15 "When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),
*Minor differences ignored. Grouped by changes, with first version listed as example.
When you shall see the abomination of desolation. Because the destruction of the temple and city of Jerusalem, together with the overthrow of the whole Jewish government, was (as we have already said) a thing incredible, and because it might be thought strange, that the disciples could not be saved without being torn from that nation, to which had been committed the adoption and the covenant (Romans 9:4) of eternal salvation, Christ confirms both by the testimony of Daniel As if he had said, That you may not be too strongly attached to the temple and to the ceremonies of the Law, God has limited them to a fixed time, [1] and has long ago declared, that when the Redeemer should come, sacrifices would cease; and that it may not give you uneasiness to be cut off from your own nation, God has also forewarned his people, that in due time it would be rejected. Such a prediction was not only well adapted for removing ground of offense, but likewise for animating the minds of the godly, that amidst the sorest calamities--knowing that God was looking upon them, and was taking care of their salvation--they might betake themselves to the sacred anchor, where, amidst the most dreadful heavings of the billows, their condition would be firm and secure. But before I proceed farther, I must examine the passage which is quoted by Christ. Those commentators are, I think, mistaken, who think that this quotation is made from the ninth chapter of the Book of Daniel [2] For there we do not literally find the words, abomination, of desolation; and it is certain that the angel does not there speak of the final destruction which Christ now mentions, but of the temporary dispersion which was brought about by the tyranny of Antiochus. [3] But in the twelfth chapter the angel predicts what is called the final abrogation of the services of the Law, [4] which was to take place at the coming of Christ. For, after having exhorted believers to unshaken constancy, he fixes absolutely the time both of the ruin and of the restoration. [5] From the time, says he, that the daily sacrifices shall be taken away, and the abomination of desolation set up, there will be a thousand two hundred and ninety days. Blessed is he who shall wait till he come to the thousand three hundred and thirty-five days, (Daniel 12:11, 12.) I am aware that this passage is tortured in a variety of ways on account of its obscurity; but I consider the natural meaning of it to be, that the angel declares that, after the temple has been once purified from the pollutions and idols of Antiochus, another period will arrive when it will be exposed to a new profanation, and when all its sacredness and majesty will be for ever lost. [6] And as that message was sad and melancholy, he again recalls the prophet to one year, and two years, and six months. These words denote both the duration and the close of the calamities; for, in an interrupted succession of calamities, the course of one year appears to us very long, but when that space of time is doubled, the distress is greatly increased. The Spirit therefore exhorts believers to prepare themselves for the exercise of patience, not only for a single year, that is, for a long period, but to lay their account with enduring tribulations through an uninterrupted succession of many ages. There is no small consolation also in the phrase, half a time, (Daniel 12:7) for though the tribulations be of long continuance, yet the Spirit shows that they will not be perpetual. And, indeed, he had formerly used this form of expression: The calamity of the Church shall last through a time, times, and half a time, (Daniel 7:25.) But now he reckons the period of three years and six months by days, that believers may be more and more hardened by a very long continuance of calamities; for it is customary with men in adversity to compute time, not by years or months, but by days, a single day being, in their estimation, equal to a year [7] He says that those will be happy who bear up to the end of that period; that is, who with invincible patience persevere to the end. Now Christ selects only what suited his purpose, namely, that the termination of sacrifices was at hand, and that the abomination, which was the sign of the final desolation, would be placed in the temple. But as the Jews were too strongly attached to their present condition, and therefore paid little attention to the prophecies which foretold the abolition of it, Christ, as if endeavoring to gain their ear, bids them read attentively that passage, where they would learn that what appeared to them difficult to be believed was plainly declared by the Prophets. [8] Abomination means profanation; for this word denotes uncleanness, [9] which corrupts or overturns the pure worship of God. It is called desolation, because it drew along with it the destruction of the temple and of the government; as he had formerly said, (Daniel 9:27,) that the pollution introduced by Antiochus was, as it were, the standard of temporary desolation; for such I conceive to be the meaning of the wing, or, "spreading out." [10] It is a mistake to suppose that this expression denotes the siege of Jerusalem, and the mistake receives no countenance from the words of Luke, who did not intend to say the same thing, but something quite different. For that city having been formerly delivered, when it appeared to be in the midst of destruction, lest believers should expect something of the same kind in future, Christ declares that, as soon as it would be surrounded by armies, it was utterly ruined, because it was wholly deprived of divine assistance. The meaning therefore is, that the issue of the war will not be doubtful, because that city is devoted to destruction, which it will not be able to escape any more than to rescind a decree of heaven. Accordingly, Luke shortly afterwards adds, that Jerusalem will be trodden down by the Gentiles, a mode of expression which denotes utter ruin. But as it might appear to be strange that the holy city should be thus given up to the Gentiles, to do with it as they pleased, he adds a consolation, [11] that it was only for a time that so much liberty was allowed to the Gentiles, till their iniquity was ripe, and the vengeance which had been reserved for them was fully displayed.
1 - "Dieu a limité certain temps auquel ces choses prendrent fin;" -- "God has limited a certain time when those things shall be terminated."
2 - The passage here referred to, and from which CALVIN thinks that the quotation is not made, is Daniel 9:27, And he shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifices and the oblation to cease, and for the overspreading or abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. The other passage, from which he supposes the quotation to have been actually made, is Daniel 12:11, And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. We have given both passages, as they stand in the authorized version. -- Ed.
3 - Antiochus, known in history by the surname Epiphanes, or, Illustrious, but more frequently denominated by the Jews who had beheld his cruelties, and by others who were shocked at the indecency of his public life, Antiochus Epimanes, or, Furious. -- Ed.
4 - "Du service et des ceremonies de la Loy;" -- "of the service and of the ceremonies of the Law."
5 - "Car apres qu'il avoit exhorté les fideles à une constance ferme et bien assuree, et avoit predit que l'advenement de Christ mettroit fin aux ceremonies, et doan, pour signe la profanation externe du temple, finale-ment au chapitre treizieme (douzieme?) il determine un temps certain tant de la ruine que du restablissement." -- "For after having exhorted believers to a firm and assured constancy, and having predicted that the coming of Christ would put an end to ceremonies, and having given the outward profanation of the temple as a sign, finally, in the thirteenth (twelfth?) chapter he determines a fixed time both for the ruin and for the restoration."
6 - "Sans esperance de plus la recouvrer;" -- "without the expectation of ever again recovering it."
7 - In prophetic language one day stands for a year, a Jewish month (of thirty days) for thirty years, and a Jewish year (of three hundred and sixty days) for three hundred and sixty years. Thus a time, or Jewish year, stood for three hundred and sixty years; times, or two Jewish years, stood for seven hundred and twenty years; and half a time, or half of a Jewish year, stood for one hundred and eighty years; so that the time, times, and half a time, (Daniel 7:25; 12:7; Revelation 12:14,) or three years and a half, represented one thousand two hundred and sixty years. By a similar computation, forty-two months, (Revelation 11:2; 13:5,) of thirty days each, denoted the same period. -- Ed.
8 - "Sinon qu'on vueille prendre. ceci comme estant dit en la personne de l'Evangeliste; toutesfois il est plus vray-semblable que c'est Christ qui parle, et que suyvant son propos d'un fil continuel, il exhorte les siens estre attentifs a bon escient." -- "Unless we choose to take this as having been said in the person of the Evangelist; yet it is more probable that it is Christ who speaks, and that, following out his subject, he exhorts his followers to be earnestly attentive."
9 - "La pollution, immondicit, et souillure;" -- "pollution, uncleanness, and defilement."
10 - knph sqvtsym msmm, the wing (or, spreading out) of abominations which maketh desolate. -- Ed
11 - "Il adjouste quant et quant une consolation speciale pour le regard des fideles, (laquelle Daniel omet, pource qu'il parle à tout le corps du peuple;)" -- "he adds to it a special consolation with respect to believers, (which Daniel leaves out, because he speaks to the whole body of the people.")
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.
(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.
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. Song. ben Melech, in 2 Chron. xxix. 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 Numbers. fol. 61. 1. (z) Jacchiades in Daniel. i. 17.
When therefore ye see the abomination of desolation. This is the sign when Christians should flee from Jerusalem. See Daniel 9:27; Daniel 11:31; Daniel 12:11. Luke says, "When ye shall see Jerusalem compassed with armies" (Luke 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;" around "the holy city."
Let them in Judea flee. For refuge.
Let him on the housetop. The flat roofs were sleeping places. All must be done without a moment's delay.
Woe to them with child. Because not fit for flight and the hardships that must be endured.
Not in the winter. Because the streams were then impassable torrents from the heavy rains and the weather cold and wet, hard on homeless people.
Nor on the sabbath. Because then the gates of the city were closed, preventing departure. History tells us that the army of Cestius Gallus enclosed Jerusalem in A. D. 67, then deterred by its strength, retired to CÃ&brvbr;sarea. This was the signal for which the church waited, and it then fled beyond the Jordan.
When ye see the abomination of desolation - Daniel's term is, The abomination that maketh desolate, Daniel 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; Daniel 9:27.
*More commentary available at chapter level.