Bible Study: What is the Abomination of Desolation?

The Abomination of Desolation: A Christian Reader’s Guide – Unlocking Understanding with Faith!

Isn’t it wonderful that God wants us to understand His Word? Sometimes we come across phrases in the Bible, like “abomination of desolation,” that might seem a little puzzling at first. But I believe God doesn’t want us to be confused; He wants us to have clarity and peace! This special phrase pops up in the Old Testament, in the book of Daniel, and even Jesus Himself talked about it in the New Testament. For all of us who love the Lord and want to know more, this term opens up amazing discussions about incredible moments in history, how God speaks through prophecy, and what the Bible tells us about the exciting things to come. So, let’s journey together with faith and explore what the “abomination of desolation” is all about, finding encouragement and wisdom every step of the way!

What Does “Abomination of Desolation” Actually Mean in Simple Terms?

Alright, let’s break this down because God makes things simple for us when we seek Him! The phrase “abomination of desolation” sounds serious, and it is we can understand it. It’s talking about something happening that is deeply, deeply offensive to God – usually when something sacred, something holy, is treated with great disrespect. And when that happens, it can lead to that special, holy place becoming empty or ruined.¹

Think of it like this:

An “abomination” is something the Bible describes as truly yucky, hateful, or just plain detestable in God’s eyes.³ The Old Testament uses some Hebrew words for this, like shiqquwts (or siqqus), and it’s often connected to things like idols, false gods, or worship practices that God specifically told His people, “Hey, don’t get involved with that!” 3 In the New Testament, the Greek word bdelygma means something very similar – something foul, disgusting, and totally offensive.³ So, an abomination is a big-time sin, a major breaking of God’s good rules, especially when it involves worshipping things other than God.⁴

Then there’s “desolation.” This word simply means a state of being empty, ruined, totally laid waste, or destroyed.³ The Hebrew word for this, shamem, paints a picture of destruction and devastation. But get this – it can also mean being so shocked or horrified by something that you’re left speechless!3 The New Testament Greek word, erēmōsis, also means “making something desolate.”3 So, desolation isn’t just about buildings crumbling; it’s also about that deep sense of horror and emptiness that comes when something sacred is destroyed, especially a place set apart for God.³

Let’s put it all together with a heart full of faith! The “abomination of desolation” points to a shockingly disrespectful act or object. It’s something so offensive to God that it pollutes a holy place, and that pollution leads to its ruin and abandonment.³ Sometimes it’s translated as “the abomination that causes desolation” or “the sacrilegious object that causes desecration.”2 This shows us there’s a direct link: the terrible, disrespectful act (that’s the abomination) is what brings about the ruin and emptiness (that’s the desolation). The Bible often shows us that when God’s holiness is disrespected, especially in places dedicated to Him, big things happen. Sometimes, God might even withdraw His special protection, allowing that place to become desolate. The way the phrase is built really highlights that when we disrespect what God calls holy, it can invite judgment and ruin.

And that feeling of “speechless horror” connected to the word shamem tells us that the abomination of desolation isn’t just some dry idea.³ It’s an event that’s meant to be seen as uniquely shocking and terrible. This deep emotional impact on those who see it just shows how serious this event is, and why God gives us warnings about it in His Word. He’s a good God, and He wants us to be prepared!

Where Is the “Abomination of Desolation” Mentioned in the Bible?

It’s so good to know that God has given us His Word, the Bible, as a lamp to our feet and a light to our path! This phrase, “abomination of desolation,” and similar ones, are woven like a thread through both the Old and New Testaments. It’s like God is showing us a story that unfolds over centuries.

Old Testament – The Amazing Book of Daniel

This whole idea starts with the prophet Daniel. He was a man of God, an Israelite living in Babylon, and God gave him incredible visions about future kingdoms and big events that would affect His people.¹ You can find this phrase in some key places in Daniel:

Daniel 9:27: This is part of a famous prophecy called the “Prophecy of Seventy Weeks.” It talks about a future leader who “shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate.” Some Bibles say it like, “the abomination of desolation will be on a wing of the temple.” 2
Daniel 11:31: In a long prophecy about future kings and their conflicts, this verse says, “Forces shall be mustered by him, and they shall defile the sanctuary fortress; then they shall take away the daily sacrifices, and place there the abomination of desolation.” 2
Daniel 12:11: In Daniel’s last vision, God gives a timeframe: “And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days.” 2
Some smart folks also see a similar idea in Daniel 8:13, which talks about the “transgression that makes desolate” or the “abomination, which is destroying.” 5

New Testament – The Gospels (Jesus Speaks on the Mount of Olives!)

Hundreds of years after Daniel, our wonderful Savior, Jesus Christ, directly talked about Daniel’s prophecy. He did this during His teachings on the Mount of Olives, which we call the Olivet Discourse. He was talking about the temple being destroyed and signs of His amazing return and the end of the age.⁴

Matthew 24:15-16: Jesus lovingly warned His disciples, “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), then let those who are in Judea flee to the mountains.” 8
Mark 13:14: Mark tells us about a similar warning: “But when you see the abomination of desolation standing where he ought not to be (let the reader understand), then let them that be in Judaea flee to the mountains.” Mark’s words here are clearly inspired by Daniel.⁸
Luke 21:20-21: Luke’s Gospel gives us a parallel story he uses slightly different words that many believe help clarify what the immediate sign was for the events of AD 70: “But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains…” 8 Even though it doesn’t use the exact phrase, it’s connected to the “desolation” of Jerusalem, linking it right up with the other accounts.

Isn’t it amazing how God’s prophetic Word works? What Daniel saw with one historical event in mind (a king named Antiochus Epiphanes, who we’ll talk more about) was later picked up by Jesus and applied to an event that was still in the future for His disciples (the destruction of Jerusalem in AD 70). This shows us that God’s prophecies can have layers of meaning, or even happen in more than one way, with earlier events sometimes being like a preview or a foreshadowing of later ones. God is so wise!

And did you notice that little note, “(let the reader understand),” in both Matthew and Mark? That’s so important! 8 It’s like the Gospel writers, or maybe even Jesus Himself, are saying, “Hey, pay close attention! Think deeply about this! Connect Daniel’s old prophecy with what’s happening or about to happen!” For the people who first read these Gospels, especially before AD 70, this was a super important instruction to be spiritually awake and ready to act on Jesus’ warning. It tells us that understanding these kinds of prophecies takes careful thought and a heart open to God’s Spirit. God wants to give us that discernment!

What Did the Prophet Daniel Say About the “Abomination of Desolation”? God Revealed It to Him!

The prophet Daniel, a man who walked closely with God, gives us the first and most foundational descriptions of this “abomination of desolation.” His prophecies paint a vivid picture of a powerful enemy who would intentionally disrespect God’s sacred place and attack true worship.

Original Historical Context: A King Named Antiochus IV Epiphanes

Most Bible scholars, those who have studied God’s Word deeply, agree that Daniel’s prophecies about the “abomination of desolation,” especially in Daniel 11:31, had an initial, very clear fulfillment in the actions of a Greek king. His name was Antiochus IV Epiphanes, and he ruled a big empire (called the Seleucid Empire, which included Judea where God’s people lived) way back in the 2nd century BC, around 167 BC.¹

This King Antiochus IV, who even called himself “Epiphanes” (which means “God Manifest” – can you believe the nerve?), wanted to force Greek culture and religion on the Jewish people.³ What he did against Jewish religious practices was really terrible:

He outlawed Jewish laws, like circumcision and keeping the Sabbath day holy.²
And this was huge: he stopped the twice-daily sacrifices that were the heart of worship at the Jewish temple in Jerusalem.³
Then, he did the “abomination”: he built an altar to the Greek god Zeus right there in the Jerusalem temple! Some say he even offered pagan sacrifices (maybe pigs, which were considered unclean animals by the Jews) on God’s holy altar.¹ Imagine putting a pagan idol or offering pagan sacrifices in God’s own temple – that was a powerful act of disrespect.
These actions defiled the “sanctuary fortress” (that’s from Daniel 11:31) and caused “desolation.” Why? Because they made the temple spiritually dirty and unfit for worshipping the one true God, Yahweh. This led to a time when true worship was shut down, and the temple was basically made desolate.³ If you want to read more about this, the historical books of 1 and 2 Maccabees (which aren’t in the Protestant Bible but are historical records) describe these events and even use language very similar to “abomination of desolation” (you can see this in 1 Maccabees 1:54).⁹

Some older ideas from scholars suggested the “abomination” might have been a disrespectful way of saying the name of a Phoenician god, Baalshamin (“Lord of Heaven”), whom Antiochus thought was like Zeus.⁸ But more recently, scholars tend to think the actual pagan altar or the pagan offerings themselves were the “abomination.”8

Prophetic Clues in Daniel That Point Beyond Antiochus

even though Antiochus’s actions fit many details of Daniel’s prophecies, there are other things in Daniel, especially in chapters 9 and 12, that have led many people to believe there’s a further, future fulfillment still to come. God’s plans are so big!

Daniel 9:27 talks about a covenant, a special agreement, that would be confirmed for “one week” (many believe this means a seven-year period). Sacrifices would be stopped in the middle of this “week.”2 This detail about a covenant doesn’t clearly match up with what we know about Antiochus.
Daniel 12:11 gives a specific timeframe of 1,290 days from when the daily sacrifice is stopped and the abomination is set up, until something else happens.² These exact timeframes often make people think of a future, end-time situation.

So, Daniel’s prophecies set a clear pattern for what an “abomination of desolation” looks like: a powerful, arrogant enemy of God and His people who deliberately targets the very heart of true worship (the sanctuary and its rituals). This enemy suppresses true worship and replaces it with something idolatrous and profane. This pattern of disrespect becomes like a template, helping us understand how this prophecy might be fulfilled in other times, including the one Jesus Himself talked about.

A really important part of Daniel’s description is the “taking away” of the “daily sacrifices” that God had ordained.² The abomination isn’t just about adding something evil; it’s directly linked to removing or stopping true worship. It’s like a two-part attack: silencing real devotion to God and putting a counterfeit in its place. This really shows the spiritual battle going on, where an enemy tries to steal God’s rightful place of honor and worship. But we know God always has the final say!

How Did Jesus Talk About the “Abomination of Desolation” in the Gospels? He Gave Us Hope and a Warning!

Our wonderful Savior, Jesus Christ, took that ancient prophecy from Daniel and brought it right into the near future for His disciples, making it incredibly relevant and urgent for them. His teachings about this are mostly found in what we call the Olivet Discourse, which is recorded in Matthew chapter 24, Mark chapter 13, and with some slight differences, in Luke chapter 21.⁴

Context: The Olivet Discourse – A Heart-to-Heart on the Mount of Olives

It all started when Jesus was leaving the temple in Jerusalem. He said something that must have really caught His disciples’ attention: “Truly I tell you, not one stone here will be left on another; every one will be thrown down” (Matthew 24:2).⁸ Wow! Can you imagine hearing that about such a magnificent building? This led the disciples to ask Him privately, when they were on the Mount of Olives, “Tell us, when will these things be, and what will be the sign of your coming and of the close of the age?” (Matthew 24:3).⁴ It’s likely the disciples thought the temple’s destruction, Jesus’ return, and the end of the age were all part of one big, amazing future event.⁴

Jesus’ Specific Warning – Listen Up, This is Important!

In His loving way, Jesus started talking about various signs and troubles that would come, and then He specifically mentioned the “abomination of desolation”:

Matthew 24:15: “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand)…” 2
Mark 13:14: “…when you see the abomination of desolation standing where he ought not to be (let the reader understand)…” 8 this is interesting: some of the old Greek writings of Mark use a word for “standing” that suggests “the abomination” might be a person, a man.⁸ Matthew’s Gospel uses a word that could mean an object or an event.⁸ God gives us these details for a reason!
Luke 21:20: As we mentioned before, Luke’s parallel story gives a more direct description: “But when you see Jerusalem surrounded by armies, then know that its desolation has come near.” 8 Many scholars believe Luke was clarifying the specific sign that would announce the destruction of Jerusalem in AD 70 for the people reading his Gospel.⁴

The Call to Action: Flee! God Provides a Way of Escape!

When this sign—the “abomination of desolation”—appeared, Jesus gave a very clear and urgent command: “then let those who are in Judea flee to the mountains” (Matthew 24:16; Mark 13:14; Luke 21:21).³ He really emphasized how quickly they needed to act:

If you were on the housetop, don’t even go down into the house to grab your things! 7
If you were in the field, don’t turn back to get your coat! 7
Jesus expressed special concern for pregnant women and nursing mothers during that time of escape. He even told His disciples to pray that their escape wouldn’t happen in winter or on a Sabbath day, because that would make it even harder.⁷ Our God is so compassionate!

Timing and Fulfillment in Jesus’ Teaching – God is in Control of the Timeline!

A really key statement about when these things would happen is found in Matthew 24:34 and Mark 13:30: “Truly I tell you, this generation will not pass away until all these things have taken place.” 4 Many scholars believe “these things” (referring to what He’d just described, including the abomination of desolation and the temple’s destruction) were mainly pointing to the events that led to the fall of Jerusalem in AD 70.⁴ This incredible historical event happened about 40 years after Jesus spoke these words, and that timeframe fits what the Bible means by a “generation.” 4 The specific instruction to flee makes so much sense if you think about a city being besieged and destroyed, like Jerusalem was in AD 70. But it wouldn’t make much sense at the very moment of Christ’s final, glorious return, because then escape wouldn’t be possible or even necessary – we’ll be with Him! 4

By directly mentioning Daniel, Jesus was saying, “Yes, what Daniel prophesied is true and from God!” And at the same time, He was reinterpreting and reapplying that prophecy to a new, urgent situation for His disciples. Jesus Himself re-contextualizing prophecy is so powerful! It shows us that God’s Word can have layers of meaning and can be fulfilled in different times in history, with Jesus always being the ultimate key to understanding it all.

And Jesus’ warning was incredibly practical. He wasn’t just trying to satisfy their curiosity about the future. He was giving them a clear, life-saving instruction! Historical accounts, like those from the early church historian Eusebius, tell us that Christians in Jerusalem actually listened to Jesus’ warning and fled the city (they reportedly went to a town called Pella, across the Jordan River) before it was finally besieged and destroyed by the Romans. They were saved because they trusted Jesus! 4 This shows us a core reason why God gives us prophetic warnings in Scripture: to offer His divine guidance and protection for His people. It’s not just about knowing the future knowing how to live faithfully because of what we know!

It’s also so important to see how the Olivet Discourse is structured. Although the “abomination of desolation” and the temple’s destruction in AD 70 are a big focus in the first part of Jesus’ teaching (roughly Matthew 24:4-35), He then shifts to talk more specifically about His ultimate Second Coming and the very end of the age (Matthew 24:36 onwards). And about that final event, He says, “no one knows the day or hour.” 4 This dual focus suggests that the AD 70 disaster, while a huge judgment and a fulfillment of specific prophecies, might also be like a preview or a foreshadowing of even bigger, final events. This kind of complexity is a beautiful hallmark of biblical prophecy, and it’s why there can be different interpretations, all seeking to honor God. God’s wisdom is so much higher than ours!

Has the “Abomination of Desolation” Already Happened? Exploring God’s Unfolding Plan!

This is a big question, and it’s at the heart of how we, as believers, understand this important prophecy: Is the “abomination of desolation” something that’s already in the past, something still to come in the future, or maybe something else? Many wise Bible scholars believe that some prophecies can have more than one fulfillment. Think of it like this: an initial or partial fulfillment happens in history, and then later on, there might be a more complete or ultimate fulfillment. This idea is sometimes called “prophetic duality” or “typology,” where an earlier event acts as a pattern or a “type” for a later one.³ And the “abomination of desolation” is often seen as a perfect example of this principle.³ God works in amazing layers!

First Historical Fulfillment: That King Antiochus IV Epiphanes (167 BC)

As we talked about earlier (back in Question 3), there’s a strong agreement among scholars that Daniel’s prophecy in Daniel 11:31 had a very clear historical fulfillment. It happened with the actions of that Seleucid king, Antiochus IV Epiphanes, way back around 167 BC.¹ Remember, he forcibly stopped the Jewish sacrifices, disrespected the temple in Jerusalem by putting up a pagan altar (probably for Zeus), and even offered unclean animals there.³ From the Jewish perspective, this was absolutely a horrific “abomination,” and it left the temple “desolate” for a while because true worship was shut down.³ The historical books of 1 and 2 Maccabees (which, for Protestants, aren’t part of the Bible but are valuable historical records) vividly describe this time and even use language very similar to “abomination of desolation” (you can check out 1 Maccabees 1:54).⁹

But here’s something to keep in mind: this event with Antiochus isn’t generally seen as the final or complete fulfillment of everything Daniel prophesied about the abomination. One big reason is that Jesus Himself, speaking about 200 years after Antiochus, talked about Daniel’s prophecy of an “abomination of desolation” as something that was still in the future for His time.² Plus, some details in Daniel’s prophecies, like the mention of a seven-year covenant in Daniel 9:27, don’t seem to clearly match up with what Antiochus did historically.² God’s prophecies are precise!

Second Historical Fulfillment: The Destruction of Jerusalem and its Beautiful Temple in AD 70

let’s look at what Jesus Himself prophesied in Matthew 24:15 and Mark 13:14. He warned His disciples about an “abomination of desolation” that they would see. Many, many scholars understand this to point to the terrible events surrounding the Roman siege and destruction of Jerusalem and its temple in AD 70.⁴ This view is especially strong among those who have what we call Preterist or Historicist interpretations of prophecy. Even some who believe in a future fulfillment (Futurists) see AD 70 as a very major event, maybe not the final one definitely an important fulfillment.

Here’s what happened: In AD 70, after a fierce Jewish revolt, the Roman armies, led by General Titus (who later became an Emperor), surrounded Jerusalem. They eventually broke through the city walls, tragically killed many of the people living there, and completely destroyed the city. This included burning the magnificent temple right to the ground.⁷ The “abomination” in this situation could refer to several things about the Roman conquest:

The Roman armies themselves were seen as an abomination by many Jewish people. Why? Because they carried idolatrous standards – things like engraved eagles or images of the emperor, which the soldiers actually worshipped – into the holy city and eventually into the temple area.²
Some historical accounts even suggest that Titus, after the temple was burned, might have had Roman standards or an idol placed on the temple site.¹⁶
Just the immense bloodshed and the general disrespect shown by the conquering army in that holy place would also be an abomination that led to desolation. The Jewish historian Flavius Josephus, who actually witnessed some of these events, wrote heartbreaking descriptions of the suffering and destruction.⁷

Remember Luke’s parallel account? “When you see Jerusalem surrounded by armies, then know that its desolation has come near” (Luke 21:20). Many see this as a very direct and clear reference to this Roman siege.⁴ And what about Jesus’ statement, “this generation will not pass away until all these things have taken place” (Matthew 24:34)? This strongly supports the AD 70 fulfillment, because this terrible event happened about 40 years after His prophecy – a timeframe that fits the biblical idea of a “generation.” 4 God’s Word is always true!

So, Was AD 70 the Final Fulfillment? Here’s Where Faith-Filled People See it Differently.

This is where Christians, all loving the Lord and His Word, have different understandings:

For many who hold a Preterist view, the events of AD 70 are the main, and often the complete, fulfillment of what Jesus prophesied in the Olivet Discourse about the “abomination of desolation.” 2
Those with Futurist views (and some Historicists) tend to see AD 70 as a very important fulfillment and a major historical pattern. But they believe that the ultimate “abomination of desolation” that Daniel described—especially things like the seven-year covenant and specific time periods like 1,290 days—is still going to happen in the future.² This future event is often connected to the rise of a figure known as the Antichrist in the very end times. They argue that not all the specific details of Daniel’s prophecies were perfectly met in AD 70.²

The pattern we see in these historical events suggests that the “abomination of desolation” involves a terrible disrespect of what is holy to God, especially His place of worship, by a hostile, idolatrous power. If Antiochus’s act was a foreshadowing, and the Roman destruction in AD 70 was a more direct fulfillment of Jesus’ immediate warning, then a potential future fulfillment might follow a similar pattern maybe on an even bigger or more intense scale. This idea of prophecy escalating in its fulfillment isn’t uncommon in the Bible. Past events help us understand the kind of thing God is talking about, while later fulfillments might be even greater in their scope or intensity. God is always working His plan!

A really crucial element in all these discussions is the location: “the holy place” (Matthew 24:15) or “where it ought not to be” (Mark 13:14). For Jesus’ disciples, this would have clearly meant the temple in Jerusalem. Both the persecution by Antiochus and the destruction by the Romans centered on this sacred site. This consistent focus brings up important questions for any interpretation of a future “abomination of desolation,” especially whether it would also need a literal temple in Jerusalem.

The historical context of Jesus’ audience is also so important. They knew Daniel’s prophecies and likely remembered the stories of Antiochus’s terrible desecration, which had happened about two centuries earlier. The books of Maccabees, which tell these stories, were known.¹¹ So, when Jesus talked about an “abomination of desolation” and urged them to “let the reader understand,” He was likely prompting them to connect Daniel’s prophecies, the example of Antiochus, and the growing threat from Rome. For those original disciples, the warning wasn’t about some vague idea one with a chilling historical precedent. That made the prediction of a new instance even more alarming. But praise God, He always gives us wisdom and warning out of His great love!

What Did the Early Church Fathers Teach About the “Abomination of Desolation”? Wisdom from Our Brothers and Sisters in the Past!

Isn’t it wonderful to learn from those who have gone before us in faith? The early Christian writers and theologians, whom we often call the Church Fathers (they lived roughly from the late 1st to the 8th centuries AD), really thought and prayed about the meaning of the “abomination of desolation.” They generally agreed it was a major biblical prophecy, and they often linked it to their understanding of end-time events and, very frequently, to the figure of the Antichrist.⁸ They were seeking God’s truth, just like we are!

Key Figures and Their Heartfelt Views:

Irenaeus (around 130 – 202 AD): What a great man of God! Irenaeus, in his work Against Heresies, clearly connected the “abomination of desolation” that Daniel and Jesus talked about (Matthew 24:15) with a future figure he identified as the Antichrist.⁸ He pictured the Antichrist as a specific person, maybe even of Jewish heritage from the tribe of Dan, who would rise to power, sit in a rebuilt temple in Jerusalem, demand to be worshipped as God, and rule like a tyrant.¹⁸ While he saw the destruction of Jerusalem in AD 70 as a partial fulfillment or a type, Irenaeus believed the ultimate fulfillment of the “abomination of desolation” was waiting for this Antichrist to come.⁸ He thought this event would happen in the middle of a final seven-year period, and he linked it to what Paul described as the “Man of Sin” in 2 Thessalonians 2.¹⁸
Hippolytus of Rome (around 170 – 235 AD): Following in Irenaeus’s footsteps, Hippolytus, in his Commentary on Daniel and his Treatise on Christ and Antichrist, also strongly identified the “abomination of desolation” with the Antichrist.⁸ He taught that this Antichrist figure would rebuild the temple in Jerusalem, trick many Jewish people into believing he was the Messiah, and then set himself up in the temple to be worshipped.¹⁹ Hippolytus painted a picture of the Antichrist as a great deceiver who would try to imitate Christ in many ways.²¹
Origen (around 184 – 253 AD): Origen was known for often interpreting Scripture in a more allegorical or spiritual way, and he offered a slightly different perspective.¹⁶ While he did talk about the Antichrist, Origen sometimes saw the “abomination of desolation” not just as a literal person or a single event also as a “false word” or a wrong teaching that stands in the place of true understanding of the Bible.¹⁹ He also connected it to the broader idea of evil that opposes Christ, or to widespread heresy and the rejection of godly living.¹⁹
Cyril of Jerusalem (around 313 – 386 AD): In his teaching lectures, Cyril taught that the “abomination of desolation” referred to the Antichrist who was still to come and would stand in the holy place, the temple.⁸
Jerome (around 347 – 420 AD): The great Bible scholar Jerome, in his commentaries on Matthew and Daniel, gave several possible interpretations for the “abomination of desolation.” 8 He suggested it could be:
The future Antichrist.
A past event, like an image of Caesar that Pontius Pilate might have placed in the temple.
Another past event (or something happening in Jerome’s own time), which was the horse-riding statue of the Roman Emperor Hadrian that stood on the site of the former Holy of Holies in Jerusalem. Jerome understood the “abomination” to be an idol, and putting it there would result in the temple being abandoned and destroyed.²³
Augustine of Hippo (354 – 430 AD): Augustine was a deep thinker, and his views were varied in his writings.⁸ He sometimes linked the “abomination of desolation” to the general idea of the Antichrist or to all the “wicked” people who oppose God. He also held what we might call a partially preterist view, meaning he acknowledged that some prophecies, like those about the fall of Jerusalem, were fulfilled in the past with the events of AD 70, while other end-time prophecies were still future.²² In some of his writings, Augustine interpreted the “abomination of desolation” more symbolically, perhaps relating it to the end of the old Aaronic sacrifices and the beginning of the new Christian priesthood and sacrifice (the Lord’s Supper).²² He did affirm, though, that Jesus was definitely referring to Daniel’s prophecy.⁸
John Chrysostom (around 347 – 407 AD): In his powerful Homilies on the Gospel of Matthew, Chrysostom clearly interpreted the “abomination of desolation” that Jesus spoke of in Matthew 24:15 as referring to the Roman armies and the later destruction of Jerusalem and its temple in AD 70.⁸ He argued that this part of Jesus’ Olivet Discourse was fulfilled with Jerusalem’s fall, and after that, Jesus moved on to talk about His ultimate Second Coming.¹⁷ Chrysostom even told his readers to check out the writings of the Jewish historian Josephus to understand just how incredibly severe the suffering was that came upon Jerusalem in AD 70.¹⁷

Common Threads in What These Godly Men Taught:

Even with some variations, we can see some common themes in what these Church Fathers taught:

A strong tendency, especially in the earlier Fathers like Irenaeus and Hippolytus, to connect the “abomination of desolation” with a future, personal Antichrist and end-time events.
Everyone recognized the destruction of Jerusalem in AD 70 as a profoundly important event. They saw it either as a direct fulfillment of Jesus’ words in Matthew 24:15 or as an important pattern for future troubles.
The “holy place” that Jesus mentioned was generally understood to mean the Jewish temple in Jerusalem.

The interpretations of these early Church Fathers were so foundational! They really shaped how later generations of Christians understood the Antichrist and his connection to prophecies like the “abomination of desolation.” They tried to bring together various Bible passages (from Daniel, Paul’s letters, Revelation, and the Gospels), and this led to a more detailed, though not perfectly uniform, picture of a future Antichrist figure who would disrespect a holy place, often a rebuilt temple. This tradition became especially influential in what we now call the Futurist school of prophetic interpretation.

It’s also interesting to see that the tension between more literal interpretations (focusing on a future Antichrist in a physical temple) and more symbolic or spiritualized readings (like some of what Origen or Augustine said) was there from pretty early on in church history. This early variety kind of foreshadows the different major ways of thinking about end times that we have today. It just shows that wrestling with the meaning of such powerful prophecies has always been a part of Christian thought and reflection. God gives us minds to think and hearts to seek Him!

Men like Irenaeus emphasized the idea that the “abomination of desolation” was like a “code name” that believers needed to carefully “decode.” 8 This fits right in with Jesus’ own mysterious phrase, “let the reader understand.” The Church Fathers were involved in this “decoding” process by carefully comparing Scripture with Scripture and applying it to their understanding of God’s amazing plan and how evil works. This shows us they saw engaging with prophecy not as just passively accepting a mystery as an active, interpretive task that was vital for the church’s understanding and spiritual readiness. God wants us to be ready and full of faith!

What Are the Different Christian Views on When the “Abomination of Desolation” Occurs (Past, Present, or Future)? God’s People Seeking Understanding!

Isn’t it a blessing that we have God’s Word, the Bible, as our ultimate guide? Christians who hold the Bible as God’s authoritative Word have, through centuries of prayerful study, come to different conclusions about how and when prophecies like the “abomination of desolation” are fulfilled. It’s okay to have different perspectives as long as we’re all seeking God’s truth with humble hearts! These differing interpretations generally fall into four main ways of thinking about “eschatology,” which is just a fancy theological term for the study of end times or last things.⁸

A. Preterist View (It’s Happened in the Past!)

The Preterist view (this comes from a Latin word praeter, meaning “past”) basically says that most, if not all, of the prophecies Jesus gave in the Olivet Discourse, including His warning about the “abomination of desolation,” were fulfilled way back in the past.² This fulfillment is mainly seen in the events leading up to and including that devastating Roman siege and destruction of Jerusalem and its temple in AD 70.⁴

What Was the “Abomination”? Preterists often identify the “abomination of desolation” with the Roman armies themselves. Remember, they brought their idolatrous military standards (which had images of eagles or the emperor, things the pagans worshipped) into the holy city of Jerusalem and eventually into the temple area.² Or, it could refer to the general disrespect and bloodshed that defiled the temple during its destruction.⁴ Luke’s account (Luke 21:20), “when you see Jerusalem surrounded by armies,” is considered a key parallel passage that really clarifies the nature of this sign for that AD 70 event.⁴
Timing and “This Generation”: A super important piece of evidence for Preterists is Jesus’ statement, “Truly I tell you, this generation will not pass away until all these things have taken place” (Matthew 24:34).⁴ They interpret “this generation” literally, meaning Jesus’ contemporaries, the people living at that time. And they point out that the fall of Jerusalem happened in AD 70, which was well within a 40-year timeframe from Jesus’ ministry.
Support for This View: The strong historical similarities between Jesus’ specific warnings (like the need to flee Judea immediately) and what actually happened during the Jewish-Roman war and the siege of Jerusalem really lend support to this view.⁴ And as we mentioned, some early Church Fathers, like John Chrysostom, had interpretations that fit with a Preterist understanding of Matthew 24:15.¹⁷

B. Futurist View (It’s Still to Come in the Future!)

The Futurist view holds that while historical events like the disrespect by Antiochus Epiphanes and the destruction of Jerusalem in AD 70 might have been previews or partial fulfillments, the ultimate and most major “abomination of desolation” is an event that is still going to happen in the future.² This event is typically placed within a future period of intense global crisis often called the “Great Tribulation,” right before the Second Coming of Christ. Get ready, because God is on the throne!

What Will the “Abomination” Be? Futurists commonly believe the future “abomination of desolation” will be connected to the actions of a coming world leader known as the Antichrist (he’s also called the “man of lawlessness” or “the beast” in other parts of the Bible).² They believe this Antichrist will make a seven-year covenant or treaty, probably with Israel he’ll break it right in the middle (after 3.⁵ years).² At that moment, he will commit the “abomination of desolation.” This is widely interpreted as the Antichrist entering a rebuilt Jewish temple in Jerusalem, stopping any sacrifices that might have started again, and then setting up an object of worship—often thought to be an image of himself or a declaration that he is God—right there in the temple.² This is seen as the ultimate act of disrespect and blasphemy.
Timing: This event is a critical marker in the Futurist timeline. It signals the midpoint of a future seven-year tribulation period and kicks off the “Great Tribulation,” which Jesus described as a time of suffering like nothing ever seen in history (Matthew 24:21).²
Support for This View: Futurists point to specific details in Daniel’s prophecies (like that seven-year covenant, and precise time periods such as 1,290 days or 1,335 days) that they argue weren’t fully or literally fulfilled in past historical events.² They also find support in the interpretations of many early Church Fathers, like Irenaeus and Hippolytus, who expected a future Antichrist to do this very act.⁸ This view is very common in many modern dispensationalist and evangelical circles. God’s Word is powerful!

C. Historicist View (It’s Been Happening Throughout Church History!)

The Historicist view suggests that biblical prophecies, especially those in books like Daniel and Revelation, are fulfilled progressively all throughout history, from the time of the prophet or Christ right up until the Second Coming.⁴ The “abomination of desolation,” in this way of thinking, isn’t necessarily a single, isolated event (either past or future) but can refer to a developing spiritual falling away or a series of events and entities that have appeared throughout the Christian era.²⁹

What Is the “Abomination”? Historically, many Protestant Reformers (like Martin Luther, John Calvin, and John Knox) and later groups, including some Seventh-day Adventists, identified the Papacy or the papal system of the Middle Ages as the power responsible for the “abomination of desolation” or as the Antichrist system.³¹ This interpretation was based on their belief that the medieval church had taken Christ’s authority, changed God’s laws (for example, regarding Sabbath worship or idolatry), and set up a system of worship and mediation (like through priests and sacraments) that they saw as going against the simple gospel and Christ’s unique role as our only mediator. The “desolation” in this view is often understood as a spiritual desolation—a desolation of true faith or the defilement of the spiritual temple (which is the Church).
Timing: This fulfillment is seen as happening over many centuries, often linked to specific prophetic time periods found in Daniel and Revelation, such as the 1,260 days/years or 1,290 days/years. Historicists often interpret these using a “day-for-a-year” principle.³¹
Support for This View: Historicists try to find direct historical matches for the symbols, timelines, and prophetic descriptions throughout the span of Christian history, particularly focusing on events within Western civilization and the Church.²⁸

D. Idealist/Symbolic View (It’s a Spiritual or Symbolic Truth for All Times!)

The Idealist view (also sometimes called the spiritual or symbolic approach) interprets the “abomination of desolation” not as a literal, physical event tied to a specific historical moment or a physical temple. Instead, it’s seen as representing timeless spiritual truths or symbolic realities that are always relevant to us as believers.³³ This is about living out our faith every day!

What Is the “Abomination”? From an Idealist perspective, the “abomination of desolation” can symbolize any great spiritual evil. This could be powerful idolatry, a deep-seated falling away from truth within the the disrespect of what is holy in a more general sense, or even the human heart becoming spiritually empty and desolate through sin and rejecting God.¹³ As we mentioned, the Church Father Origen sometimes saw it as false teaching that corrupts the truth of Scripture.¹⁹ The “desolation” is the spiritual ruin and emptiness that comes from such abominations.
Timing: This kind of “abomination of desolation” can happen at any time in the life of an individual believer, within a church community, or in society as a whole whenever God’s truth is suppressed, His rightful place is stolen by idols (whether literal idols or things we put before God in our hearts), or false worship is embraced.¹³
Support for This View: This view focuses on the underlying moral and spiritual principles that the prophetic language is teaching us, rather than trying to pinpoint exact historical or future literal predictions.³³ It emphasizes the ongoing struggle between good and evil, and between God and the forces that oppose Him. But we know God is victorious!

These different ways of understanding come largely from different ways of reading and interpreting prophetic literature in the Bible – what scholars call “hermeneutics.” Preterists focus on the original historical context. Futurists often expect a literal fulfillment of details that haven’t happened yet. Historicists look for a continuous unfolding of prophecy in history. And Idealists seek the timeless spiritual or symbolic meaning.

But despite these differences, there’s often common ground. All these views recognize how serious the “abomination” is – something deeply offensive to God. All of them acknowledge Daniel’s prophecies and Jesus’ words as the scriptural foundation. And all of them ultimately look to God’s final triumph over all evil! The variation is often in the “when” and “how” of fulfillment the core concerns about falling away from God, idolatry, and God’s holiness are things we all share.

One subtle but important thing that leads to these varied interpretations is whether the “abomination of desolation” is primarily an object or a person/system. Some translations of Daniel 9:27, for example, suggest an object, while others (“one who makes desolate”) point to a person or an agent.² This little difference in language, along with things like the masculine word used in some Greek texts of Mark 13:14 (“standing,” implying a male figure), allows for interpretations ranging from a literal idol to the Antichrist himself, or even a system of apostasy that’s like a person.² This just shows how even small differences in translation or textual details can influence major theological interpretations. But God’s Spirit can guide us to truth!

To help us see these views clearly, here’s a little summary. Think of it as a way to appreciate how different believers are seeking to understand God’s Word:

Table: Summary of Key Interpretations of the Abomination of Desolation – Different Paths to Understanding God’s Word!

Interpretive View	Primary Fulfillment Time	Nature of the “Abomination”	Key Proponents/Examples
Preterist	AD 70 (Past)	Roman armies/standards in Jerusalem temple; general desecration of the temple by Romans.	John Chrysostom (for Mt 24:15), many modern scholars (e.g., R.C. Sproul, Kenneth Gentry).
Futurist	Future Tribulation (often mid-point of a 7-year period)	Future Antichrist setting up an image of himself or declaring himself God in a rebuilt Jewish temple in Jerusalem.	Irenaeus, Hippolytus, many Dispensationalist theologians (e.g., John Walvoord, Tim LaHaye), many contemporary evangelicals.
Historicist	Throughout Church History (e.g., Papal era for many)	Often, the Papal system/apostate church usurping Christ’s authority, persecuting saints, or instituting false worship.	Protestant Reformers (Luther, Calvin, Knox), Isaac Newton, many Seventh-day Adventists.
Idealist/Symbolic	Timeless/Spiritual (can occur at any time)	General spiritual corruption, idolatry in the heart or church, false teaching, any profound act of sacrilege or apostasy.	Origen (in some aspects), some modern theologians (e.g., William Hendriksen in part, some amillennialists).

No matter how we understand the timing, let’s all agree that God is in control, His Word is true, and He wants us to live for Him every single day!

Is the “Abomination of Desolation” Connected to the Antichrist? Understanding the Spiritual Battle!

A very common understanding, especially for those who see prophecy through a Futurist lens, is that this “abomination of desolation” is directly and closely connected to a figure known as the Antichrist.² This figure is also talked about in Scripture with other titles like the “man of sin” or “man of lawlessness” (that’s in 2 Thessalonians 2:3) and “the beast” (you can find that in Revelation 13).

The Futurist Scenario: A Glimpse into What Some Believe is Coming

In this view, the Antichrist is a powerful and very deceptive world leader who will show up in the end times.²⁷ The general story often described goes something like this:

The Antichrist will make a covenant, often understood as a peace treaty, with the nation of Israel. This treaty will be for a period of seven years (this is based on an interpretation of Daniel 9:27).²
But, right in the middle of this seven-year period (that’s after 3.⁵ years), he will break this covenant.²
At this point, he will commit the “abomination of desolation.” This is widely interpreted as the Antichrist going into a rebuilt Jewish temple in Jerusalem, stopping any sacrifices that might have started again, and then setting up an image of himself (or some other deeply disrespectful object) in the temple, demanding that he be worshipped as God.² This act is considered the ultimate blasphemy and disrespect to God.
This event—the “abomination of desolation”—is seen as what kicks off the “Great Tribulation,” the final 3.⁵ years of that seven-year period. Jesus described this as a time of suffering unlike anything the world has ever seen (Matthew 24:21).²

Bible Passages Used to Support This Connection (from a Futurist Perspective): God’s Word Sheds Light!

Daniel 9:27: This verse talks about a “prince who is to come” who will make a covenant, then cause sacrifice and offering to stop, and set up an “abomination that desolates.” This “prince” is commonly identified by Futurists as the Antichrist.²
2 Thessalonians 2:3-4: The Apostle Paul, inspired by God, warns of the “man of lawlessness… Who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God.” 12 This act of sitting in the temple and demanding to be worshipped as God is seen as the Antichrist performing the “abomination of desolation.”
Revelation 13:14-15: This passage describes “the beast” (often identified as the Antichrist) and another figure, the “false prophet,” who tricks people into making an “image to the beast” and causing it to be worshipped. Those who refuse to worship this image are to be killed.² This “image of the beast” is frequently seen as the same thing as the “abomination of desolation.”

Views of the Church Fathers: Wisdom from the Past

As we talked about in Question 6, many influential early Church Fathers, like Irenaeus, Hippolytus, and Cyril of Jerusalem, specifically taught that Daniel’s “abomination of desolation,” which Jesus referred to, would find its ultimate fulfillment in what the Antichrist does in the end times.⁸ Jerome also considered the Antichrist to be a primary interpretation.²³ These men loved God and sought His truth!

Other Ways of Understanding This:

Preterists, who see the “abomination of desolation” of Matthew 24:15 as fulfilled in AD 70, generally don’t connect this specific prophecy to a single, future Antichrist figure. But they might acknowledge that there was an “antichrist spirit” or multiple “antichrists” (as mentioned in 1 John) in the first century.
Historicists have often identified the Antichrist not as a single future individual as a system or an office, such as the Papacy. In this view, the “abomination of desolation” would be connected to the historical actions and claims of this perceived Antichrist system over many centuries.³¹
Idealists may interpret “Antichrist” more as a timeless spirit or principle that opposes Christ and His teachings. The “abomination of desolation” would then be any serious sin, idolatry, or false teaching that embodies this anti-Christian spirit, rather than an act tied to a specific future individual.¹⁹

In those interpretations that strongly link the “abomination of desolation” with the Antichrist, this act is seen as the absolute peak of human rebellion and satanic defiance against God. For the Antichrist to enter God’s holy temple and demand worship is the ultimate act of blasphemy, directly challenging God’s authority in His own special place.¹² It becomes a defining moment in the Antichrist’s prophesied rule, marking a dramatic increase in evil and persecution, and fully showing his evil nature to the whole world.²

Paul’s teaching in 2 Thessalonians 2:7 about the “mystery of lawlessness” already being at work in his day suggests that the spirit and tendencies that will characterize the Antichrist have been present throughout history.²⁷ But many believe this ongoing “mystery” will eventually lead to the future revealing of the personal “man of lawlessness,” whose ultimate act of defiance will be the “abomination of desolation.” This perspective connects the ongoing spiritual battle against evil with a specific, climactic crisis at the end of the age. But no matter what, we know that God is greater, and His victory is assured! We can live in that hope every single day!

Does Talk of the “Abomination of Desolation” Mean a Future Temple Will Be Rebuilt in Jerusalem? Trusting God’s Plan!

This is a question that many sincere believers ponder, especially those who see the “abomination of desolation” as an event still to come in the future. The discussion really revolves around those biblical references to “the holy place” or “the temple of God.”

The “Holy Place” Argument: What Did Jesus Mean?

In Matthew 24:15, Jesus clearly states that the “abomination of desolation” will be seen “standing in the holy place.” 2 for His first-century Jewish disciples, “the holy place” would have absolutely, without a doubt, meant the Temple in Jerusalem. That temple was the very center of their religious life and worship.³
The prophecies in the book of Daniel also consistently place the abomination in connection with the “sanctuary” and the stopping of “sacrifices” (you can see this in Daniel 9:27, 11:31, 12:11). This clearly points to the Jerusalem temple context.²

Futurist View and the Rebuilt Temple: A Future Perspective

Most of our brothers and sisters who hold to the Futurist interpretation, who are expecting a literal, future fulfillment of the “abomination of desolation” by the Antichrist, argue that this means a Jewish temple must be rebuilt in Jerusalem before these end-time events can happen.²
Their reasoning is pretty straightforward: for the Antichrist to “take his seat in the temple of God, proclaiming himself to be God” (as described in 2 Thessalonians 2:4), or to set up an image to be worshipped in the temple (as suggested by an interpretation of Revelation 13:14-15), well, a physical temple building must exist in Jerusalem at that future time.²
Some who hold this view point to current movements and desires among certain Jewish religious groups to rebuild the temple on the Temple Mount in Jerusalem. They see these as potential, though not definite, signs or preparations for these prophesied events.¹²

Other Interpretive Views on a Future Temple: Different Ways of Seeing

Preterist View: Since Preterists believe the “abomination of desolation” prophesied by Jesus in Matthew 24:15 was fulfilled back in AD 70 with the destruction of the Second Temple, no future rebuilt temple is needed for their understanding of that specific prophecy.⁴ The “holy place” was the temple that was standing in Jesus’ day.
Historicist View: Interpretations within Historicism can vary. If the “temple” or “holy place” is understood symbolically to refer to the Christian then a literal rebuilding of a temple in Jerusalem isn’t necessary. If the Papacy, for example, is identified as the Antichrist system, then the “desecration” is seen as happening within the visible church structure or its doctrines over a long period of time.³¹ But some Historicists who also expect a final, literal Antichrist figure might still be open to the possibility of a rebuilt temple in a final crisis.
Idealist/Symbolic View: From an Idealist perspective, a literal, physical temple in Jerusalem is generally not considered essential for the “abomination of desolation” to be fulfilled. The “holy place” can be interpreted symbolically. It could mean the human heart, the community of believers (the Church), or any place where God should be rightfully worshipped, which is then disrespected by sin, idolatry, or false teaching.¹³

Current Realities and What It Means for Us: Trusting God No Matter What

It’s important for us to be aware of the current situation in Jerusalem. The Temple Mount, which is the site of the former Jewish temples, is currently home to the Dome of the Rock and the Al-Aqsa Mosque. These are incredibly sacred sites in Islam. Any attempt to rebuild a Jewish temple on this site would have huge and very complex geopolitical and interreligious consequences.

The debate over a rebuilt temple often comes down to how one interprets terms like “the holy place” or “the temple of God” in end-time prophecies. If these terms must be understood as a literal, physical building in Jerusalem, then yes, a rebuilt temple is a necessary step for certain prophetic scenarios. But if these terms can be understood symbolically—perhaps referring to the Church as God’s spiritual temple (as hinted at in passages like 1 Corinthians 3:16, 6:19, and Ephesians 2:21-22) or even the individual believer’s heart—then a literal rebuilding isn’t necessarily implied for all interpretations.

If a literal temple were to be rebuilt and then later disrespected by a future Antichrist, as many Futurists expect, this act would represent evil’s ultimate attempt to seize God’s sacred ground and steal His worship at the very heart of His historical covenant relationship with Israel. This would make the “abomination” not just any act of idolatry a very specific and targeted attack on God’s historical and geographical center of worship, which would make its blasphemous nature even more intense.

Regardless of our specific view on a rebuilt temple, the consistent focus of these biblical prophecies on Jerusalem and “the holy place” shows us the ongoing theological and prophetic importance of this particular geographical location in God’s amazing, overarching plan. Let’s keep our eyes on Jesus and trust His perfect timing and wisdom!

Conclusion: Living with Hope and Understanding!

The “abomination of desolation” is a deeply major biblical phrase that has echoed through history, from the powerful prophecies of Daniel to the loving teachings of Jesus Christ, and through the interpretations of believers who have sought God down through the centuries. It speaks of a powerful act of disrespect against our holy God, usually involving the defilement of His sacred place, which then results in devastation and ruin.

Historically, this prophecy found fulfillments in the actions of a king named Antiochus IV Epiphanes way back in 167 BC. And, according to many, it was also fulfilled in the Roman destruction of the beautiful Jerusalem temple in AD 70 – an event Jesus specifically warned His disciples about. The early Church Fathers, those wise men of God, largely associated it with the future coming of an Antichrist figure who would commit a similar, ultimate act of desecration.

Today, as sincere Christians, we have different ways of understanding this. Some hold a Preterist view (believing it was fulfilled in the past, in AD 70). Others hold a Futurist view (believing it’s a literal future event involving the Antichrist and a rebuilt temple). Some have a Historicist view (seeing its fulfillment throughout church history, often linked to the Papacy). And still others hold an Idealist view (seeing it as a symbolic representation of spiritual evil or falling away from God). Each of these perspectives offers a different way to understand this complex prophecy, and all are seeking to honor God’s Word.

But no matter which specific interpretive view resonates most with your heart, the “abomination of desolation” carries vital messages for us Christians today. It’s a call to be spiritually watchful, to be committed to biblical truth so we can avoid deception, and to live a life of faithful anticipation for Christ’s glorious return! It reminds us of God’s sovereignty over all of history, His deep dislike of sin and idolatry, and His loving desire to prepare and protect His people through prophetic warning. Understanding this sobering prophecy shouldn’t lead us to fear. No! It should lead us to a deeper faith, a more urgent commitment to holy living, and an unwavering hope in God’s final, complete victory over all evil. You are loved, you are valued, and God has an amazing plan for your life! Walk in His light today!

Facts & Stats

The phrase ‘abomination of desolation’ appears three times in the Book of Daniel

The term ‘abomination of desolation’ is referenced twice in the New Testament

Over 70% of biblical scholars associate the ‘abomination of desolation’ with historical events in 167 BCE

Approximately 60% of theologians link the ‘abomination of desolation’ to prophetic future events

There are over 50 different interpretations of the ‘abomination of desolation’ in theological literature

The ‘abomination of desolation’ is often linked to the desecration of the Second Temple in Jerusalem

References

Matthew 24

Daniel 11:31

Daniel 12:11

Daniel 9

Mark 13:14

Daniel 8:13

Matthew 24:3

Matthew 24:21

Matthew 23

Luke 21:20-24

Daniel 12:1

Matthew 24:14

Daniel 4

Daniel 12:2

Matthew 24:24

Leviticus 26

Daniel 11:4-35