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We have here the substance of that prophetical sermon which our Lord Jesus preached, pointing at the destruction of Jerusalem, and the consummation of all things; it was one of the last of his sermons, and not ad populum - to the people, but ad clerum - to the clergy; it was private, preached only to four of his disciples, with whom his secret was. Here is, I. The occasion of his prediction - his disciples' admiring the building of the temple (Mar 13:1, Mar 13:2), and their enquiry concerning the time of the desolation of them (Mar 13:3, Mar 13:4). II. The predictions themselves, 1. Of the rise of deceivers (Mar 13:5, Mar 13:6, Mar 13:21-23). 2. Of the wars of the nations (Mar 13:7, Mar 13:8). 3. Of the persecution of Christians (Mar 13:9-13). 4. Of the destruction of Jerusalem (Mar 13:14-20). 5. Of the end of the world (Mar 13:24-27). III. Some general intimations concerning the time of them (Mar 13:28-32). IV. Some practical inferences from all (Mar 13:33-37).

The Jews, in rebelling against the Romans, and in persecuting the Christians, were hastening to their own ruin apace, both efficiently and meritoriously, were setting both God and man against them; see Th1 2:15. Now here we have a prediction of that ruin which came upon them within less than forty years after this: we had it before, Mat 24:15, etc. Observe, I. What is here foretold concerning it. 1. That the Roman armies should make a descent upon Judea, and invest Jerusalem, the holy city. These were the abomination of desolation, which the Jews did abominate, and by which they should be made desolate. The country of thine enemy is called the land which thou abhorrest, Isa 7:16. Therefore it was an abomination, because it brought with it nothing but desolation. They had rejected Christ as an abomination, who would have been their salvation; and now God brought upon them an abomination that would be their desolation, thus spoken of by Daniel the prophet (Dan 9:27), as that by which this sacrifice and offering should be made to cease. This army stood where it ought not, in and about the holy city, which the heathen ought not to have approached, nor would have been suffered to approach, if Jerusalem had not first profaned the crown of their holiness. This the church complains of, Lam 1:10, The heathen entered into her sanctuary, whom thou didst command that they should not enter into the congregation; but sin made the breach, at which the glory went out, and the abomination of desolation broke in, and stood where it ought not. Now, let him that readeth this, understand it, and endeavor to take it right. Prophecies should not be too plain, and yet intelligible to those that search them; and they are best understood by comparing them first with one another, and at last with the event. 2. That when the Roman army should come into the country, there would be no safety any where but by quitting the country, and that with all possible expedition. It will be in vain to fight, the enemies will be too hard for them; in vain to abscond, the enemies will find them out; and in vain to capitulate, the enemies will give them no quarter; a man cannot have so much as his life given him for a prey, but by fleeing to the mountains out of Judea; and let him take the first alarm, and make the best of his way. If he be on the house-top, trying from thence to discover the motions of the enemy, and spies them coming, let him not go down, to take any thing out of the house, for it will occasion his losing of time, which is more precious than his best goods, and will but encumber him, and embarrass his flight. If he be in the field, and there discover the approach of the enemy, let him get away as he is, and not turn back again, to take up his garment, Mar 13:16. If he can save his life, let him reckon it is a good bargain, though he can save nothing else, and be thankful to God, that, though he is cut short, he is not cut off. 3. That it would go very hard at that time with poor mothers and nurses (Mar 13:17); "Woe to them that are with child, that dare not go into strange places, that cannot shift for themselves, nor make haste as others can. And woe to them that give suck, that know not how either to leave the tender infants behind them, or to carry them along with them." Such is the vanity of the creature, that the time may often be, when the greatest comforts may prove the greatest burthens. It would likewise be very uncomfortable, if they should be forced to flee in the winter (Mar 13:18), when the weather and ways were bad, when the roads would be scarcely passable, especially in the mountains to which they must flee. If there be no remedy but that trouble must come, yet we may desire and pray that, if it be God's will, the circumstances of it may be so ordered as to be a mitigation of the trouble; and when things are bad, we ought to consider they might have been worse. It is bad to be forced to flee, but it would have been worse if it had been in the winter. 4. That throughout all the country of the Jews, there should be such destruction and desolation made, as could not be paralleled in any history (Mar 13:19); In those days shall be affliction, such as was not from the beginning of time; that is, of the creation which God created, for time and the creation are of equal date, unto this day, neither shall be to the end of time; such a complication of miseries, and of such continuance. The destruction of Jerusalem by the Chaldeans was very terrible, but this exceeded it. It threatened a universal slaughter of all the people of the Jews; so barbarously did they devour one another, and the Romans devour them all, that, if their wars had continued a little longer, no flesh could have been saved, not one Jew could have been left alive; but in the midst of wrath God remembered mercy; and, (1.) He shortened the days; he let fall his controversy before he had made a full end. As a church and nation the ruin was complete, but many particular persons had their lives given them for a prey, by the storm's subsiding when it did. 2. It was for the elects' sake that those days were shortened; many among them fared the better for the sake of the few among them that believed in Christ, and were faithful to him. There was a promise, that a remnant should be saved (Isa 10:22), and that God would not, for his servants' sakes, destroy them all (Isa 65:8); and these promises must be fulfilled. God's own elect cry day and night to him, and their prayers must be answered, Luk 18:7. II. What directions are given to the disciples with reference to it. 1. They must shift for the safety of their lives; "When you see the country invaded, and the city invested, flatter not yourselves with thoughts that the enemy will retire, or that you may be able to make your part good with them; but, without further deliberation or delay, let them that are in Judea, flee to the mountains, Mar 13:14. Meddle not with the strife that belongs not to you; let the potsherds strive with the potsherds of the earth, but do you go out of the ship when you see it sinking, that you die not the death of the uncircumcised in heart." 2. They must provide for the safety of their souls; "Seducers will be busy at that time, for they love to fish in troubled waters, and therefore then you must double your guard; then, if any man shall say unto you, Lo, here is Christ, or, Lo, he is there, you know he is in heaven, and will come again at the end of time, to judge the world, and therefore believe them not; having received Christ, be not drawn into the snares of any antichrist; for false Christs, and false prophets, shall arise," Mar 13:22. When the gospel kingdom was in the setting up, Satan mustered all his force, to oppose it, and made use of all his wiles; and God permitted it, for the trial of sincerity of some, and the discovery of the hypocrisy of others, and the confusion of those who rejected Christ, when he was offered to them. False Christs shall rise, and false prophets that shall preach them up; or such, as, though they pretend not to be Christs, set up for prophets, and undertake to foretel things to come, and they shall show signs and lying wonders; so early did the mystery of iniquity begin to work, Th2 2:7. They shall seduce, if it were possible, the very elect; so plausible shall their pretences be, and so industrious shall they be to impose upon people, that they shall drawn away many that were forward and zealous professors of religion, many that were very likely to have persevered; for nothing will be effectual to secure men but that foundation of God which stands immovably sure, The Lord knoweth them that are his, who shall be preserved when the faith of some is overthrown, Ti2 2:18, Ti2 2:19. They shall seduce, if it were possible, the very elect; but it is not possible to seduce them; the election shall obtain, whoever are blinded, Rom 11:7. But, in consideration hereof, let the disciples be cautious whom they give credit to (Mar 13:23); But take ye heed. Christ knew that they were of the elect, who could not possibly be seduced, and yet he said to them, Take heed. An assurance of persevering, and cautions against apostasy, will very well consist with each other. Though Christ said to them, Take heed, it doth not therefore follow, that their perseverance was doubtful, for they were kept by the power of God; and though their perseverance was secured, yet it doth not therefore follow, that this caution was needless, because they must be kept in the use of proper means. God will keep them, but they must keep themselves. "I have foretold you all things; have foretold you of this danger, that, being fore-warned, you may be fore-armed; I have foretold all things which you needed to have foretold to you, and therefore take heed of hearkening to such as pretend to be prophets, and to foretel more than I have foretold." The sufficiency of the scripture is good argument against listening to such as pretend to inspiration.

And as he went out of the temple,.... The Ethiopic version reads, "as they went out"; Christ and his disciples: for when Christ went out of the temple, the disciples went out with him; or at least very quickly followed him, and came to him, as appears from what follows; though the true reading is, "as he went out": and the Syriac and Persic versions are more express, and read, "as Jesus went out": for having done all he intended to do there, he left it, never more to return to it: one of his disciples: it may be Peter, who was generally pretty forward, and commonly the mouth of the rest, as this disciple was, whoever he was: the Persic version reads, "the disciples"; and Matthew and Luke represent them in general, as observing to Christ, the beauty and grandeur of the temple, as this disciple did: who saith unto him, Master, see what manner of stones and what buildings are here. The temple, as repaired by Herod, was a very beautiful building, according to the account the Jews give of it, and its stones were of a very great magnitude; See Gill on Mat 24:1.

And let him that is on the house top,.... On the battlements of the house, either for diversion or devotion: not go down into the house; in the inner way by the stairs, or ladder within doors: neither enter therein; being come down from the top of the house, by stairs, or a ladder without, which was usual: to take any thing out of his house; to take care of his goods, or take any thing along with him, that might be useful in his flight, and journey, and stay abroad; See Gill on Mat 24:17.

The Lord also says, "When ye shall see the abomination of desolation stand in the holy place (whoso readeth, let him understand), then let them which be in Judea flee into the mountains, and let him which is on the housetop not come down to take his clothes; neither let him which is in the field return back to take anything out of his house. And woe unto them that are with child, and to them that give suck, in those days! for then shall be great tribulation, such as was not since the beginning of the world. And except those days should be shortened, there should no flesh be saved." And Daniel says, "And they shall place the abomination of desolation a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand two hundred and ninety-five days."

By the holy place is to be understood every saying of divine Scripture spoken by the prophets from Moses onwards, and by the Evangelists and apostles. In this holy place of all the Scriptures, Antichrist, the false Word, has often stood. This is the abomination of desolation.

He who flees ought to know the place to which he ought to flee, and also to pray that he may not flee in the time which is opposed to flight.

(de con. ii. 77) Matthew says, standing in the holy place; but with this verbal difference Mark has expressed the same meaning; for He says where it ought not to stand, because it ought not to stand in the holy place. (Epist. cxcix. 9.) But Luke, in order to show that the abomination of desolation happened when Jerusalem was taken, in this same place gives the words of our Lord, And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. (Luke 21:20) It goes on: Then let them that be in Judaea flee to the mountains.

But when you see the abomination of desolation standing where it ought not, let the reader understand. Where Mark says: Standing where it ought not, in Matthew it is written: Standing in the holy place (Matthew 24); which altogether signifies the same thing, because surely the abomination of desolation ought not to stand in the holy place. When we are called to understanding, it is shown to be mystical what is said. However, it can be simply understood either concerning the Antichrist, or the image of Caesar which Pilate placed in the temple, or the equestrian statue of Hadrian, which stood for a long time in the very holy of holies place. According to the old Scripture, an idol is also called an abomination. And hence it is added, of desolation, because the idol is placed in the desolate and deserted temple.

Then let those who are in Judea flee to the mountains. And let him who is on the rooftop not go down into the house, nor enter to take anything out of his house. And let him who is in the field not turn back to take his garment. It is clear that these things happened literally when, with the approaching Roman war and the extermination of the Jewish people, warned by an oracle, all the Christians who were in the province withdrew farther away, as Ecclesiastical History narrates, and sitting across the Jordan, they remained for a time in the city of Pella under the protection of Agrippa, the king of the Jews, who is mentioned in the Acts of the Apostles, who, with those Jews willing to obey him, always acted in submission to Roman authority. According to spiritual meanings, when we see the abomination of desolation standing where it should not, that is, heresies and crimes reigning among those who seemed to be consecrated by heavenly mysteries, when we observe peace among the faithful being disturbed by workers of iniquity, speakers of lies, men of blood and deceit whom the Lord will abhor, then whoever remains in Judea, that is in the confession of true faith, should not be enslaved by earthly and weak deeds but should ascend the summit of virtues as high as the more numerous wide and wandering paths of vices we see being followed. Then whoever is on the rooftop, that is, who spiritually lives as if in the free air, exceeding carnal matters in mind, should not descend to the base deeds of past conduct, nor repeat the desires of the world or flesh which he had left behind. For our house means either this world or our flesh in which we dwell, which the Apostle speaks of: For we know that if our earthly house of this habitation is dissolved, we have a building from God (2 Cor. 5). And whoever works in the Church, like Paul and Apollos planting and watering (1 Cor. 3), should not look back at worldly hopes, which he renounced, nor presume to take up again the trappings of a fleeting life, which he had already stripped off to follow Christ.

(ubi sup.) When we are challenged to understand what is said, we may conclude that it is mystical. But it may either be said simply of Antichrist, or of the statue of Cæsar, which Pilate put into the temple, or of the equestrian statue of Adrian, which for a long time stood in the holy of holies itself. An idol is also called abomination according to the Old Testament, and he has added of desolation, because it was placed in the temple when desolate and deserted.

(ubi sup.) It is on record that this was literally fulfilled, when on the approach of the war with Rome and the extermination of the Jewish people, all the Christians who were in that province, warned by the prophecy, fled far away, as Church history relates, and retiring beyond Jordan, remained for a time in the city of Pella under the protection of Agrippa, the king of the Jews, of whom mention is made in the Acts, and who with that part of the Jews, who chose to obey him, always continued subject to the Roman empire.

(ubi sup.) In a spiritual sense, however, when we see the abomination of desolation standing where it ought not, that is, heresies and crimes reigning amongst them, who appear to be consecrated by the heavenly mysteries, then whosoever of us remain in Judæa, that is, in the confession of the true faith, ought to mount the higher in virtue, the more men we see following the broad paths of vice.

By "the abomination of desolation" is meant the statue of the one who subjected the city of Jerusalem to desolation. For "abomination" is the name given to every idol; it was called "the abomination of desolation" because it was placed inside the inaccessible sanctuary of the temple, when Jerusalem was taken and through this was subjected to desolation. Moreover, Pilate had already brought an image of Caesar into the temple by night, and through this was the cause of a great uprising among the people. From that time began both the wars and the desolation of Jerusalem. "Then let those who are in Judea flee to the mountains." He said well: "those who are in Judea" (everyone in general, and not the apostles), for the apostles were not in Judea at that time, but, as has been said, even before the war they had been driven out of Jerusalem or, rather, had departed from it of their own accord, being moved by the Holy Spirit. So let those remaining in Judea flee. But one can also understand this in a moral sense. Thus, the "abomination of desolation" is every satanic thought standing "in the holy place" — in our mind. In this case, "let those who are in Judea flee to the mountains," that is, through confession let them ascend to the mountains of virtues (Judea means "confession," "proclamation").

Or he means by the abomination of desolation, the entrance of enemies into the city by violence. And well does he say, Who are in Judæa, for the Apostles were no longer in Judæa, but before the battle had been driven from Jerusalem. We must also avoid sin with fervour, and not coldly and quietly.

(non occ.) After speaking of the things which were to happen before the destruction of the city, the Lord now foretells those which happened about the destruction itself of the city, saying, But when ye shall see the abomination of desolation standing where it ought not, (let him that readeth understand.) (Non in Gloss. sed ap. Theoph.) Or rather went out of their own accord, being led by the Holy Ghost.

For our flight is to the mountains, that he who has mounted to the heights of virtue may not go down to the depths of sin.

Jesus predicts the destruction of the temple, Mar 13:1, Mar 13:2. His disciples inquire when this shall be, and what previous sign there shall be of this calamity, Mar 13:3, Mar 13:4; which questions he answers very solemnly and minutely, vv. 5-27; illustrates the whole by a parable, Mar 13:28, Mar 13:29; asserts the absolute certainty of the events, Mar 13:30, Mar 13:31; shows that the precise minute cannot be known by man, Mar 13:32; and inculcates the necessity of watchfulness and prayer, Mar 13:33-37.

Let him that readeth understand - What he readeth, is added by D, and three of the Itala, perhaps needlessly.

THE CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--THE SUPPER AND THE--ANOINTING AT BETHANY--JUDAS AGREES WITH THE CHIEF PRIESTS TO BETRAY HIS LORD. ( = Mat. 26:1-16; Luk 22:1-6; Joh 12:1-11). (Mar 14:1-11) After two days was the feast of the passover, and of unleavened bread--The meaning is, that two days after what is about to be mentioned the passover would arrive; in other words, what follows occurred two days before the feast. and the chief priests and the scribes sought how they might take him by craft, and put him to death--From Matthew's fuller account (Mat. 26:1-75) we learn that our Lord announced this to the Twelve as follows, being the first announcement to them of the precise time: "And it came to pass, when Jesus had finished all these sayings" (Mat 26:1) --referring to the contents of Mat. 24:1-25:46, which He delivered to His disciples; His public ministry being now closed: from His prophetical He is now passing into His priestly office, although all along He Himself took our infirmities and bare our sicknesses--"He said unto His disciples, Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified." The first and the last steps of His final sufferings are brought together in this brief announcement of all that was to take place. The passover was the first and the chief of the three great annual festivals, commemorative of the redemption of God's people from Egypt, through the sprinkling of the blood of a lamb divinely appointed to be slain for that end; the destroying angel, "when he saw the blood, passing over" the Israelitish houses, on which that blood was seen, when he came to destroy all the first-born in the land of Egypt (Exo 12:12-13) --bright typical foreshadowing of the great Sacrifice, and the Redemption effected thereby. Accordingly, "by the determinate counsel and foreknowledge of God, who is wonderful in counsel and excellent in working," it was so ordered that precisely at the passover season, "Christ our Passover should be sacrificed for us." On the day following the passover commenced "the feast of unleavened bread," so called because for seven days only unleavened bread was to be eaten (Exo 12:18-20). See on Co1 5:6-8. We are further told by Matthew (Mat 26:3) that the consultation was held in the palace of Caiaphas the high priest, between the chief priests, [the scribes], and the elders of the people, how "they might take Jesus by subtlety and kill Him."

But when ye shall see--"Jerusalem compassed by armies"--by encamped armies; in other words, when ye shall see it besieged, and the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not--that is, as explained in Matthew (Mat 24:15), "standing in the holy place." (let him that readeth understand)--readeth that prophecy. That "the abomination of desolation" here alluded to was intended to point to the Roman ensigns, as the symbols of an idolatrous, and so unclean pagan power, may be gathered by comparing what Luke says in the corresponding verse (Luk 21:20); and commentators are agreed on it. It is worthy of notice, as confirming this interpretation, that in 1 Maccabees 1:54--which, though aprocryphal Scripture, is authentic history--the expression of Daniel (Dan 11:31; Dan 12:11) is applied to the idolatrous profanation of the Jewish altar by Antiochus Epiphanes. then let them that be in Judea flee to the mountains--The ecclesiastical historian, EUSEBIUS, early in the fourth century, tells us that the Christians fled to Pella, at the northern extremity of Perea, being "prophetically directed"--perhaps by some prophetic intimation more explicit than this, which would be their chart--and that thus they escaped the predicted calamities by which the nation was overwhelmed.