A. Matthew 24:15 – ‘The Abomination Of Desolation’.
The book of Daniel is an amazing study. It outlines a large segment of history, using figures such as a statue (ch. 2), a tree (ch. 4), various beasts (ch. 7 & 8) and so on. For our present study, we focus solely on the references to the abomination of desolation, specifically found in Daniel 9, 11 & 12.

Jesus said, “Therefore when you see the ‘abomination of desolation’ spoken of by Daniel the prophet, standing in the holy place (whoever reads, let him understand), then let those who are in Judea flee to the mountains.” (Matthew 24:15-16). That these things must be with regard to the destruction of Jerusalem is without doubt, as all that preceded Matthew 24:34 is said to be fulfilled in that generation. Furthermore, in Luke’s parallel, we read, “But when you see Jerusalem surrounded by armies, then know that its desolation is near.” (21:20). And again, from Luke’s writing, “For days will come upon you when your enemies will build an embarkment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation.” (19:43-44).

The gospel writer plainly commands, “...whoever reads, let him understand...”. It was important that those who read this prophecy of Jesus knew what it was about, or, we might equally say, that whoever read this prophecy of Jesus was to know what Daniel spoke of. Let it be noted, Daniel did not know. We read, “Although I heard, I did not understand. Then I said, ‘My lord, what shall be the end of these things?’ And he said, ‘Go your way, Daniel, for the words are closed up and sealed till the time of the end. Many shall be purified, made white, and refined, but the wicked shall do wickedly; and none of the wicked shall understand, but the wise shall understand.” (Daniel 12:8-10). The righteous (Christians) were expected to understand, and as we have seen from the pen of Josephus and Eusebius, they did know, and escaped the destruction. Equally, by the writings of Josephus, we learn that the wicked (the Jews who rejected the Lord) did not understand, and perished in the siege.

The ‘abomination of desolation’ has been the topic of various authors throughout history. Here are just a few:

“This is a Hebrew expression, meaning an abominable or hateful destroyer. The Gentiles were all held in abomination by the Jews. Ac.x.28. The abomination of desolation means the Roman army, and is so explained by Lu, xxi.20. The Roman army is further called the abomination on account of the images of the emperor, and the eagles, carried in front of the legions, and regarded by the Romans with divine honours.”
(Barnes New Testament Notes)

“The abomination of desolation - The abomination of profanation was followed by the abomination of desolation. Such is the name given to the Roman army, gathered from all nations; whose military standards the Jews held in abomination as idols, since the Romans attributed divinity to them.”
(Bengel’s New Testament Commentary)

“What is noteworthy is that Christ does not speak about this horror as about an event in some ancient past. There is a particularly prominent actuality about what He says. A very relevant admonition is evident: ‘when you see the desolating sacrilege set up...’ (Mark 13:14). Christ is not referring back to the tribulations of Israel during the time of Antioch Epiphanes, but to day and tomorrow. When the desolating sacrilege comes, Christ proclaims, ‘then let those who are in Judea flee to the mountains.’ Daniel’s words are assumed into a relevant proclamation dealing with a grave crisis affecting Judaea and putting its inhabitants to flight. There is widespread uncertainty as to the precise meaning of this ‘desolating sacrilege,’ but this much is clear: it constitutes an admonition reinterpreting Daniel’s vision. What Daniel says is applied to the imminent destruction of the temple in Jerusalem.’
(The Return of Christ, Berkower)

“It is evident that our Lord interprets the prediction in Daniel as referring to the Messiah, and to that destruction of the city and temple which he is now foretelling; and his interpretation is authoritative for us.”
(An American Commentary on the New Testament, Broadus)

“For he said that there were two thousand three hundred days from the time that the abomination of Nero stood in the holy city, till its destruction... These two thousand three hundred days make six years four months, during the half of which Nero held sway.”
(Clement of Alexandria)

“But the number of calamities which every where fell upon the nation at that time; the extreme misfortunes to which the inhabitants of Judea were especially subjected, the thousands of men, as well as women and children, that perished by the sword, by famine, and by other forms of death innumerable, – all these things, as well as the many great sieges which were carried on against the cities of Judea, and the excessive sufferings endured by those that fled to Jerusalem itself, as to a city of perfect safety, and finally the general course of the whole war, as well as its particular occurrences in detail, and how at last the abomination of desolation, proclaimed by the prophets, stood in th every temple of God, so celebrated of old, the temple which was now awaiting its total and final destruction by fire, – all these things any one that wishes may find accurately described in the history written by Josephus.”
(Eusebius)

“This is the sign when Christians should flee from Jerusalem. See Da 9:27; 11:31, 12:11. Luke says, ‘When ye shall see Jerusalem compassed with armies’ (Lu 21:20). This was, therefore, Christ’s explanation of the abomination of desolation. The Roman army, heathen, with heathen images and stadards, ready to sacrifice to idols on the temple altar, working the desolation of Jerusalem and the temple, is what is meant. In the holy place. Mark says, ‘Whereit ought not’ [Mr 13:14]; around ‘the holy city’ [Mt 4:5].”
(People’s New Testament Notes, Johnson)

Much more could be said about Daniel’s prophecies, perhaps even detailing the times which are identified in 9:24-27 and 12:7-12, but we will allow the above to suffice for now. The remainder would perhaps better be dealt with in a study through the book of Daniel.

B. What about Luke 17?
That Luke 17 bears a resemblance to Matthew 24 is without doubt. However, to conclude that they in all points are about the same topics can lead to all kinds of trouble. The student who supposes that Luke 17 is entirely a parallel to Matthew 24 is forced to one of two conclusions; either that all of Matthew 24 is about the destruction of Jerusalem (neglecting the transition of 24:36), or that Luke jumped back and forth between the two topics (Jerusalem, and the second coming). Luke 17 parallels the latter portion of Matthew 24, namely that portion which deals with the second coming of Christ.

Not many years ago, I took the position that Matthew 24 must be in it’s entirety about the destruction of Jerusalem, on account of a misunderstanding and misapplication of Luke 17. Just a few years back, I had the opportunity to sit at the feet of Brother Edgar Dye, who taught a series of lessons on Matthew 24 at a gospel meeting for a nearby congregation. During one of the afternoons, brother Dye took the time to discuss Luke 17.

Though the figures employed in Matthew 24 and Luke 17 are very similar, the reader must be careful not to assume that they are necessarily used to describe the same events. The context, and the fashion in which they are presented in Luke’s account should cause us to distinguish what is said from the former part of Matthew 24. Brother Dye made the point in his lesson, “I am convinced that were it not for the influence of Mt. 24 and Mk. 13 no one would even think twice about Lk. 17:20-37 referring to the destruction of Jerusalem, yet not a word can be found in Lk. 17:20-37 about Jerusalem.” That was an eye opening statement for me. It caused me to consider what Luke wrote, not by trying to make it fit Matthew 24, but simply by looking at the words and figures Luke used.

Brother Dye has granted permission that his Luke 17 notes be posted at our website. You can access the notes at: http://www.lookinguntojesus.net/Luke17.htm

Click here for this week's Answering The Atheist
Does God approve of capital punishment? Genesis 9:6 says that whoever kills man must be killed, whereas Genesis 4:15 reveals that the killer must not be killed. Is there a contradiction?