Rex Banks

In Lesson 2 we discussed Matt. 24:4-14, where Jesus speaks of events which precede the destruction of Jerusalem but which do not signify that this destruction is at hand. However there are also signs which indicate that the destruction is at hand (v. 33) and which warn believers to escape (e.g. v. 16). Unlike the events of Matt. 24:4-14 these signs would come during the lifetime of "this generation" (v. 34).

Matt. 24:15-21 (N.I.V.)

"So when you see standing in the holy place ("standing where it should not be" [Mk13:14]) 'the abomination that causes desolation,' spoken of through the prophet Daniel - let the reader understand - (16) then let those who are in Judea flee to the mountains. (17) Let no one on the roof of his house go down to take anything out of the house. (18) Let no one in the field go back to get his cloak. (19) How dreadful it will be in those days for pregnant women and nursing mothers! (20) Pray that your flight will not take place in winter or on the Sabbath. (21) For then there will be great distress, unequaled from the beginning of the world until now-and never to be equaled again."

a) At the appearance of a particular sign, "'the abomination that causes desolation,' spoken of through the prophet Daniel" (see below) "those who are in Judea" are to flee to the mountains" (v. 16). Clearly the destructive event heralded by this sign is local rather than universal, since it affects the inhabitants of Judea, and the mountains offer protection (v. 16). Jesus is speaking of the destruction of Jerusalem. Lot's family was warned to "flee to the mountains" to avoid a local disaster, (Gen 19:17) and the inhabitants of Judea are to do the same.

b) vv 17-20. Typically roofs were flat and were used as walkways, eating places and such like (v. 17) and those upon the housetops, like those working in the fields (v. 18) were to take immediate flight. Various factors would make flight more difficult (vv 19, 20) "yet it was right to pray for a mitigation of the circumstances, that it might be as mild as possible." (Barnes) True, "calamity is before us; sickness, pain, bereavement, and death are in our path; yet, though we know that these things must come upon us, it is right to pray that they may come in as mild a manner as may be consistent with the will of God. We must die, but it is right to pray that the pains of our dying may be neither long nor severe." (ibid)

c) Reference to the Sabbath reminds us that Jesus is discussing a local disaster which impacts upon Jews. Flight upon a Sabbath day would have been complicated by the fact that the gates of the city were usually closed (Neh 13:19-22) and by the fact that most Jews refused to travel more than about a mile from home on that day. Christian Jews could expect little help if they violated this man made law.

d) Reference to "great distress, unequalled from the beginning of the world until now-and never to be equalled again" (v. 21) has convinced some that the destruction cannot have been local. They point out that while the fall of Jerusalem caused great distress, the destruction caused by the Flood of Noah's day and other events surpassed it. However this argument ignores the use of such proverbial expressions elsewhere in scripture. For example:

- Speaking of the first destruction of Jerusalem, Daniel says "for under the whole heaven there has not been done anything like what was done to Jerusalem." (Dan. 9:12).

- Joel uses similar language: "There has never been anything like it, nor will there be again after it to the years of many generations." (Joel 2:2)

- Through Ezekiel God says: "I will do among you what I have not done, and the like of which I will never do again." (Ezek. 5:9)

e) The claim is made in various ancient writings that because Christians took this warning seriously, they escaped from Jerusalem prior to the destruction of the city. For example the historian Eusebius (260-340 A.D.) wrote:

"But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella." (Ecclesiastical History, Bk 3 chpt 5)

Epiphanius (c. 315-403) Bishop of Salamis wrote in his Panarion:

"The Nazoraean sect exists in Beroea near Coele Syria, in the Decapolis near the region of Pella, and in Bashan in the place called Cocaba, which in Hebrew is called Chochabe. That is where the sect began, when all the disciples were living in Pella after they moved from Jerusalem, since Christ told them to leave Jerusalem and withdraw because it was about to be besieged. For this reason they settled in Peraea and there, as I said, they lived. This is where the Nazoraean sect began." (29:7:7-8)

"Their sect began after the capture of Jerusalem. For when all those who believed in Christ settled at that time for the most part in Peraea, in a city called Pella belonging to the Decapolis mentioned in the gospel, which is next to Batanaea and the land of Bashan, then they moved there and stayed..." (30:2:7)

There is no real way of determining the source and reliability of the traditions which lie behind these and similar references.

The "abomination of desolation"

The sign warning that immediate disaster is at hand is: " 'the abomination that causes desolation,' spoken of through the prophet Daniel", "standing in the holy place." (v. 15) It is helpful to say a word about Daniel's use of this expression.

1. Daniel 11:31

a) Beginning at Daniel 11:4 we have a prophecy concerning events to follow the death of Alexander the Great, particularly the activities of the Seleucid and Ptolemy dynasties (the "king of the North" and the "king of the South") which impact upon the Jewish people. Daniel 11:21-35 describes the activities of a Seleucid king who is described as a "despicable person." (v. 21) His forces "desecrate the sanctuary fortress, and do away with the regular sacrifice" and they "set up the abomination of desolation." (v. 31)

b) "The Hebrew root for 'abomination ' is shaqats, 'to be filthy', 'to loathe', 'to abhor', from which is derived shiqquts, 'filthy', especially 'idolatrous '. This word is used to describe specific forms of idolatrous worship that were especially abhorrent, as of the Ammonites (1 Kings 11:5, 7); of the Moabites (1 Kings 11:7; 2 Kings 23:13). When Daniel undertook to specify an abomination so surpassingly disgusting to the sense of morality and decency, and so aggressive against everything that was godly as to drive all from its presence and leave its abode desolate, he chose this as the strongest among the several synonyms, adding the qualification 'that maketh desolate' (Daniel 11:31; 12:11), Septuagint bdel-ug-ma er-e-mo-se-os." (ISBE)

c) Historical fulfilment of Dan. 11:31. In Dan. 11:31 we have "a veiled - yet scathing - denunciation of Antiochus IV Epiphanes, who discontinued the regular sacrifices in the Jerusalem temple and put in their place a 'desolating abomination,' usually thought to be an idol, pagan altar, or pagan sacrifice (cf. 1 Macc. 1:54; 4:43; 2 Macc. 6:5)...The phrase itself is a derogatory pun on the divine epithet ba`al shamem, Lord of the heavens (G: Zeus Olympios), to whom Antiochus IV dedicated the Jerusalem temple (2 Macc. 6:2)." (New International Dictionary of Old Testament Theology and Exegesis)

d) The following from 1 and 2 Maccabees are relevant:

"After Antiochus had defeated Egypt in the year one hundred and forty-three (which would be 167BC), he returned and went up to Israel and to Jerusalem with a strong force. He insolently invaded the sanctuary...(1 Macc. 1:20-22)

"On the fifteenth day of the month Kislev in the year 145, 'the abomination of desolation' was set up on the altar of the Lord." (1 Macc. 1:54)

"The Temple Desecrated: Not long after this, the king sent an Athenian senator to force the Jews to abandon the customs of their ancestors and live no longer by the laws of God; also to profane the temple in Jerusalem and dedicate it to Olympian Zeus, and that on Mount Gerizim to Zeus, the Hospitable, as the inhabitants of the place requested. The Gentiles filled the temple with debauchery and revelry; they amused themselves with prostitutes...even in the sacred court. They also brought into the temple things that were forbidden, so that the altar was covered with abominable offerings prohibited by the laws." (2 Macc 6:1-5)

2. Daniel 9:27 and 12:11

a) Clearly when Jesus speaks of the " 'the abomination that causes desolation,' spoken of through the prophet Daniel" in connection with a future disaster which will affect those in Judea, He does not have in mind Antiochus IV Epiphanes and the events recorded in the books of Maccabees (above). However in connection with another future event Daniel, also speaks of "one who makes desolate" and who will come "on the wing of abominations." (9:27)

b) Briefly, in Daniel 9:24-27 we have the so-called "70 weeks" or "70 Heptads" prophecy, a prophecy which begins with the "issuing of a decree to restore and rebuild Jerusalem" (v. 25) and which ends with the destruction of "the city" (of Jerusalem) by "the people of the prince who is to come" (the Romans under Titus) (v. 26). It is in connection with this Roman destruction of Jerusalem, that Daniel speaks of "one who makes desolate" and who will come "on the wing of abominations." (9:27)

c) Very likely, reference to "the abomination of desolation" in Daniel 12:11 is also a reference to the Roman destruction of 70 A.D., and the Lord's words "let the reader understand" (Matt. 24:15) connect with Daniel's remark that "those who have insight will understand." (Dan. 12:10) Having access to these prophecies, first century Christians were indeed people of understanding and insight, able to heed these warnings. Daniel had been told to "conceal these words and seal up the book until the end of time" (Dan. 12:4 c.f. 9) and in due time Jesus reveals their meaning.

d) Matthew says: "Therefore when you see the abomination of desolation...standing in the holy place....flee to the mountains..." and Luke provides the key to understanding the specifics of this prophecy by recording that Jesus also said: "But when you see Jerusalem surrounded by armies, then recognize that her desolation is at hand. Then let those who are in Judea flee..." (Lk. 21:20) Note that the term "surrounded" is a present participle, "being surrounded." Clearly it would be too late to flee the city after it had been surrounded.

e) Josephus records that Cestus Gallus began to lay siege to Jerusalem with the Twelfth Legion and goes on to say:

"It then happened that Cestius was not conscious either how the besieged despaired of success, nor how courageous the people were for him; and so he recalled his soldiers from the place, and by despairing of any expectation of taking it, without having received any disgrace, he retired from the city, without any reason in the world (emphasis mine)." (Wars Bk 2, chpt 19, 7)

R. C. Foster suggests that: "Since Cestius Gallus started to lay siege to Jerusalem and then retired without any evident reason, it was probably at this juncture that the Christians fled." This may be the case. On the other hand, it was in A.D. 66 that the Roman general Cestius Gallus surrounded Jerusalem with the Twelfth Legion and the text seems to suggest that the danger is immediate.

f) Some argue that by use of the expression the holy place, Matthew must mean the Temple, rather than the city of Jerusalem or the land of Palestine, but this is not the case. Jerusalem is called the "holy city" in the "70 Weeks" prophecy (Dan. 9:24 c.f. Neh 11:1) and Palestine is called the "holy land" in scripture. (Psalm 78:51) Matthew elsewhere speaks of Jerusalem as "the holy city" (4:5; 27:53). It is true that the expression "the holy place" can refer to the Temple, but "the Roman standards were actually introduced into the Temple only after it had been entered by Titus, that, too late to serve as a warning for the Christians of Judea." (Catholic Encyclopaedia)

Matt. 24:22: "If those days had not been cut short, no one (lit. no flesh) would survive, but for the sake of the elect those days will be shortened."

a) No flesh is limited by context. It's true that "all flesh" can refer to every living creature (Gen. 7:15) but it need not have this general meaning. In Isaiah 66:16 we read that "the Lord will execute judgment by fire And by his sword on all flesh," but the judgment in view is not the universal judgment upon all mankind, but judgment upon Israelites who are amenable to the Mosaic Law (those who 'eat swine's flesh [v. 17]). In Matt. 24:22, "all flesh" refers to those first century inhabitants of Judea threatened by the might of Rome.

b) The "days" that are "cut short" are the days of the siege. Interestingly Josephus tells us that following the siege Titus viewed the fortifications of the city and exclaimed "We have certainly had God for our assistant in this war, and it was no other than God who ejected the Jews out of these fortifications; for what could the hands of men or any machines do towards overthrowing these towers?" (Wars Bk 6, chpt 9, 1)

c) Perhaps the siege was shortened by the presence of what Josephus calls "three treacherous factions in the city." (Wars Bk 5, chpt 1, 4) Josephus explains that these factions waged war with one another while attempting to defend Jerusalem against the Romans, adding that it was "as if they had on purpose, done it to serve the Romans, (emphasis mine) by destroying what the city had laid up against the siege, and by thus cutting off the nerves of their own power." (ibid) He continues:

"Accordingly, it so came to pass, that all the places that were about the temple were burnt down, and were become an intermediate desert space, ready for fighting on both sides of it; and that almost all that corn was burnt, which would have been sufficient for a siege of many years. (emphasis mine) So they were taken by the means of the famine, which it was impossible they should have been, unless they had thus prepared the way for it by this procedure."

"And now, as the city was engaged in a war on all sides, from these treacherous crowds of wicked men, the people of the city, between them, were like a great body torn in pieces. The aged men and the women were in such distress by their internal calamities that they wished for the Romans, and earnestly hoped for an external war, in order to their delivery from their domestical miseries."

d) The days were shortened "for the sake of the elect." The term "elect" (in Matthew only at 22:14; 24:22, 24, 31; plus the variant at 20:16) most naturally refers to all true believers, chosen by God; so it is reasonable to assume that it does so here." (D. A. Carson) The longer the turmoil, the greater the hardships, and inevitably this would affect Christians.

Matt 24:23 - 28 Warning About False Christs

"At that time if anyone says to you, 'look, here is the Christ!' or, 'There he is!' do not believe it. (24) For false Christs and false prophets will appear and perform great signs and miracles to deceive even the elect-if that were possible. (25) See, I have told you ahead of time. (26) "So if anyone tells you, 'There he is, out in the desert', do not go out; or, 'Here he is, in the inner rooms', do not believe it. (27) For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man. (28) Wherever there is a carcass, there the vultures will gather. (N.I.V.)

a) "At that time" (N.I.V.) "Then" (K.J.V., N.A.S.V.) connects the appearance of false Christs and false prophets with the time of the siege. At the time of the first destruction of Jerusalem, impostors had promised divine protection to the faithless people, and Jeremiah had warned:

"This is what the LORD Almighty says: 'Do not listen to what the prophets are prophesying to you; they fill you with false hopes. They speak visions from their own minds, not from the mouth of the LORD. They keep saying to those who despise me, 'The LORD says: You will have peace.' And to all who follow the stubbornness of their hearts they say, 'No harm will come to you'." (Jer. 23:16, 17)

b) Similarly Jesus warns His people "in advance" (v. 25) not to be misled by impostors claiming that the Christ had appeared in order to deliver the nation from the Romans. They are not to be taken in by claims that the Christ has returned, (v. 23) and that He is to be found "in the wilderness," or hidden away in some secret place known only to insiders (v. 26). Josephus tells us that even as the city was being destroyed by the Romans, the people were being misled by promises of salvation.

"The soldiers also came to the rest of the cloisters that were in the outer [court of the] temple...A false prophet was the occasion of these people's destruction, who had made a public proclamation in the city that very day, that God commanded them to get upon the temple, and that there they should receive miraculous signs of their deliverance. Now there was then a great number of false prophets suborned by the tyrants to impose on the people, who denounced this to them, that they should wait for deliverance from God; and this was in order to keep them from deserting, and that they might be buoyed up above fear and care by such hopes." (Wars Bk 6, chpt 5, 2)

c) Far from being secret, the coming of the "Son of Man" will be visible to all, just like lightning which flashes over the whole sky from east to west (v. 27). His coming will be public, it will not be an event about which only a few have knowledge. What is the "coming" of v. 27?

- Jesus may be saying: "Do not take the siege of Jerusalem as a sign that the Christ is returning to deliver His people and punish His enemies. When the Christ does return to carry out this work, His return will be public, visible and unmistakable."

- More likely in v. 27 the 'coming' is a presence, as in verse 24:3, denoting Jesus' divine visitation, which was fulfilled in the approach of the swift demonstration of power, pointing to the suddenness of events prior to Jerusalem's destruction." (Stanley Paher, Matthew 24: First Century Fulfillment or end time Expectation?)

d) The fact that the lightning flashing "from the east...even to the west" may not be significant, but Clarke says:

"It is worthy of remark that our Lord, in the most particular manner, points out the very march of the Roman army: they entered into Judea on the East, and carried on their conquest Westward, as if not only the extensiveness of the ruin, but the very route which the army would take, were intended in the comparison of the lightning issuing from the east, and shining to the west."

e) "Wherever there is a carcass, there the vultures will gather." K.J.V. has "eagles" instead of "vultures," and Jews and Greeks used a general term for both. K.J.V. also connects vv 27 and 28 with the word "For" ("For where so ever the carcass is...") Barnes has:

"This verse is connected with the preceding by the word 'for', implying that this is a reason for what is said there - that the Son of man would certainly come to destroy the city, and that he would come suddenly. The meaning is that he would come, by means of the Roman armies, as certainly, as suddenly, and as unexpectedly as whole flocks of vultures and eagles, though unseen before, see their prey at a great distance and suddenly gather in multitudes around it ..."

Interestingly, in the apocryphal book 2 Esdras, a "prophet" sees a vision of a powerful eagle and is told by an angel "The eagle that you saw coming up from the sea is the fourth kingdom that appeared in a vision to your brother Daniel." (2 Esdras 12:11) Of course Daniel's fourth kingdom is the kingdom of Rome.

f) Similar language is used to describe the destruction of Jerusalem by the Babylonians (e.g. Deut. 28:49 Ezek. 17:3).