And as he sat on the mount of Olives, the disciples came to him privately, saying, Tell us, when shall these things be? and what shall be the sign of your coming, and of the end of the world?
he sat.
Matthew 21:1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,
Mark 13:3,4 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, …
the disciples.
Matthew 13:10,11,36 And the disciples came, and said unto him, Why speakest thou unto them in parables? …
Matthew 15:12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?
Matthew 17:19 Then came the disciples to Jesus apart, and said, Why could not we cast him out?
Tell.
Daniel 12:6-8 And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? …
Luke 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?
John 21:21,22 Peter seeing him saith to Jesus, Lord, and what shall this man do? …
the sign.
Matthew 24:32,33,43 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: …
the end.
Matthew 13:39,40,49 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels…
Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
Hebrews 9:26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
the disciples came to Him privately
The disciples approaching Jesus privately indicates their desire for deeper understanding and insight into His teachings. This private setting suggests a level of intimacy and trust between Jesus and His disciples, allowing for more profound revelations. It reflects the pattern of Jesus providing deeper explanations to His followers, as seen in other instances like Mark 4:34, where He explains parables to them in private.
“Tell us,” they said,
The disciples' request for information shows their curiosity and concern about the future. It reflects a common human desire to understand what is to come, especially regarding significant and potentially troubling events. This inquiry sets the stage for Jesus' detailed response about future events, known as the Olivet Discourse.
“when will these things happen,
The phrase "these things" refers to the events Jesus had just described, including the destruction of the temple (Matthew 24:2). The disciples are seeking a timeline for these prophetic events, reflecting their interest in the fulfillment of Jesus
- The Mount of Olives overlooks Jerusalem and the temple Jesus had just foretold would be destroyed (Matthew 24:2).
- Throughout Scripture this ridge is linked to decisive messianic events:
• Zechariah 14:4—“On that day His feet will stand on the Mount of Olives.”
• Luke 19:37—Triumphal entry.
• Acts 1:12—Ascension site, with angels promising “This same Jesus… will come back in the same way” (Acts 1:11).
- The setting signals both judgment and hope; Jesus chooses a place already prophetically charged to unveil future realities.
- Mark 13:3 names Peter, James, John, and Andrew—those closest to Him.
- In private Jesus often revealed truths hidden from the crowds (Matthew 13:11; John 14:22).
- Their approach shows humility and dependence, reminding us that understanding prophecy begins with drawing near to Christ.
- The request is earnest; they long for clarity after hearing Jesus’ staggering prediction.
- Similar hunger appears in John 16:17–18 when they grapple with His words about departure and return.
- God welcomes sincere inquiry; James 1:5 assures, “If any of you lacks wisdom, he should ask God.”
- “These things” points to the temple’s destruction—fulfilled literally in A.D. 70 (Luke 21:6, 24).
- Jesus later answers with time-markers: wars, famines, earthquakes (Matthew 24:6–8).
- Yet He stresses watchfulness over date-setting: “But about that day and hour no one knows” (Matthew 24:36).
- “Coming” (parousia) refers to His visible, bodily return in glory (Matthew 24:30).
- Cross references:
• Acts 1:11—He will return “in the same way”.
• 1 Thessalonians 4:16–17—“The Lord Himself will descend from heaven.”
• Revelation 19:11–16—Christ appears as conquering King.
- The disciples expect concrete indicators; Jesus will describe cosmic signs, worldwide preaching, and unparalleled tribulation (Matthew 24:14, 21, 29).
- Scripture distinguishes the present evil age from the age to come (Matthew 13:39–40; Hebrews 9:26).
- “End” signals culmination, not annihilation: God’s judgment of wickedness and inauguration of the millennial reign leading into the new heaven and earth (Revelation 20–21; 2 Peter 3:10–13).
- The disciples link Christ’s return with comprehensive renewal—an expectation affirmed throughout prophecy.
Matthew 24:3 records a heartfelt, private inquiry that launches the Olivet Discourse. Seated on a hill already steeped in messianic promise, Jesus hears His closest followers ask three interwoven questions: the timing of the temple’s fall, the sign of His triumphant return, and the consummation of the present age. Their request draws from Old Testament expectation and looks ahead to the New Testament revelation of His literal, visible, future coming. Jesus’ ensuing teaching highlights vigilance, fidelity, and hope, urging every believer to live ready for the fulfillment of His unfailing word.
(3) The disciples came unto him privately.--From St. Mark we learn their names--"Peter, 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 (1Thessalonians 2:19; 1Thessalonians 3:13; James 5:7; 1John 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" (Matthew 13:40; Matthew 19:28; Hebrews 2:5; Hebrews 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. . . .
Verse 3. - As he eat upon the Mount of Olives. On his way to Bethany towards the close of this day, he rested for a while and communed with the disciples, uttering the wonderful eschatological discourse which follows in this and the next chapter. It is noted that the siege of Jerusalem by the Romans began on the very spot where this prophecy of its destruction was delivered, strategical reasons compelling them to make their attack from this quarter. "A sudden turn in the road," writes Dr. Edersheim (2:431), "and the sacred building was once more in full view. Just then the western sun was pouring his golden beams on tops of marble cloisters and on the terraced courts, and glittering on the golden spikes on the roof of the holy place. In the setting, even more than in the rising sun, must the vast proportions, the symmetry, and the sparkling sheen of this mass of snowy marble and gold have stood out gloriously. And across the black valley, and up the slopes of Olivet, lay the dark shadows of those gigantic walls built of massive stones, some of them nearly twenty-four feet long. Even the rabbis, despite their hatred of Herod, grow enthusiastic, and dream that the very temple walls would have been covered with gold had not the variegated marble, resembling the waves of the sea, seemed more beauteous. It was probably, as they [the disciples] now gazed on all this grandeur and strength, that they broke the silence imposed on them by gloomy thoughts of the near desolateness of that house which the Lord predicted." Privately. Such questions were not to be asked openly in the hearing of any who might have followed him from the city. There was nothing more resented by the average Jew than any intimation of the destruction of the temple. It was one of the charges against Stephen that he had said that Jesus would destroy the temple (Acts 6:14). When, therefore, some of the apostles wished for more definite information on this subject, they took care to make their inquiry in private. Their questions were twofold - they desired to know the time of the events, and the signs which should precede Christ's coming and the end of the world. When shall these things be? "These things" refer to the destruction of the temple, and the course of events which, as they conceive, are dependent thereupon (comp. Matthew 23:36). To their minds, this catastrophe could only occur contemporaneously with the coming of Christ in glory and the end of the world. They saw in it a great revolution which should usher in the final consummation. But when should this come to pass? - in their own day, or after many ages? in the lifetime of this generation, or at some far-distant period? It was not mere wanton curiosity to know the future which prompted the question, but rather a reverent desire to prepare for these great events, of the certainty of which they were now fully assured. So the next question shows no doubt concerning the facts, and asks, not the mode of the accomplishment, but only what anticipatory warning and indication were to be given. Sign of thy coming (τῆς σῆς παρουσίας), and of the end of the world (συντελείας τοῦ αἰῶνος). They look upon these two events as synchronous, or very closely connected. The word parousia, which in classical Greek means "presence," or "arrival," is used in the New Testament specially for the second advent of Christ to set up his eternal kingdom in full power and glory (see in this chapter vers. 27, 37, 39; and comp. 1 Corinthians 15:23; 1 Thessalonians 2:19; 1 Thessalonians 3:13, etc.). Referring to the same event, we find in some places the term "epiphany" used (see 1 Timothy 6:14; 2 Timothy 4:1), and in others "revelation" (ἀποκάλυψις, 1 Corinthians 1:7; 2 Thessalonians 1:7); but the three expressions denote simply the open establishment of Messiah's kingdom, indefnitely as to time and manner. The phrase translated "the end of the world "means literally the consummation of the age (cf. Matthew 13:39; Hebrews 9:26); consummationis saeculi (Vulgate); i.e. the close of this present seen, in contradistinction from the future aeon, or the world to come. This is "the last time," "the last days," spoken of elsewhere (see 1 Peter 1:5; 1 John 2:18; and comp. Isaiah 2:2; Micah 4:1).