And they asked him, saying: Master, when shall these things be? And what shall be the sign when they shall begin to come to pass?
επηρωτησαν δε αυτον λεγοντες διδασκαλε ποτε ουν ταυτα εσται και τι το σημειον οταν μελλη ταυτα γινεσθαι
11 Church Fathers comment on this verse · 12 commentaries
They misunderstood His words as referring to the conclusion of the cosmos, when in fact He was addressing the siege of Jerusalem by the Romans. In His humility, He temporarily shifts focus from the siege of Jerusalem, planning to connect it to what follows, and now He discusses the end of the age, cautioning them against following the deceivers who will arise prior to His return.
They, nonetheless, failed to grasp the significance of his statements, believing instead that he was speaking about the ultimate conclusion of time. They inquired, “When will this occur? And what will be the sign of its arrival?”
Matthew recounts that while Jesus was seated on the Mount of Olives, His disciples approached Him in private and inquired, "Tell us, when will this be, and what will be the sign of Your coming and the end of the age?" Jesus replied, "Take heed that no one deceives you. For many will come in My name, saying, ‘I am the Christ,’ and will deceive many," continuing with, "And these shall go into everlasting punishment, but the righteous into eternal life." Let us consider this extensive discussion of the Lord as presented by the three evangelists—Matthew, Mark, and Luke—since they share a largely similar structure. Each one has unique elements, yet no contradictions can be found.
It is essential to focus on the passages that are consistent across all accounts; otherwise, they may seem to clash. In our analysis, when we encounter variations in how they are expressed, we should not assume that a different discourse occurred, as all three describe a conversation taking place concurrently in the same location. Though the sequence of the Lord's teachings varies among them, this does not hinder comprehension, as the core message of each saying aligns with the others.
When questioned about the destruction of the Temple and the signs of His return, the Lord enumerates various signs but refrains from specifying the exact moment. The Gospel of Matthew introduces a third inquiry: the disciples sought to understand the time of the Temple's ruin, the indications of His arrival, and the conclusion of the age (See: Matthew 24:3). In contrast, Luke contends that we possess sufficient knowledge of the end times through the understanding of the Lord's coming.
The statements in this passage accurately pertain to both the temple that Solomon constructed and the necessity of its destruction by adversaries before the judgement arrives. All human endeavors are susceptible to decay, violence, or fire. There exists another temple, one made from exquisite stones and enhanced with offerings, which the Lord appears to reference—specifically, the synagogue of the Jews, whose deteriorating structure collapses as the Church is established. Additionally, each individual possesses a temple within themselves, which may face destruction if faith is absent, especially if one improperly invokes Christ’s name to dominate their inner feelings. There may also be an interpretation helpful for me: what would it benefit me to understand regarding the day of judgement?
Recognizing my many sins, what use is it if the Lord comes but does not enter my soul or return to my thoughts? If Christ does not dwell within me or speak through me, it is vital for Christ to come to me and for His arrival to occur in my life. The second coming of the Lord will transpire at the moment of the world’s destruction, when it becomes true for me that the world is crucified, and I am crucified to the world (Gal 6:14). If a person finds themselves on their rooftop with a heavenly home, then the physical and tangible temple, the corporeal law, the material Passover, and the visible unleavened bread will be rendered obsolete. There is even the notion of a temporal Christ, similar to Paul before his faith; for in whom the world meets its demise, Christ is everlasting. For this person, the temple is spiritual, the law is spiritual, and even the Passover is spiritual, as Christ has died once; they consume unleavened bread, derived not from earthly grain but from the harvest of righteousness. Thus, for such a one, wisdom, virtue, and righteousness are present here and now; atonement occurs continuously, as Christ died once for humanity's sins, yet these sins must be reconciled daily. When will you hear of wars and rumors of wars (Luke 21:9)? The Lord is questioned about the timing of the temple's destruction and the signs of His return, offering teachings on signs without specifying times. Matthew includes a third inquiry—disciples ask about the destruction of the temple, the signs of His arrival, and the end of the age; Luke determines it suffices to know about the end if the Lord's coming has been addressed.
Moreover, it is acknowledged that Jerusalem was besieged and conquered by the Roman forces in 70 AD; from that point on, the Jews believed that the abomination of desolation began when the Romans desecrated the temple with a pig's head, mocking their sacred practices. However, as I would never voice such things, the abomination of desolation signifies the advent of the vile Antichrist, as he, through his sacrilegious deeds, corrupts the innermost thoughts by occupying the temple, aspiring to seize the divine throne. Yet, through a spiritual lens, it is fitting to recognize that he aims to implant the mark of his wickedness within each person’s affections, falsely claiming, based on Scripture, that he is the Christ. Desolation will follow, as many will stray from true faith. The day of the Lord will arrive, which the apostle clearly elucidated: let us be cautious about assuming that the day of the Lord has come, lest anyone lead you astray. That day shall not occur until the great rebellion happens and the man of sin, the son of perdition, is revealed, who opposes and elevates himself above all considered divine or holy, even sitting in the temple of God as if he is God, pretending to be divine (2 Thess 2:4), among other revelations. Thus, he will inhabit the temple, including the inner sanctum of the Jews who deny Christ; this temple will not remain unshakable but will be prone to corruption, either buried beneath the debris of wickedness, collapsing in righteous fury, or consumed by lustful flames. It is wisely stated that when the day of the Lord arrives, the days will be shortened for the sake of the chosen (Matt 24:22); for while the Lord's first coming was for the forgiveness of sins, the second will be for the remission of sins, safeguarding many from the errors of deceitful faith. There will be false prophets, famine, and reminiscent of the times of Elijah, confusion amongst the prophets, Jezebel’s influence, and devastation upon the earth. Why? Because lawlessness abounds, and love grows cold.
In the Gospel of Matthew, it is recorded that while He was on the Mount of Olives, His disciples approached Him privately with a question: “Tell us, when will these things happen? And what will be the sign of Your coming and of the end of the age?” They sought understanding of these matters.
Matthew 24:3
This warning (Matt. 23:37-39) weighed heavily on the disciples' hearts, as they believed in its realization yet felt compassion for Jerusalem, struggling to harmonize this with their expectations of the Messiah’s reign. Upon departing the temple and as the Lord overheard His disciples marveling at its grandeur, particularly from the vantage point of the Mount of Olives, He disclosed to them that this magnificence would be utterly vanquished in the impending devastation. Eager to learn more, the disciples, once alone with Him on the Mount of Olives, questioned Him about when this profound upheaval would occur.
Since those who had yet to witness the inauguration of the Messiah’s kingdom, as they anticipated and hoped for, perceived no indications of the dissolution of the existing order—which, as Jewish beliefs held, was destined to transform completely with the arrival of the Messiah—they collectively inquired: what signs will signal the advent of His kingdom and the conclusion of the age?
The Evangelists Matthew and Mark provide a clear context for the occurrence, which took place when Jesus Christ was departing from the temple alongside His disciples on a Tuesday. Conversely, Luke details only the occasion of Christ's address. This address followed Christ’s sharp rebuke of the Pharisees and scribes, culminating in a forewarning about the temple in Jerusalem, indicating that He would withdraw His presence and care, predicting its desolation (Matt. 23:38). This pronouncement caused profound distress among the disciples, who were devout worshippers of God and His house. They struggled to comprehend the notion that the eternal edifice of the temple could be destroyed (Mk., Lk.).
How could they fathom that such magnificent structures (Mt., Mk.), supported by abundant resources (Lk.), would face ruin? Troubled and saddened, they (Mk., some of the disciples; Lk., a few of them) approached the Lord, urging Him to take in the splendor of the temple, as if lamenting the fate of such beauty. In reply, Christ foretold the complete desolation and destruction of the temple. Later, when Jesus and the twelve disciples reached the Mount of Olives, away from the throngs of people, certain disciples (Mk., Peter, James, John, and Andrew) inquired, “Tell us, when will these things be, and what will be the sign of Your coming and the end of the age?” (Mt.). This question signifies that the disciples had a perspective deeply rooted in the Old Testament, convinced of the steadfastness of the divinely established order, leading them to associate the fall of Jerusalem with the end of the world. They also linked this event with Christ's future glorious return, possibly drawing from His earlier statements (Matt. 23:38-39), where He foretold the temple's desolation while promising a new and glorious manifestation of Himself to those who would be left behind.
Overcome by these sorrowful contemplations, the apostles accompanied Jesus in silence. A few trailed behind, while Peter, James, John, and Andrew remained close to Him. After He ascended the Mount of Olives and paused to sit down, with all of Jerusalem spread before Him in the moonlight, they inquired, “Tell us, when will these things happen, and what will be the sign that they are about to take place? (Mark 13:4) And what will be the sign of your coming and the end (Matthew 24:3) of the age?” Having reconciled themselves to the certainty of the temple's destruction, the apostles speculated that the anticipated Messiah's reign would commence following this event.
They believed that Jesus Christ would return and establish His glorious kingdom simultaneously with the conclusion of the age, assuming that all of this would unfold during their lifetime. It was against these assumptions that they were to receive a warning.
Christ experienced sorrow and profound contemplation. The apostles who were nearest to Him and held dear in His heart—Peter, James, John, and Andrew—came to Him. Noticing His gaze was directed toward the temple, they inquired privately, "Tell us, when will this happen, and what will be the sign of Your return and the conclusion of the age?" Their inquiry appeared to stem from the belief that the fall of Jerusalem and the temple would take place alongside the conclusion of the age.
The time will arrive when all these things will come to an end, as stated in Luke 19:43. The inquiry posed by the disciples in Luke, akin to that in Mark, addresses the matter more broadly than in the Gospel of Matthew. In Matthew, the disciples inquire about two distinct topics: the timing of Jerusalem's destruction and the conclusion of the age. As a result, the discourse of the Lord is presented in relation to these two significant events (refer to Matthew 24:3 for further clarification). Conversely, in Luke, paralleling Mark, only the aspect concerning the destruction of Jerusalem is addressed, and the Lord's response is articulated in fewer details compared to Matthew, mirroring the brevity found in Mark.
Although Matthew includes various specifics associated with Christ's return and the end times, only a limited number are highlighted. Nonetheless, due to the transformative implications of Jerusalem's destruction concerning Christ’s second coming and the culmination of history, certain aspects noted in the context of the former may also be applicable to the latter.
The sentiments of the disciples were far from joyful after hearing from their Teacher about the impending destruction of the strongholds that symbolized the glory and splendor of Israel. From the Savior's brief yet impactful words, they realized that the splendid temple faced a dreadful future. They wondered whether this foretold the end of the world and the majestic arrival of the Messiah. Jesus Christ took a seat atop the Mount of Olives, offering a panoramic view of the surrounding landscape. Below him lay the Garden of Gethsemane, and further beyond, the deep valley of Jehoshaphat, intersected by the brook of Cedar. On the opposite side rose the city's walls and the temple's structures, within which unfolded the entire narrative of God's chosen people.
At that moment, Peter, James, John, and Andrew, along with the other disciples, found an opportunity to privately seek insight into the divine plan. They approached the Lord, asking, “Teacher, when will these things happen? What will be the sign of Your coming and the end of the age when all these occurrences unfold?” In response, the God-Man delivered a prophetic address that traversed from the immediate future to the far-off times of the world's conclusion and His glorious return for the final judgment. He unveiled the future with such depth that the disciples found answers to their pressing inquiries. They received a notably clear response regarding the temple's destruction, while insights about the end times and Christ's return offered just enough information to stir not mere curiosity, but to foster spiritual vigilance, prayer, and a commitment to the will of the heavenly Father.
Passages read together with this verse.
Greek text, 17 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS