This Generation Will Not Pass Away (3)

“Truly, I say to you, this generation will not pass away until all these things take place”

We are considering the phrase “abomination of desolation,” as found in verse 15: “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand).” This phrase originates in Daniel 9:27, 11:31 and 12:11. These are also connected to Daniel 8:13: “Then I heard a holy one speaking, and another holy one said to the one who spoke, ‘For how long is the vision concerning the regular burnt offering, the transgression that makes desolate, and the giving over of the sanctuary and host to be trampled underfoot?’” The trampling underfoot of the sanctuary is a reference to the temple being desecrated by Antiochus Epiphanes in 167/8 B.C. He built an altar to Zeus over the altar within the temple and sacrificed abominable things on it.

The context of Matthew 24:1–35 also refers to the desecration of the temple (vv. 1–4). Luke 21:24 makes the same connection: “But when you see Jerusalem surrounded by armies, then know that its desolation has come near.” In both Matthew and Luke, Jesus tells his disciples “when you see,” which is a reference to something visible and seen. It should be readily seen that arguments that place the “abomination of desolation” as still future require an unmentioned rebuilt temple. The context, however, is about a destroyed temple and there is no indication of a rebuilt temple anywhere in the text. The significance of the “abomination of desolation” is seen in that the disciples must flee (24:16–20).

What is an abomination? To the Old Testament mind it is something that desecrates true worship, either by imposing false worship or defiling true worship. Deuteronomy 7:25 states: “The carved images of their gods you shall burn with fire. You shall not covet the silver or the gold that is on them or take it for yourselves, lest you be ensnared by it, for it is an abomination to the LORD your God.” Deuteronomy 17:1 states further: “You shall not sacrifice to the LORD your God an ox or a sheep in which is a blemish, any defect whatever, for that is an abomination to the LORD your God.” The word abomination refers to something disgusting. The word “desolation” is a reference to something that destroys. When you combine these words, we have something that is disgusting and defiling that destroys. Josephus uses the same word for the desolation of the temple in A.D. 70 in his Jewish Wars: “and thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month Gorpeius (Elul). It had been taken five times before, though this was the second time of its desolation” (6:10:1).

Something or someone causes desolation and for the Jewish mind this was a sacrilegious thing—it defiled and desecrated. Mark 13:14 personalizes the desecrator: “”But when you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in Judea flee to the mountains.” Someone “standing where he ought not to be” is the “abomination of desolation.” This takes place in the temple because Matthew 24:15 refers to “the holy place.” Daniel 9:26 makes reference to both the city and the sanctuary and the previous verse calls Jerusalem “the holy city” (Dan. 9:25). Jerusalem is obviously a holy city because God’s holy temple is within her. Now since Luke 21 associates armies surrounding Jerusalem with desolation, there is some connection between Rome and the temple destruction in A.D. 70. Any Gentile presence within the temple precincts was a sacrilegious. We may rest assured that Rome had no compunction whatsoever when the order came from Titus to destroy the temple in A.D. 70. Thus, Roman legions would pour into the sacred areas and destroy. There is no question that such an act would be viewed by the Jews as an abomination. The Roman army would fly its ensigns as a signal of victory. Such ensigns or standards would be idolatrous to the Jews.

Since we are so far removed from A.D. 70 we really have no idea of the horror of the destruction and desolation. But Josephus was there as an eyewitness. He speaks of the outer wall overflowing with blood and as the day went on some 8500 bodies lay there (Jewish War, 4:5:1). He speaks of inner strife as a sedition starting another sedition which was like a wild beast gone mad (Jewish War, 5:1:1). One of the horrors of the Jewish War and the siege of Jerusalem’s temple was that Jews within engaged in cannibalism since there was so great a food shortage. Nothing came in or went out since Titus encircled the city, both with his army and a wall. This is why Jesus said they should flee the city. Josephus says the temple was defiled everywhere by murders (Jewish War, 5:1:2). Rome literally poured into the temple precincts, even into the Most Holy Place, and destroyed everything.

We also know from Josephus that within the temple area, Jewish Zealots under John of Gischala had established control (Jewish War, 4:150–7). Apparently they appointed their own priest to offer sacrifices which led to fighting among the Jews. Some view this as the “abomination of desolation.” It would be a sacrilegious act in and of itself since a person was involved (refer to the “he” of Mark 13:14). The Jewish War began in 67/8 B.C., and lasted to the destruction of the temple in A.D. 70. The evidence of Jewish sacrilege could easily be a sign to flee Jerusalem, as Jesus said. It would have been extremely difficult, if not impossible, to flee once Rome entered the temple area, which is why John of Gischala and his actions as a Zealot are seen as abominable. As far as I can see, there is difficulty with being precise as regarding the identity due to the time distance, the presence of the Zealots, and Rome’s destruction of the temple. What we do know is that the disciples would recognize the “abomination of desolation” and should flee, and that it would occur to “this generation”.

The next difficulty to be resolved is Matthew 24:21, which states: “For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be.” Grammatically, this verse is the explanation of what follows the observing of the “abomination of desolation” and the flight by the disciples. The siege of Jerusalem (Rome surrounding it) leads to the destruction of Jerusalem (temple and city destroyed). This siege context is found in Matthew 24:15–28 and leaves us with the strong impression that something else is coming; namely, the destruction of Jerusalem (vv. 29–34). This impression is strengthened by Matthew’s use of “immediately” in verse 29: “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken.” So between verses 21 and 29 there is tribulation followed by additional signs (vv. 29–31). Verses 29 and 30 will be the next difficulties to be examined.

But what is this “tribulation” that verse 21 speaks of? It is referred to as “great” and its greatness is seen in that it will be unlike any other tribulation. Futurists see this verse as guaranteeing that all that Matthew is referring to belongs to the future (i.e.; beyond the destruction of A.D. 70). This is because they don’t think the “great tribulation” (note the superlative language) of these verses can refer to the destruction of A.D. 70 or even to the Holocaust of the 20th century by Hitler. Can verse 21 be reconciled with the tragedy of A.D. 70? (Part 4—great tribulation coming.)