The abomination of desolation - This is a Hebrew expression, meaning an abominable or hateful destroyer. The Gentiles were all held in abomination by the Jews, Acts 10:28. The abomination of desolation means the Roman army, and is so explained by Luke 21:20. 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 honors.

Spoken of by Daniel the prophet - Daniel 9:26-27; Daniel 11:31; Daniel 12:11, see the notes at those passages.

Standing in the holy place - Mark says, standing where it ought not," meaning the same thing. All Jerusalem was esteemed "holy," Matthew 4:5. The meaning of this is, when you see the Roman armies standing in the holy city or encamped around the temple, or the Roman ensigns or standards in the temple. Josephus relates that when the city was taken, the Romans brought their idols into the temple, and placed them over the eastern gate, and sacrificed to them there, "Jewish Wars," b. 6 chapter 6, section 1.

Whoso readeth ... - This seems to be a remark made by the evangelist to direct the attention of the reader particularly to the meaning of the prophecy by Daniel.

The abomination of desolation, spoken of by Daniel - This abomination of desolation, St. Luke, (Luke 21:20, Luke 21:21), refers to the Roman army; and this abomination standing in the holy place is the Roman army besieging Jerusalem; this, our Lord says, is what was spoken of by Daniel the prophet, in the ninth and eleventh chapters of his prophecy; and so let every one who reads these prophecies understand them; and in reference to this very event they are understood by the rabbins. The Roman army is called an abomination, for its ensigns and images, which were so to the Jews. Josephus says, (War, b. vi. chap. 6), the Romans brought their ensigns into the temple, and placed them over against the eastern gate, and sacrificed to them there. The Roman army is therefore fitly called the abomination, and the abomination which maketh desolate, as it was to desolate and lay waste Jerusalem; and this army besieging Jerusalem is called by St. Mark, Mark 13:14, standing where it ought not, that is, as in the text here, the holy place; as not only the city, but a considerable compass of ground about it, was deemed holy, and consequently no profane persons should stand on it.

When ye therefore shall see the abomination of desolation,.... From signs, Christ proceeds to the immediate cause of the destruction of Jerusalem; which was, "the abomination of desolation", or the desolating abomination; or that abominable thing, which threatened and brought desolation upon the city, temple, and nation: by which is meant, not any statue placed in the temple by the Romans, or their order; not the golden eagle which Herod set upon the temple gate, for that was before Christ said these words; nor the image of Tiberius Caesar, which Pilate is said to bring into the temple; for this, if true, must be about this time; whereas Christ cannot be thought to refer to anything so near at hand; much less the statue of Adrian, set in the most holy place, which was an hundred and thirty years and upwards, after the destruction of the city and temple; nor the statue of Titus, who destroyed both, which does not appear: ever to be set up, or attempted; nor of Caligula, which, though ordered, was prevented being placed there: but the Roman army is designed; see Luke 21:20 which was the , "the wing", or "army of abominations making desolate", Daniel 9:27. Armies are called wings, Isaiah 8:8 and the Roman armies were desolating ones to the Jews, and to whom they were an abomination; not only because they consisted of Heathen men, and uncircumcised persons, but chiefly because of the images of their gods, which were upon their ensigns: for images and idols were always an abomination to them; so the "filthiness" which Hezekiah ordered to be carried out of the holy place, 2 Chronicles 29:5 is by the Targum called, "an abomination"; and this, by the Jewish writers (w), is said to be an idol, which Ahaz had placed upon the altar; and such was the abomination of desolation, which Antiochus caused to be set upon the altar:

"Now the fifteenth day of the month Casleu, in the hundred forty and fifth year, they set up the abomination of desolation upon the altar, and builded idol altars throughout the cities of Juda on every side;'' (1 Maccabees 1:54)

And so the Talmudic writers, by the abomination that makes desolate, in Daniel 12:11 to which Christ here refers, understand an image, which they say (x) one Apostomus, a Grecian general, who burnt their law, set up in the temple. Now our Lord observes, that when they should see the Roman armies encompassing Jerusalem, with their ensigns flying, and these abominations on them, they might conclude its desolation was near at hand; and he does not so much mean his apostles, who would be most of them dead, or in other countries, when this would come to pass; but any of his disciples and followers, or any persons whatever, by whom should be seen this desolating abomination,

spoken of by Daniel the prophet: not in Daniel 11:31 which is spoken of the abomination in the times of Antiochus; but either in Daniel 12:11 or rather in Daniel 9:27 since this desolating abomination is that, which should follow the cutting off of the Messiah, and the ceasing of the daily sacrifice. It is to be observed, that Daniel is here called a prophet, contrary to what the Jewish writers say (y), who deny him to be one; though one of (z) no inconsiderable note among them affirms, that he attained to the end, , "of the prophetic border", or the ultimate degree of prophecy: when therefore this that Daniel, under a spirit of prophecy, spoke of should be seen,

standing in the holy place; near the walls, and round about the holy city Jerusalem, so called from the sanctuary and worship of God in it; and which, in process of time, stood in the midst of it, and in the holy temple, and destroyed both; then

whoso readeth, let him understand: that is, whoever then reads the prophecy of Daniel; will easily understand the meaning of it, and will see and know for certain, that now it is accomplished; and will consider how to escape the desolating judgment, unless he is given up to a judicial blindness and hardness of heart; which was the case of the greater part of the nation.

(w) R. David Kimchi, & R. Sol. ben Melech, in 2 Chronicles 29.5. (x) T. Bab. Taanith, fol. 28. 2. & Gloss. in ib. (y) T. Bab. Sanhedrin, fol. 94. 1. & Megilla, fol. 3. 1. & Tzeror Ham, mor, fol. 46. 4. Zohar in Num. fol. 61. 1.((z) Jacchiades in Dan. i. 17.

Abomination of desolation (βδέλυγμα τῆς ἐρημώσεως)

The cognate verb, βδελύσσομαι, means to feel a nausea or loathing for food: hence used of disgust generally. In a moral sense it denotes an object of moral or religious repugnance. See 2 Chronicles 15:8; Jeremiah 13:27; Ezekiel 11:21; Daniel 9:27; Daniel 11:31. It is used as equivalent to idol in 1 Kings 11:17; Deuteronomy 7:26; 2 Kings 23:13. It denotes anything in which estrangement from God manifests itself; as the eating of unclean beasts, Leviticus 11:11; Deuteronomy 14:3; and, generally, all forms of heathenism. This moral sense must be emphasized in the New Testament use of the word. Compare Luke 16:15; Revelation 17:4, Revelation 17:5; Revelation 21:27. It does not denote mere physical or aesthetic disgust. The reference here is probably to the occupation of the temple precincts by the idolatrous Romans under Titus, with their standards and ensigns. Josephus says that, after the burning of the temple the Romans brought their ensigns and set them over against the eastern gate, and there they offered sacrifices to them, and declared Titus, with acclamations, to be emperor.

{4} When ye therefore shall see the {f} abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)

(4) The kingdom of Christ will not be abolished when the city of Jerusalem is utterly destroyed, but will be stretched out even to the end of the world.

(f) The abomination of desolation, that is to say, the one who all men detest and cannot abide, because of the foul and shameful filthiness of it: and he speaks of the idols that were set up in the temple, or as others think, he meant the marring of the doctrine in the Church.

24:15 When therefore ye see the abomination of desolation. 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 standards, 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, Where it ought not (Mr 13:14); around the holy city (Mt 4:5).

24:15 When ye see the abomination of desolation - Daniel's term is, The abomination that maketh desolate, Dan 11:31; that is, the standards of the desolating legions, on which they bear the abominable images of their idols: Standing in the holy place - Not only the temple and the mountain on which it stood, but the whole city of Jerusalem, and several furlongs of land round about it, were accounted holy; particularly the mount on which our Lord now sat, and on which the Romans afterward planted their ensigns. He that readeth let him understand - Whoever reads that prophecy of Daniel, let him deeply consider it. Mark 13:14; Luke 21:20; Dan 9:27.

24:4-28 The disciples had asked concerning the times, When these things should be? Christ gave them no answer to that; but they had also asked, What shall be the sign? This question he answers fully. The prophecy first respects events near at hand, the destruction of Jerusalem, the end of the Jewish church and state, the calling of the Gentiles, and the setting up of Christ's kingdom in the world; but it also looks to the general judgment; and toward the close, points more particularly to the latter. What Christ here said to his disciples, tended more to promote caution than to satisfy their curiosity; more to prepare them for the events that should happen, than to give a distinct idea of the events. This is that good understanding of the times which all should covet, thence to infer what Israel ought to do. Our Saviour cautions his disciples to stand on their guard against false teachers. And he foretells wars and great commotions among nations. From the time that the Jews rejected Christ, and he left their house desolate, the sword never departed from them. See what comes of refusing the gospel. Those who will not hear the messengers of peace, shall be made to hear the messengers of war. But where the heart is fixed, trusting in God, it is kept in peace, and is not afraid. It is against the mind of Christ, that his people should have troubled hearts, even in troublous times. When we looked forward to the eternity of misery that is before the obstinate refusers of Christ and his gospel, we may truly say, The greatest earthly judgments are but the beginning of sorrows. It is comforting that some shall endure even to the end. Our Lord foretells the preaching of the gospel in all the world. The end of the world shall not be till the gospel has done its work. Christ foretells the ruin coming upon the people of the Jews; and what he said here, would be of use to his disciples, for their conduct and for their comfort. If God opens a door of escape, we ought to make our escape, otherwise we do not trust God, but tempt him. It becomes Christ's disciples, in times of public trouble, to be much in prayer: that is never out of season, but in a special manner seasonable when we are distressed on every side. Though we must take what God sends, yet we may pray against sufferings; and it is very trying to a good man, to be taken by any work of necessity from the solemn service and worship of God on the sabbath day. But here is one word of comfort, that for the elect's sake these days shall be made shorter than their enemies designed, who would have cut all off, if God, who used these foes to serve his own purpose, had not set bounds to their wrath. Christ foretells the rapid spreading of the gospel in the world. It is plainly seen as the lightning. Christ preached his gospel openly. The Romans were like an eagle, and the ensign of their armies was an eagle. When a people, by their sin, make themselves as loathsome carcasses, nothing can be expected but that God should send enemies to destroy them. It is very applicable to the day of judgment, the coming of our Lord Jesus Christ in that day, 2Th 2:1. Let us give diligence to make our calling and election sure; then may we know that no enemy or deceiver shall ever prevail against us.