I was reading an article and wanted to share it with you from Spiros Zodhiates (1922-2009), who served as president of AMG International for over 40 years, was the founding editor of Pulpit Helps Magazine (Disciple’s predecessor), and authored dozens of exegetical books.
This article is from Exegetical Commentary on Matthew, 2006, AMG Publishers
[15] The word “therefore” (oún[3767]) connects “the end (télos[5056], terminal point)” in verse 14 with the event being introduced here. “When” (the Greek conjunction hótan[3752]), focuses on a specific event within the nation of Israel, which will be miraculously preserved. The appearance of the abomination of desolation is connected with the worldwide preaching of the gospel of the kingdom at “the end.”
This is the closest Jesus gets to answering the disciple’s question of when in verse 3. However, the “when” is eclipsed by a “what”, that is, some physical object called an “abomination of desolation” is given in place of a date. There will be a day and hour when this profane, sacrilegious idol will be erected, but the disciples were to deduce the time from the sign, not the sign from the times.
Once in this discourse, hótan is qualified only by anticipatory waiting (prosdokáō [4328]; v. 50). In three other instances, the expectation of “then” is connected with signs that are empirically observed (here the abomination of desolation, in v. 32 the branch putting forth leaves as summer approaches, and in v. 33 “all these things”). In looking at the magnificent temple, Jesus had said (v. 2) that one stone would not be left on another, but the entire structure would be “thrown down” or destroyed (from katalúō [2647]).
Jesus now spoke of “the abomination of desolation.” Abomination is the Greek noun bdélugma ([946] from the verb bdelússō [948], to emit a foul odor or to turn away through loathing or disgust). The abomination, then, whatever it is, will cause desolation. The verb translated “shall see” is ídēte (the aorist active subjunctive ofeídon from horáō [3708], to see and perceive with emphasis on perception). Believers will see or perceive this disgusting thing at the completion of the age (suntéleia toú aiōnos; v. 3). Furthermore, they will need to “mind” what was written in the book of Daniel to perceive accurately how this event fits into the general scheme.
In 1 John 2:18 we read, “Little children, it is the last hour: and as you have heard that antichrist (antíchristos[500] from antí [473], against; and christós [5547], anointed one) comes (from érchomai [2064], to come), even now there are many antichrists; so we know it is the last hour” (a.t.).
An antichrist is one who opposes Christ. “Antí” also means “in place of,” so this last Antichrist will be a supplanter; he will try to replace the true Messiah. The “little horn” on the fourth beast of Daniel 7:8 and “the beast” (thēríon [2342]) of Revelation 11:7; 13:1–8 are then both Antichrist. Three-and-a-half years into Daniel’s seventieth week, this beast will attempt to replace Christ (Dan. 9:27; 2 Thess. 2:3-10; Rev. 13:5). This ultimate Antichrist surpasses the attempts of former antichrists to replace God as the object of worship (Rev. 13:12).
Satan will energize him (Rev. 13:2, 3) and aid his cause by performing miracles through him and deceiving the world into worshiping him through “another beast” (Rev. 13:11, 12). Elsewhere the Antichrist is called “that lawless (ánomos [459]) one” (2 Thess. 2:8 NASB), the “man of sin,” and the “son of perdition” (2 Thess. 2:1–12). He will be destroyed on and by the “Day of Christ” (2 Thess. 2:2). This final Antichrist may be the “angel of the abyss,” the “king” of Hades (Rev. 9:11), whose name in Hebrew is “Abaddon” and in Greek “Apollyon” (apollúōn [623]), both names signifying “the destroyer.”
This final Antichrist is so obnoxious (bdelússō or bdéō [n.f.], to stink) that Jerusalem and the temple will be desolated as prophesied by Christ (Matt. 23:38; Luke 21:20) and earlier by Jeremiah (Jer. 22:5). This is not so much a military conquest as moral abandonment, far worse than defeat. The amazing thing is that all this was predicted so long ago in Daniel 8:13 and 9:27. Daniel 11:31 says, “And they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.”
The activities of this supreme world leader are given in historical narrative in Daniel, chapters 7–12. Satan himself empowers him according to Revelation 13:2, warring against the people of God (13:7). The conflict that ensues is unimaginable. At the end, the Messiah stops the transgression and the “wicked one” (2 Thess. 2:8; a.t.). All this centers in Jerusalem (cf. Dan. 9:26).
According to Daniel 11:36 (cf. 2 Thess. 2:4), this Antichrist magnifies himself above every god, including the almighty God, arousing His indignation. While two words in Greek (orgē [3709], wrath, in Matt. 3:7, Luke 3:7, Rom. 1:18, etc.; and thlípsis [2347], tribulation, in Mark 13:19, 24; 2 Thess. 1:6; Rev. 2:22; 7:14, etc.) are both characteristics of this time, Paul makes it clear that believers are not appointed to the wrath (from orgē; 1 Thess. 5:9) of God. The Lord, rather, “rescues us from the coming wrath” (1 Thess. 1:10 NIV).
Jesus now said parenthetically that understanding this prophecy is essential and should occupy our careful attention: “Whoso readeth (from anaginōskō [314] from aná [303], again; and ginōskō [1097], to know by experience), let him understand (noeítō from noéō [3539], to comprehend, understand).”
Each individual should read these Scriptures over and over again until he or she understands what is meant. Of course, this will take place in the middle of the Tribulation period. I believe that those who understand already will be raptured beforehand, but many will seek the truth in that day. These people must learn what Christ would have them do when the abomination of desolation approaches. This is impossible apart from a careful study of Daniel chapters 7–12 and other related portions of Scripture (2 Thess. 2:1–12; 1 John 2:18; Rev. 13).
As disciples, we all ought to read the biblical lessons given by God’s inspired prophets like Daniel. Accordingly, we should not read prophecy casually, but carefully interpret it and apply it to our own experiences.
[16] When believers recognize the identity of the Antichrist, Jesus continued, they should take certain measures. The adverb “then” (tóte [5119]) here agrees with the “then’s” of verses 9 and 10, referring to the second half of the seven-year, seventieth week of Daniel. Conditions in Jerusalem will be so bad that Jesus forewarned His disciples to leave the region of Judea and escape to the mountains. The verb “let them flee” ispheugétōsan, the present imperative of pheúgō (5343), to flee (cf. Mark 13:14; Luke 21:21).
[17, 18] Other specific instructions are worth noting. If anyone is on the roof of his house, Jesus warned, “Let him…not come down (from katabaínō [2597], to go down) to take (from aírō [142], to take away) anything out of his house. Nor let him who is in the field return (from epistréphō [1994]) back (opísō [3694]) to take (also fromaírō) his clothes” (a.t.). No material possession is worth a human life. As Judea will be surrounded by armies (Luke 21:20), panic and anarchy will set in. People will no longer find safety in status or possessions. Jesus’ clear advice here is to flee from the land.
[19] A specific exhortation is given to expectant and nursing mothers: “And woe unto them that are with child, and them that nurse (from thēlázō [2337], to breast feed a baby) in those days” (a.t.). “Those days” may extend to the full forty-two months or 1,260 days noted in other places (Dan. 7:25; 9:27; 12:10–12; Rev. 11:2, 3; 13:5; see below for further discussion).
[20] Within this period, apparently, there will be favorable times to escape: “But pray ye (from proseúchomai[4336], to pray to God) that your flight (phugē [5437]) be (from gínomai [1096], to become) not in the winter, neither on the Sabbath day.” As Paul tells us generally, we should “pray without ceasing” (1 Thess. 5:17), but this prayer has a specific content. A desperate flight out of Judea would violate the command to rest on the Sabbath, and winter is generally a time of food scarcity, even apart from the threat of an invasion. But God will be tolerant throughout the Tribulation, His grace reaching down to save souls from “all nations” from the evil one. Among these will be great numbers of Israelites.
[21] The reason for praying that the escape out of Judea is not in the winter or on a Sabbath day follows: “For then shall be great (from mégas [3173]) tribulation (thlípsis [2347]), such as was (from gínomai [1096], “to be”)not since (ap’ from apó [575], from) the beginning (from archē [746], commencement) of the world (kósmos[2889]) to this time, no, nor ever shall be.”
The words “great” and “tribulation,” occurring without definite articles, should be taken generically, introducing us to a special kind of tribulation. “Such” translates a form of the relative pronoun hoíos ([3634], such a one). The contrast that follows is between this and every other tribulation. This will be the severest.
“To this time” translates héōs (2193), until this time. The last phrase, “no, nor ever shall be,” begins with the negative oudé (3761), “but not.” This is a contrasting compound conjunction of the two negatives ou (3756) andmē (3361) combined as an intensive combination, meaning absolutely not, never at any time. The intensive negative means that this tribulation will be absolutely unprecedented.
Though dreadful and unique, the Tribulation will be under God’s full control. Satan and his demons are sometimes called world rulers (from kosmokrátōr [2888]; see Eph. 6:12), but God is the ruler of all, thepantokrátōr ([3841], the almighty, the ruler of all heaven and earth, the universe) (2 Cor. 6:18; Rev. 1:8; 4:8; etc.). Because Satan’s time will be short, he will no doubt command his malevolent ranks to carry out their evil plans efficiently. But Revelation 17:14 assures us who will be victorious: “These (the forces of evil including the Antichrist) shall make war with the Lamb (arníon [721] a living lamb), and the Lamb shall overcome them” (see also Rev. 5:6; 6:1; 7:9; etc.).
[22] The King James Version here translates the Greek conjunction ei (1487) mē (3361), “if not,” as a clause of exception: “And except (ei mē) those days be shortened, no (literally, none [from ou {3756}] of any [from pás{3956}, all, any]) flesh (sárx [4561], the emphasis is on physical preservation, not spiritual salvation) would (án[302], “then” as a potential) be saved (from sōzō [4982], to save)” (a.t.).
The contextual referent of “those days” is the Great Tribulation, the period when Gentile armies invade Jerusalem to quell the religious anarchy created by positioning the abomination of desolation in the holy place (Dan. 9:27). Such furious oppression will take place in those days that unless the time is shortened, everyone will die physically.
Will God shorten the days? Here, it would be better to think of the Greek verb translated in the King James Version as “should be shortened (from kolobóō [2856])” as “to be cut short.” Or, to put it another way, God has already determined shortened days. If He had not, the text says, the destruction would be total. Another way to translate the first part of the verse is: “If (ei, on the supposition that) those days were not shortened(ekolobōthēsan, the aorist indicative of kolobóō [2856]; the indicative—in place of the subjunctive—implies that God already shortened), then surely (an [302]) no one will escape alive” (a.t.).
Since God’s foreknowledge is absolutely accurate, it already includes shortened days, but to what extent? No doubt the original three-and-a-half years prophesied in Daniel and marked out as a unique period of oppression also in Revelation (see Dan. 7:25; Rev. 11:2-3; 12:7; etc.) have already been shortened from a longer period that would have been (see, e.g., Matt. 11:21, 23 for events that “would have been” had God determined otherwise). It is not necessary for us to know what the reduction in time is in order to know that it is.
The balance of the verse tells us for whose sake God cut the days short: “For the elect’s sake those days shall be shortened” (which means the shortening is included in God’s eternal decree. There’s no “if” about this here; they “shall be” shortened). The “elect” (from eklektós [1588], chosen one) are those saved from all nations during the Tribulation (Rev. 7:1–17; 12:17; 13:7; 15:2-3). The persecution by the Antichrist will stimulate believers of this period to pray fervently: “The effectual fervent prayer (déēsis [1162], prayer for what is needed)of a righteous man availeth much” (James 5:16). Many will be saved through God’s answer to these prayers.
This does not indicate a change of God’s plan and mind but the exact execution of His will as planned. The time of the severe persecution by the Antichrist will be no longer than the length of time to which God has shortened it. The time would be longer if God were not merciful, but since He is, He will shorten the period in which the Antichrist expends his fury.
Spiros Zodhiates (1922-2009) served as president of AMG International for over 40 years, was the founding editor of Pulpit Helps Magazine (Disciple’s predecessor), and authored dozens of exegetical books.
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