The abomination that causes desolation: The six seal and fifth seal of Revelation

  “So when you see standing in the holy place ‘the abomination that causes desolation,’ spoken of through the prophet Daniel—let the reader understand— Matthew 24:15 TNIV

The abomination of desolation. These words relate to that passage of Daniel 9:27,  which I would render thus; “In the middle of that week,” namely, the last of the seventy, “he shall cause the sacrifice and oblation to cease, even until the wing or army of abomination shall make desolate,”; or, even by the wing of abominations making desolate. wing is an army, Isa. 8:8: and in that sense Luke 21:20 rendered these words, “when you shall see Jerusalem compassed about with an army,” Let him that reads understand.

  This is not spoken so much for the obscurity as for the certainty of the prophecy: as if he should say, “He that reads those words in Daniel, let him mind well that when the army of the prince which is to come, that army of abominations, shall compass round Jerusalem with a siege, then most certain destruction hangs over it; for, saith Daniel, ‘the people of the prince that shall come shall destroy the city, and the sanctuary,’  And the army of abominations shall make desolate even until the consummation, and that which is determined shall be poured out upon the desolate. Daniel 9:26.’

 Flatter not yourselves, therefore, with vain hopes, either of future victory, or of the retreating of that army, but provide for yourselves; and he that is in Judea, let him fly to the hills and places of most difficult access, not into the city.” See how Luke clearly speaks out this sense in the twentieth verse of the one-and-twentieth chapter. John Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica, Matthew-1 Corinthians, Matthew-Mark, vol. 2 (Bellingham, WA: Logos Bible Software, 2010), 313–314.

  Then shall they deliver you up to be afflicted  Mat. 24:9. To this relate those words of Peter, 1 Pet. 4:17, “The time is come that judgment must begin at the house of God;” that is, the time foretold by our Savior is now at hand, in which we are to be delivered up to persecution,. These words denote that persecution which the Jews, now near their ruin, stirred up almost everywhere against the professors of the gospel. They had indeed oppressed them hitherto on all sides, as far as they could, with slanders, rapines, whippings, stripes,. which these and such like places testify; (1 Thess. 2:14, 15; Heb. 10:33), 

 But there was something that put a rub in their way, that, as yet, they could not proceed to the utmost cruelty; “And now you know what withhold-restraining; 2 Thess. 2:6” which, I suppose, is to be understood of Claudius enraged at and curbing in the Jews Acts 18:2. Who being taken out of the way, and Nero, after his first five years, suffering all things to be turned topsy turvy, the Jews now breathing their last (and Satan therefore breathing his last effects in them, because their time was short), they broke out into slaughter beyond measure, and into a most bloody persecution: which I wonder is not set in the front of the ten persecutions by ecclesiastical writers.

 This is called by Peter (who himself also at last suffered in it) a fiery trial 1 Pet. 4:12; by Christ, dictating the epistles to the seven churches, tribulation for ten days Rev. 2:10; and the  hour of temptation, which shall come upon all the world of Christians Rev. 3:10. And this is “the revelation of that wicked one” St. Paul speaks of, now in lively, that is, in bloody colors, openly declaring himself Antichrist 2 Thess. 2:8, the enemy of Christ.

 In that persecution James suffered at Jerusalem, Peter in Babylon, and Antipas at Pergamos, and others, as it is probable, in not a few other places. Hence, (where the state of the Jewish nation is delivered under the type of six seals Rev. 6:11,12), they are slain, who were to be slain for the testimony of the gospel under the fifth seal; and immediately under the sixth followed the ruin of the nation. John Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica, Matthew-1 Corinthians, Matthew-Mark, vol. 2 (Bellingham, WA: Logos Bible Software, 2010), 312–313.

 When he opened the fifth seal, I saw under the altar Rev 14:18; 16:7 the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, “How long, Sovereign Lord, 2 Pet. 2:1 holy and true, until you judge the inhabitants of the earth Rev 3:10 and avenge our blood?” (Rev 16:6; 18:20; 19:2) Then each of them was given a white robe, Rev 3:4 and they were told to wait a little longer, until the full number of their fellow servants and brothers and sisters were killed just as they had been. Heb 11:40

I watched as he opened the sixth seal. There was a great earthquake. Isa 29:6; Eze 38:19; Rev 8:5 The sun turned black Mt 24:29 like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the sky fell to earth, as figs drop from a fig tree when shaken by a strong wind. The sky receded like a scroll, rolling up, and every mountain and island was removed from its place.

 Then the kings of the earth, the princes, the generals, the rich, the mighty, and everyone else, both slave and free, Rev. 19:18 hid in caves and among the rocks of the mountains. Isa 2:10,19,21 They called to the mountains and the rocks, “Fall on us Hos 10:8; Lk 23:30 and hide us from the face of him who sits on the throne and from the wrath of the Lamb! For the great day (Joel 1:15;:1,2,11,31; Zep 1:14,15; Rev 16:14 of their (Some manuscripts his) wrath has come, and who can withstand it?” Rev. 6:9–17 TNIV 

 For the Jews after the ascension of our Savior, in addition to their crime against him, had been devising as many plots as they could against his apostles. First Stephen was stoned to death by them, Acts 7:8 and after him James, the son of Zebedee and the brother of John, was beheaded, Acts 12:2 and finally James, the first that had obtained the episcopal seat in Jerusalem after the ascension of our Savior, died in the manner already described.

 But the rest of the apostles, who had been incessantly plotted against with a view to their destruction, and had been driven out of the land of Judea, went unto all nations to preach the Gospel, relying upon the power of Christ, who had said to them, “Go ye and make disciples of all the nations in my name.” Matt. 28:19

 But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella. (Pella was a town situated beyond the Jordan, in the north of Perea, within the dominions of Herod Agrippa II. The surrounding population was chiefly Gentile. Epiphanius also records this flight of the Christians to Pella.)

 And when those that believed in Christ had come thither from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men.

 But the number of calamities which everywhere fell upon the nation at that time, the extreme misfortunes to which the inhabitants of Judea were especially subjected, the thousands of men, as well as women and children, that perished by the sword, by famine, and by other forms of death innumerable,—all these things, as well as the many great sieges which were carried on against the cities of Judea, and the excessive sufferings endured by those that fled to Jerusalem itself, as to a city of perfect safety, and finally the general course of the whole war, as well as its particular occurrences in detail, and how at last the abomination of desolation, proclaimed by the prophets, Dan. 9:27 stood in the very temple of God, so celebrated of old, the temple which was now awaiting its total and final destruction by fire,—all these things any one that wishes may find accurately described in the history written by Josephus. 

Eusebius of Caesaria, “The Church History of Eusebius,” in Eusebius: Church History, Life of Constantine the Great, and Oration in Praise of Constantine, ed. Philip Schaff and Henry Wace, trans. Arthur Cushman McGiffert, vol. 1, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1890), 138.

Now Gabriel says [Dan. 9:24], “Seventy weeks (that is, four hundred and ninety years) are determined concerning your people and your holy city.” This is as if he were to say: Your nation of the Jews and the holy city of Jerusalem have yet four hundred and ninety years to go; then they will both come to an end.

 As to what shall actually transpire, he says that transgression will be finished and forgiveness sealed and iniquity atoned for and everlasting righteousness brought in, and vision and prophecy fulfilled,

 that is, that satisfaction will be made for all sins, forgiveness of sins proclaimed, and the righteousness of faith preached, that righteousness which is eternally valid before God. 

“And in the middle of the week the sacrifice and offering shall cease” [Dan. 9:27] (that is, the law of Moses will no longer prevail), because Christ, after preaching for three and one-half years, will fulfill all things through his suffering, and thereafter provide for the preaching of a new sacrifice, etc. Kirsi I. Stjerna, “That Jesus Christ Was Born a Jew,” in Christian Life in the World, ed. Hans J. Hillerbrand, Kirsi I. Stjerna, and Timothy J. Wengert, vol. 5, The Annotated Luther (Minneapolis, MN: Fortress Press, 1523), 434,436.

Christ died ‘when the week was coming to an end’: His death abolished the Old Law, and a new temple (the Messianic kingdom—the Church) was beginning to be built ‘in splendor’ (cf. Acts 2). It was built ‘in the name of the Lord’ (a reference to Christian baptism; see Acts 2:38). It is likely, however, that ‘the week’ is a condensed expression for Daniel’s ‘seventy weeks of years’ (Dan. 9:2, 24–27). See Jer. 25:12 and 29:10.

 Then he shall confirm a covenant Is. 42:6 with many Matt. 26:28 for one week; But in the middle of the week He shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, Even until the consummation, which is determined, Is poured out on the desolate.” Dan.9:27

for a covenant of the people—the medium of the covenant, originally made between God and Abraham. “Messiah is given by the Father to be the mediator of a better covenant” (Heb. 8:6) than the Law (see  Isa.49:8; Jer. 31:33; 1:5). So the abstract, “peace,” for peace-maker (Mic. 5:5; Eph. 2:14). the people—Israel: as  Isa. 49:8, compared with Isa.42:6, proves (Luke 2:32). To open the blind eyes—spiritually (Isa.42:16, 18, 19; Isa. 35:5; John 9:39). to bring out the prisoners from the prison—(Isa. 61:1, 2.) and them that sit in darkness—opposed to “light” (Isa.42:6; Eph. 5:8; 1 Pet. 2:9).

A. R. Fausset, A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Job–Isaiah, vol. III (London; Glasgow: William Collins, Sons, & Company, Limited, n.d.), 695.

 Decretive terminology appears throughout the vision of the seventy weeks (including the opening and closing clauses—Dan.9:24, and 27) identifying the various events as the consequences of sovereign divine determination. The dominant picture is that of the Lord as “the great and fearful God who keeps covenant” (Dan 9:4). He executes the curse sanctions of the Torah covenant of works; hence unfaithful Jerusalem is devastated, once and again (cf. Dan 9:12, 27). But he also unfailingly proves himself to be the covenant-keeping God in bringing to pass the promised blessing sanctions of the Covenant of Grace.

 And so before the old Jerusalem suffers its final devastation, the promised Messiah-Ruler inaugurates the New Covenant. 

Then in the course of the seventieth week, carrying out the divine decree, he brings his redeemed people into the fullness of their Jubilee inheritance. Both his terminating of the old order and his consummating of the new order proclaim the sovereignty of King Jesus, Māšîaḥ Nāgîd-anointed prince.

Meredith G. Kline, God, Heaven and Har Magedon: A Covenantal Tale of Cosmos and Telos (Eugene, OR: Wipf & Stock Publishers, 2006), 154.

Seventy weeks have been decreed concerning your people and your holy city: to restrain transgression, to put an end to sin, to make atonement for lawlessness, to establish everlasting righteousness, to conclude vision and prophecy, and to anoint the Most Holy Place. Dan. 9:24 ISV

Be silent, all flesh, before the LORD, for he has roused himself from his holy dwelling.

The messianic Angel announces imminent divine action (Zech. 2:13 ), a decisive intervention ending the delay that had prompted his earlier plea of “How long?” (cf. Zech. 1:12). He heralds the advent of the Lord, appearing from his heavenly throne (cf. Deut. 26:15; Hab. 2:20a; Psa. 11:4), his zeal stirred up like a man of war to do battle against his enemies (cf. Isa. 42:13; 51:9; Judg. 5:12).

 So, hush! Silence, all flesh (Zech. 2:13a ). The summons sounds and the kings of the earth shut their mouths, speechless, awe-struck before the exalted Servant (Isa. 52:15b). His mission is authenticated as divine, for they, Gentiles deceived by the devil, now hear and understand what had been unheard of, what the prince of darkness had kept from them, the gospel tidings of peace with God through the sacrifice and intercession of this amazing Servant. He has come and overcome Beelzebub. He has rescued the prey from many nations.

 He has been exalted and his claim to be Christ, sent forth by the Lord of hosts, has been validated (Isa 52:13–53:12).

Hush! Silence, all flesh before Yahweh. The day of the Lord is at hand (cf. Hab. 2:20b; Zeph. 1:7; Rev 8:1). “This is the day in which the Lord is up and doing; let us be glad and rejoice in him” (Ps 118:24; cf. Mal. 3:17; 4:3 ). Meredith G. Kline, Glory in Our Midst: A Biblical-Theological Reading of Zechariah’s Night Visions (Eugene, OR: Wipf and Stock Publishers, 2001), 91–92.

For wisdom has been poured out like water,

and glory will not fail in his presence forever and ever.

For he is mighty in all the secrets of righteousness;

and unrighteousness will vanish like a shadow,

and will have no place to stand.

For the Chosen One has taken his stand in the presence of the Lord of Spirits;

and his glory is forever and ever,

and his might, to all generations. 

        

And in him dwell the spirit of wisdom and the spirit of insight,

and the spirit of instruction and might,

and the spirit of those who have fallen asleep in righteousness.

And he will judge the things that are secret,

and a lying word none will be able to speak in his presence;

For he is the Chosen One in the presence of the Lord of Spirits

according to his good pleasure. 

George W. E. Nickelsburg and James C. VanderKam, 1 Enoch: The Hermeneia Translation (Minneapolis, MN: Fortress Press, 2012), 63.

The days are surely coming, says the LORD, when I will fulfill the promise I made to the house of Israel and the house of Judah Jer. 23:5; Ezek. 34:23–25.  In those days and at that time I will cause a righteous Branch to spring up for David, and he shall execute justice and righteousness in the land Psa. 72:1–5; Isa. 4:2; 11:1; Zech. 3:8. In those days Judah will be saved, and Jerusalem will live in safety. And this is the name by which it will be called: “The LORD is our righteousness Isa 45:24, 25; Jer. 23:6; Phil. 3:9.” Jer. 33:14–16. 

 ‘At that time Michael will arise—the great Prince, defender of your people. That will be a time of great distress, unparalleled since nations first came into existence. When that time comes, your own people will be spared—all those whose names are found written in the Book. Dan. 12:1. The Book of the Predestined, or the Book of Life, cf. (Ex 32:32–33; Psa. 69:28; 139:16; Isa. 4:3; Lk. 10:20; Rev. 20:12. See also Dan. 7:10).  Dan.10:13; Jer. 30:7; Joel. 2:2 Mat. 24:21. Henry Wansbrough, ed., The New Jerusalem Bible (New York; London; Toronto; Sydney; Auckland: Doubleday, 1990), 1493.

The moon will be put to shame and the sun disgraced, because the LORD of Armies will reign as king on Mount Zion in Jerusalem, and he will display his glory in the presence of his elders (Is 2:2–4; 1Co 15:54). Isaiah 25:1

When I blot you out, I will cover the heavens and make their stars dark; I will cover the sun with a cloud, and the moon shall not give its light (Prov 13:9; Isa 13:10; 34:4; Joel 2:31; 3:15; Am 8:9; Mt 24:29; Rev 6:12, 13). All the shining lights of the heavens I will darken above you and put darkness on your land, says the Lord GOD. Ezekiel 32:7–8

‘But this is that which hath been spoken through the prophet Joel: And it shall be in the last days, saith God, I will pour out of My Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; and also upon My men-servants, and upon My maid-servants, in those days, I will pour out of My Spirit, and they shall prophesy; and I will give wonders in the heaven above, and signs upon the earth beneath—blood, and fire, and vapour of smoke, the sun shall be turned to darkness, and the moon to blood, cf. Matt. 24:29 before the coming of the day of the Lord—the great and illustrious; and it shall be, every one—whoever shall call upon the name of the Lord, he shall be saved. Acts 2:16–21

 In the first instance, the context of Joel 3:1 is rich in eschatological themes. “In that time” most certainly refers to the preceding events described in Joel 3. The time in Joel 3:1 probably refers to the Day of the Lord (Joel 2:1; 2:31), which involves the outpouring of the Spirit (Joel 2:28,29), the signs of blood, fire and smoke (Joel 2:30. The association of blood with fire also occurs in Ezek. 38:22), and the darkening of the sun (Joel 2:31). also Matt. 24:29, Acts 2:16ff

The darkness of the sun resembles the description in the following passages: (Isa. 13:10; 34:4; Jer. 4:23; Ezek. 32:7–8; Amos 8:9). Crenshaw relates the redness of the moon with Zeph. 1:17 (Crenshaw, Joel, p. 168). The phrase “in that time” in Amos 5:13 refers to a similar depiction of darkness (Amos 5:18); the time there refers to the day of the Lord that will bring God’s judgment (Amos 5:18–20)

 This day of reckoning will result in the salvation of those who will call upon God’s name (Joel 2:32 cf. Acts 2:21, Rom. 10:13 Garrett identifies the salvation described here with the salvation of the Gentile). Finally, Mount Zion becomes the place where the elect will live (Joel 2:32,cf. Heb. 12:22), an image that resembles the mountain in Isa. 2:2. According to this description, God’s intervention to establish his reign involves both judgment and restoration. Interestingly, the eschatological end in Joel 2 also involves the removal of the northern army, which threatens God’s people (Joel 2:20).

 After the destruction ends, a new era begins, which is characterized by the outpouring of the Spirit, the presence of God, and the salvation of those who will call upon God’s name (Joel 2:28–32) cf. 1 Cor. 12:13; Gal. 3:28. Stefanos Mihalios, The Danielic Eschatological Hour in the Johannine Literature, ed. Mark Goodacre, vol. 436, Library of New Testament Studies (London; New Delhi; New York; Sydney: Bloomsbury, 2012), 17–18.

Then shall Dan. 12:3 the righteous shine forth as the sun in (So Matt. 26:29, cf. 38.) the kingdom of their Father. ( Matt. 13:9, 11:15. ) Who hath ears to hear, let him hear. Mt 13:43