The flight of the Christians before the fall of Jerusalem.
15. The abomination of desolation] i.e. the abomination which makes the Temple desolate, by causing God to forsake it (Daniel 9:27). Some definite event is meant, because it is the signal of instant flight (Matthew 24:16-20). It is to happen before the fall of Jerusalem, and in 'the holy place,' i.e. in that part of the Temple, which only the priests could enter. The only event which answers this description is the capture of the Temple by the Zealots, or Assassins, 66 or 67 a.d., and the abominations which then ensued. The Zealots turned the Temple into a camp, defiled it with blood, made a creature of their own high priest, and finally caused the daily sacrifices to cease.
St. Luke's version, 'when ye see Jerusalern encompassed by armies,' is not an interpretation of 'the abomination of desolation,' but another sign outside Jerusalem, which took place at the same time as the desolation within. Jerusalem was encompassed with armies, (1) in 66 a.d. by the troops of Cestius Gallus; (2) in 68 a.d. by those of Vespasian; (3) in 70 a.d. by those of Titus. The first investment is St. Luke's signal for flight. Soon after this the Zealots seized the Temple and the city, guarded the gates, and prevented all escape. The prophecy in Daniel originally referred to the profanation of the Temple by Antiochus Epiphanes, 169-168 b.c., but its application to the events of 66-70 a.d. is very suitable.
Other views of the nature of the 'abomination of desolation' worthy of notice are that it is, (1) the Roman eagles, or standards; (2) a statue of Titus erected on the site of the Temple; (3) the appearance of Antichrist at the end of the world: cp. 2 Thessalonians 2:4.
Whoso readeth, let him understand] not 'let him that readeth the prophet Daniel imderstand,' for the reference to Daniel is absent from St. Mark (see RV), but 'let him that readeth this prophecy of Christ's understand.' The occurrence in both evangelists is a proof that the common authority used by St. Matthew and St. Mark was not oral tradition, but a written document.