Journal: Tyndale Bulletin
Volume: TYNBUL 60:1 (NA 2009)
Article: The Abomination Of Desolation In Matthew 24:15
Author: Michael Theophilos

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The Abomination Of Desolation In Matthew 24:15

Michael Theophilos

The primary research undertaken in this study concerns the meaning of βδέλυγμα τῆς ἐρημώσεως in Matthew 24:15. The significance of this study is to propose a revised model for understanding the enigmatic Matthean phrase through a contextual exegetical approach which gives due weight to Old Testament intertextual prophetic echoes. Because of the primary association of the phrase with Antiochus Epiphanes in the Daniel narrative, commentators have almost exclusively argued for a ‘pagan’ (contra Jewish) referent in relation to Matthew 24:15 (and synoptic parallels). Alternatively, we argue that within the Matthean narrative, the βδέλυγμα (abomination) refers to Israel’s covenantal infidelity, particularly her rejection of Jesus as Messianic King, and the ἐρήμωσις (desolation), is the natural consequence of her disobedience, in this case Yahweh’s punishment of Jerusalem through Roman intervention. In this sense, Matthew has been deliberately structured to reflect a Deuteronomistic framework, in that chapters 5-7 and 23 function as blessings and curses respectively. That Matthew’s presentation of Jesus’ lament over Jerusalem (23:39) seeks to emphasize Israel’s culpability in rejecting her Messianic King, provides the appropriate framework for understanding the Matthean apocalypse (ch. 24), which primarily refers to the destruction of Jerusalem through the advent of the Son of Man. The idea that Jerusalem’s destruction was engendered by Israel’s infidelity is a common motif in first and second century AD Jewish pseudepigraphical material such as The Apocalypse of Abraham, The Syriac Apocalypse of Baruch, The Greek Apocalypse of Baruch, 4 Ezra (2 Esdras 3:3-14), The Book of Biblical Antiquities and Josephus.

This however, raises the thorny issue as to how the language in Matthew 24 should be understood. It is no understatement to suggest that more ink has been spilled on this chapter, with its synoptic parallels, than on any other in the Gospel narratives. Although

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consensus has consistently eluded scholars, there are some clues as to how we should frame the discussion of the vivid ‘apocalyptic’ descriptions in chapter 24. Given the introductory marker ‘As Jesus came out of the temple’ and the questions relating to the temple’s buildings, there is no reason t...