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.

“Mystically; In the holy place of the Scriptures, both Old and New Testament, Antichrist, that is, false word, has often stood; let those who see this flee from the Judæa of the letter to the high mountains of truth. And whoso has been found to have gone up to the house-top of the word, and to be standing upon its summit, let him not come down thence as though he would fetch any thing out of his house. And if he be in the field in which the treasure is hid, and return thence to his house, he will run into the temptation of a false word; but especially if he have stripped off his old garment, that is, the old man, and should have returned again to take it up. Then the soul, as it were with child by the word, not having yet brought forth, is liable to a woe; for it casts that which it had conceived, and loses that hope which is in the acts of truth; and the same also if the word has been brought forth perfect and entire, but not having yet attained sufficient growth. Let them that flee to the mountains pray that their flight be not in the winter or on the sabbath-day, because in the serenity of a settled spirit they may reach the way of salvation, but if the winter overtake them they fall amongst those whom they would fly from. And there be some who rest from evil works, but do not good works; be your flight then not on such sabbath when a man rests from good works, for no man is easily overcome in times of peril from false doctrines, except he is unprovided with good works. But what sorer affliction is there than to see our brethren deceived, and to feel one’s self shaken and terrified? Those days mean the precepts and dogmas of truth; and all interpretations coming of science falsely so called (1 Tim. 6:20.) are so many additions to those days, which God shortens by those whom He wills.”

“Or otherwise; It is a sign of His future coming that the Lord gives, when He says, When ye shall see the abomination. For the Prophet spoke this of the times of Antichrist; and he calls abomination that which coming against God claims to itself the honour of God. It is the abomination of desolation, because it will desolate the earth with wars and slaughter; and it is admitted by the Jews, and set up in the holy place, that where God had been invoked by the prayers of the saints, into that same place admitted by the unbelievers it might be adored with the worship of God. And because this error will be peculiar to the Jews, that having rejected the truth they should adopt a lie, He warns them to leave Judæa, and flee to the mountains, that no pollution or infection might be gathered by admixture with a people who should believe on Antichrist. That He says, Let him which is on the housetop not come down to take ang thing out of his house, is thus understood. The roof is the highest part of the house, the summit and perfection of the whole building. He then who stands on the top of his house, i. e. in the perfection of his heart, aloft in the regeneration of a new spirit, ought not to come down to the lower desire of things of the world. Neither let him which is in the field return back to take his coat; i. e. He that has attained to obedience to the command, let him not return back to his former cares, to take on him again the coat of his former sins in which he once was clothed.”

“That, Let him that readeth understand, is said to call us to the mystic understanding of the place. What we read in Daniel is this; And in the midst of the week the sacrifice and the oblation shall be taken away, and in the temple shall be the abomination of desolations until the consummation of the time, and consummation shall be given upon the desolate. (Dan. 9:27. sec. LXX.)”

“And this we know was so done when the fall of Jerusalem drew near; for on the approach of the Roman army, all the Christians in the province, warned, as ecclesiastical history tells us (Euseb. H.E. iii. 5.), miraculously from heaven, withdrew, and passing the Jordan, took refuge in the city of Pella; and under the protection of that King Agrippa, of whom we read in the Acts of the Apostles, they continued some time; but Agrippa himself, with the Jews whom he governed, was subjected to the dominion of the Romans.”

“He has already set forth the destruction; in this part he sets forth that the consummation will come, and he sets forth certain preambles. And first he sets forth the prophecy; second, the admonition, at the words "then let those who are in Judea flee to the mountains"; third, the reason for the admonition, at the words "for then shall be great tribulation." Thus he said the consummation will come, "when therefore you shall see the abomination of desolation," etc. What is it that he calls the abomination? It can be said that the army of the Romans is called the abomination, and they are called abominations of desolation because they were the desolators of the land. Or by "abominations" idols are meant, and this can be said of a twofold idol. It is read that Pilate brought an eagle into the temple, which was the standard of the Romans, which the Jews called an abomination. Hence when you shall see the idol placed in the holy place, then you can recognize the fulfillment of the prophecy of Daniel concerning the destruction of Jerusalem. Or it can be said that Jerusalem was destroyed in two ways. First by Titus and Vespasian, and then the temple was burned, and then still some were left. Afterward still some rebelled, and then Hadrian, who succeeded Trajan, destroyed it utterly, and gave a law that no Jew should thereafter dwell there, and he called the city by his own name; likewise he placed an idol in the sacred place. Hence that idol, which Hadrian placed, can be called the abomination; hence "when you shall see this," etc. Concerning this casting-down enough is had in Lamentations 2. "Let him who reads understand." And why does he say this? Because in that prophecy of Daniel many things are said about the Passion of Christ. For these words are to be observed; hence there it is said: "Christ shall be slain, (...) and there shall be in the temple the abomination of desolation, and the desolation shall persist even to the consummation and the end." Hence let him who sees understand that such things have happened. "Then let those who are in Judea flee to the mountains." He sets forth a useful admonition. And first he sets it forth; second he excludes impediments to flight. For some impediments are avoidable, some unavoidable. He says, "then let those who are in Judea flee to the mountains." "Then," namely in the time of Vespasian. At that time a certain man called Agrippa ruled in the mountains, and he obeyed the Romans, nor did he rebel against them: hence while other peoples were at war, he and his people were at peace. Hence by the providence of God the faithful who were in Judea were admonished to withdraw and go to the kingdom of this Agrippa, and so they did: hence "then let those who are in Judea," namely the faithful, "flee to the mountains"; Zechariah 2:6: "flee from the land of the north," etc. Then he removes the impediments to flight. And because some impediments are avoidable, some not, therefore first he sets forth the avoidable dangers; second the unavoidable, at the words "woe to those who are with child," etc. Those which are avoidable are the affairs of earthly things: and of these some happen in the city, some outside; therefore he sets forth both. The second at the words "and let him who is in the field not turn back to take his cloak." He says therefore, "and let him who is on the housetop not come down to take anything from his house"; that is, whoever dwells in the city, even if in his house, let him not turn back to take anything, etc. Likewise, "and let him who is in the field not turn back," into the house, "to take his cloak," namely whatever things are necessary, because all that a man has he will give for his soul. And why does he say this? Because with the feast of the Passover impending, many gathered in Jerusalem: and Titus, knowing this, besieged the city, since they were thus gathered together. Hence he means to say: this evil will happen so quickly that no one will be able to take precaution for himself. Likewise he sets forth the unavoidable impediments. And because some were unavoidable by human power and simply so, while others, though unavoidable, were nevertheless avoidable by the power of God, therefore first he speaks of the first; second of the second, at the words "pray," etc. That which, when it exists, can in no way be avoided, is the burden of children. For although someone might be told: save your soul, he could say: how can I leave behind my child? Therefore he explains this: "woe to those who are with child and who are nursing," because such women could not flee, since it was not to be said to them that they should procure an abortion, nor to nursing women that they should kill their children; and thus is fulfilled what is said in Luke 23:29: "blessed are the breasts that have not given suck." Likewise there are other impediments where man cannot provide a remedy except through God. For some time is unsuitable either by nature or by law: by nature, as wintertime, because then a man is hindered from fleeing on account of the harshness of the weather. Likewise on account of the law, as if it should happen on the sabbath, because God commanded that they should not go beyond one mile. And because this is not in our power, but God's, therefore "pray that your flight be not in winter, or on the sabbath," because in such matters recourse must be had to God alone. Hence Hosea 6:1: "Come, and let us return to the Lord, for he has taken us, and he will save us." Pray that it be not in winter, because it hinders flight naturally on account of the danger of the road; nor on the sabbath, because it hinders according to the law of God. Also note that he says "sabbath," by which he indicates that on a feast day they were fittingly slain. Whence the necessity of fleeing? From the greatness of the tribulation. Hence first he sets forth the tribulation and the greatness of the tribulation; second he sets forth the cause, at the words "and unless those days had been shortened," etc. He says therefore, "for then shall be great tribulation, such as has not been from the beginning of the world." And this he who reads the history of Josephus can well weigh, that many died of famine. Likewise there were seditions in the city, so that they killed one another: hence although Titus, who was most gentle, wished to spare them, they themselves were unwilling. Likewise there were robbers among them who killed many. And a certain woman ate her own son. Hence there was such a tribulation as was never seen. And this Luke says, 21:23f: "there shall be tribulation, and they shall fall by the edge of the sword." But will there be a greater tribulation in the time of Antichrist? Yes; but it will not be among the Jews. And Chrysostom asks on account of what sin this happened, since not even the punishment of the Sodomites was so great — for the punishment would not be graver unless the sin were graver. And because they might say that these things happened to them on account of the sins of the Christians, therefore he says that this is not so; hence, "unless those days had been shortened, no flesh would be saved." Augustine says that some have explained it thus, that the days then were made shorter, just as in the time of Joshua a day was made longer. But against this, Psalm 118:91 says: "by your ordinance the days continue": therefore it can be said in two ways. First, that the days of the tribulation were shortened first in number. Hence if that time had lasted, all would have been slain, because no one would have remained. And why? Because the Romans ruled over the whole world, and the Jews were already dispersed throughout the whole world; therefore if that time had lasted, they would have been slain everywhere on earth. Or the days are said to be shortened, when the evils are shortened. And why are they shortened? "For the sake of the elect": not that the word of God had failed. For many of that people had been converted, and they were praying on behalf of the people that a remnant might be left; Isaiah 1:9: "unless the Lord had left us a seed, we should have been as Sodom," etc. Then Chrysostom sets forth two considerations as to why this is said: because there were some disciples there, and likewise John still lived on beyond that time. Therefore he says that John made no mention of this in his Gospel, because he wrote after this event had happened: hence he would have been telling of things past; but Matthew and Luke, who wrote beforehand, made mention of it, because at that time it was still future. Therefore he says that it was a manifest miracle that, when the Romans were attacking the Jews, and almost the whole nation of the Jews was suffering destruction, so few Jews were able to go throughout the whole world to convert almost the entire world, and this was the wondrous power of Christ. Hilary explains that these words refer to the end of the world. "When you shall see this abomination" — he names Antichrist. 2 Thessalonians 2:2: "neither be terrified, nor by spirit, nor by word, as if the day of the Lord were at hand; let no man deceive you by any means." "And then let those who are in Judea flee to the mountains"; because the Jews will fail, hence they will flee the land of the Jews, and will turn to the mountains of Christianity. "And let him who is on the housetop not come down to take anything from his house." He means to say that the perfect should not be moved from their perfection. Hence he touches upon the contemplative life, which is signified by the housetop; hence such persons ought not withdraw from their contemplation. Likewise "he who is in the field" touches upon the active life. Such persons should not turn back to their former life, but should remain in their resolve. And what is meant by "those with child"? Men weighed down by sins. Men who are nursing are imperfect men. Hence he means to say, woe to men burdened with sins, and not confirmed. According to Augustine, those with child are those who conceive the intention of acting wickedly; those nursing are those who already carry it out in deed. And what does he mean by "winter" and "sabbath"? By winter sadness is signified, by sabbath gladness. Hence, that it be not in winter through an absorbing sadness, or on the sabbath through a gladness that elates the mind. Or by "sabbath" is meant idleness from good work, by "winter" the cooling of charity. "And unless those days had been shortened" — because it will last but a little, and if it lasted, not all flesh would be saved, that is, every carnal man. Likewise these words can be referred to the coming of Christ through the Church; and thus Origen says that just as the word of the Gospel was spread abroad at his coming, so false doctrine will be spread abroad at the coming of Antichrist; and just as Christ had his prophets, so also will Antichrist. Then let those who are in the city flee to the mountains, of perfect righteousness. Those are called "with child" who are still running through the word of salvation; those "nursing" who have already accomplished something. Pray therefore that they be not hindered through idleness and torpor. "Then shall be great tribulation," because there will be a perversion of Christian doctrine through false doctrine. And "unless the days were shortened," namely by the instruction of doctrine, through additions of true doctrine, not all flesh would be saved, that is, all would turn to false doctrine.”

“When ye therefore shall see the abomination of desolation,.... From signs, Christ proceeds to the immediate cause of the destruction of Jerusalem; which was, "the abomination of desolation", or the desolating abomination; or that abominable thing, which threatened and brought desolation upon the city, temple, and nation: by which is meant, not any statue placed in the temple by the Romans, or their order; not the golden eagle which Herod set upon the temple gate, for that was before Christ said these words; nor the image of Tiberius Caesar, which Pilate is said to bring into the temple; for this, if true, must be about this time; whereas Christ cannot be thought to refer to anything so near at hand; much less the statue of Adrian, set in the most holy place, which was an hundred and thirty years and upwards, after the destruction of the city and temple; nor the statue of Titus, who destroyed both, which does not appear: ever to be set up, or attempted; nor of Caligula, which, though ordered, was prevented being placed there: but the Roman army is designed; see Luk 21:20 which was the , "the wing", or "army of abominations making desolate", Dan 9:27. Armies are called wings, Isa 8:8 and the Roman armies were desolating ones to the Jews, and to whom they were an abomination; not only because they consisted of Heathen men, and uncircumcised persons, but chiefly because of the images of their gods, which were upon their ensigns: for images and idols were always an abomination to them; so the "filthiness" which Hezekiah ordered to be carried out of the holy place, Ch2 29:5 is by the Targum called, "an abomination"; and this, by the Jewish writers (w), is said to be an idol, which Ahaz had placed upon the altar; and such was the abomination of desolation, which Antiochus caused to be set upon the altar: "Now the fifteenth day of the month Casleu, in the hundred forty and fifth year, they set up the abomination of desolation upon the altar, and builded idol altars throughout the cities of Juda on every side;'' (1 Maccabees 1:54) And so the Talmudic writers, by the abomination that makes desolate, in Dan 12:11 to which Christ here refers, understand an image, which they say (x) one Apostomus, a Grecian general, who burnt their law, set up in the temple. Now our Lord observes, that when they should see the Roman armies encompassing Jerusalem, with their ensigns flying, and these abominations on them, they might conclude its desolation was near at hand; and he does not so much mean his apostles, who would be most of them dead, or in other countries, when this would come to pass; but any of his disciples and followers, or any persons whatever, by whom should be seen this desolating abomination, spoken of by Daniel the prophet: not in Dan 11:31 which is spoken of the abomination in the times of Antiochus; but either in Dan 12:11 or rather in Dan 9:27 since this desolating abomination is that, which should follow the cutting off of the Messiah, and the ceasing of the daily sacrifice. It is to be observed, that Daniel is here called a prophet, contrary to what the Jewish writers say (y), who deny him to be one; though one of (z) no inconsiderable note among them affirms, that he attained to the end, , "of the prophetic border", or the ultimate degree of prophecy: when therefore this that Daniel, under a spirit of prophecy, spoke of should be seen, standing in the holy place; near the walls, and round about the holy city Jerusalem, so called from the sanctuary and worship of God in it; and which, in process of time, stood in the midst of it, and in the holy temple, and destroyed both; then whoso readeth, let him understand: that is, whoever then reads the prophecy of Daniel; will easily understand the meaning of it, and will see and know for certain, that now it is accomplished; and will consider how to escape the desolating judgment, unless he is given up to a judicial blindness and hardness of heart; which was the case of the greater part of the nation. (w) R. David Kimchi, & R. Sol. ben Melech, in 2 Chron. xxix. 5. (x) T. Bab. Taanith, fol. 28. 2. & Gloss. in ib. (y) T. Bab. Sanhedrin, fol. 94. 1. & Megilla, fol. 3. 1. & Tzeror Ham, mor, fol. 46. 4. Zohar in Num. fol. 61. 1. (z) Jacchiades in Dan. i. 17.”

“The abomination of desolation was first partly fulfilled by divers profanations of the temple, as when the image of Cæsar was set up in the temple by Pilate, and Adrian’s statue in the holy of holies, and when the sacrifices were taken away; but will be more completely fulfilled by Antichrist and his precursors, when they shall attempt to abolish the holy sacrifice of the mass. St. Hyppolitus, in his treatise de Anti-Christo, mentioned by Eusebius, St. Jerome, and Photius, thus writeth: “The churches shall lament with great lamentations, because there shall neither be made oblations, nor incense, nor worship grateful to God. … In those days the liturgy (or mass) shall be neglected, the psalmody shall cease, the reciting of Scripture shall not be heard.” — The prophet Daniel (xii. 11.) calculates the reign of Antichrist, from the time that the daily sacrifice shall be taken away; which, by able commentators, is understood of the sacrifice of the mass, which Antichrist will endeavour to suppress. — The abomination of desolation, [2] or the abominable desolation. Instead of these words, we read in St. Luke, (xxi. 20.) When you shall see Jerusalem surrounded by an army. Christ said both the one and the other. But the words in St. Luke, seem rather to give us a sign of the ruin of Jerusalem, than of the end of the world. — Spoken of by Daniel, the prophet. The sense is, when you shall see that very prophecy of Daniel literally fulfilled hereafter. What follows in the prophecy of Daniel, confirms this exposition; when the prophet adds, that the desolation shall continue to the end; that the Jews from that time, shall be no more the people of God, for denying their Messias; and that they shall put the Christ to death. But what then was this desolation, which by the following verse, was to be a sign to the Christians to fly out of Judea? Some expound it of the heathen Roman army, approaching and investing Jerusalem, called the holy city. Others understand the profanation of the temple, made by the Jews themselves, a little before the siege under Vespasian; when the civil dissensions, those called the Zealots, had possessed themselves of the temple, and placed their warlike engines upon the pinnacles; and a part, at least, of the temple was defiled with the dead bodies of those killed there. It was at that time that the Christians, according to Christ’s admonition, left Jerusalem and Judea, and fled to Pella, beyond the river Jordan. See Eusebius, lib. iii. Hist. chap. v. (Witham)”

“Mark xiii. 14 ; Luke xxi. 20 ; Daniel ix. 27. The zealots, who took possession of the temple, and made it the theatre of strife, and literally a human slaughter house, did that which was abominable, and the fore- runner of desolation. The image of Cesar was also placed there by Pilate, and an equestrian statue of Hadrian was erected on the site.”