John Calvin Commentary Matthew 24:15

"When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let him that readeth understand)," — Matthew 24:15 (ASV)

When you shall see the abomination of desolation. Because the destruction of the temple and city of Jerusalem, along with the overthrow of the whole Jewish government, was (as we have already said) incredible, and because it might seem strange that the disciples could not be saved without being torn from that nation—to which the adoption and the covenant (Romans 9:4) of eternal salvation had been committed—Christ confirms both by the testimony of Daniel.

It is as if He had said, "So that you may not be too strongly attached to the temple and to the ceremonies of the Law, God has limited them to a fixed time,¹³⁶ and has long ago declared that when the Redeemer would come, sacrifices would cease. And so that it may not cause you uneasiness to be cut off from your own nation, God has also forewarned His people that in due time it would be rejected."

Such a prediction was not only well suited for removing grounds for offense but also for encouraging the minds of the godly. Amidst the most severe calamities, knowing that God was watching over them and taking care of their salvation, they could take refuge in the sacred anchor, where their condition would be firm and secure, even amidst the most dreadful surgings of the waves.

But before I proceed further, I must examine the passage Christ quoted. Those commentators are, I think, mistaken who believe that this quotation is made from the ninth chapter of the Book of Daniel.¹³⁷ For there we do not literally find the words abomination of desolation; and it is certain that the angel does not speak there of the final destruction which Christ now mentions, but of the temporary dispersion brought about by the tyranny of Antiochus.¹³⁸ But in the twelfth chapter, the angel predicts what is called the final abrogation of the services of the Law,¹³⁹ which was to take place at the coming of Christ. For, after having exhorted believers to unshaken constancy, he absolutely fixes the time both of the ruin and of the restoration.¹⁴⁰

From the time, he says, that the daily sacrifices shall be taken away, and the abomination of desolation set up, there will be a thousand two hundred and ninety days. Blessed is he who shall wait till he come to the thousand three hundred and thirty-five days (Daniel 12:11–12).

I am aware that this passage is interpreted in various strained ways because of its obscurity; but I consider its natural meaning to be that the angel declares that, after the temple has once been purified from the pollutions and idols of Antiochus, another period will arrive when it will be exposed to a new profanation, and when all its sacredness and majesty will be lost forever.¹⁴¹

And as that message was sad and melancholy, he again refers the prophet to "one year, and two years, and six months." These words denote both the duration and the end of the calamities. For, in an uninterrupted succession of calamities, the course of one year seems very long to us, but when that space of time is doubled, the distress is greatly increased. The Spirit therefore exhorts believers to prepare themselves to exercise patience, not only for a single year (that is, for a long period), but to expect to endure tribulations through an uninterrupted succession of many ages.

There is also significant consolation in the phrase half a time (Daniel 12:7), for though the tribulations may be of long duration, the Spirit shows that they will not be perpetual. Indeed, He had formerly used this form of expression: The calamity of the Church shall last through a time, times, and half a time (Daniel 7:25). But now He reckons the period of three years and six months by days, so that believers may be more and more steeled by a very long duration of calamities. For it is customary for people in adversity to count time not by years or months, but by days, a single day being, in their estimation, equal to a year.¹⁴² He says that those will be happy who endure to the end of that period; that is, who with invincible patience persevere to the end.

Now Christ selects only what suited His purpose: namely, that the termination of sacrifices was near, and that the abomination, which was the sign of the final desolation, would be placed in the temple. But as the Jews were too strongly attached to their present condition and therefore paid little attention to the prophecies that foretold its abolition, Christ, as if endeavoring to gain their attention, instructs them to read that passage attentively. There they would learn that what seemed difficult for them to believe was plainly declared by the Prophets.¹⁴³

Abomination means profanation, for this word denotes uncleanness,¹⁴⁴ which corrupts or overturns the pure worship of God. It is called desolation because it brought with it the destruction of the temple and of the government. This is as he had formerly said (Daniel 9:27): that the pollution introduced by Antiochus was, as it were, the standard of temporary desolation. For such I conceive to be the meaning of the wing, or “spreading out.”¹⁴⁵

It is a mistake to suppose that this expression denotes the siege of Jerusalem, and this mistake receives no support from the words of Luke, who did not intend to say the same thing, but something quite different. For, since that city had formerly been delivered when it appeared to be in the midst of destruction, Christ declares—lest believers should expect something similar in the future—that as soon as it would be surrounded by armies, it was utterly ruined, because it was wholly deprived of divine assistance. The meaning, therefore, is that the outcome of the war will not be doubtful, because that city is devoted to destruction, which it will not be able to escape any more than it could rescind a decree of heaven.

Accordingly, Luke shortly afterwards adds that Jerusalem will be trodden down by the Gentiles, a mode of expression that denotes utter ruin. But as it might seem strange that the holy city should be thus given up to the Gentiles to do with it as they pleased, he adds a consolation:¹⁴⁶ it was only for a time that so much liberty was allowed to the Gentiles, until their iniquity was ripe, and the vengeance that had been reserved for them was fully displayed.

¹³⁶ “Dieu a limité certain temps auquel ces choses prendrent fin;” — “God has limited a certain time when those things shall be terminated.”;” — “God has limited a certain time when those things shall be terminated.”

¹³⁷ The passage here referred to, and from which CALVIN thinks that the quotation is not made, is made, is Daniel 9:27, , And he shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifices and the oblation to cease, and for the overspreading or abominations or abominations he shall make it desolate, desolate, even until the consummation, and that determined shall be poured upon the desolate. The other passage, from which he supposes the quotation to have been actually made, is desolate. The other passage, from which he supposes the quotation to have been actually made, is Daniel 12:11, , And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. We have given both passages, as they stand in the authorized version. — We have given both passages, as they stand in the authorized version. — Ed.

¹³⁸ Antiochus, known in history by the surname Epiphanes, or, or, Illustrious, but more frequently denominated by the Jews who had beheld his cruelties, and by others who were shocked at the indecency of his public life, Antiochus but more frequently denominated by the Jews who had beheld his cruelties, and by others who were shocked at the indecency of his public life, Antiochus Epimanes, or, or, Furious. — — Ed.

¹³⁹ “Du service et des ceremonies de la Loy;” — “of the service and of the ceremonies of the Law.”;” — “of the service and of the ceremonies of the Law.”

¹⁴⁰ “Car apres qu’il avoit exhorté les fideles à une constance ferme et bien assuree, et avoit predit que l’advenement de Christ mettroit fin aux ceremonies, et doan, pour signe la profanation externe du temple, finale-ment au chapitre treizieme (douzieme?) il determine un temps certain tant de la ruine que du restablissement.” — “For after having exhorted believers to a firm and assured constancy, and having predicted that the coming of Christ would put an end to ceremonies, and having given the outward profanation of the temple as a sign, finally, in the thirteenth .” — “For after having exhorted believers to a firm and assured constancy, and having predicted that the coming of Christ would put an end to ceremonies, and having given the outward profanation of the temple as a sign, finally, in the thirteenth (twelfth?) chapter he determines a fixed time both for the ruin and for the restoration.”chapter he determines a fixed time both for the ruin and for the restoration.”

¹⁴¹ “Sans esperance de plus la recouvrer;” — “without the expectation of ever again recovering it.”;” — “without the expectation of ever again recovering it.”

¹⁴² In prophetic language one day stands stands for a year, a Jewish month (of thirty days) for a Jewish month (of thirty days) for thirty years, and a Jewish year (of three hundred and sixty days) for and a Jewish year (of three hundred and sixty days) for three hundred and sixty years. Thus Thus a time, or Jewish year, stood for three hundred and sixty years; or Jewish year, stood for three hundred and sixty years; times, or two Jewish years, stood for seven hundred and twenty years; and or two Jewish years, stood for seven hundred and twenty years; and half a time, or half of a Jewish year, stood for or half of a Jewish year, stood for one hundred and eighty years; so that the so that the time, times, and half a time, ((Daniel 7:25; 12:7; ; Revelation 12:14,) or three years and a half, represented ,) or three years and a half, represented one thousand two hundred and sixty years. By a similar computation, By a similar computation, forty-two months, ((Revelation 11:2; 13:5,) of thirty days each, denoted the same period. — ,) of thirty days each, denoted the same period. — Ed.

¹⁴³ “Sinon qu’on vueille prendre. ceci comme estant dit en la personne de l’Evangeliste; toutesfois il est plus vray-semblable que c’est Christ qui parle, et que suyvant son propos d’un fil continuel, il exhorte les siens estre attentifs a bon escient.” — “Unless we choose to take this as having been said in the person of the Evangelist; yet it is more probable that it is Christ who speaks, and that, following out his subject, he exhorts his followers to be earnestly attentive.”.” — “Unless we choose to take this as having been said in the person of the Evangelist; yet it is more probable that it is Christ who speaks, and that, following out his subject, he exhorts his followers to be earnestly attentive.”

¹⁴⁴ “La pollution, immondicit, et souillure;” — “pollution, uncleanness, and defilement.”;” — “pollution, uncleanness, and defilement.”

¹⁴⁵ כנפ שקוצים משמם, the wing (or, (or, spreading out) of abominations abominations which maketh desolate. — desolate. — Ed

¹⁴⁶ “Il adjouste quant et quant une consolation speciale pour le regard des fideles, (laquelle Daniel omet, pource qu’il parle à tout le corps du peuple; )” — “he adds to it a special consolation with respect to believers, (which Daniel leaves out, because he speaks to the whole body of the people.”);)” — “he adds to it a special consolation with respect to believers, (which Daniel leaves out, because he speaks to the whole body of the people.”)