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Text -- Matthew 24:3 (NET)

Strongs On/Off
Context
Signs of the End of the Age
24:3 As he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things happen? And what will be the sign of your coming and of the end of the age?”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Mount of Olives a ridge east of Jerusalem across the Kidron Valley and rising about 200 feet above the city (NIV note)


Dictionary Themes and Topics: WORLD, COSMOLOGICAL | Sign | Revelation of Christ | Parousia. The coming of Christ | PROVIDENCE, 1 | PAROUSIA | Olves, Mount of | Olives | OLIVES, MOUNT OF | Mill | Matthew, Gospel according to | MILLENNIUM, PREMILLENNIAL VIEW | Jesus, The Christ | JESUS CHRIST, 4E1 | Earth | ESCHATOLOGY OF THE NEW TESTAMENT, I-V | EARTHQUAKE | DESIRE OF ALL NATIONS | CHRISTS, FALSE | ANDREW | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Other
Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 24:3 - -- As he sat ( kathēmenou ). Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had ...

As he sat ( kathēmenou ).

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 (parousia , 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 (sunteleias tou aiōnos ) 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 parousia occurs in this chapter alone (Mat 24:3, Mat 24:27, Mat 24:37, Mat 24:39) in the Gospels, but often in the Epistles, either of presence as opposed to absence (Phi 2:12) or the second coming of Christ (2Th 2:1).

Vincent: Mat 24:3 - -- Coming ( παρουσίας ) Originally, presence, from παρεῖναι , to be present. In this sense in Phi 2:12; 2Co 10:10. Also arr...

Coming ( παρουσίας )

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

Vincent: Mat 24:3 - -- Of the world ( αἰῶνος ) Rather the existing, current age. They do not ask the signs of the Messiah's coming at the end of all time,...

Of the world ( αἰῶνος )

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.

Wesley: Mat 24:3 - -- Whence they had a full view of the temple.

Whence they had a full view of the temple.

Wesley: Mat 24:3 - -- The disciples inquire confusedly, Concerning the time of the destruction of the temple; Concerning the signs of Christ's coming, and of the end of the...

The disciples inquire confusedly, Concerning the time of the destruction of the temple; Concerning the signs of Christ's coming, and of the end of the world, as if they imagined these two were the same thing. Our Lord answers distinctly concerning, The destruction of the temple and city, with the signs preceding, Mat 24:4, &c, Mat 24:15, &c. His own coming, and the end of the world, with the signs thereof, Mat 24:29-31. The time of the destruction of the temple, Mat 24:32, &c.. The time of the end of the world, Mat 24:36.

Clarke: Mat 24:3 - -- 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 dest...

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: an

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

Clarke: Mat 24:3 - -- End of the world - Του αιωνος ; or, of the age, viz. the Jewish economy, which is a frequent accommodated meaning of the word Αιων, t...

End of the world - Του αιωνος ; or, of the age, viz. the Jewish economy, which is a frequent accommodated meaning of the word Αιων, the proper meaning of which is, as Aristotle (De Caelo) observes, Eternal. Αιων, quasi αει ων continual being: and no words can more forcibly point out eternity than these. See the note on Gen 21:33.

Calvin: Mat 24:3 - -- 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 Matth...

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.

Defender: Mat 24:3 - -- Although the disciples still did not fully comprehend what Jesus had been teaching about His coming death and how that could be harmonized with His me...

Although the disciples still did not fully comprehend what Jesus had been teaching about His coming death and how that could be harmonized with His messianic mission and the promised kingdom, they knew that momentous events were about to take place. Now they had just heard Him pronounce woes on the scribes and Pharisees and even predict the coming destruction of their great temple. No wonder they asked Him these three questions in such proper order! His answer deals with these questions in that same order, in what has come to be known as His "Olivet discourse" (Matthew 24 and 25). The bulk of the discourse is recorded here in Matthew, but also portions are found in Mark 13 and Luke 21. The answer to their first question is given in Luk 21:20-24, which should be inserted before Mat 24:7. By carefully superimposing the latter accounts onto Matthew 24, the whole discourse is comprised of a marvelous outline of future events, along with the Old Testament Scriptures, and Jesus' previous parabolic teachings. It also provides a foundational outline for the yet-to-be-given prophecies in Revelation.

Defender: Mat 24:3 - -- In this discourse, the Lord actually gives several signs of His coming. Probably the most important sign is the sign given in Mat 24:30.

In this discourse, the Lord actually gives several signs of His coming. Probably the most important sign is the sign given in Mat 24:30.

Defender: Mat 24:3 - -- This phrase really refers to the end of the present world order. "World" is aion in the Greek, meaning the "age" of time and space in which people now...

This phrase really refers to the end of the present world order. "World" is aion in the Greek, meaning the "age" of time and space in which people now live and have lived since the world was drastically changed by the Flood in the days of Noah."

TSK: Mat 24:3 - -- 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...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 24:3 - -- 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...

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.\caps1     w\caps0 hen those things should take place

2.\caps1     w\caps0 hat should be the signs of his own coming

3.\caps1     w\caps0 hat 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?

Poole: Mat 24:3-4 - -- Ver. 3,4. 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 pri...

Ver. 3,4. 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 Christ’ s 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 Saviour’ s 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 Saviour’ s 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

Lightfoot: 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 t...

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.

Haydock: Mat 24:3 - -- Tell us, when shall these things be? and what shall be the sign of thy coming, and of the consummation of the world? [1] We must take good notice wi...

Tell us, when shall these things be? and what shall be the sign of thy coming, and of the consummation of the world? [1] We must take good notice with St. Jerome, that three questions are here joined together. 1. Concerning the destruction of Jerusalem; 2. of the coming of Christ; 3. of the end of the world. Christ's answers and predictions in this chapter, are to be expounded with a reference to the three questions. This hath not been considered by those interpreters; who expound every thing here spoken by Christ of the destruction of Jerusalem; nor by others, who will have all understood of his coming to judgment, and of the end of the world. (Witham) ---

It is probable the apostles themselves did not understand that they were asking about two distinct events. Being filled with the idea of a temporal kingdom, they thought that Christ's second coming would take place soon; and that Jerusalem, once destroyed, the Messias would begin his reign on earth.

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[BIBLIOGRAPHY]

St. Jerome on this place, says, Interrogant tria: quo tempore Jerusalem destruenda sit: quo venturus Christus: quo consummatio sæculi futura sit.

Gill: Mat 24:3 - -- 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 co...

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 Mat 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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 24:3 Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe si...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 24:1-51 - --1 Christ foretells the destruction of the temple;3 what and how great calamities shall be before it;29 the signs of his coming to judgment.36 And beca...

MHCC: Mat 24:1-3 - --Christ foretells the utter ruin and destruction coming upon the temple. A believing foresight of the defacing of all worldly glory, will help to keep ...

Matthew Henry: Mat 24:1-3 - -- Here is, I. Christ's quitting the temple, and his public work there. He had said, in the close of the foregoing chapter, Your house is left unto ...

Barclay: Mat 24:3 - --Here Jesus speaks of his Second Coming directly. The New Testament does not ever use the phrase the Second Coming. The word which it uses to describ...

Constable: Mat 19:3--26:1 - --VI. The official presentation and rejection of the King 19:3--25:46 This section of the Gospel continues Jesus' ...

Constable: Mat 24:1--25:46 - --E. The King's revelations concerning the future chs. 24-25 We now come to the fifth and final major disc...

Constable: Mat 24:1-3 - --1. The setting of these revelations 24:1-3 (cf. Mark 13:1-4; Luke 21:5-7) 24:1 The connective "and" (NASB, Gr. kai) ties what follows to Jesus' preced...

College: Mat 24:1-51 - --MATTHEW 24 J. FIFTH DISCOURSE: JUDGMENT TO COME (24:1-25:46) Following the diatribe of chapter 23, Jesus' fifth and final discourse spells out the c...

McGarvey: Mat 24:1-28 - -- CXIII. DESTRUCTION OF JERUSALEM FORETOLD. aMATT. XXIV. 1-28; bMARK XIII. 1-23; cLUKE XXI. 5-24.    a1 And Jesus went out from the tem...

Lapide: Mat 24:1-28 - --1-51 CHAPTER 24 And Jesus went out, &c., according to His custom at eventide, to the Mount of Olives, to pass the night, and partake of food at Bet...

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Commentary -- Other

Evidence: Mat 24:3 For more signs of the end times, see Mar 13:4 .

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 24 (Chapter Introduction) Overview Mat 24:1, Christ foretells the destruction of the temple; Mat 24:3, what and how great calamities shall be before it; Mat 24:29, the sign...

Poole: Matthew 24 (Chapter Introduction) CHAPTER 24

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 24 (Chapter Introduction) (Mat 24:1-3) Christ foretells the destruction of the temple. (v. 4-28) The troubles before the destruction of Jerusalem. (Mat 24:29-41) Christ foret...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 24 (Chapter Introduction) Christ's preaching was mostly practical; but, in this chapter, we have a prophetical discourse, a prediction of things to come; such however as had...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 24 (Chapter Introduction) The Vision Of Things To Come (Mat_24:1-31) We have already seen that it is one of the great characteristics of Matthew that he gathers together in l...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

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