In Matthew 24:15, Jesus speaks of the Abomination of Desolation, referenced by Daniel the prophet, standing in the holy place. This points to prophecies in Daniel, including the 70 Weeks Prophecy in Daniel 9:27, as well as Daniel 11:30-31 and Daniel 12:11. In Daniel 11, a king from the north of Judea is described as showing favor to those who forsake the holy covenant, defiling the sanctuary fortress, taking away the daily sacrifices, and setting up the abomination of desolation, which may be understood as an appalling abomination. Historically, this had a fulfillment around 167 BC when Antiochus IV, known as Epiphanes, constructed an altar to Zeus within the Temple at Jerusalem and sacrificed swine on it, an act that horrified those who feared God and respected His word. A similar event occurred in the first century when, as recorded by Josephus, the Roman army under Titus entered the Temple with their standards, which included the Roman eagle and the image of the Emperor, worshipped by the Romans. Sacrifices were made to these standards in the Temple, declaring Titus as imperator in the place dedicated to the worship of the true God. The pattern of the Abomination of Desolation indicates an idolatrous act, honoring a foreign god in the place dedicated to the true God. This sign, alongside the preaching of the gospel of the Kingdom to all nations, marks a critical indicator of the end of the age and the return of Christ, amidst a time of intense tribulation and spiritual decline among God's people.

The concept of the Abomination of Desolation emerges in the prophecy concerning Antiochus IV Epiphanes, a later Syrian king of the Greek Empire, as described in Daniel's visions. Identified as a little horn in Daniel 8:9-14, Antiochus pursued violently anti-Jewish policies, forbidding circumcision, Sabbath and holy day observance, and the possession of Torah scrolls under penalty of death. He executed those who refused to eat swine's flesh and those who would not bow to pagan images. Most notably, he erected a statue of Zeus Olympius in the Temple, an act termed an abomination of desolation in Daniel 11:31, desecrating the sacred space with swine sacrifices and pagan rites, orgies, and festivals on the Temple grounds. In his arrogance, as noted in Daniel 8:11, he demanded worship as Zeus, minting coins with the inscription proclaiming himself as God manifest, a vile counterfeit of the true Divine presence. His actions, including wars against Egypt and the Maccabees, are further detailed in Daniel 11:21-35, portraying him as a precursor to the end-time Beast who will similarly blaspheme and persecute God's people.

ThereThere are three significant events prophesied to occur before the return of Christ and the ushering in of the Millennium. One of these is the reinstitution of the daily sacrifices. The daily sacrifices must be restarted, and then they will be taken away, marking the beginning of the Tribulation. When the sacrifices are stopped by the anti-Christ, it will be for 1290 days, a period spanning a little over three and a half years during the Tribulation. The concept of the abomination of desolation is tied to this cessation of sacrifices. As mentioned in Daniel 12:11, the daily sacrifices will be halted, and the abomination of desolation will be set up. Historically, Antiochus Epiphanes fulfilled a similar prophecy by stopping the morning and evening sacrifices, totaling 1150 days, as referenced in Daniel 8:14. This act serves as a forerunner to what is still to come in the end times. Currently, there are Jews in Israel who are earnestly striving to reinstate the daily sacrifices. They have constructed a portable altar weighing four and a half tons, demonstrating their serious intent. However, opposition from Jewish authorities in Jerusalem and concerns about conflict with Muslims are creating obstacles. Despite these challenges, their determination signals that the fulfillment of prophecy concerning the daily sacrifices and the abomination of desolation could be approaching. God instructs His people to watch for the signs of prophecy being fulfilled, not to preserve physical life, but to prepare spiritually and draw closer to Him. The reinstitution of the daily sacrifices is a critical sign to observe, as it is one of the three events that must precede Christ's return. ]

The abomination of desolation, as described in Daniel 11:31, refers to the desecration of the great altar in Jerusalem by Antiochus IV Epiphanes, who offered swine's flesh upon it, an act of profound sacrilege against God. This event, occurring in 168 BC, marked a significant fulfillment of Daniel's prophecy, where Antiochus, after being humiliated by the Romans, vented his fury on Jerusalem, abolishing temple worship and polluting the sacred space. Further details in Daniel 12:11 highlight additional fulfillments of this prophecy, including the erection of an altar to Zeus on the Temple Mount and the horrific acts of desecration that followed, such as forbidding Sabbath observance and circumcision under penalty of death, and defiling the Holy of Holies with swine's broth. These actions by Antiochus became a symbol of utmost hatred for the Jewish people, sparking the Maccabean revolt. The prophecy also points to future desecrations, with an end-time abomination anticipated just before Christ's return, likely involving a similar act of blasphemy or idol erection in the temple precincts, signaling the start of the Great Tribulation. This abomination of desolation stands as a primary sign for Christians to watch for, representing a callous disregard for God's holiness and sovereignty, and a direct assault on His rightful worship through the desecration of sacred spaces.

In the book of Daniel, particularly in chapter 8, the vision of the ram and the goat reveals a future desolation of God's sanctuary, termed the abomination of desolation. This prophecy indicates that the sanctuary will suffer under the actions of a little horn, a ruler who emerges in the latter times of human misrule, after the division of Alexander's empire into four parts in 301 BC. This ruler will take away the daily sacrifices and cast down the place of His sanctuary, trampling truth underfoot and prospering in his deceit. The prophecy specifies a period of twenty-three hundred evenings and mornings, interpreted as eleven hundred and fifty days, during which the daily sacrifices will cease. At the end of this time, the sanctuary shall be cleansed. This vision, explained by the angel Gabriel, pertains to the time of the end and is yet to be fully fulfilled, with a future fulfillment anticipated to last twelve hundred and ninety days, as mentioned in Daniel 12, when the daily sacrifice is taken away and the abomination of desolation is set up. Historically, actions by Antiochus Epiphanes from 167-164 BC, who prohibited the daily sacrifices and defiled the Temple, serve as a forerunner to this prophecy. However, the ultimate fulfillment involves a coming world dictator in the latter days who will blaspheme and persecute God's people, standing against the Prince of princes, Christ, at His second coming, only to be broken without human means. This future event underscores the ongoing relevance of the prophecy concerning the abomination of desolation and the ultimate restoration of the sanctuary.

In the context of Jesus Christ's return, as discussed in the gospel accounts, a significant sign is the 'abomination of desolation' mentioned in Matthew 24:15-16. This event, spoken of by Daniel the prophet, will stand in the holy place, signaling a critical moment. When this occurs, those in Judea are urged to flee to the mountains, reminiscent of a wilderness scenario akin to the historical setting of Mount Sinai. This flight marks the beginning of a great tribulation, described as unparalleled in history, a time of severe testing for God's people. Yet, there is assurance that these days will be shortened for the elect's sake, preventing the complete annihilation of all flesh. The appearance of the 'abomination of desolation' thus serves as a pivotal warning, setting the stage for the dramatic and visible return of the Son of Man, likened to lightning flashing across the sky, ensuring that all will witness His coming.

During the Syrian Period (204-165 BC), a time of intense suffering for Judah, Antiochus Epiphanes, ruling from 175-164 BC, unleashed his hatred upon the Jews. As foretold in Daniel 11:28-31, his forces defiled the sanctuary fortress, took away the daily sacrifices, and placed there the abomination of desolation. In 167 BC, a statue of Jupiter Olympus was erected in the temple on the altar of burnt offering, an act that sparked outrage among the Jewish people. This desecration, known as the abomination of desolation, marked a profound violation of their sacred space and intensified the persecution under Antiochus Epiphanes, with thousands slain and many sold into captivity.

In the discourse on the last days as recorded in Matthew 24, Jesus warns His disciples of a significant sign preceding the destruction of Jerusalem, known as the 'abomination of desolation.' He states that when they see this abomination, spoken of by Daniel the prophet, standing in the holy place, those in Judea must flee to the mountains without delay. This event serves as a critical warning to His followers to escape the impending calamity. Jesus emphasizes the urgency, instructing that one on the housetop should not go down to take anything from his house, and one in the field should not return for his clothes. He expresses woe for pregnant women and nursing mothers in those days, urging prayer that their flight not occur in winter or on the Sabbath, due to the great tribulation that will follow, unmatched in history. Unless those days are shortened, no flesh would be saved, but for the sake of the elect, they will be. This 'abomination of desolation' is linked to a future event before Jerusalem's fall, likely the approach of Roman armies surrounding the city in 63 AD. The standards of the legions, bearing emblems and images of the emperor, were virtually worshipped by soldiers and erected in the Temple area after the city's subjugation, representing a profound desecration. Jesus indicates that this act is a type of past desecrations, such as that by Antiochus Epiphanes, but points to a specific occurrence as a signal for His followers to flee. Additionally, He foretells another fulfillment before His return, when armies will again surround Jerusalem, and an abomination will occur, inaugurating a time of great tribulation. Despite the terror of these events, Jesus clarifies that even the destruction of the Temple in 63 AD is not the end, but one of many tragic historical events, urging His disciples to remain vigilant and not be deceived by false signs of His coming.

The prophecy of Daniel 11 reaches its pivotal point at verse 31, where it foretells that forces sent by the king of the north will profane the sanctuary, abolish the daily sacrifice, and set up the abomination that maketh desolate. This event occurred in 167 BC when Antiochus Epiphanes dispatched troops into the Holy Land. Those forces desecrated the Temple, ended the regular offerings, and installed an idolatrous image and altar within the temple precincts on Kislev 15 of the Hebrew calendar, rendering the sanctuary desolate. The text identifies this specific act as the precise fulfillment of the prophesied abomination, an idol erected by Antiochus Epiphanes. It rejects any later application, such as the construction of the Dome of the Rock by Muslims in the seventh century AD, because every preceding verse of the chapter has already been shown to match documented history in exact sequence. This literal occurrence in 167 BC demonstrates the prophecy's unbroken accuracy from the time of Alexander's successors through the Seleucid and Ptolemaic kingdoms. The same chapter then transitions without interruption to events reaching the time of the end, the resurrection of the just, and the Second Coming of Jesus Christ, thereby linking the verified abomination of 167 BC to the broader demonstration that the Bible alone supplies infallible foreknowledge of world-ruling governments and their ultimate replacement by the Kingdom of God.

In Matthew 24:15-17, Jesus warns of a critical sign of the end times, stating, "Therefore when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing in the holy place (whoever reads, let him understand), then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down to take anything out of his house." He emphasizes the urgency of the situation, indicating that the event is so imminent that there should be no delay in fleeing, not even to gather possessions. In Matthew 24:20, He further advises, "And pray that your flight may not be in winter or on the Sabbath," highlighting how such conditions could distract from the urgent need to escape and preserve life. This event is positioned within a sequence of escalating tribulations, serving as a pivotal warning sign that the end is near, especially following the preaching of the gospel worldwide as noted in earlier verses.

The Abomination of Desolation is introduced through Daniel 11:31, where forces defile the sanctuary fortress, halt the daily sacrifices, and set up the abomination of desolation. This event is historically identified with Antiochus Epiphanes, who on the 15th of Kislev in 168 BC stopped the daily sacrifice at the Temple, offered a hog on the altar, and erected a statue of Jupiter Olympus in the holy place. This historical act is presented as a type pointing forward to a future fulfillment, the one Jesus Himself referenced in Matthew 24 when He warned that those in Jerusalem and Judea should flee when they see the abomination of desolation standing in the holy place, a prophecy Jesus explicitly connected back to Daniel. The final fulfillment of this abomination is described as still to come. Daniel 11:32 then draws a contrast between two groups reacting to this crisis. Some who do wickedly against the covenant are corrupted through flattery, conspiring with Antiochus, likely to save their own lives. This is directly linked to Jesus' teaching in Luke 17:33 that whoever seeks to save his life will lose it, while whoever loses his life will preserve it. In contrast, the people who know their God are strong and act valiantly, historically fulfilled by the Maccabees in their resistance to Antiochus, yet this too is framed as having a future application. This distinction between those who compromise under pressure and those who remain strong because they truly know God becomes the pivot into a broader exploration of what it means to know God. The abomination of desolation, then, functions as a historical and prophetic marker of a time of severe testing, one in which believers face the same choice faced under Antiochus: to compromise the covenant to preserve their lives, or to remain faithful and strong through genuine, intimate knowledge of God. This future crisis is connected to imagery of a beast power controlling commerce through a mark, suggesting that some may seek to preserve their lives during that period by compromising the New Covenant relationship with Christ, paralleling the ancient betrayal under Antiochus. The abomination of desolation thus serves as the prophetic backdrop against which the ultimate test of faithfulness, obedience, and true intimate knowledge of God will be revealed.

The passage under discussion does not address the topic of the 'Abomination of Desolation' at all. Instead, the material focuses on Matthew 16 and 17, tracing the disciples' mistaken perception of the Messiah as a conquering political king rather than a suffering servant, Peter's rebuke of Christ and Christ's response calling him "Satan," the meaning of denying oneself and taking up one's cross, and the account of the Transfiguration on the mountain with Moses, Elijah, Peter, James, and John. It further discusses the identification of two "Elijahs"—John the Baptist and Herbert Armstrong—as forerunners preparing the way for Christ. No mention, reference, or discussion of the 'Abomination of Desolation' appears anywhere in the provided content.

The abomination of desolation surfaces within a broader discussion of Daniel's visions in chapters 7 and 8, which trace the succession of four Gentile world empires—Babylon, Medo-Persia, Greece, and Rome—culminating in the establishment of God's eternal Kingdom. This topic emerges specifically in connection with Jesus Christ's Olivet Discourse, where He forecasts events preceding His second coming, including false christs, wars, apostasy, betrayal, and increasing wickedness. Toward the end of this age, Christ declares that "the abomination of desolation," a term He attributes directly to the prophet Daniel, will appear, referencing Daniel 9:27, 11:31, and 12:11. This event ushers in a period of unprecedented distress, described as tribulation unequaled from the beginning of the world and never to be repeated. In Matthew 24:15-16, Jesus instructs that when this abomination of desolation is seen "standing in the holy place," those in Judea must flee to the mountains, signaling the urgency and severity of what follows. Matthew 24:21-22 further clarifies that this marks the onset of "great tribulation," so severe that unless those days were shortened, no flesh would survive; yet for the sake of the elect, the days will be shortened. This prophetic marker connects to the larger figure examined at length in Daniel 7—the "little horn" that arises among the ten horns of the fourth beast, uprooting three of them and speaking with human eyes and a boastful mouth. This little horn is identified as the same individual described elsewhere in Scripture as the man of sin, the son of perdition in II Thessalonians 2, the two-horned beast in Revelation 13, and the false prophet in Revelation 19. The abomination of desolation is thus tied to the actions and rise of this end-time figure, who exalts himself, opposes God, and sets himself up with counterfeit authority, including sitting in the temple of God and proclaiming himself to be God, as II Thessalonians 2:3-4 describes. Despite the terror associated with the abomination of desolation and the accompanying tribulation, the material emphasizes that Christ's words remain ones of comfort for His disciples. The rationale given is that God rules sovereignly in history, and regardless of the turmoil signified by this abomination, He remains in control of both world events and the lives of His people. This ties the abomination of desolation directly to the overarching message of Daniel 7: that human kingdoms and their corrupt rulers, including the one who instigates this abomination, will ultimately be judged and destroyed at Christ's return, while the saints of the Most High will receive and possess the everlasting Kingdom.