COMMENTARY ON MARK
LESSON NUMBER 141
“ Mark 13:14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains: 15 And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: 16 And let him that is in the field not turn back again for to take up his garment. 17 But woe to them that are with child, and to them that give suck in those days! 18 And pray ye that your flight be not in the winter.” (Mark 13:14-18; Matt 24:14-20; Lk 21:20-23)
THE ABOMINATION OF DESOLATION
INTRODUCTION
Jesus is teaching His disciples about the future: the destruction of the Temple, His own coming, and the end of the world (Matt 24:3; M k 13:4). His approach directly contradicts a heresy that is being perpetrated in our day – namely, that we can create our own future with our words, speaking it into existence. There are things regarding the future of any generation over which they have no influence. The only alternative is for men to prepare themselves for what is coming. Jesus has already mentioned global conflicts and disruptions in the natural order – things that cannot be averted. He has also mentioned the rise of false prophets and Christs. These are related to two of the things Jesus covered in our text – things that pertain to our own generation: the coming of the Lord and the end of the world. It is a transgression of unspeakable enormity for any professing Christian to love his life as though Jesus was not coming again, and the world was never coming to an end. Yet this is happening all around us as people claiming identity with Christ and His church are more absorbed in this present evil world than “the world to come.” In this present time, the individual who sets his affection on things above, and labors to enter eternal rest is a social oddity – even within the professing church. Such poor souls have either never heard the words of Jesus, or have forgotten them: “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal”(John 12:25). However, in view of our text, those words make perfect sense. For the disciples, the destruction of Jerusalem was imminent, and would occur in their lifetime. Jesus solemnly warns them to prepare for it, to be alert, and ready to take appropriate action. That same preparation is required for every generation, for there is no such thing as a generation that is shielded from all calamity, free from all danger, and at liberty to settle down in this world.
WHEN YE SHALL SEE THE ABOMINATION OF DESOLATION
“ Mark 13:14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains.”
WHEN YE SHALL SEE. Jesus calls His disciples to a posture of alertness – one in which they will not be distracted or found unawares. It is related to another word He spoke: “be ye also ready” (Matt 24:44). The words “when ye shall see”presume they will be looking, firmly convinced that what Jesus is saying will come to pass. They are not to allow themselves to live in such a manner as is conducive to being at home in this world, and thus forgetting these words.
THE ABOMINATION OF DESOLATION. The NIV reads, “the abomination that causes desolation.” Matthew relates the prophecy to the defilement of “the holy place” (Matt 24:15). Mark refers to the same thing with the words, “standing where it ought not.” The reference is to the Temple, which would, as a result of the defilement, be destroyed.
Jesus gives them a specific word that will be fulfilled in their time – a word spoken by Daniel the prophet. The prophet referred to this desolation three times: 1“. . . the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate” (Dan 9:27). 2 “ . . . and they shall place the abomination that maketh desolate” (Dan 11:31). 3 “ . . . the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days” (Dan 12:11). This abomination had an initial fulfillment in 168-167 B.C. when Antiochus Epiphanes erected an altar to Zeus over the altar of burnt offering and sacrificed a pig upon it. The fulfillment of which Jesus now speaks took place in 70 A.D. when the Romans destroyed Jerusalem. At that time, Josephus says they brought idols into the Temple, placing them over the Eastern gate, and sacrificing to them. JEWISH WARS 6.6.1
Luke speaks of the matter from yet another vantage point. “And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh” (Luke 21:20). Luke accents the defilement of the city of Jerusalem itself, the place where God had placed His name (1 Kgs 11:36). Matthew and Mark place the stress upon the Temple. Josephus also recounts how that during the besiegement by Rome, an army of Jewish Zealots fought within the Temple courts, filling it with dead bodies of their own fellow citizens. They came feigning to help the Jews, but instead sided with the Romans, fighting their own people.
UNDERSTAND! “Let the reader understand!” NKJV That is, this is not a mere historical occurrence. There is more to be seen here. First, Jesus is declaring the destruction of the Temple. That would take place when it was profaned, and the city of Jerusalem would then fall as well. In this text, profanation was the prelude to destruction – the sign of rejection. Just as the dominance of Israel’s enemies was a sign they had provoked God (Judges 2:14), so the sacking of Jerusalem was a sign of God’s rejection of them. Jesus said their house (the Temple) would be left desolate because they rejected the Lord’s Christ (Matt 23:38), and this prophecy was the fulfillment of the word.
Also, according to Daniel, this desolation would be associated with the cessation of the sacrifices (Dan 9:27; 11:31; 12:11). The Temple and its sacrifices were rendered obsolete by the atoning death of Jesus, and God would not allow them to continue. Thus, when extraordinary defilement took place, it was the confirmation that the destruction was at hand.
There is a principle to be seen here that is confirmed throughout history. The spread of defilement into sacred realms is the prelude to their demise. It is the sign that the degenerating domain, for the time, is irrecoverable. This was true of the world of Noah’s time. The moral degeneration of that time was the prelude to its destruction. In one sense, it was the cause of the judgment. From an even higher view, it was a sign that God had given that generation up because of their rejection of himself (Rom 1;24,26). This circumstance is what makes religious decline so arresting. It is an indication of Divine rejection, and is preliminary to its appointed fall. Spiritual Babylon cannot be recovered. Its fall is determined.
FLEE TO THE MOUNTAINS. Those who remained in Judea until the appointed time, must then vacate the area quickly. There would be no safe haven there. Matthew gives the same admonition (Matt 24:16), and Luke does as well (Lk 21:21) – “flee to the mountains,” the high places. The Psalmist reminds us that Jerusalem was surrounded by mountains (Psa 125:2). Now they would become a place of safety rather than sights to behold. Luke provides some additional words spoken by the Lord: “Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto” (Luke 21:21). At The time of its imminent destruction, Jerusalem was to be vacated by the discerning, and not entered into by those who were in other countries. The principle to be seen is this: When a place or body of people is in a state of deterioration and decline, that is not the time to be joined to them. Flee from such places! Avoid them!
PRACTICAL MEASURES TO BE TAKEN
“ 15 And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: 16 And let him that is in the field not turn back again for to take up his garment.”
There comes a time when absolutely no safety is afforded in the cursed realm. Until the appointed time of which Jesus warned His disciples, people could live in Jerusalem, walking about in it, and coming into the city from other countries. Indeed, several years after this prophecy, Peter went up to Jerusalem (Acts 11:2), there was the church in Jerusalem (Acts 11:22), John Mark went back to Jerusalem (Acts 13:13), Paul and Barnabas went up to Jerusalem (Acts 15:2), and Paul himself went to Jerusalem (Acts 18:21; 19:21). Yet, Kingdom laborers could not afford to forget the words of the Lord Jesus. There was coming a time when the only acceptable action was to get out of Jerusalem, doing so with haste.
You must remember the sacredness of Jerusalem and the Temple to the Jews. This word did not pertain to a place that was sentimental because of family associations or natural ties. For the disciples, it would be associated with the ministry or Jesus, his death and resurrection, and His ascension back to glory. It would be related to the day of Pentecost, the pouring out of the Holy Spirit, and the staggering multiplication of disciples. Notwithstanding those holy associations, the city would be judged for its rejection of Christ, which was the capstone of their transgression – the sin that would bring the wrath of God upon the city and the Temple. From an even higher point of view, this city would have to give place to “the Jerusalem that is above,” which is “the mother of us all” (Gal 4:26).
DO NOT GO BACK INTO THE HOUSE! Picture a person on the housetop, perhaps praying as Peter did when he was at the house of Simon the tanner (Acts 10:9). There comes a time when that person beholds the Roman armies surrounding the city (Lk 21:20). Before the Romans actually captured Jerusalem, they laid siege to the city – a military initiative that lasted over four years. Numerous attacks, strategies, and negotiations took place during this time. Jesus’ solemn words enjoined the disciples to get out of Jerusalem as soon as it was surrounded, not waiting until the enemy actually entered into the city. At that point, no thought was to be given to enter the house again to salvage some of their goods. This was a time to escape, not to think of saving some of their possessions.
DO NOT GET YOUR GARMENTS! If a person was in the field working, he was not to return to the house to get his garments. These were outer garments, laid aside when one was working. At this time, convenience is not to even be considered. This was a time to run for your life, with no regard for ordinary amenities and conveniences.
Earlier, Jesus had taught His disciples not to become absorbed in life as it is lived in this world. “Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?” (Matt 6:31). Now He speaks to them of a time when His words will make perfect sense – when what you have to wear will not even be a valid consideration. If they had not learned to regard such conveniences properly before that time, it would be exceedingly difficult for them to do what He now says to them. There will come a time when we must release our grip upon everything men hold of value in this world. At that time, there is a sense in which we will have no choice in the matter – not if we are thinking soundly. There are at least three occasions when this will be true. (1) In the time of great temporal judgments or calamities. At such times, the real value of the things of this world can be seen more clearly. There is more of an interest in preserving life than in keeping things. (2) When we meet our appointment with death. It becomes more readily apparent at this time that life in this world, and the possessions we have managed to accumulate, cannot be maintained. (3) The coming of the Lord. As this time draws near, it appears there will be a period of time when it will become increasingly apparent that the world is unstable and the end is near. There will come a point when there will no longer be any provision for preparing for the coming of the Lord. This is made clear in the parable of the ten virgins.
LESSONS TO BE LEARNED. In order for the words of the Lord to have an compelling impact upon the disciples, they must obtain a proper view of their homes, their possessions, and their garments. They certainly cannot adopt a view of religion that accents the things that are gained in this world. When you believe what Jesus has said here, it gives even more strength to the words of John, “Love not the world, neither the things that are in the world” (1 John 5:17).
We also learn about the futility of false religion, where God is not the One being served, and self-interests become prominent. That is what had taken place among the Jews, and it results in the terrible judgment against Jerusalem of which Jesus is now speaking. You can rest assured that the traditions of the elders and the burdens of the Jewish lawyers would obtain no value at all during the destruction of Jerusalem. At that time, it was evident they were powerless.
A TIME FOR PRAYER AND FREEDOM FROM RESTRAINT
“ 17 But woe to them that are with child, and to them that give suck in those days! 18 and pray ye that your flight be not in the winter.”
There is a certain practicality to godliness and spiritual mindedness that is revealed in these words. They also make known the tenderness of the Savior, who knew very well that the judgment of Jerusalem was richly deserving. Yet, He was mindful of the hardships of that time that would be exerted upon those who had faith in Him. They would not be absolutely free from all concerns. It also seems apparent to me that His words would be an incentive to be alert to the possibility of a door escape that could be provided before the dreadful judgment came.
The first thing to see here is that the judgment of Jerusalem could not be averted. Its doom was sealed in the bag of Divine purpose. When the people rejected the Lord’s Christ, not knowing the time of their “visitation” (Lk 19:44), they crossed the line of Divine forbearance and longsuffering – just as surely as the sinners of Noah’s day (Gen 6:3).
WOE TO THEM THAT ARE WITH CHILD. Other versions read, “How dreadful it will be,” NIV “And alas for those,” RSV “it will be hard,” BBE “What a terrible time,” CJB and “How horrible it will be.” GWN A woman who is “with child” is one who is carrying the child in her womb, not yet having given birth. Travail, or labor pains, are said to come upon the woman who is “with child” (1 Thess 5:3). Obviously, hasty travel would be difficult for an expectant mother. Jesus gives no suggestion that special provisions will be made for such women, although I do not doubt that instances of extraordinary care and provision occurred. But in this word, special provision is not the point, but special action.
WOE TO THEM THAT GIVE SUCK. Other versions read, “nursing babies,” NKJV “nursing mothers,” NIV and “with babies at the breast.” NJB Mothers who must hold and nurse their little children because of their helpless infancy, would have a difficult time fleeing to the mountains. Not only must they hasten out of the city, they must ascend up into mountainous regions in order to save themselves and their infants.
All of this was brought on by a city whose leaders provoked them to reject their Savior, deny Him, and deliver Him up to be crucified. And do you doubt that “it is a fearful thing to fall into the hands of the living God?” (Heb 10:31). Do not imagine that in great judgments there are not innocent souls that suffer! Do you think that there were no expectant mothers or infants in the flood, or the destruction of Sodom and Gomorrah?
It certainly is not that these words are intended to promote fear and anxiety. They are spoken in a full awareness of the fact that we are to “be careful for nothing” (Phil 4:6). Rather, our Lord’s words are to promote sobriety and preparation. The saints of God are not to live naively as though they were never intended to face adversity, or be moved to flee from danger.
PRAY ABOUT YOUR FLIGHT. This is an especially needful word. “Pray that this will not take place in the winter,” NIV when there are even more difficulties associated with escape. Matthew adds something else, “But pray ye that your flight be not in the winter, neither on the sabbath day” (Matt 24:20), when they would be subjected to even further limitations. He does not say they are slaves to the Sabbath, but leads them to believe they were not intended to conduct their lives in a crisis as though it did not exist. The point is that their minds will be occupied with getting into the mountains, and thus there would be a temptation to actually neglect the Lord. Rather than praying for strength in such an occasion, He tells them to pray the time when they must flee to the mountains would not take place on the Sabbath day.
SOMETHING TO CONSIDER. There is such a thing as unusual occasions when the ordinary pursuits of life should be suspended – at least for those who are aware of such times. We have an example of such as time in Paul’s admonition to the Corinthians. Certain questions had arisen there concerning marriage. In Paul’s admonition, he suggested that the present time was not one in which undue thought should be given to marriage. “I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife” (1 Cor 7:26-27). He makes it clear that he is not talking about committing sin: “But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you” (1 Cor 7:28). That is, at that time, marriage would complicate life because of the present circumstances – “distress,” “crisis,” NIV or “necessity.” YLT We are not provided with the specific nature of the crisis, whether it was a calamity, persecution, or the defection from Christ that was taking place there. This is the reason Paul said to the unmarried and widows, “if is good for them that they abide even as I” (1 Cor 7:9). It was not that he advocated a single life over a married one. Rather, it was that under certain circumstances it requires more personal devotion and determinedness than is required under ordinary circumstances. He is also careful to say he is not stating a law, but is appealing to their wisdom and sensitivity. This is precisely the kind of instruction Jesus is giving to His disciples.