15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) 16 Then let them which be in Judea flee into the mountains: 17 Let him which is on the housetop not come down to take any thing out of his house: 18 Neither let him which is in the field return back to take his clothes. 19 And woe unto them that are with child, and to them that give suck in those days! 20 But pray ye that your flight be not in the winter, neither on the sabbath day: 21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.
22 And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. 23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24 For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. 25 Behold, I have told you before. 26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. 27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 28 For wheresoever the carcase is, there will the eagles be gathered together. (Matthew 24:15-28 KJV)
The Abomination of Desolation
The Romans setting up the abomination of desolation in the holy place, Matthew 24:15. Some understand this as an image or statue placed in the temple by Roman governors, which greatly offended the Jews and led to their rebellion, bringing desolation upon them. The image of Jupiter Olympius, set up by Antiochus on God’s altar, is called the abomination of desolation, the very term used by the historian in 1 Maccabees 1:54. Since the Babylonian captivity, nothing was more detestable to the Jews than an image in the holy place, as seen in their strong opposition when Caligula attempted to place his statue there. Herod set up an eagle over the temple gate, and some say Titus’ statue was also placed in the temple.
Others interpret this by the parallel passage in Luke 21:20: “When you see Jerusalem surrounded by armies.” Jerusalem, the holy city, was encircled by the Roman army, making it the abomination that caused desolation. The land of an enemy is called “the land you abhor” (Isaiah 7:16), so an enemy’s army surrounding a weak but stubborn people may well be called an abomination. This was spoken of by Daniel the prophet, who foretold more about the Messiah and his kingdom than any other Old Testament prophet.
Daniel refers to an abomination making desolate, first set up by Antiochus (Daniel 11:31; 12:11), but the one Jesus referred to appears in Daniel 9:27, about events occurring long after Antiochus. The prophecy speaks of abominable armies making desolate, a fitting description of the Roman army. Some believe the violent factions and seditions within the city were also part of the abomination that made it desolate.
Christ refers to Daniel’s prophecy so his followers might recognize that their city and temple’s ruin had been foretold. This confirmed his prediction and removed the blame from him. From Daniel’s prophecy, they could also determine the timing—soon after the Messiah’s cutting off; the sin that brought it—rejecting the Messiah; and its certainty—it was a desolation determined. As Christ confirmed the law with his teachings, he also confirmed Old Testament prophecies with his predictions.
Since prophecy is often obscure, Christ adds a note: “Whoever reads, let him understand.” Those who read Scripture should strive to understand it; otherwise, their reading is of little use. Understanding is necessary for proper application. The angel who delivered this prophecy to Daniel urged him to know and understand (Daniel 9:25). We should not despair of understanding even difficult prophecies; Revelation is not meant to be a secret but a disclosure. Things revealed belong to us and should be diligently studied. Readers should understand not only the prophecies but also the times (1 Chronicles 12:32). By observing events, they would recognize that, despite their false hopes, abominable armies would bring desolation.
The means of preservation (Matthew 24:16, 20): “Then let those in Judea flee.” This warns that resistance would be futile, making flight the only viable option. It also directs Christ’s followers not to join the Jewish factions fighting against the Romans but to accept the judgment and leave as quickly as possible, like Lot fleeing Sodom.
They were to flee from Judea to the mountains, not the ones around Jerusalem but those in the distant parts of the land, where they could find shelter in secrecy rather than strength. In times of extreme danger, it is not only lawful but necessary to seek safety through honest means. If God provides an escape, it should be taken; otherwise, one does not trust God but tests Him. Even those in Judea, where God’s name was great, must sometimes flee. When one cannot serve effectively at home but can be safe elsewhere, divine providence calls for escape. “He that flees may fight again.”
They were urged to flee without delay (Matthew 24:17-18). The danger was imminent, and hesitation could be fatal. One on the housetop should not go inside to collect belongings but should escape immediately. Similarly, one in the field should not return for his clothes. Delays were dangerous; as Lot was warned not to look back, so must those warned of destruction flee without attachment. Carrying extra belongings would only slow them down. In such desperate times, survival itself was a blessing, even if all else was lost (Jeremiah 45:4-5). Those with the least baggage would be safest. This warning, though given to the disciples, was for future believers. When Jerusalem’s ruin approached, Christians fled to Pella, beyond the Jordan, and survived. Of the many thousands who perished, not one was a Christian. Thus, the wise foresee danger and take refuge (Proverbs 22:3; Hebrews 11:7).
Particularly vulnerable groups were noted (Matthew 24:19): “Woe to those who are pregnant and nursing!” Christ’s words at his crucifixion echo this: “Blessed are the childless” (Luke 23:29). Famine would be most severe for them, as their children would suffer from thirst and hunger (Lamentations 4:3-4). The sword would be merciless to them, as history attests (2 Kings 15:16; Hosea 13:16). Flight would be hardest for them, as pregnant women move slowly, and nursing mothers cannot leave their infants behind. If they carry them, their escape is hindered, putting them at greater risk.
They were urged to pray that their flight not be in winter or on the Sabbath (Matthew 24:20). In public calamities, prayer is crucial. Since they could not avoid fleeing, they should pray for the best circumstances. God controls events and their details. Prayer for circumstantial relief implies faith in God’s mercy even during judgment. Fleeing in winter would be harsh due to short days, cold weather, and difficult travel conditions. Paul urged Timothy to come before winter (2 Timothy 4:21). Though bodily comfort is secondary, it should still be considered.
Fleeing on the Sabbath was also undesirable. If it referred to the Jewish Sabbath, it would offend those who criticized even minor Sabbath violations. If it meant the Christian Sabbath, it would be distressing to spend the Lord’s Day fleeing rather than worshiping. This suggests Christ’s intention for the Sabbath to continue in his church. Unlike Jewish ceremonies, which vanished, Christ repeatedly emphasized the Sabbath. It also affirms that the Sabbath is a day of rest, though works of necessity are lawful. Christ did not say, “Do not flee on the Sabbath,” as that would have contradicted the principle that necessity overrides ceremonial law. However, it shows that a believer desires uninterrupted Sabbath worship. They should pray for peace on the Sabbath and value its privileges. Having one more Sabbath before fleeing would be a great comfort.
The severity of the coming tribulation (Matthew 24:21) was unmatched: “There will be great tribulation, such as has not been since the beginning of the world, nor ever shall be.” Famine, plague, and internal strife devastated the city. Mothers resorted to eating their own children. The besieging Roman army showed no mercy, enraged both by Jewish rebellion and their own cruelty. The war that David dreaded most—destruction by enemies—was precisely what befell Jerusalem, accompanied by famine and pestilence. Josephus’ account of the Jewish Wars is one of history’s most tragic records.
This desolation was unparalleled. No city had suffered as Jerusalem did. Though other cities have been destroyed, none with such a combination of horrors. The greater the privilege, the greater the punishment for its abuse. No sin matched Jerusalem’s—crucifying Christ—so no judgment could be more severe (Amos 3:2). Had the tribulation continued, no one would have survived (Matthew 24:22). Death reigned in many forms, and millions perished. If unchecked, all would have been lost. But for the sake of the elect, the days were shortened, showing God’s mercy even in judgment.
Another remarkable thing about the gospel was its strange success in the places where it spread. It gathered multitudes, not by external compulsion, but by a natural instinct and inclination, as birds of prey are drawn to their food. “Wherever the carcass is, there the eagles will be gathered together” (Matthew 24:28). Where Christ is preached, souls will be gathered to him. The preaching of Christ crucified, which one might think would drive men away, instead draws them to him (John 12:32), fulfilling Jacob’s prophecy that “to him shall the gathering of the people be” (Genesis 49:10).
Those whose spirits God stirs will be effectively drawn to Jesus Christ to feed upon him. Eagles distinguish what is proper for them, just as those with spiritual discernment recognize the voice of the good Shepherd. Saints will be where the true Christ is, not the false Christs. A living principle of grace in all believers draws them to Christ to live upon him.
Some understand these verses as referring to the coming of the Son of Man to destroy Jerusalem (Malachi 3:1-5). So extraordinary was the display of divine power and justice in that event that it is called the coming of Christ.
This coming would be as unexpected as a flash of lightning, which gives warning of the thunder but is itself surprising. The deceivers say, “Here is Christ” or “There he is,” but before they realize it, the true Christ’s wrath will arrest them, and they will not escape.
At the same time, this judgment was as inevitable as eagles flying to a carcass. Though the Jews dismissed the coming disaster, destruction would come as surely as birds of prey to a dead body left in the open. The Jews had become a carcass—corrupt, degenerate, and provoking to divine judgment. Their actions also made them an inviting prey to the Romans, whose armies carried the ensign of an eagle. The Jews could no more preserve themselves from the Romans than a carcass can escape an eagle. Destruction would find them wherever they were.
This also applies to the day of judgment when our Lord Jesus Christ will come and gather his people to himself (2 Thessalonians 2:1).
His coming will be like lightning, visible and unmistakable. Those seeking Christ must not follow every rumor but look to the heavens, for that is where he will return. He will come in the clouds, and every eye will see him (Revelation 1:7). The whole world will witness his coming, and nothing will be hidden from the light of that day.
The saints will be gathered to him as eagles to a carcass, drawn with instinctive swiftness. When taken to glory, they will be carried as on eagles’ wings (Exodus 19:4), mounting up with strength and renewed vigor.