be? And what will be the sign when these things are all about to be accomplished?” (Mar 13:3-4<\/span>).<\/p>\n b <\/strong> And Jesus began to say to them, “Take care that no man leads you astray” (Mar 13:5<\/span>).<\/p>\n c <\/strong> “Many will come in My name and say ‘I am the one’ and will lead many astray” (Mar 13:6<\/span>).<\/p>\n d <\/strong> “And when you will hear of wars and rumours of wars, do not be troubled” (Mar 13:7<\/span> a).<\/p>\n e <\/strong> “These things must necessarily happen, but the end is not yet” (Mar 13:7<\/span> b).<\/p>\n d <\/strong> “For nation will rise against nation, and kingdom against kingdom” (Mar 13:8<\/span> a).<\/p>\n c <\/strong> “There will be earthquakes in many places” (Mar 13:8<\/span> b).<\/p>\n b <\/strong> “There will be famines” (Mar 13:8<\/span> c).<\/p>\n a <\/strong> “These are the beginnings of birth pains” (8d).<\/p>\n Note that in ‘a’ they seek the signs of when the destruction of the Temple will take place, and in the parallel they are told that what He has said are the initial signs which are similar to the first birth pains of a woman in labour with still some time to go. In ‘b’ He is fearful lest in their spiritual hunger they are led astray, and in the parallel there will be famines. In ‘c’ He is concerned that false Messiahs will arise and like a spiritual earthquake in the church lead many astray, and in the parallel there will be earthquakes in many places. In ‘d’ there will be wars and rumours of wars, and in the parallel nation will rise against nation. Centrally in ‘e’ all this must necessarily happen, but it is not the sign of ‘the end’.<\/p>\n The first signs preceding the end:<\/p>\n v. 3<\/strong>. And as He sat upon the Mount of Olives over against the Temple, Peter and James and John and Andrew asked Him privately,<\/strong><\/p>\n v. 4<\/strong>. Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?<\/strong><\/p>\n v. 5<\/strong>. And Jesus, answering them, began to say, Take heed lest any man deceive you;<\/strong><\/p>\n v. 6<\/strong>. for many shall come in My name, saying, I am Christ; and shall deceive many.<\/strong><\/p>\n v. 7<\/strong>. And when ye shall hear of wars and rumors of wars, be ye not troubled; for such things must needs be; but the end shall not be yet.<\/strong><\/p>\n v 8<\/strong>. For nation shall rise against nation and kingdom against kingdom; and there shall be earthquakes in divers places, and there shall be famines and troubles.<\/p>\n <\/strong> These are the beginnings of sorrows. Mark’s description is graphic, vivid: Jesus with His disciples goes over to the mountain and then sits down opposite the Temple, with the great buildings in full view; an impressive setting for an earnest discussion. Throughout the chapter, note: Before the eye of the omniscient Son of God, when He speaks in a prophetic vein, the factor of time does not exist; unless He Himself makes the distinction, all the happenings are in His mind’s eye at this instant; He sees them all together, whether they are connected with the destruction of the city of Jerusalem or with the end of the world; then, also, the judgment of God upon Jerusalem was the type and the beginning of the last great judgment. The final destruction of the world steeped in sins was begun in Judea, and its end, with the extension of God’s avenging fury over the whole world, may be expected at any moment, we know not when.<\/p>\n The statement of Jesus concerning the absolute destruction of the Temple had made a deep impression upon all disciples. And therefore His three most intimate friends, together with. Andrew, the brother of Peter, venture to ask Him about this judgment of God. They combine, in their inquiry, the end of Jerusalem and the Temple and the last day of the world, when all these things will be fully executed. In giving them His answer, Jesus makes no sharp distinction between the two events, but speaks of them in such a way that the signs presaging the one may also be taken as foretelling the other. They should beware of deceivers that would falsely claim Messianic power and authority. As in those days these prophets misled the people, Act 21:38<\/span>; Act 8:9-10<\/span>, so men and women usurping the Christian name and authority of Christ are appearing in increasing numbers in our days. And they are deceiving many; the Athenians have been surpassed in gullibility and credulousness. As in those days people arose against people and kingdom against kingdom, the Jews and Galileans against the Samaritans, the Jews against the Romans and Agrippa, civil war in Italy, so the wars and rumors of wars of our days have reached a magnitude hitherto unheard of in the history of the world. These things will come; it is inevitable, so long as human nature remains sinful, that they do come; and they come also as a just punishment of God. As in those days there were earthquakes in various places, at Crete, in several cities of Asia Minor, on some of the islands of the Aegean, in Rome and the surrounding country, so the earthquakes of the last two decades, in California, in Alaska, in Java, in Italy, and many other countries and states are preaching a forcible sermon. As there were famines and internal strife in those days, in the days of Claudius Caesar, Act 21:28<\/span>, so at the present time a gigantic famine is threatening a large part of Europe and Asia, hundreds of thousands have perished, and this is but the beginning; and as for seditions, never has social unrest been so apparent throughout the nations as at the present time. The Lord is speaking with a powerful voice, asking the nations to heed His prophecies.<\/p>\n 3 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 3. See Trapp on “<\/em> Mat 24:1 “<\/em> See Trapp on “<\/em> Mat 24:2 “<\/em> See Trapp on “<\/em> Mat 24:3 “<\/em> <\/p>\n 3.<\/strong> ] . . .<\/strong> = Matt., = Luke.<\/p>\n Mar 13:3<\/span> . : implying previous motion towards, before sitting down on<\/em> the Mount of Olives. . ., opposite the temple, with the admired buildings in full view; this graphic touch in Mk. only. ( [117] [118] [119] ), singular: Peter in view as the chief speaker, though accompanied by other three; imperfect, as subordinate to in Mar 13:5<\/span> explaining the occasion of the discourse Jesus then began to deliver. , etc.: the well-known three, and a fourth<\/em> Andrew; a selection found only here. Were these all the disciples with Jesus, all who went with Him to Bethany in the evenings, the rest remaining in Jerusalem? The two pairs of brothers were the first called to discipleship (Mar 1:16-20<\/span> ). This reminiscence points to internal relations in the disciple-circle imperfectly known to us. , apart, i.e.<\/em> , from the rest of the disciples. Mt. has the same phrase, though he assumes all the disciples to be present, which is suggestive of literary dependence.<\/p>\n [117] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.<\/p>\n [118] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.<\/p>\n [119] Codex Regius–eighth century, represents an ancient text, and is often in agreement with and B.<\/p>\n NASB (UPDATED) TEXT: Mar 13:3-8<\/p>\n 3As He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately, 4″Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?” 5And Jesus began to say to them, “See to it that no one misleads you. 6Many will come in My name, saying, ‘I am He!’ and will mislead many. 7When you hear of wars and rumors of wars, do not be frightened; those things must take place; but that is not yet the end. 8For nation will rise up against nation, and kingdom against kingdom; there will be earthquakes in various places; there will also be famines. These things are merely the beginning of birth pangs.”<\/p>\n Mar 13:3 “sitting on the Mount of Olives” This 2.5 mile ridge on the east overlooked (i.e., about 300-400 feet higher) Jerusalem and the temple area.<\/p>\n “Peter and James and John and Andrew” Only Mark’s Gospel mentions this detail. This is probably one of Peter’s eyewitness memories.<\/p>\n Mar 13:4 “‘when will these things be said, and what will be the sign when all these things are going to be fulfilled'” Mat 24:3 records the expanded questions. There were several events that these disciples wanted to know about: (1) the time of the destruction of the temple; (2) the time of the Second Coming; and (3) the time of the end of the age. The disciples probably thought all three would happen at one time. Notice Jesus merges the temporal and the eschatological, just as the OT prophets did.<\/p>\n SPECIAL TOPIC: ANSWERS TO THE DISCIPLES’ TWO QUESTIONS OF Mat 24:3 <\/p>\n Mar 13:5-13 “‘See to it that no one misleads you'” “See” is a present active imperative. Jesus commands them to be on constant alert. In some ways these Jewish traditions about the Messiah had already biased them. These verses mention false signs or precursor signs that are present in every age. This statement is repeated often (cf. Mar 13:5; Mar 13:9; Mar 13:23; Mar 13:33). There will be many who try to trick them on these issues.<\/p>\n Every generation of Christians has tried to force its contemporary history into biblical prophecy. To date they have all been wrong! Part of the problem is that believers are to live in a moment-by-moment expectation of the Second Coming, yet the prophecies are all written for one end-time generation of persecuted followers. Rejoice that you do not know!<\/p>\n Mar 13:6 “‘Many will come in My name'” This refers to false Messiahs (cf. Mat 24:11; Mat 24:23-24). There is even a reference in Josephus’ Wars of the Jews 6.54 which asserts that the Romans destroyed Jerusalem because of the fanaticism of the false prophets, who led the people astray with false promises of YHWH’s intervention in saving Jerusalem based on Isaiah’s prophecies (i.e., Isaiah 37), but of course not mentioning Jeremiah’s repeated predictions of faithless Jerusalem’s fall.<\/p>\n “‘saying “I am He”‘” This is literally “I am.” This was a Messianic designation using the title of the OT Covenant God, YHWH, from the Hebrew verb “to be” (cf. Exo 3:12; Exo 3:14; Joh 4:26; Joh 8:24; Joh 8:58; Joh 13:19; Joh 18:5). See Special Topic at Mar 12:36.<\/p>\n “‘and will mislead many'” These types of warnings and terminology are common in apocalyptic literature. This shows the persuasive power of the false Messiahs and the spiritual vacuum of fallen humanity (cf. Mat 24:11; Mat 24:23-26). It also shows the naivete of new believers and\/or carnal Christians (cf. 1Co 3:1-3; Heb 5:11-14).<\/p>\n Mar 13:7 “‘do not be frightened'” This is a present imperative with the negative particle, which usually means to stop an act in progress.<\/p>\n “‘those things must take place; but that is not yet the end'” Wars and earthquakes are not signs of the end, but precursors\/signs present in every age (cf. Mar 13:8; Mar 13:10; Mat 24:6-8). These violent natural events are not signs of the Second Coming, but of life in a fallen world (cf. John L. Bray, Matthew 24 Fulfilled, pp. 25,28, which is a good presentation ot the Preterist Interpretation).<\/p>\n Mar 13:8 “‘there will also be famines'” Some Greek manuscripts add the phrase “and troubles” (cf. MSS A, W, and NKJV). There are several other variants, but most English translations have “and famines,” which is found in Mat 24:7 and MSS , B, and L (and MS D in a slightly different form). The parallel in Luk 21:11 has several other things listed. The UBS4 gives the shorter reading a “B” rating (almost certain).<\/p>\n “‘birth pangs'” The full idiom is “birth pangs” of the new age (cf. Isa 13:8; Isa 26:17; Jer 30:6-7; Mic 4:9-10; Mat 24:8; Mar 13:8; Act 2:24; 1Th 5:3). This reflects the Jewish belief in the intensification of evil before the new age of righteousness (cf. Mar 13:19-20 and the Book of Jubilees 23:18 along with the Apocalypse of Baruch 27-29). The Jews believed in two ages: the current evil age, characterized by sin and rebellion against God, and the “age to come.” The New Age would be inaugurated by the coming of the Messiah (cf. Psalms 2). It would be a time of righteousness and fidelity to God. Although the Jewish view was partially true, it did not take into account the two comings of the Messiah. We live in the overlapping of these two ages: the “already” and “not yet” of the kingdom of God!<\/p>\n SPECIAL TOPIC: THIS AGE AND THE AGE TO COME <\/p>\n upon. Greek. eis. Compare App-104. <\/p>\n the mount of Olives. The former prophecy being in the Temple. See App-155. <\/p>\n 3.] . . . = Matt., = Luke.<\/p>\n Mar 13:3. , upon) The mountain. The wall of the temple was rather sunk towards the Mount of Olives: in consequence of which the interior of the temple could be conveniently seen.-, …, Peter, etc.) James and Peter were about to die sooner than the rest: and yet the subject of inquiry appertains even to them: yet still more to John.<\/p>\n as: Mat 24:3 <\/p>\n Peter: Mar 1:16-19, Mar 5:37, Mar 9:2, Mar 10:35, Mar 14:33, Joh 1:40, Joh 1:41 <\/p>\n privately: Mar 4:34, Mat 13:10, Mat 13:36 <\/p>\n Reciprocal: Mat 10:2 – Andrew Mar 11:1 – at the Luk 19:37 – at Luk 21:7 – when Luk 22:39 – as Joh 8:1 – General<\/p>\n 3<\/p>\n The mount of Olives was near Jerusalem (Act 1:12), and Jesus went from the temple to that place and sat down. The usual trio of disciples, Peter, James and John, was joined by Andrew, and they asked Jesus privately for information.<\/p>\n And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, <\/p>\n [Upon the mount of Olives, over against the Temple.] “The east gate of the Court of the Gentiles had the metropolis Sushan painted on it. And through this gate the high priest went out to burn the red cow.” And, “All the walls of that court were high, except the east wall; because of the priest, when he burnt the red cow, stood upon the top of mount Olivet; and took his aim, and looked upon the gate of the Temple, in that time when he sprinkled the blood.” And, “The priest stood with his face turned westward, kills the cow with his right hand, and receives the blood with the left, but sprinkleth it with his right, and that seven times, directly towards the Holy of Holies.”<\/p>\n It is true, indeed, the Temple might be well seen from any tract of Olivet; but the word over against; if it doth not direct to this very place, yet to some place certainly in the same line: and it cannot but recall to our mind that action of the high priest.<\/p>\n Mar 13:3. Over against the temple. A graphic stroke, peculiar to Mark. The summit of Olivet is directly opposite the temple, the city lying spread out like a map before one sitting there.<\/p>\n Andrew (the brother of Peter) is added to the more private company on this occasion.<\/p>\n A double question is here propounded to our Savioiur by his disciples; namely, When the destruction of Jerusalem shall be? and, What shall be the sign of that destruction? See here, what an itching curiosity there is in the best of men to know futurities; to know things that shall come to pass hereafter; and when that hereafter is to come to pass. <\/p>\n O how happy were we, if as forward to obey the declaration of God’s revealed will, as we are to pry into the hidden counsels of his secret will! Tell us, say the disciples, When shall these things be?<\/p>\n Mar 13:3-8. As he sat upon the mount of Olives, over against the temple As this mountain stood eastward from the city, it must have been the eastern wall of the temple, fronting that mountain, which the disciples desired their Master to look at, and which, being built from the bottom of the valley to a prodigious height with stones of incredible bulk, firmly compacted together, made a very grand appearance at a distance. (Josephus Antiq., Mar 15:14; Bell., Mar 6:6.) And in Mr. Medes opinion, this eastern wall was the only part of Solomons structure that remained after the Chaldeans burned the temple. Hence the portico, built on the top of it, obtained the name of Solomons porch, or portico, Joh 10:23. Peter, James, &c., asked him privately When Jesus was come to the mount of Olives, and had taken a seat on some eminence, from whence the temple and a part of the city could be seen, these disciples, while the rest were at a distance on the road, or absent on some occasion or other, drew near to him and inquired privately, when these things should be, and what should be the sign when they should be fulfilled? See notes on Mat 24:3-8. Many shall come in my name, &c. Christian writers have always, with great reason, represented Josephuss History of the Jewish War as the best commentary on this chapter; and many have justly remarked it, as a wonderful instance of the care of Providence for the Christian Church, that he, an eye-witness, and in these things of so great credit, should (especially in such an extraordinary manner) be preserved, to transmit to us a collection of important facts, which so exactly illustrate this noble prophecy in almost every circumstance. Compare Bell., Mar 3:8, al. 14. There shall be famines and troubles Matthew says, famines and pestilences. Concerning these Josephus writes thus: (Bell., Mar 7:17 \ud83d\ude42 Being assembled together from all parts to the feast of unleavened bread, presently and on a sudden they were environed with war. And first of all a plague fell among them, by reason of the straitness of the place, and immediately after a famine worse than it. Besides, in the progress of the siege, the number of the dead, and the stench arising from their unburied carcasses, must have infected the air, and occasioned pestilence. For Josephus tells us, (Bell., 6. fine,) that there were no fewer than six hundred thousand dead bodies carried out of the city, and suffered to lie unburied. All these are the beginning of sorrows Greek, . The expression properly signifies the pains of child-bearing, which at the beginning are but light in comparison of what they become afterward. Therefore our Lords meaning was, that the evils which he mentioned were but small in comparison of those which were yet to fall upon the nation.<\/p>\n Verse 3 <\/p>\n The Mount of Olives; east of Jerusalem. The buildings of the temple were in full view from it.<\/p>\n Evidently the disciples pondered Jesus’ prophecy as they crossed the Kidron Valley that separated the temple complex from Mt. Olivet to the east. When they sat down on the mountain and looked west into the temple courtyard, Jesus’ first four disciples (Mar 1:16-20) asked two questions.<\/p>\n The first question dealt with the time of the temple’s destruction. Matthew’s account shows that their second question had two parts. They asked what the sign of Jesus’ coming and of the end of the present age would be. Mark combined these two parts into one simple question about the sign of "all these things" being fulfilled. The disciples viewed the destruction of the temple and the end of the present age as occurring together. In His answer Jesus taught them that these events would not happen at the same time. Again a question from the disciples led to a teaching session (cf. Mar 4:10-32; Mar 7:17-23; Mar 9:11-13; Mar 9:28-29; Mar 10:10-12).<\/p>\n And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, 3. the mount of Olives ] Nothing more appears to have been said now, and crossing the valley of the Kidron, the little company ascended the steep footpath that leads over the … Continue reading “Exegetical and Hermeneutical Commentary of Mark 13:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24707","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24707","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24707"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24707\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24707"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24707"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24707"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"