THE TIME OF THE ABOMINATION IN DANIEL

 

An effort to understand where we are in time with respect to Jesus’ second advent is considered to be improper in some Christian circles. After all, Jesus Himself declared in His Olivet Discourse (Matthew 24) that “But of that day and hour knows no man, no, not the angels of heaven, but my Father only.” Pastors for centuries have used those words to justify their neglect of prophecy despite the fact that at least a fourth of the Bible is devoted to prophecy, and that in Matthew 24 and elsewhere, including Revelation, Jesus Himself provided us with some very detailed prophecies of end-time events. Moreover, Jesus also chastised the Pharisees regarding their indifference toward end-time prophecies, saying in Matthew 16 “When it is evening, you say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather today, for the sky is red and overcast. O you hypocrites, you can discern the face of the sky; but can you not discern the signs of the times?”

The bottom line is that although we may not have access to the specific day or hour of the end of the age, we are encouraged – no – commanded to understand that approximate time, perhaps even to the year and month. Paul seconds this perception in 1 Thessalonians 5:1-6:

“But of the times and seasons, brethren, you have no need that I write to you. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. For when they shall say, Peace and safety, then sudden destruction will come upon them, as travails a woman with child, and they shall not escape.

“But you, brethren, are not in darkness, that that day should overtake you as a thief. You are all children of light, and children of the day; we are not of the night, nor of darkness. Therefore, let us not sleep, as do others, but let us watch and be sober-minded.”

Courageous Christian scholars like Hal Lindsey have taken those words to be marching orders, developing a view of end-time events and timing that is now accepted throughout the Christian community as standard. In that view, derived chiefly from Daniel 7 and 9, Matthew 24 and Revelation, the world will endure a seven-year Tribulation Period, the latter three and a half years of which will be the terrible Great Tribulation of widespread suffering and enormous destruction. A prime cause of this pain will be a general descent into ungodliness and rejection of God which will support the rise of a one-world government, including an economic system in which anybody who wishes to conduct a normal life will be required to worship the dark leader to come by accepting an electronic implant. In the light of Daniel 9:26, the world leader will have Roman roots. Christians will escape the brunt of this awful period through the pre-Tribulation Rapture, where they will meet Jesus Christ in the air.

More recently, Irvin Baxter has challenged some of these assumptions. Among these differences, Baxter views the Rapture as occurring at the end of the Tribulation, rather than at the beginning. Because the actual destruction of Jerusalem and the Jewish temple was carried out by local Arab conscripts under the Roman leadership, Baxter interprets Daniel 9:26 as allowing for an Arab antichrist. I agree with Baxter on both of these points.

Lindsey and Baxter agree on a seven-year Tribulation, in the midst of which the antichrist commits the Abomination of Desolation in the Jerusalem temple. For that reason, they hold to the expectation, as do virtually all other prophetic scholars, that a third temple will be built on the Temple Mount in Jerusalem in order that an abomination may be committed against it.

The seven-year Tribulation and its midpoint deserve further clarification. The source of this view is Daniel 9:27, in which the antichrist will confirm the covenant (interpreted as a peace treaty) with many for one week (of years); in the middle of the week he stops the temple sacrifice and initiates the Abomination of Desolation. Jesus Himself referred to this abomination in Matthew 24:15:

“When you, therefore, shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whosoever reads, let him understand), . . .”

The problem with that is that since the beginning of the Christian era, the temple of God has been considered the Church, with its members indwelt by the Holy Spirit as did the Shekinah Glory indwell the Tabernacle in the wilderness and Solomon’s Temple. Moreover, and of more immediate import to the present discussion, the Al-Aqsa Mosque and the Dome of the Rock also occupy space on the Temple Mount. Their presence there, having taken place after Jesus spoke of Daniel in Matthew 24, is itself an abomination that attempts to glorify Islam over the God of Scripture, a situation which is as monstrous as imaginable. I find it difficult to understand why such an important event would have been overlooked by Bible scholars and not have been spoken of in Scripture.

After some reflection on this state of affairs, I have come to the conclusion that this event was indeed spoken of in Scripture, being the very Abomination of Desolation noted by both Daniel and Jesus. The relevant account is Daniel 9:27:

“And he shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the deslate.”

If indeed the mosque and the dome are the abominations, history records the start of their construction as 687 A.D. and their completion as 705/6 A.D. This would be the midpoint of the week spoken of by Daniel. The span of time involved would appear to be considerably longer than the present understanding of seven years. This assessment is confirmed in Daniel 12:11:

“And from the time that the daily sacrifice shall be taken away, and the abomination that makes desolate set up, there shall be a thousand two hundred and ninety days.”

The temple was first destroyed by Nebudchadnezzar of Babylon in 586 B.C., an event that was foremost in Daniel’s mind. There is a precedent in Ezekiel 4:4 and 5 for assigning a day for a year. Another precedent, borne out in the fulfillment of Daniel’s prophecy in Daniel 9:26 regarding the timing of Jesus’ first advent, is that a prophetic year consists of 360 days.

Given this information, the 1290-year interval between the destruction of the temple in 586 B.C. and the abomination of desolation can be calculated in terms of actual time. Applying a conversion of prophetic to actual years to the 1290 figure results in 1272 actual years. Adding that to the time of the temple’s destruction in 586 B.C. one arrives at a date of 687 A.D. As noted above, this is precisely the date that construction began on the mosque and dome, and represents the midpoint of the week in Daniel 9:27.

That particular week begins with a different event, the confirmation of a covenant, commonly understood as the antichrist’s signing of a peace treaty with Israel. The duration of this “week” can be found in Revelation11:1 and 2:

“And there was given me a reed like a rod; and the angel stood, saying, Rise and measure the temple of God, and the altar, and them that worship in it. But the court, which is outside the temple, leave out, and measure it not, for it is given to the gentiles, and the holy city shall they tread under foot forty two months.”

If the gentiles here are taken as the followers of Islam and the court outside the temple refers to that area occupied by the Al-Aqsa Mosque and the Dome of the Rock, a time duration of forty two months would apply from the time that these structure were built. The projects were completed in 705/6 A.D.

A prophetic month has a duration of thirty days. Just as Daniel’s “weeks” were intended to represent “sevens” of years, so also may the “months” in this passage represent “thirties” of years. In that interpretation, forty two months is equivalent to 1260 years, which would be the midpoint of a 2520-year duration. The beginning of this “week” would be 555 B.C., the date at which Balshazzar of the famed handwriting on the wall (Daniel 5) became co-regent of Babylon.

The corresponding interpretation of this passage in Revelation regarding the latter half of the “week” is that the Temple Mount is given to the gentiles for a duration of 1260 prophetic years, or 1242 actual years, from their completion in 706 A.D.

This leads to the year 1948 A.D., the year that Israel resumed as a nation.

In Daniel 12:12 another duration is listed, this one being considerably more optimistic:

“Blessed is he who waits, and comes to the thousand three hundred and thirty five days.”

This duration is usually taken to include the 1290-day period noted in the previous verse. This interpretation is not necessary – it is just as likely that it refers to an entirely separate duration, consecutive rather than an extension. Assuming that to be the case, also assuming that the “days” represent prophetic years, a conversion from prophetic to actual results in the number 1316, which, when added to the completion date of the mosque and dome, results in the year 2021 A.D. Given the blessed nature of this date, it is possible that it represents the end of the Tribulation period, which would be the time of Jesus’ second advent.

But there’s other information to consider. Many prophecies have two fulfillments, one being of a long duration and the other being of a shorter time period. It is possible that this prophecy is one of them, wherein besides the long-term fulfillment noted above, the more common interpretation of a shorter, seven-year period at the very end will also come into play.

Suppose, in that context, the year 2021 A.D. does indeed represent the end of the seven-year Tribulation. The Great Tribulation, then, would begin three and a half years before that, or in the middle of 2017 to early-to-mid 2018. Interestingly, this would also be around the seventieth anniversary of Israel’s nationhood in 1948, and around the fiftieth anniversary of the 1967 War in which Israel took back the Temple Mount. This anniversary could be immediately subsequent to a Jubilee Year for Israel, as there is a Jubilee after every forty-nine years, and the reclamation of the Temple Mount in 1967 would have been an excellent occasion for a Jubilee year.

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