Minuni

http://www.biblestudyguide.org/articles/miracles/miracles-people-today.htm

Despre perioada de 1000 mie de ani si prima inviere

Unul din textele apocaliptice des folosite pentru a prezenta sfritul care urmeaz
s vin este Matei 24. Muli cretini folosesc acest text pentru speculaii i
interpretri cu referire la timpul i semnele sfritului. Prezentul articol nu vine s
nege prerile existente, ci ofer o analiz a textului raportat la distrugerea
Ierusalimului din anul 70 d. Ch.
Inainte de rstignirea Sa, domnul Isus intr n Templu i mustr Fariseii pentru
ipocrizia lor i pentru c sunt prtai la moartea proorocilor, incluzndu-l, evident
i pe Ioan acolo.
Matei 23:27, 33 Vai de voi, crturari i Farisei farnici! Pentruc voi sntei ca
mormintele vruite, cari, pe dinafar se arat frumoase, iar pe dinluntru snt
pline de oasele morilor i de orice fel de necurenie.
erpi, pui de nprci! Cum vei scpa de pedeapsa gheenei?
nc n Templu, El plnge pentru Ierusalim, sugernd indirect c nenorocirea urma
s se ntmple asupra Ierusalimului.
Matei 23:37-39 Ierusalime, Ierusalime, care omori pe prooroci i ucizi cu pietre
pe cei trimei la tine! De cte ori am vrut s strng pe copiii ti cum i strnge gina
puii supt aripi, i n'ai vrut! Iat c vi se las casa pustie; cci v spun c deacum
ncolo nu M vei mai vedea pn cnd vei zice: ,Binecuvntat este Celce vine n
Numele Domnului!``
Capitolul 24 din Matei ncepe ntr-un mod dramatic. La dorina ucenicilor de a
prezenta Templul att de faimos, domnul Isus face o afirmaie de-a dreptul
ocant pentru ei. Matei 24:2 Dar Isus le-a zis: ,,Vedei voi toate aceste lucruri?
Adevrat v spun c nu va rmnea aici piatr pe piatr, care s nu fie drmat.``
Templul era capodopera cunoscut ntregii lumi (att ct era cunoscut lumea la
acea perioad, adic Imperiului Roman i teritoriilor vecine acestuia). Templul era
reflectarea religiunii iudaice, esena credinei lor. Evreii fr Templu erau un
popor fr identitate, un popor pierdut n mreul Imperiu Roman. Fiecare iudeu
era gata s-i dea viaa pentru protejarea Templului, pentru c anume Templul l
definea pe el ca iudeu, iar naiunea ca pe una aleas, special ntre naiunile
pmntului (vezi remarca mai sus). Afirmaia lui Isus este evident una ocant,
una care arat sfritul naiunii sau sfritul veacului de glorie iudaic. Distrugerea
Templului echivala pentru orice iudeu cu pedeapsa lui Dumnezeu i sfritul lumii.
Analogic citii despre distrugerea primului Templu de ctre babilonieni i luarea
evreilor n captivitate. Templul lui Irod era cum am mai spus capodopera vremii.

Evreii spuneau despre Templu Cine nu a vzut Cldirea lui Irod nu a vzut o
cldire frumoas n viaa lui
n acest context ucenicii pun cteva ntrebri care dup nelegerea lor se ntmpl
cronologic i imediat una dup alta. Matei 24:3 i ucenicii Lui au venit la El la o
parte, i I-au zis: ,,Spune-ne, cnd se vor ntmpla aceste lucruri? i care va fi
semnul venirii Tale i al sfritului veacului acestuia?``
Dealtfel rspunsul pe care l d domnul Isus, nu pare a face distinc ie temporal
ntre distrugerea Templului, semnul venirii lui i sfritul veacului acestuia.
Va continua...
Pentru a le arata ucenicilor c istoria evenimentelor se desfoar pe fga ul
prezentat de El, Isus prentimpin ucenicii s fie aten i la anumite semne care
urmeaz s se mtmple.
Matei 24:4-6 Drept rspuns, Isus le-a zis: ,,Bgai de seam s nu v nele
cineva. Fiindc vor veni muli n Numele Meu, i vor zice: ,Eu snt Hristosul!` i
vor nela pe muli. Vei auzi de rzboaie i veti de rzboaie: vedei s nu v
spimntai, cci toate aceste lucruri trebuie s se ntmple. Dar sfritul tot nu va fi
atunci.
Evenimentele continu pn cnd autorul (Isus ) ncheie n felul urmtor Matei
24:14 Atunci va veni sfritul.
n continuare va fi prezentat mplinirea evenimentelor respective, dar nu nainte
de a scoate n eviden cheia pasajului respectiv.
Matei 24:34 Adevrat v spun c, nu va trece neamul acesta pn se vor ntmpla
toate aceste lucruri.
Joseph Henry Thayer definete cuvntul grecesc pentru "generaie" ca
1. o concepere, natere, nativitate
2. pasiv, ceea ce a fost nscut, oameni din acelai stoc, o familie de mai multe
nivele ca urmai naturali, membrii succesivi ai unei genealogii.
Metaforic: o ras de oameni foarte asemanator cu unul pe altul n dotare,
preocupri, caracter i special ntr-un sens ru o natiune pervers
3. toat mulimea de oameni care triesc n acelai timp.
4. o vrst (adic timpul n mod obinuit ocupat de fiecare generaie), spaiul de la
30 la 33 de ani " (Lexiconul grec-englez al Noului Testament) .
Dac o generaie dureaz ntre 30-40 ani, iar discuia pe care o are Isus se
ntmpl n anii 30 d.Ch, atunci lucrurile corespund cu distrugerea Ierusalimului
din anii 70 d.Ch de generalul roman Titus, exact cu 40 ani mai trziu.
n articolul urmtor vor fi examinate semnele care urmeaz s se ntmple ( s-au
ntmplat ) naintea venirii lui Isus.

Cristoi mincinoi
Josephus afirm c "A existat un profet fals egiptean care a fcut evreilor mai
nenorocire dect cel dinti, cci el era unul ieftin, i a pretins a fi profet, de
asemenea, i-au adunat treizeci de mii de oameni, care au fost nela i de el, acesta
i-a dus din pustie la muntele care a fost numit Muntele Mslinilor, i a fost gata s
ptrund n Ierusalim cu fora din acel loc. " (Rzboiul iudeilor, 2: 3: 5).
Josephus a mai scris: "Acum sa ntmplat, n timp ce Fadus era procuratorul
Iudeii, c un anumit magician, al crui nume era Teuda, a convins o mare parte a
oamenilor s-l urmeze la rul Iordan; pentru c el le-a spus c era un profet i c el
prin ordinul su va mparte rul, i le va oferi o trecere uoar prin el i mul i au
fost indui n eroare prin cuvintele sale " (Antichitatile evreilor, 20: 5: 1).
Rzboaie i veti de rzboaie
David Padfield afirma c astazi la fiecare foc de artificii care are loc n Ierusalim, se
gsete cte un predicator, care transpirnd, afirm n faa congregaiei sale despre
faptul c aa rzboi distrugtor, Orientul Mijlociu nc nu a mai experimentat, iar
aceasta, bineneles, este exact argumentul care are loc nainte de distrugerea
Ierusalimului i evident c trim ultimele zile ale omenirii.
Tacitus, un istoric roman spunea despre acea perioad Istoria n care intru este
o perioad bogat n dezastre, teribil n lupte, distrus de lupte civile, oribil
chiar i n perioadele de pace. Patru imperatori au cazut de sabie, au existat trei
rzboaie civile, multe rzboaie externe, multe dintre ele n acelai timp. (Istorii
1:2)
Josephus povestete despre ziua cnd oamenii din Cezarea i-au tiat pe evreii
care erau printre ei n aceiai zi i or (cnd soldaii omorau), cineva ar fi crezut c
lucrurile se ntmplau providenial, nt-att nct ntr-o or de timp mai mult de
20,000 de evrei au fost omori, iar Cezarea a fost curit de locuitorii evrei
(Rzboaie, 2:18:1)
Foamete i cium
Distrugerea Iersusalimului era precedat de foamete i cium (Mat 24 :7). Luca
scrie despre foametea care urmeaz s se ntmple, n Fapte 11:27-28 0'n
vremea aceea, s'au pogort nite prooroci din Ierusalim la Antiohia. Unul din ei,
numit Agab, s'a sculat i a vestit, prin Duhul, c va fi o foamete mare n toat
lumea. i a fost, n adevr, n zilele mpratului Claudiu.

Josephus spune despre mprteasa Elena i efortul ei de ajutorare a

Ierusalimului. Venirea ei a fost un mare avantaj pentru oamenii din Ierusalim,
pentru c era foamete i muli au murit pentru c nu-i puteau produce hrana.
Elena a trimis pe slugile ei n Alexandria cu bani ca s cumpere mari cantit i de
gru, pe alii n Cipru pentru a aduce smochine uscate. (Antichiti 20:2:5)
Tacitus scria (Multe minuni s-au ntmplat n acest an. Psri prevestitoare de
ru s-au aezat pe Capitoliu, casele au fost distruse de cutremure repetate, i muli
au fost clcai n picioare i omori de cei ce fugeau n timpul panicii). Lipsa de
cereale i foametea au fost privite ca o ameninare supranatural. (Analele Romei
Imperiale 12:43). Ciuma de obicei nsoea perioadele de foamete.
Va continua...
Cutremure de pmnt
Ca un supliment la chinurile aduse de foamete i cium, Domnul promite i
cutremure de pmnt n regiune care vor confirma cderea Ierusalimului.
(Matt. 24:7).
J. Marcellus Kik afirm, "Ct despre cutremure, multe sunt menionate de
scriitori chiar n perioada nainte de anii 70 d. Ch. Au fost cutrenure n Smirna,
Milet, Chios, Samos, Laodicea, Hierapolis, Colose, Campania, Roma i Iudea. Este
de menionat c oraul Pompei a fost foarte distrus de un cutremur pe data de 5
Februarie, anul 63 d.Ch. (Escatologia Victoriei, p.93)
ARTRI NSPIMNTTOARE, I SEMNE MARI N CER.
ntr-un pasaj similar, Luca 21:11 atenioneaz c vor fi artri nspimnttoare i
semne mari n cer.
"a izbucnit o furtun enorm n noapte, cu cea mai mare violen, i vnturi foarte
puternice, cu cele mai mari averse de ploaie, cu fulgerare continu, tunete teribile,
i lovituri uimitoare i cutremurri ale pmntului, au fost un indiciu clar vine o
distrugere asupra oamenilor, atunci cnd sistemul lumii a fost pus n aceast
tulburare;.. i oricine ar ghici c aceste minuni prefigurau mari calamiti care
urmau s vin " (Rzboaie, 4: 4: 5).
Cu o alt ocazie, Josephus a scris: "Astfel, a existat o stea asemntoare cu o sabie,
care se afla deasupra orasului, si o cometa care a continuat un an ntreg. Astfel, de
asemenea, nainte de revolta evreilor att de mare, o lumin a strlucit mprejurul
altarului i a sfintei case. Prea s fie timp de zi, att de strlucitoare, nct lumina
ei a durat timp de o jumtate de or. Mai mult dect att, poarta de est [curtea]
templului, care era de aram armat cu fier i care a fost cu dificultate nchis de
douzeci de oameni, i sprijinit pe o baz armat cu fier, i au boluri fixate foarte
adnc n podeaua ferm, care a fost fcut dintr-un bloc de piatr, s-a deschis
singur de la sine spre al aselea ceas al nopii. " (Rzboaie, 4: 4: 5).
EVANGHELIA PREDICAT LA TOATE NAIUNILE
Evanghelia trebuie s fie predicat tututor naiunilor dup aceea va veni sfr itul.
Matei 24:14 Evanghelia aceasta a 'mpriei va fi propovduit n toat
lumea, ca s slujeasc de mrturie tuturor neamurilor. Atunci va veni sfritul.
Este adevrat c Isus nu specific despre care sfrit e vorba, al Templului, a
generaiei respective sau a lumii. De asta este necesar ca s fim aten i cu

presupunerile. Evanghelia a fost predicat n primul secol tuturor Neamurilor sau

naiunilor cunoscute la acea perioad, dar nu neaprat fiecrui membru al
naiunilor respective. Mai mult dect att apostolul Pavel face o afirmaie
rsuntoare c totui Evanghelia a fost vestit oricrei fpturi (vestit crea iei).
Coloseni 1:23 negreit, dac rmnei i mai departe ntemeiai i neclintii n
credin, fr s v abatei dela ndejdea Evangheliei, pe care ai auzit-o, care a
fost propovduit oricrei fpturi (creaiei) de supt cer, i al crei slujitor am
fost fcut eu, Pavel.
"Tradiia atribuie urmtoarele cmpuri misionare pentru apostoli i evangheli ti:
Andrei se spune c a lucrat n Sciia, deci ruii l venereze ca apostol lor, Filip a
petrecut ultimii ani din Ierapole n Frigia, Bartolomeu se spune c a adus
Evanghelia dup Matei n India. Tradiia cu privire la Matei este destul de confuz.
El se spune c a predicat propriul su popor, i dup aceea n rile strine. Iacov
Alfeu, se spune c a lucrat n Egipt. Tadeu se spune c a fost misionar n Persia .
Simon Zelotul se spune c a lucrat n Egipt i n Marea Britanie, n timp ce un alt
raport l leag cu Persia i Babilonia. Ioan Marc se spune c a fondat biserica din
Alexandria ".. (Lars P. Qualben, Istoria Bisericii Cretine).

Stand Before Kings And Rulers

Jesus told the apostles to "watch out for yourselves, for they will deliver you up to
councils, and you will be beaten in the synagogues. And you will be brought before
rulers and kings for My sake, for a testimony to them" (Mark 13:9).
You do not have to leave the pages of the New Testament to see the fulfillment of
this prophecy.
Peter and John were brought up before the Sanhedrin (Acts 4). Stephen was
stoned to death by an angry Jewish mob (Acts 7:54-60). Herod Agrippa "killed
James the brother of John with the sword. And because he saw that it pleased the
Jews, he proceeded further to seize Peter also" (Acts 12:2).
Paul stood before Gallio, proconsul of Achaia (Acts 18:12), Felix, a Roman
governor (Acts 24), and King Agrippa (Acts 25). Paul was finally allowed to
present his case before Caesar himself.
Our Lord predicted the destruction of Jerusalem in the 24th chapter of Matthew.
In another article we discussed the setting of the Olivet discourse and noted the
signs given in Matthew 24 would come to pass within that generation (Matt.
24:36). We want to continue our examination of the signs given prior to the
destruction of the city on 70 A.D.
Urciunea pustiirii
Unul din semnele care trebuie s se ntmple, chiar nainte de cderea Templului
din Ierusalim, este apariia unui personaj, numit simbolic Urciunea pustiirii.
Matei 24:15-16 De aceea, cnd vei vedea ,urciunea pustiirii`, despre care a
vorbit proorocul Daniel, ,aezat n locul sfnt` -cine citete s neleag! atunci, cei ce vor fi n Iudea, s fug la muni;

Prezena acestui personaj n istorie, duce la apariia distrugerii, rului i

nenorocirii. Matei 24:21 Pentruc atunci va fi un necaz aa de mare, cum n'a
fost niciodat dela nceputul lumii pn acum, i nici nu va mai fi. Cuvntul
necaz poate fi de obicei tradus ca nenorocire sau persecuie.
Cheia interpretrii identitii personajului ar putea fi oferit de expresia cine
citete s neleag!, folosit att de evanghelistul Matei ct i Marcu. Probabil
mai existate un precedent asemntor n istoria evreilor, de asta cititorul ini ial,
trebuie s neleag despre ce se vorbete. Autorul pare s vorbeasc destul de
subtil despre personajul respectiv, dei Scriptura conine destule idei despre cine
ar fi acest personaj misterios i aciunile pe care urmeaz se le nfptuiasc.
Cuvntul grecesc pentru urciune, are conotaie de ceva desgusttor i de obicei
este asociat cu ceva ce pngrete sau este idolatru. Cuvntul pustiirii, mai corect
tradus prin dezolare aduce ideia de ceva devastator care cauzeaz dezolare,
pustiire sau sigurtate.
Proorocul Daniel menioneaz expresia de trei ori n cartea biblic cu acela i
nume:
Daniel 9:27 El va face un legmnt trainic cu muli, timp de o sptmn, dar
la jumtatea sptmnii va face s nceteze jertfa i darul de mncare, i pe aripa
urciunilor idoleti va veni unul care pustiete, pn va cdea asupra celui pustiit
prpdul hotrt.``
Daniel 11:31 Nite oti trimese de el, vor veni i vor spurca sfntul Loca,
cetuia, vor face s nceteze jertfa necurmat, i vor aeza urciunea
pustiitorului. Va ademeni prin linguiri pe ceice rup legmntul.
Daniel 12:11 Dela vremea cnd va nceta jertfa necurmat, i de cnd se va
aeza urciunea pustiitorului, vor mai fi o mie dou sute nouzeci de zile.
De mai multe ori n Scripturi exist profeii duble, una care se mpline te n
timpul apropiat i una de viitor. Exist unele dezacorduri ntre teologi cu privire la
mplinirea profeiei respective n mpratul Sirian, Antiochus IV Epiphanes (dumnezeu manifestat), care a condus Palestina ntre 175-165 nainte de Cristos.
Textul din Daniel 11:21-35 pare s descrie aproape perfect domnia lui Antiochus:
tron prin intrig (v.21), incursiuni n Egipt (v.24-27), batjocorirea Templului din
Ierusalim (v.31)
Carile aprocrife 1 i 2 Macabei descriu domnia lui Antiochus, nfrngerea cu
brutalitate a rezistenei evreilor. El a intrat n Templu sacrificnd un porc,
spurcnd astfel templul, a organizat nopi cu prostituate n acelai loc, a adus un
idol reprezentndu-l pe Zeus i l-a instalat n Templul Sfnt. De asemenea a
ntrerupt jertfele existente ntre 168 i 165 nainte de Cristos.
Datorit realizrilor sale, Antiochus Epiphanes se califica perfect la titlul de
urciunea pustiirii. Deci, precedentul existase, urma s mai vin unul care s fac
lucruri mai mree dect primul.

When Jesus' words were recorded by Matthew, the reign of Antiochus had long
since ended, and yet, Jesus clearly speaks in a way that shows the abomination of
desolation was to occur sometime in the future. So while the reign of Antiochus
clearly fulfilled part of the prophecies contained in Daniel, there is evidently a
future aspect to it as well. Further, Antiochus's reign was not characterized with a
covenant with Israel that was broken in three and a half years, nor a complete
desolation that occurred (cf. Daniel 9:27, 12:11), which gives further evidence of a
fuller, future fulfillment of Daniel's prophecies.
Josephus, a first century historian, tells of the sad state into which the temple fell
prior to the arrival of Titus, the Roman general. "And now, when the multitude
were gotten together to an assembly, and every one was in indignation at these
men's seizing upon the sanctuary, at their rapine and murders but had not yet
begun their attacks upon them Agnus stood in the midst of them, and casting his
eyes frequently at the temple, and having a flood of tears in his eyes he said,
'Certainly, it had been good for me to die before I had seen the house of God full of
so many abominations, or these sacred places that ought not to be trodden upon at
random, filled with the feet of these bloodshedding villains'" (The Wars Of The
Jews, 4:3:10).
Prior to the destruction of Jerusalem the temple became a gathering place for
wicked men. Jesus instructs the disciples that when they see such "abomination of
desolation" they were to "flee to the mountains." This passage does not refer in any
way to some future return of our Lord. When this "abomination of desolation"
took place, those in "Judea" were to flee to the mountains -- not folks living in
America today!
Jerusalem Surrounded
In Luke's account of the discourse, Jesus also told the disciples that "when you see
Jerusalem surrounded by armies, then know that its desolation is near. Then let
those in Judea flee to the mountains, let those who are in the midst of her depart,
and let not those who are in the country enter her." (Luke 21:20-21).
Here the disciples are warned that when the Roman army was approaching
Jerusalem they were to flee for their lives. Christians received ample warning
about the approaching invasion. Josephus said, "And now Vespasian had fortified
all the places round about Jerusalem, and erected citadels at Jericho and Adida,
and placed garrisons in them both And now the war having gone through all the
mountainous country, and all the plain country also, those that were at Jerusalem
were deprived of the liberty of going out of the city; Now as Vespasian was
returned to Caesarea, and was getting ready, with all his army to march directly to
Jerusalem, he was informed that Nero was dead Wherefore Vespasian put off at
first his expedition against Jerusalem, and stood waiting whither the empire
would be transferred after the death of Nero the Roman empire being then in a
fluctuating condition, and did not go on with the expedition against the Jews"
(The Wars Of The Jews, 4:9:1, 2).
When the legions of Rome finally got to Jerusalem they camped at the Mount of
Olives (The Wars Of The Jews, 5:2:3). Immediately after their arrival a trench was
cast about Jerusalem. A nine mile long wall was constructed in three days that
totally enclosed the city (The Wars Of The Jews, 5:12:2).

Great Tribulation
Jesus warned His disciples that when the Roman army arrived, those in Judea
should flee to the mountains and "let him who is on the housetop not come down
to take anything out of his house. And let him who is in the field not go back to get
his clothes. But woe to those who are pregnant and to those with nursing babies in
those days! And pray that your flight may not be in winter or on the Sabbath. For
then there will be great tribulation, such as has not been since the beginning of the
world until this time, no, nor ever shall be." (Matt. 24:17-21).
It is amazing how many people today try to apply these words to a future return of
our Lord! What possible difference would it make if Jesus returns on Saturday or
Sunday? What difference could it make if He comes in winter or summer?
However, if you were trying to flee from an invading army it would make a great
deal of difference, for the gates of the city would be closed on the Sabbath day and
there would be no way for you to escape. Fleeing from an invading army would be
a lot easier if you did not have a nursing child to tend to.
Sometimes people underestimate to severity of the attack on Jerusalem. Josephus
tells how Roman soldiers "went in numbers into the lanes of the city, with their
swords drawn, they slew those whom they overtook, without mercy, and set fire to
the houses wither the Jews were fled, and burnt every soul in them, and laid waste
a great many of the rest; and when they were come to the houses to plunder them,
they found in them entire families of dead men, and the upper rooms full of dead
corpses, that is of such as died by the famine; they then stood in horror at this
sight, and went out without touching anything. But although they had this
commiseration for such as were destroyed in that manner, yet had they not the
same for those that were still alive, but they ran every one through whom they met
with, and obstructed the very lanes with their dead bodies, and made the whole
city run down with blood, to such a degree indeed that the fire of many houses was
quenched with these men's blood." (The Wars Of The Jews, 6:8:5).
Over one million Jews died at the destruction of Jerusalem -- another 97,000 were
carried away as slaves!
The Stars Will Fall From Heaven
"Immediately after the tribulation of those days the sun will be darkened, and the
moon will not give its light; the stars will fall from heaven, and the powers of the
heavens will be shaken" (Matt. 24:29). Premillennialists will often use this passage
to "prove" that Matthew 24 is talking about the return of Christ instead of the
destruction of the holy city. They will often say, "Just look outside at night -- the
stars are still in the heavens right now."
To those unfamiliar with prophetic language the premillennialists sometimes
sound convincing. However, a short trip through the Old Testament will show how
similar language was used to describe the fall of monarchs and nations. Look at
the following examples of God's righteous judgment and see how he describes the
fall of national leaders:

Babylon (Isa. 13:10, 13)

Edom (Isa. 34:4-6)

The Peoples (Isa. 51:5-6)

Judah (Jer. 4:1-6, 23-28)

Egypt (Ezek. 32:7-8)

The Nations (Joel 3:15-16)

Nineveh (Nah. 1:1-5)

Israel (Amos 8:1-2, 9)

The Sign Of The Son Of Man

In Matthew 24:30, Jesus said, "Then the sign of the Son of Man will appear in
heaven, and then all the tribes of the earth will mourn, and they will see the Son of
Man coming on the clouds of heaven with power and great glory" (NKJV).
Please notice that Jesus did not say, "And then shall appear the Son of Man in
heaven" or "then shall appear the sign in the heaven(s) of the Son of Man." The
phrase is literally: "And then shall appear the sign of the Son of Man in the
heaven" (Berry's Interlinear). The phrase "in heaven" denotes the locality of the
Son of Man, not the locality of the sign.
The destruction of Jerusalem itself served as a sign of the fact the Son of Man was
ruling in heaven, because it was the fulfillment of His prediction (cf. Deut. 18:2022).
One Stone Not Upon Another
At the very beginning of the Olivet discourse, while looking at the temple, Jesus
said, "Do you not see all these things? Assuredly, I say to you, not one stone shall
be left here upon another, that shall not be thrown down." (Matt. 24:2).
Titus, the Roman general, did not want to destroy the temple. In a speech to the
Jewish defenders of the city he said, "I appeal to my own army, and the Jews that
are now with me, and even to you yourselves, that I do not force you to defile this
sanctuary; and if you will but change the place whereon you will fight, no Roman
shall either come near your sanctuary, or offer any affront to it; nay, I will
endeavor to preserve you your holy house, whether you will or not." (The Wars Of
The Jews, 6:2:4).
However, after the city was taken, he "gave order that they should now demolish
the entire city and temple but for all the rest of the wall, it was so thoroughly laid
even with the ground by those that dug it up to the foundation, that there was left
nothing to make those that came thither believe it had ever been inhabited." (The
Wars Of The Jews, 7:1:1). Truly, the words of the prophet came to pass, "Therefore
because of you Zion shall be plowed like a field, Jerusalem shall become heaps of
ruins, and the mountain of the temple like the bare hills of the forest" (Micah
3:12).
Significant Contrasts
Sign after sign was given so the disciples would know in advance about the
destruction of Jerusalem. Warnings were given so men could flee during those
abnormal times when a limited, local judgment of God would fall upon Jerusalem.

We now look for the final return of our Lord, "but of that day and hour no one
knows, no, not even the angels of heaven, but My Father only" (Matt. 24:26). Jesus
will return during normal times and without prior warning. Instead of a limited
judgment upon a rebellious nation, "all the nations will be gathered before Him,
and He will separate them one from another, as a shepherd divides his sheep from
the goats" (Matt. 25:32).
http://www.bible.ca/pre-mt24-abomination.htm
After the Sermon on the Mount (cf. Matthew 5-7), the longest recorded address by Jesus
is His Olivet discourse, which is found in Matthew 2425 (see also Mark 8 and Luke 21).
In these chapters, Jesus briefly describes the coming destruction of Jerusalem that
occurred in 70 AD, and then goes on to describe at length what will happen just before
His second coming. Christ goes into vivid detail of the signs and events that will
comprise what is often called in Scripture the tribulation, a period of time in which God
pours out His wrath on the unbelieving world and upon the Antichrist and his kingdom.

What is this prophecy all about, and does it really affect Christians in today's world?
One of the most interesting prophecies in the Bible concerns the abomination of
desolation. The element that makes this prophecy especially intriguing is that Jesus
identifies it as a specific sign that the end is near.
It was in answer to the disciples' question, "When shall these things be and what shall be
the sign of thy coming, and of the end of the world?" that Jesus spoke of the
abomination of desolation. He said, "When ye therefore shall see the abomination of
desolation, spoken of by Daniel the prophet, stand in the holy place, (Whoso readeth, let
him understand:) then let them which be in Judea flee into the mountains... for then
shall be great tribulation, such as was not since the beginning of the world to this time,
no, nor ever shall be" (Matthew 24:3,15-21).
Christians of many persuasions recognize this text as a definite and peculiar sign
concerning the last days. Yet even though the majority of them can agree that the
abomination of desolation is an important sign, they can't seem to agree on its specific
nature. Even preachers are thrown into a quagmire of confusion - looking for something
that no one is very sure about. It is a perfect example of the blind leading the blind.
Of course, some believe they know the identity of the abomination of desolation. Some
teach that this prophecy was fulfilled when Antiochus Epiphanes interrupted the temple
sacrifices between 168 and 165 B.C. The abomination they point to is the pig Antiochus
had offered on the altar in the temple complex. Others believe the abomination of
desolation refers to a future time when an atheistic anti-christ will overthrow the temple
in Jerusalem and use it as his throne. Then there are those who believe the abomination

of desolation is the Roman standards which were worshiped in Jerusalem in 70 A.D. at

the time of its destruction by Titus.