Matthew 24:15 · Bible study
Matthew 24:15 Commentary: The Sign of the Abomination of Desolation
Greek · 10 what the commentators say
Meaning in one sentence
What is the 'abomination of desolation' Jesus warns about?
Research Summary
- Meaning: The 'abomination of desolation' is the Roman army with its idolatrous standards standing in the temple area, signaling Jerusalem's imminent destruction (AD 70).
- Key words: bdelugma (loathsome, idolatrous thing) + erēmōsis (devastation); hestos (perfect participle: 'already standing'), a state, not a momentary act.
- Main debate: Whether this refers solely to AD 70 or to a future end-times figure; the supplied commentators overwhelmingly support the AD 70 reading.
- Theological theme: God’s judgment on a corrupt religious system, his faithfulness in warning his people, and his preservation of the elect.
- Best use: A call to discernment, Scripture study, and readiness to obey when God gives clear signs.
Translation Comparison
BSB Berean Standard Bible 2020
So when you see standing in the holy place ‘the abomination of desolation,’ described by the prophet Daniel (let the reader understand),
WEB World English Bible 2000
“When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),
KJV King James Version 1769
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
ASV American Standard Version 1901
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),
YLT Young's Literal Translation 1898
`Whenever, therefore, ye may see the abomination of the desolation, that was spoken of through Daniel the prophet, standing in the holy place (whoever is reading let him observe)
Darby Darby Bible 1890
When therefore ye shall see the abomination of desolation, which is spoken of through Daniel the prophet, standing in [what is a] holy place, (he that reads let him understand,)
Douay-Rheims Douay-Rheims Bible 1899
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.
Translations in other languages (10 available)
Por tanto, cuando viereis la abominación del asolamiento, que fué dicha por Daniel profeta, que estará en el lugar santo, ( el que lee, entienda),
Portanto, quando virdes que a abominação da desolação, dita pelo profeta Daniel, está no lugar santo, (quem lê, entenda),
C’ est pourquoi, lorsque vous verrez l’ abomination de la désolation, dont a parlé le prophète Daniel, établie en lieu saint, que celui qui lit fasse attention!
Wenn ihr nun sehen werdet den Greuel der Verwüstung (davon gesagt ist durch den Propheten Daniel), daß er steht an der heiligen Stätte (wer das liest, der merke darauf!),
Wanneer gij dan zult zien den gruwel der verwoesting, waarvan gesproken is door Daniel, de profeet, staande in de heilige plaats; (die het leest, die merke daarop!)
Quando dunque avrete veduta l’abominazione della desolazione, della quale ha parlato il profeta Daniele, posta in luogo santo (chi legge pongavi mente),
Przetoż gdy ujrzycie obrzydliwość spustoszenia, opowiedzianą przez Danijela proroka, stojącą na miejscu świętem, (kto czyta, niechaj uważa),
Итак, когда увидите мерзость запустения, реченную через пророка Даниила, стоящую на святом месте, — читающий да разумеет, —
「 你們看見 先知 但以理 所說的『那行毀壞 可憎的』站 在 聖 地（讀 這經的人須要會意）。
When, then, you see in the holy place the unclean thing which makes destruction, of which word was given by Daniel the prophet (let this be clear to the reader),
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 24:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the 'abomination of desolation' refers to the Roman army and its idolatrous standards during the destruction of Jerusalem in AD 70. Clarke, Barnes, Gill, and Vincent all note that the Roman ensigns, bearing images of emperors and gods, were an abomination to Jewish piety, and Josephus records them being set up in the temple precincts. Cambridge Bible states the phrase describes 'the act of sacrilege, which is a sign and a cause of desolation.' Calvin sees the prophecy as God's way of confirming that the temple and ceremonies were limited in time, so the disciples would not be overly attached to them. The parenthetical 'let the reader understand' is widely seen as an evangelist's insertion (Barnes, Cambridge Bible) to urge careful reading of Daniel. While some later interpreters have applied the phrase to a future end-times figure, the plain sense of the passage, in light of Luke 21:20 and Josephus's account, grounds it in the first-century crisis. The warning is not merely about a symbol but about a concrete historical event: the desecration of the holy place by the armies that would bring desolation to Jerusalem.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- First-century fulfillment: Luke 21:20 identifies the abomination as armies surrounding Jerusalem; Josephus records Roman standards entering the temple; most commentators (Clarke, Barnes, Gill, Calvin, Lange) support this view.
- Future end-times event: Some later interpreters link the passage to Daniel's 'seventieth week' and expect a literal temple desecration by a future antichrist, as in 2 Thessalonians 2:4.
- Double fulfilment / typological: Others note that the pattern of a desolating abomination recurs throughout history (Antiochus, Rome, future) and that the passage functions typologically, with the AD 70 event as a primary referent and a final fulfillment pending.
What is clear: Jesus unequivocally warns his followers to recognize the sign of an idolatrous desecration in the holy place and to flee without delay, grounding this warning in the prophecy of Daniel.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Primary historical referent | All commentators agree the passage describes the Roman destruction of Jerusalem and the desecration of the temple in AD 70, using language from Daniel. | Some later interpreters read the passage as also referring to a future antichrist figure; the supplied commentators (Clarke, Barnes, Calvin, Gill, Lange, Vincent, Wesley) focus on the first-century event. |
| Identity of 'the abomination' | The term refers to something idolatrous and loathsome, specifically the Roman army and its standards, which Jews considered an abomination. | Within that consensus, some emphasize the standards as physical objects (Lange, Vincent), while others stress the army itself as the abominable agent (Clarke, Gill). |
| Meaning of 'the holy place' | The phrase designates the temple area or the city of Jerusalem as sacred space, which was defiled by the Roman presence. | Wesley notes that 'several furlongs of land round about it were accounted holy'; Gill restricts it more narrowly to the temple mount. |
| The parenthetical 'let the reader understand' | This is almost certainly an insertion by the evangelist, not Jesus' own words, urging careful reading of Daniel. | Some see it as a general exhortation to all readers of Scripture; others as a specific nudge to recall Daniel 9:27 in the context of the siege. |
Historical & Cultural Context
Jesus spoke these words on the Mount of Olives, looking out over the temple and the city he knew would be destroyed. The disciples had asked about the end of the age, and Jesus gave them what is called the Olivet Discourse. In Matthew 24:15, he draws directly from the prophet Daniel.
The phrase 'abomination of desolation' (Greek bdelugma tēs erēmōseōs) echoes Daniel 9:27, 11:31, and 12:11. In Daniel's context, the abomination was the altar of Zeus set up in the temple by Antiochus Epiphanes in 167 BC, an act that sparked the Maccabean revolt. But Jesus applies the term to a coming event for his own generation.
The 'holy place' likely refers to the entire temple area, and by extension the city of Jerusalem, which Jews considered sacred. The Roman armies, with their ensigns bearing images of the emperor and the Roman eagle, were an abomination because they symbolized pagan power and idolatry. When the Roman general Titus besieged Jerusalem in AD 70, his soldiers brought their standards into the temple courts and offered sacrifices to them, fulfilling Jesus' words exactly (Josephus, Jewish Wars 6.6.1). Luke 21:20 makes the meaning explicit: 'When you see Jerusalem surrounded by armies, then know that its desolation is at hand.'
The parenthetical 'let the reader understand' (Greek ho anaginōskōn noeitō) urges careful, active reading of Daniel's prophecy. It is a direct call to discernment: the disciples and later readers are meant to see the connection between Daniel's words and the events unfolding before their eyes.
For first-century believers, this warning was a practical instruction: when the Roman legions appeared around the holy city, it was time to flee, not to fight. The church in Jerusalem heeded this signal and escaped to Pella, a city east of the Jordan, and survived the siege.
Textual Notes
The supplied commentaries note no significant textual variants for this verse. The parenthetical phrase 'let the reader understand' is present in all major manuscripts. A few manuscripts vary the word order or include a repeated 'the' before 'prophet,' but these do not affect the meaning. The consulted sources treat the text as stable.
Reception History
Early Christian writers, including Eusebius, saw this verse fulfilled in the Roman siege of Jerusalem. They noted that the church, warned by prophecy, fled to Pella before the destruction. Jerome, reading the passage in Latin, connected it to the Roman eagles as idolatrous symbols. During the Reformation, commentators like Calvin and Geneva Bible notes emphasized the continuity of God's prophetic word with the apostolic warning. The verse has sometimes been read in light of the Maccabean crisis as a pattern of idolatrous invasion. In the nineteenth century, with the rise of dispensationalism, some interpreters applied the 'abomination of desolation' to a future rebuilt temple and a figure called the antichrist, a view that represents a minority in the supplied commentary tradition but is held by many contemporary Christians. The parenthetical 'let the reader understand' has been a touchstone for the importance of biblical literacy and personal application in Protestant piety.
Preaching This Verse
Three-point outline
- The Abomination in History and Prophecy, Jesus anchors his warning in the book of Daniel, showing that God’s plan includes judgment on unfaithful structures (Daniel 9:27; 11:31; 12:11). The same God who spoke through Daniel is now speaking through the Son.
- A Sign to See and a Call to Act, 'When you see ... then flee' (vv.15-16). The sign is not for speculation but for immediate obedience. Discernment that does not produce action is incomplete.
- The Desolation and the Deliverance, The abomination brings desolation, but even in judgment God preserves his elect (v.22). The end of the temple system clears the way for the new covenant community.
Five-point outline
- The Source of the Phrase, Jesus uses Daniel’s language to unite the Old and New Testaments in a single story of judgment and mercy.
- The Meaning of 'Abomination', The Greek word bdelugma refers to something loathsome, especially pagan idols or practices that defile worship (see Matthew Henry, Vincent).
- The Place and the Desecration, 'Standing in the holy place' points to the temple area, where Roman standards would be set up, a direct assault on the sacred.
- The Urgency of the Parenthesis, 'Let the reader understand' is a call to study Scripture deeply and to connect prophecy with current events. As Barnes notes, the evangelist wants us to pay close attention to Daniel.
- The Past and Future Echoes, While the primary fulfillment was in AD 70, Christians have also seen this verse as a pattern for every age when worldly powers seek to displace worship of the true God.
Illustration hooks
- A smoke alarm: No one pulls the batteries out of a smoke alarm because the fire is uncomfortable to think about. The alarm is there to make you act. Jesus’ warning is like that, it calls for a response, not just a nod.
- Park ranger at the volcano: When a ranger says 'evacuate now', you don't stop for luggage. Jesus says the same: flee without delay when the sign appears (v.17-18).
- A GPS recalculating: The sign changes your direction. For the first disciples, seeing the Roman army meant a sharp turn away from the temple and into the hills. For us, it means reordering our loyalties.
Questions your congregation is asking
- Does this verse predict a future antichrist figure, or did it happen in AD 70?
- What does 'the holy place' mean today? Is it a literal temple or something else?
- How do we discern the difference between a general trouble and a specific sign from God?
Leading a Discussion
Matthew 24:15 is one of those verses that make us stop. It sounds strange and ominous, 'abomination of desolation.' But Jesus gave it to help his followers know when to act. Before you meet, read the verse slowly and also read Daniel 9:27, 11:31, and 12:11. Notice how Jesus ties his warning to Scripture that had already been given. God never leaves his people in the dark about what matters most.
Discussion questions
- What do you think the 'abomination of desolation' refers to? Use the clues in Matthew 24 and Luke 21:20.
- Why does Jesus say 'let the reader understand'? What does that tell us about how we should read the Bible?
- How did the early church interpret this warning? (Hint: what helped the Christians in Jerusalem survive the siege?)
- Why would Roman military standards be considered an 'abomination'? What does that teach us about worship and idolatry?
- If this warning was for the first century, does it still speak to us? How?
- Jesus says 'when you see ... then flee.' What does that say about the connection between knowledge and action in the Christian life?
- How does the assurance of the elect being saved (v.22) bring comfort even in times of judgment?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Ezekiel 40:4 | The man said to me, “Son of man, see with your eyes, and hear with your ears, and set your heart on all that I will show you; for you have been brought here so that I may show them to you. Declare all that you see to the house of Israel.” |
| Daniel 9:23 | At the beginning of your petitions the commandment went out, and I have come to tell you, for you are greatly beloved. Therefore consider the matter and understand the vision. |
| Daniel 9:25 | “Know therefore and discern that from the going out of the commandment to restore and build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times. |
| Daniel 9:27 | He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.” |
| Daniel 10:12 | Then he said to me, “Don’t be afraid, Daniel; for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard. I have come for your words’ sake. |
| Daniel 10:14 | Now I have come to make you understand what will happen to your people in the latter days, for the vision is yet for many days.” |
| Daniel 11:31 | “Forces from him will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate. |
| Daniel 12:11 | “From the time that the continual burnt offering is taken away and the abomination that makes desolate set up, there will be one thousand two hundred ninety days. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the abomination of desolation as the Roman army itself, not a statue or idol. Its ensigns and images were an abomination to the Jews, and its siege made Jerusalem desolate. He points to Josephus as historical confirmation that the Romans brought their standards into the temple.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the abomination of desolation as the Roman army, which Jews considered abominable because of its idolatrous images and eagle standards. He explains that standing in the holy place means the Roman forces encamped around Jerusalem or the temple itself, fulfilling Daniel's prophecy.
Calvin's Commentaries Reformed 1564
Calvin's key point is that Christ quoted Daniel to confirm that God had set a fixed end for the temple and Jewish ceremonies. This prophecy aimed to detach the disciples from overvaluing those institutions and to provide believers a secure anchor of hope, knowing God was overseeing their salvation even amid Jerusalem's calamities.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary highlights three possible meanings for "the abomination of desolation": the besieging army, the Roman eagles, or the Zealots' pollution of the Temple. It also notes that the phrase "whoso readeth, let him understand" is almost certainly added by the Gospel writer, not part of Jesus' original speech.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that Jesus points directly to Daniel's prophecy about the abomination of desolation standing in the holy place. The parenthetical instruction for the reader to consider it serves as a call to carefully connect Daniel's words with this moment of judgment.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the abomination of desolation not as any statue placed in the temple but as the Roman army itself. Their ensigns carried images of pagan gods, which Jews considered an abomination. He connects this directly to Daniel's prophecy of a desolating wing or army, and notes Christ's warning was for any disciple who would witness this event.
Lange's Commentary Reformed 1857
Lange reads Jesus' discourse on the last things as a series of repeated cycles, not a linear timeline. Each cycle covers the whole future but brings the scene progressively closer to the final catastrophe, starting with general history, narrowing to Jerusalem's fall, and ending with the sudden end of the world.
Vincent's Word Studies Evangelical 1887
Vincent stresses that "abomination of desolation" carries a moral and religious sense of repugnance, not merely physical or aesthetic disgust. He connects it specifically to the Roman standards and ensigns that idolatrously occupied the temple precincts under Titus after the temple was burned.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley expands the "holy place" beyond the temple to include the entire city of Jerusalem and even the mount where Jesus sat. He identifies the abomination of desolation with the Roman military standards bearing idolatrous images, and urges readers to ponder Daniel's prophecy deeply.