Those who assert that Daniel is a “sealed book,” and not capable of being understood, would do well to ponder Christ’s clear statement to the contrary. As the events predicted drew near, it was essential that God’s people know whereof the prophet spoke. These events were less than 40 years away, within the lifetime of many then living. Similarly, as events connected with the end of the world (see on v. 3) draw near, Christians should be diligent in their endeavor to understand that which has been written for their admonition (see Amos 3:7; Rom. 15:4; 1 Cor. 10:11).

 That is, the sacred precincts of the Temple, including the inner courts, from which Gentiles were excluded on pain of death (see Acts 6:13; 21:28).

This reference to Daniel is evidence that Jesus believed that Daniel was a historical person, that he was a prophet, and that he wrote the book of Daniel. Because the prophecy of Daniel pointed so clearly to the time the Messiah was to appear, the rabbis, in later centuries, placed a curse on those who should attempt a computation of the time (GC 378; Talmud Sanhedrin 97b, Soncino ed., p. 659).

 See on Dan. 9:27; 11:31; 12:11. In the LXX these verses in Daniel contain similar or identical Greek words (cf. 1 Macc. 1:54).

 Among the Jews an idol or other heathen symbol was often termed an “abomination” (1 Kings 11:5, 7; 2 Kings 23:13; etc.) or something offensive from a religious point of view (Ex. 8:26; cf. Gen. 43:32; 46:34; etc.). The parallel passage in Luke reads, “When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh” (ch. 21:20). The event foretold is obviously the destruction of Jerusalem by the Romans in A.D. 70, at which time the symbols of pagan Rome were set up within the Temple area. When the Jewish rebellion under Bar Cocheba was suppressed in A.D. 135, the Romans erected a temple to Jupiter Capitolinus on the site of the former Jewish Temple, and Jews were banned from the city of Jerusalem upon pain of death.