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Explanation for:
Matthew
24
:
15
When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand.
10
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"It is clear that He emphasizes this fact through the following evidence. To illustrate the devastation of Jerusalem, He also referenced prophecy, stating, ‘When ye shall see the abomination of desolation, spoken through Daniel the prophet, standing in the holy place, he that readeth, let him understand.’ He directed their attention to Daniel. He referred to the image of the one who triumphed over the city, which he had established within the temple after the city's and the temple's destruction, as an abomination, and thus labeled it the abomination of desolation. Furthermore, to indicate that this would occur while some were still alive, He declared: ‘when you shall see the abomination of desolation.’"},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"When we are invited to engage in thoughtful consideration, it becomes evident that the subject at hand is profoundly enigmatic. In the book of Daniel, it is stated, \\"And in the half of the seventh day the sacrifice and the offering shall cease, and the abomination of desolation shall be upon the wing of the sanctuary, and the final predestined destruction shall befall the desolator\\" (Dan. 9:27). The apostle elaborates on this in his letter to the Thessalonians, declaring that a man of lawlessness will be elevated, opposing everything that bears the name and esteem of God. This individual will take his stand in the temple of God, proclaiming himself as God; his arrival, fueled by Satan’s power, will incite fury and lead astray those who accept him, distancing them from God (2 Thess. 2:3-8). This passage can be interpreted in various ways: either pointing to Antichrist, referencing the image of Caesar that Pilate placed in the temple, or the equestrian statue of Hadrian that still resides in the sacred space. The term \\"abomination\\" in the scriptures also signifies an idol, and the addition of \\"desolation\\" underscores that an idol was erected within the abandoned and devastated temple."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"\\"When you see the signal of the frightening desolation.\\" Although Jerusalem has faced numerous destructions and restorations, here the Lord referred to its utter ruin and the desecration of its holy place, leading to its enduring desolation and eventual obscurity. The Romans erected their standards within the temple, emblazoned with the image of an eagle, fulfilling the prophecy that speaks of \\"the wing of ... of abomination and desolation\\" (cf. Dan. 9:27). This is described as a harbinger of terror, indicating the desolation foretold by the prophet Daniel. Additionally, it is noted that a sign of its looming devastation was the Romans' attempt, with Pilate's aid, to place a pig's head within the temple."},{"author-name":"Maximus the Confessor","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8951a1dea23713695271e_Maximus%20the%20Confessor.png","category":"Holy Fathers and Teachers","century":7,"exegesis-text":"The soul, when influenced by passions, becomes a source from which demons draw reasoning to instigate fervent thoughts within us. These thoughts then assail the intellect, compelling it to yield to sin. In this compromised state, the mind is led into sinful contemplation, which ultimately binds the soul and draws it into direct action against God's commandments. After this entrapment, the demons, having rendered the soul desolate through these thoughts, withdraw, leaving only the mental image of sin behind. The Lord warns about this, stating, “For when ye shall see the abomination of desolation standing in the holy place.” It is essential to understand that the sacred space referred to here is the mind of humanity, where demons, through turbulent passions, implant the idol of sin. This warning from the Lord has indeed been validated historically, a fact well understood by those familiar with the writings of Josephus. Some believe, however, that a similar scenario may occur during the reign of the Antichrist."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"In this context, he refers to the statue of Titus, which he had installed within the temple upon conquering the city, as a detestable thing. Indeed, the scripture deemed such images as abominable. It was termed an abomination of desolation because it was erected after the city and the temple were laid waste, or it represented the one responsible for that devastation. The phrase ‘When ye shall see’ appears aimed at the apostles, yet it pertains to the Jews, who ought to have recognized that the abomination would arise not in some far-off era, but during their own days. Furthermore, many of the apostles had already perished before that moment, while others who survived were scattered across various regions of the world. He directed them to Daniel, who foretold of this detestable act and the ensuing ruin. Then, he remarks that anyone who reads the book of Daniel (Dan. 9:27) should understand that destruction had indeed occurred. Luke (Luke 21:20) provides an additional sign: When you see the desolation of Jerusalem, then you will know that ruin is imminent. It is clear that Christ conveyed both messages."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The term \\"abomination of desolation\\" pertains to the image of the leader who seized control of the city and positioned it within the sacred temple, rendering it inaccessible to the people. The notion of \\"desolation\\" alludes to the ruin and abandonment of the city itself, while the term \\"abomination\\" is applied because, in their rejection of idolatry, the Jewish people denounced such statues and representations of mankind as detestable.\\n\\nSome scholars, however, interpret the \\"abomination of desolation\\" as a reference to the Antichrist, who is expected to manifest during the time of the universe's devastation and the obliteration of the churches, and will also take his place in the temple."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"The abomination of desolation\\" is a Hebrew term that conveys a sense of profound revulsion or loathing associated with desolation. In this context, the term is expressed as 'standing' (ἐτῶξ), suggesting that it does not merely indicate a state of ruin but rather signifies something positioned within a desolate area. If we consider the words cited by Luke (Luke 21:20) to be relevant parallels, the abomination of desolation refers to the Roman legions that besieged the city, as noted by Chrysostom. These forces are identified as an abomination, particularly because their soldiers displayed the likenesses of the pagan emperor and eagles, which were objects of their reverence, provoking deep disdain among the Jewish people.\\n\\nThe phrase ‘foretold by Daniel the prophet’ relates to Daniel 9:26-27 and also corresponds with Daniel 11:31 and Daniel 12:11, where the abomination pertains to the desolator rather than mere desolation. When referring to ‘in the holy place,' it may signify either the entirety of Jerusalem, known as the holy city (cf. Matt. 4:5), or more specifically the temple area, which holds preferential holiness, aligning with Daniel's prophecy (Dan. 9:26-27). Thus, the implication is clear: when the Roman armies are witnessed laying siege to the city and erecting their pagan standards in the site of the desecrated temple, then—*etc.*, v. 16. Historical accounts by Flavius Josephus inform us that upon capturing Jerusalem, the Romans placed their idols within the partially ruined temple, situated them at the eastern gate, and conducted sacrifices to them.\\n\\nSt. Chrysostom, Blessed Theophylact, and Zigabenus interpret the abomination of desolation as the statue of the city's conqueror (Titus), which he positioned inside the temple following its destruction. The phrase \\"He that readeth let him understand\\" serves to draw attention to the intricate meaning that is not immediately apparent. If this is a teaching from the Lord Himself, it refers directly to the book of Daniel, urging the reader to comprehend that specific passage. If it is an addition by the Gospel writer, it applies to both the prophet's text and the Gospel narrative, indicating that those who read this section should seek its understanding."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"When you observe the desolating abomination referenced by the prophet Daniel, positioned in the sacred site where it should not exist, anyone who examines this passage in Daniel will grasp its profound significance. When you witness a dreadful devastation in the location of the holy city, which evokes feelings of repulsion, when you notice the Roman standards adorned with eagles amidst the temple's ruins—standards to which the Romans extend worship—when you see their idols placed within the partially destroyed temple alongside the effigy of their ruler,"},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"When you observe Jerusalem encircled by troops, understand that its moment of forsakenness is near (Luke 21:20). This revelation was given to the prophet Daniel by the angel Gabriel, who foretold that the city and its sanctuary would be ravaged by the forces of a coming ruler, resulting in devastation akin to a deluge, and to the culmination of conflict there would be ruin, with the abomination of desolation set upon the holy place (Dan. 9:26-27). Amidst the strife between the factions within Jerusalem, there were violent confrontations in the city streets and temple courtyards; the temple was tarnished with blood and strewn with the bodies of the fallen, transforming the sacred area into an abomination of desolation."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"To safeguard the faithful from the impending disasters destined for the sinful city, the Lord provided a clear vision of future occurrences, encouraging them to heed the guidance offered in a timely manner. The abomination of desolation, as foretold by the prophet Daniel (9:27; 11:31; 12:11), signified the defilement of the temple, first under Antiochus Epiphanes, king of Syria, and subsequently under Roman rule. During the reign of Antiochus, a pagan idol of Jupiter the Olympian, detested by the Jewish people, was erected above the altar (1 Macc. 1:54). When the Romans laid siege to the city, their legions bore standards adorned with images of the Caesars and eagles. The appearance of these revered banners to the Romans, and despised by the Jews, created a scene of abomination in the besieged city, especially within the temple precincts. A Jewish historian, chronicling the conflict between the Romans and the Jews, recounts that after the capture of the city and the temple, the victors placed their idols inside the partially destroyed sanctuary, positioning them at the eastern gate and offering pagan sacrifices in that space. Prior to this ultimate desecration, the temple had already been profaned and stripped of its sacred meaning by the Jews themselves, particularly the Zealots, who assumed authority in light of the grave threat. Seizing the temple stronghold, they converted it into a den of thieves, or as the historian notes, into a 'national tomb.' In their hands, the house of prayer devolved into a monstrous site where, to the temptation of those who still bore a sense of shame and conscience, all manner of wickedness—deception, thievery, sacrilege, and murder—was carried out with impunity. This historian affirms that the temple was intended as a sacred place of worship. Moreover, there prevailed a longstanding belief among the people that ruin and conflagration would soon follow the desecration of the sanctuary by those entrusted with its protection. The desecration enacted by the Zealots can be seen as a dire harbinger of the impending judgment of God and a profound warning for the followers of Christ. Yet, similar to other depictions the Lord used to communicate the downfall of the temple and the city, this aspect of His message, according to the Holy Fathers, will reach its ultimate realization before His Second Coming, at the time of dreadful judgment, when the Antichrist—marked as the man of sin, the son of perdition, the adversary, and exalted above every so-called god or object of worship—will take his seat in the temple of God as though he were God, proclaiming himself as deity (2 Thess. 2:3, 4)."}]}
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