“In his place a contemptible person will stand up, to whom they had not given the honor of the kingdom; but he will come in time of security, and will obtain the kingdom by flatteries.
Parallel Translations
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“In his place a contemptible person will stand up, to whom they had not given the honor of the kingdom; but he will come in time of security, and will obtain the kingdom by flatteries.
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And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.
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And in his place shall stand up a contemptible person, upon whom had not been conferred the majesty of the kingdom; but he shall come in time of security, and shall obtain the kingdom by blandishments.
Cross-references (16)
Passages linked to Daniel 11:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Daniel 11:34 Now when they fall, they will be helped with a little help; but many will join themselves to them with flatteries.
- Judges 9:1-20 Abimelech the son of Jerubbaal went to Shechem to his mother’s brothers, and spoke with them and with all the family of the house of his mother’s father, saying, “Please speak in the ears of all the men of Shechem, ‘Is it better for you that all the sons of Jerubbaal, who are seventy persons, rule over you, or that one rule over you?’ Remember also that I am your bone and your flesh.” His mother’s brothers spoke of him in the ears of all the men of Shechem all these words. Their hearts inclined to follow Abimelech; for they said, “He is our brother.” They gave him seventy pieces of silver out of the house of Baal Berith, with which Abimelech hired vain and reckless fellows who followed him. He went to his father’s house at Ophrah, and killed his brothers the sons of Jerubbaal, being seventy persons, on one stone; but Jotham the youngest son of Jerubbaal was left, for he hid himself. All the men of Shechem assembled themselves together with all the house of Millo, and went and made Abimelech king by the oak of the pillar that was in Shechem. When they told it to Jotham, he went and stood on the top of Mount Gerizim and lifted up his voice, cried out, and said to them, “Listen to me, you men of Shechem, that God may listen to you. The trees set out to anoint a king over themselves. They said to the olive tree, ‘Reign over us.’ “But the olive tree said to them, ‘Should I stop producing my oil, with which they honor God and man by me, and go to wave back and forth over the trees?’ “The trees said to the fig tree, ‘Come and reign over us.’ “But the fig tree said to them, ‘Should I leave my sweetness, and my good fruit, and go to wave back and forth over the trees?’ “The trees said to the vine, ‘Come and reign over us.’ “The vine said to them, ‘Should I leave my new wine, which cheers God and man, and go to wave back and forth over the trees?’ “Then all the trees said to the bramble, ‘Come and reign over us.’ “The bramble said to the trees, ‘If in truth you anoint me king over you, then come and take refuge in my shade; and if not, let fire come out of the bramble, and devour the cedars of Lebanon.’ “Now therefore, if you have dealt truly and righteously, in that you have made Abimelech king, and if you have dealt well with Jerubbaal and his house, and have done to him according to the deserving of his hands (for my father fought for you, risked his life, and delivered you out of the hand of Midian; and you have risen up against my father’s house today and have slain his sons, seventy persons, on one stone, and have made Abimelech, the son of his female servant, king over the men of Shechem, because he is your brother); if you then have dealt truly and righteously with Jerubbaal and with his house today, then rejoice in Abimelech, and let him also rejoice in you; but if not, let fire come out from Abimelech and devour the men of Shechem and the house of Millo; and let fire come out from the men of Shechem and from the house of Millo and devour Abimelech.”
- Psalms 55:21 His mouth was smooth as butter, but his heart was war. His words were softer than oil, yet they were drawn swords.
- Daniel 8:25 Through his policy he will cause deceit to prosper in his hand. He will magnify himself in his heart, and he will destroy many in their security. He will also stand up against the prince of princes; but he will be broken without hand.
- 1 Samuel 3:13 For I have told him that I will judge his house forever for the iniquity which he knew, because his sons brought a curse on themselves, and he didn’t restrain them.
- 2 Samuel 15:2-6 Absalom rose up early, and stood beside the way of the gate. When any man had a suit which should come to the king for judgment, then Absalom called to him, and said, “What city are you from?” He said, “Your servant is of one of the tribes of Israel.” Absalom said to him, “Behold, your matters are good and right; but there is no man deputized by the king to hear you.” Absalom said moreover, “Oh that I were made judge in the land, that every man who has any suit or cause might come to me, and I would do him justice!” It was so, that when any man came near to bow down to him, he stretched out his hand, and took hold of him, and kissed him. Absalom did this sort of thing to all Israel who came to the king for judgment. So Absalom stole the hearts of the men of Israel.
- Psalms 12:8 The wicked walk on every side, when what is vile is exalted among the sons of men.
- Psalms 15:4 in whose eyes a vile man is despised, but who honors those who fear Yahweh; he who keeps an oath even when it hurts, and doesn’t change;
- Isaiah 32:5 The fool will no longer be called noble, nor the scoundrel be highly respected.
- Daniel 7:8 “I considered the horns, and behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots: and behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.
- Daniel 8:9 Out of one of them came out a little horn, which grew exceedingly great, toward the south, and toward the east, and toward the glorious land.
- Daniel 8:23 “In the latter time of their kingdom, when the transgressors have come to the full, a king of fierce face, and understanding dark sentences, will stand up.
- Daniel 11:7 “But out of a shoot from her roots one will stand up in his place, who will come to the army, and will enter into the fortress of the king of the north, and will deal against them, and will prevail.
- Daniel 11:20 “Then one who will cause a tax collector to pass through the kingdom to maintain its glory will stand up in his place; but within few days he shall be destroyed, not in anger, and not in battle.
- Daniel 11:32 He will corrupt those who do wickedly against the covenant by flatteries; but the people who know their God will be strong, and take action.
- Nahum 1:14 Yahweh has commanded concerning you: “No more descendants will bear your name. Out of the house of your gods, I will cut off the engraved image and the molten image. I will make your grave, for you are vile.”
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John Calvin 1540 · Public Domain Historians agree in representing Antiochus Epiphanes to have been…
Historians agree in representing Antiochus Epiphanes to have been of a very crafty disposition, and some state his departure from Rome to have been by stealth. He was most probably dismissed by the Romans, on the news of his father’s death, as they were content with his brother Demetrius. They had other hostages besides, who were among the chief nobles of the land, as well as this third son of the king. However this was, all are agreed in relating his cunning. He was so cruel and fierce, that Polybius says he was called Epimanes by way of a nickname, and as he assumed the name of Illustrious, he was called the Madman, on account of his turbulent disposition. He was a monster puffed up with various vices; being of a slavish and flattering temperament, he endeavored to acquire the favor of Rome by artifice, as we shall afterwards discover. But when he was not actuated by fear, his cruelty and ferocity were beyond all bounds. For this reason he is called contemptible. He was held in some esteem at Rome, and was received by a portion of his people with great applause. But he was not endued with any heroic or even regal qualities, for he always flattered the Romans, and insinuated himself into the favor of the citizens in this way, until he came to his kingdom as a suppliant; and then the angel calls him a contemptible or despicable person. Another reason equally probable may be brought forward, namely, his seizing upon the throne by fraud and wickedness, after setting aside the legitimate heir. For Seleucus left a successor whom this perfidious plotter deprived of his rights, and thus fraudulently acquired the kingdom for himself. We know of what importance God makes every one’s calling, and how he restrains men from rashly arrogating anything to themselves, as they ought always to be satisfied with that station which is assigned them by God. As, therefore, Antiochus seized on the kingdom without any right to it, and drove out the lawful heir, he was contemptible before God, and would never have been king at all except; by violence and tyranny on his part, as well as by deceit and cunning devices. I have no hesitation in stating that the angel here censures the perverse conduct of Antiochus, by calling him despised through the absence of all nobleness of feeling.
He next adds, They shall not confer upon him the honor of royalty. By these words he announces the injustice of his reign through not being chosen by the votes of the people. We have stated that the son of Seleucus ought to have reigned without any dispute, but the very person who should have been his nephew’s guardian, wickedly deprived his ward of his paternal inheritance. Hence the angel speaks of him rather as a robber than as a king, because he seized upon the kingdom, and was not elected by the popular choice. It follows, — he shall come in peace, and seize the kingdom by flatteries This is the explanation of the last clause. It might be asked, how did he deprive his nephew of his kingdom? the reply is — he shall come peacefully, meaning, he shall lay aside everything which he was agitating in his mind, and should not openly boast of his being king, but should deceitfully act in the character of guardian until he had the power of ruining his ward. He shall come, then, peacefully, and shall seize the kingdom by flatteries Thus we see the angel’s meaning in these words. Besides, although Daniel did not see all these things, nor even many of the chosen people, yet they tasted enough of these prophecies to satisfy them, and to banish anxiety from their minds. They were permitted to perceive God speaking through his angel, and experience taught them the truth of everything which is contained here, even if many events should be hidden from them. But it was God’s object to support the spirits of the pious, even to the advent of Christ, and to retain them in tranquillity amidst the greatest disturbances. Thus they would acknowledge the value of the promise of the Redeemer, after he had been set forth, as will be mentioned at the close of the chapter. I will now proceed to the next words.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Which was Antiochus Epiphanes, who as is thought was…
Which was Antiochus Epiphanes, who as is thought was the occasion of Seleucus his brother’s death, and was of a vile, cruel and flattering nature, and defrauded his brother’s son of the kingdom, and usurped the kingdom without the consent of the people.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Dan 11:21 And in his estate shall stand up…
Dan 11:21 And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.
Ver. 21. And in his estate shall stand up a vile person.] This was his true title - as "wicked" was Haman’s {Est 7:6} - though he affected to be called Epiphanes, Illustrious or famous; and Josephus reports that the Samaritans, to curry favour with him when he tormented the Jews, styled him Antiochus, the mighty God. Oh, detestable! - surely that which is highly esteemed among men is abomination in the sight of God; {Luk 16:15} but the bramble thinketh it a goodly thing to reign, so doth not the vine and fig tree. {Jdg 9:8-15} A good man honoureth them that fear the Lord, but contemneth a vile person. {Psa 15:4} Mr Foxe, when one asked him, saying, Do ye not remember such an honest, poor man, for whom you did something? Yes, said he, I forget lords and ladies to remember such. And again, when a great lord and wicked met him in the streets, and asked him, How do you, Mr Foxe? he said little. Do you not know me? said the great lord. No, not I, said Mr Foxe. I am such a one, said he. Sir, I desire, said Mr Foxe, to know none but Christ and him crucified.
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To whom they shall not give the honour of the kingdom.] But he shall take it, whether the nobles will or not; and so might well have been called, as his father sometimes was, Antiochus Hierax, the hawk or puttock, for his swooping and ravaging.
But he shall come in peaceably.] Under pretence of a protector to his nephew Demetrius, as did our Richard III.
And shall obtain the kingdom by flatteries.] Winning men’s hearts by presents, courtesies, and secret practices.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Antiochus called Epiphanes, i.e. illustrious; thus he was called…
Antiochus called Epiphanes, i.e. illustrious; thus he was called by his flatterers and admirers: but the people of God accounted him contrary, i.e. infamous, base, treacherous, barbarous; such were his manners, and accordingly the angel calls him here a
vile person, the type of antichrist, Epimanes, a mad persecutor.
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To whom they shall not give the honour of the kingdom, i.e. neither peers nor people; nor was he the heir, but his nephew, or brother, Philopater’s son, but he cheated him of the kingdom, and crept in by flatteries, i.e. he was a great flatterer of the Romans, as well as of his people, till he got up, and shut out Demetrius the son of Selencus; so vile a flatterer was he, that he would bathe in the same bath with mean people, to make them believe he was good-natured, and not proud. He soothed and courted the nobles with much kindness and presents, and said he was but guardian to his brother’s son the heir, till he destroyed him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain All this is a prophecy of the reign of…
All this is a prophecy of the reign of Antiochus Epiphanes, the little horn spoken of before (Dan 8:9) a sworn enemy to the Jewish religion, and a bitter persecutor of those that adhered to it. What troubles the Jews met with in the reigns of the Persian kings were not so particularly foretold to Daniel as these, because then they had living prophets with them, Haggai and Zechariah, to encourage them; but these troubles in the days of Antiochus were foretold, because, before that time, prophecy would cease, and they would find it necessary to have recourse to the written word. Some things in this prediction concerning Antiochus are alluded to in the New Testament predictions of the antichrist, especially Dan 11:36, Dan 11:37. And as it is usual with the prophets, when they foretel the prosperity of the Jewish church, to make use of such expressions as were applicable to the kingdom of Christ, and insensibly to slide into a prophecy of that, so, when they foretel the troubles of the church, they make use of such expressions as have a further reference to the kingdom of the antichrist, the rise and ruin of that. Now concerning Antiochus, the angel foretels here,
I. His character: He shall be a vile person. He called himself Epiphanes - the illustrious, but his character was the reverse of his surname. The heathen writers describe him to be an odd-humoured man, rude and boisterous, base and sordid. He would sometimes steal out of the court into the city, and herd with any infamous company incognito - in disguise he made himself a companion of the common sort, and of the basest strangers that came to town. He had the most unaccountable whims, so that some took him to be silly, others to be mad. Hence he was called Epimanes - the madman. He is called a vile person, for he had been a long time a hostage at Rome for the fidelity of his father when the Romans had subdued him; and it was agreed that, when the other hostages were exchanged, he should continue a prisoner at large.
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II. His accession to the crown. By a trick he got his elder brother's son, Demetrius, to be sent a hostage to Rome, in exchange for him, contrary to the cartel; and, his elder brother being made away with by Heliodorus (Dan 11:20), he took the kingdom. The states of Syria did not give it to him (Dan 11:21), because they knew it belonged to his elder brother's son, nor did he get it by the sword, but came in peaceably, pretending to reign for his brother's son, Demetrius, then a hostage at Rome. But with the help of Eumenes and Attalus, neighbouring princes, he gained an interest in the people, and by flatteries obtained the kingdom, established himself in it, and crushed Heliodorus, who made head against him with the arms of a flood; those that opposed him were overflown and broken before him, even the prince of the covenant, his nephew, the rightful heir, whom he pretended to covenant with that he would resign to him whenever he should return, Dan 11:22. But (Dan 11:23) after the league made with him he shall work deceitfully, as one whose avowed maxim it is that princes ought not to be bound by their word any longer than it is for their interest. And with a small people, that at first cleave to him, he shall become strong, and (Dan 11:24) he shall enter peaceably upon the fattest places of the kingdom of Syria, and, very unlike his predecessors, shall scatter among the people the prey, and the spoil, and riches, to insinuate himself into their affections; but, at the same time, he shall forecast his devices against the strong-holds, to make himself master of them, so that his generosity shall last but for a time; when he has got the garrisons into his hands he will scatter his spoil no more, but rule by force, as those commonly do that come in by fraud. He that comes in like a fox reigns like a lion. Some understand these verses of his first expedition into Egypt, when he came not as an enemy, but as a friend and guardian to the young king Ptolemaeus Philometer, and therefore brought with him but few followers, yet those stout men, and faithful to his interest, whom he placed in divers of the strong-holds in Egypt, thereby making himself master of them.
III. His war with Egypt, which was his second expedition thither. This is described, Dan 11:25, Dan 11:27. Antiochus shall stir up his power and courage against Ptolemaeus Philometer king of Egypt. Ptolemy, thereupon, shall be stirred up to battle against him, shall come against him with a very great and mighty army; but Ptolemy, though he has such a vast army, shall not be able to stand before him; for Antiochus's army shall overthrow his, and overpower it, and great multitudes of the Egyptian army shall fall down slain. And no marvel, for the king of Egypt shall be betrayed by his own counsellors; those that feed of the portion of his meat, that eat of his bread and live upon him, being bribed by Antiochus, shall forecast devices against him, and even they shall destroy him; and what fence is there against such treachery? After the battle, a treaty of peace shall be set on foot, and these two kings shall meet at one council-board, to adjust the articles of peace between them; but they shall neither of them be sincere in it, for they shall, in their pretences and promises of amity and friendship, lie to one another, for their hearts shall be at the same time to do one another all the mischief they can. And then no marvel that it shall not prosper. The peace shall not last; but the end of it shall be at the time appointed in the divine Providence, and then the war shall break out again, as a sore that is only skinned over.
IV. Another expedition against Egypt. From the former he returned with great riches (Dan 11:28), and therefore took the first occasion to invade Egypt again, at the time appointed by the divine Providence, two years after, in the eighth year of his reign, Dan 11:29. He shall come towards the south. But this attempt shall not succeed, as the two former did, nor shall he gain his point, as he had done before once and again; for (Dan 11:30) the ships of Chittim shall come against him, that is, the navy of the Romans, or only ambassadors from the Roman senate, who came in ships. Ptolemaeus Philometer, king of Egypt, being now in a strict alliance with the Romans, craved their aid against Antiochus, who had besieged him and his mother Cleopatra in the city of Alexandria. The Roman senate thereupon sent an embassy to Antiochus, to command him to raise the siege, and, when he desired some time to consider of it and consult with his friends about it, Popilius, one of the ambassadors, with his staff drew a circle about him, and told him, as one having authority, he should give a positive answer before he came out of that circle; whereupon, fearing the Roman power, he was forced immediately to give orders for the raising of the siege and the retreat of his army out of Egypt. So Livy and others relate the story which this prophecy refers to. He shall be grieved, and return; for it was a great vexation to him to be forced to yield thus.
V. His rage and cruel practices against the Jews. This is that part of his government, or mis-government rather, which is most enlarged upon in this prediction. In his return from his expedition into Egypt (which is prophesied of, Dan 11:28) he did exploits against the Jews, in the sixth year of his reign; then he spoiled the city and temple. But the most terrible storm was in his return from Egypt, two years after, prophesied of Dan 11:30. Then he took Judea in his way home; and, because he could not gain his point in Egypt by reason of the Romans interposing, he wreaked his revenge upon the poor Jews, who gave him no provocation, but had greatly provoked God to permit him to do it, Dan 8:23.
1. He had a rooted antipathy to the Jews' religion: His heart was against the holy covenant, Dan 11:28. And (Dan 11:30) he had indignation against the holy covenant, that covenant of peculiarity by which the Jews were incorporated a people distinct from all other nations, and dignified above them. He hated the law of Moses and the worship of the true God, and was vexed at the privileges of the Jewish nation and the promises made to them. Note, That which is the hope and joy of the people of God is the envy of their neighbours, and that is the holy covenant. Esau hated Jacob because he had got the blessing. Those that are strangers to the covenant are often enemies to it.
2. He carried on his malicious designs against the Jews by the assistance of some perfidious apostate Jews. He kept up intelligence with those that forsook the holy covenant (Dan 11:30), some of the Jews that were false to their religion, and introduced the customs of the heathen, with whom they made a covenant. See the fulfilling of this, 1 Macc. 1:11-15, where it is expressly said, concerning those renegado Jews, that they made themselves uncircumcised and forsook the holy covenant. We read (2 Macc. 4:9) of Jason, the brother of Onias the high priest, who by the appointment of Antiochus set up a school at Jerusalem, for the training up of youth in the fashions of the heathen; and (2 Macc. 4:23, etc.) of Menelaus, who fell in with the interests of Antiochus, and was the man that helped him into Jerusalem, now in his last return from Egypt. We read much in the book of the Maccabees of the mischief done to the Jews by these treacherous men of their own nation, Jason and Menelaus, and their party. These upon all occasions he made use of. "Such as do wickedly against the covenant, such as throw up their religion, and comply with the heathen, he shall corrupt with flatteries, to harden them in their apostasy, and to make use of them as decoys to draw in others," Dan 11:32. Note, It is not strange if those who do not live up to their religion, but in their conversations do wickedly against the covenant, are easily corrupted by flatteries to quit their religion. Those that make shipwreck of a good conscience will soon make shipwreck of the faith.
3. He profaned the temple. Arms stand on his part (Dan 11:31), not only his own army which he now brought from Egypt, but a great party of deserters from the Jewish religion that joined with them; and they polluted the sanctuary of strength, not only the holy city, but the temple. The story of this we have, 1 Macc. 1:21, etc. He entered proudly into the sanctuary, took away the golden altar, and the candlestick, etc. And therefore (v. 25) there was a great mourning in Israel; the princes and elders mourned, etc. And (2 Macc. 5:15, etc.) Antiochus went into the most holy temple, Menelaus, that traitor to the laws and to his own country, being his guide. Antiochus, having resolved to bring all about him to be of his religion, took away the daily sacrifice, Dan 11:31. Some observe that the word Tammidh, which signifies no more than daily, is only here, and in the parallel place, used for the daily sacrifice, as if there were a designed liberty left to supply it either with sacrifice, which was suppressed by Antiochus, or with gospel-worship, which was suppressed by the Antichrist. Then he set up the abomination of desolation upon the altar (1 Macc. 1:54), even an idol altar (v. 59), and called the temple the temple of Jupiter Olympius, 2 Macc. 6:2.
4. He persecuted those who retained their integrity. Though there are many who forsake the covenant and do wickedly against it, yet there is a people who do know their God and retain the knowledge of him, and they shall be strong and do exploits, Dan 11:32. When others yield to the tyrant's demands, and surrender their consciences to his impositions, they bravely keep their ground, resist the temptation, and make the tyrant himself ashamed of his attempt upon them. Good old Eleazar, one of the principal scribes, when he had swine's flesh thrust into his mouth, did bravely spit it out again, though he knew he must be tormented to death for so doing, and was so, 2 Macc. 6:19. The mother and her seven sons were put to death for adhering to their religion, 2 Macc. 7. This might well be called doing exploits; for to choose suffering rather than sin is a great exploit. And it was by faith, by being strong in faith, that they did those exploits, that they were tortured, not accepting deliverance, as the apostle speaks, probably with reference to that story, Heb 11:35. Or it may refer to the military courage and achievements of Judas Maccabaeus and others in opposition to Antiochus. Note, The right knowledge of God is, and will be, the strength of the soul, and, in the strength of that, gracious souls do exploits. Those that know his name will put their trust in him, and by that trust will do great things. Now, concerning this people that knew their God, we are here told, (1.) That they shall instruct many, Dan 11:33. They shall make it their business to show others what they have learned themselves of the difference between truth and falsehood, good and evil. Note, Those that have the knowledge of God themselves should communicate their knowledge to those about them, and this spiritual charity must be extensive: they must instruct many. Some understand this of a society newly erected for the propagating of divine knowledge, called Assideans, godly men, pietists (so the name signifies), that were both knowing and zealous in the law; these instructed many. Note, In times of persecution and apostasy, which are trying times, those that have knowledge ought to make use of it for the strengthening and establishing of others. Those that understand aright themselves ought to do what they can to bring others to understand; for knowledge is a talent that must be traded with. Or, They shall instruct many by their perseverance in their duty and their patient suffering for it. Good examples instruct many, and with many are the most powerful instructions. (2.) They shall fall by the cruelty of Antiochus, shall be put to the torture, and put to death, by his rage. Though they are so excellent and intelligent themselves, and so useful and serviceable to others, yet Antiochus shall show them no mercy, but they shall fall for some days; so it may be read, Rev 2:10, Thou shalt have tribulation ten days. We read much, in the books of the Maccabees, of Antiochus's barbarous usage of the pious Jews, how many he slew in wars and how many he murdered in cold blood. Women were put to death for having their children circumcised, and their infants were hanged about their necks, 1 Macc. 1:60, 61. But why did God suffer this? How can this be reconciled with the justice and goodness of God? I answer, Very well, if we consider what it was that God aimed at in this (Dan 11:35): Some of those of understanding shall fall, but it shall be for the good of the church and for their own spiritual benefit. It shall be to try them, and to purge, and to make them white. They needed these afflictions themselves. The best have their spots, which must be washed off, their dross, which must be purged out; and their troubles, particularly their share in the public troubles, help to do this; being sanctified to them by the grace of God, they are means of mortifying their corruptions, weaning them from the world, and awakening them to greater seriousness and diligence in religion. They try them, as silver in the furnace is refined from its dross; they purge them, as wheat in the barn is winnowed from the chaff; and they make them white, as cloth by the fuller is cleared from its spots. See Pe1 1:7. Their sufferings for righteousness' sake would try and purge the nation of the Jews, would convince them of the truth, excellency, and power of that holy religion which these understanding men died for their adherence to. The blood of the martyrs is the seed of the church; it is precious blood, and not a drop of it should be shed but upon such a valuable consideration. (3.) The cause of religion, though it be thus run upon, shall not be run down. When they shall fall they shall not be utterly cast down, but they shall be holpen with a little help, Dan 11:34. Judas Maccabaeus, and his brethren, and a few with them, shall make head against the tyrant, and assert the injured cause of their religion; they pulled down the idolatrous altars, circumcised the children that they found uncircumcised, recovered the law out of the hand of the Gentiles, and the work prospered in their hands, 1 Macc. 2:45, etc. Note, Those that stand by the cause of religion when it is threatened and struck at, though they may not immediately be delivered and made victorious, shall yet have present help. And a little help must not be despised; but, when times are very bad, we must be thankful for some reviving. It is likewise foretold that many shall cleave to them with flatteries; when they see the Maccabees prosper some Jews shall join with them that are no true friends to religion, but will only pretend friendship either with design to betray them or in hope to rise with them; but the fiery trial (Dan 11:35) will separate between the precious and the vile, and by it those that are perfect will be made manifest and those that are not. (4.) Though these troubles may continue long, yet they will have an end. They are for a time appointed, a limited time, fixed in the divine counsels. This warfare shall be accomplished. Hitherto the power of the enemy shall come, and no further; here shall its proud waves be stayed.
5. He grew very proud, insolent, and profane, and, being puffed up with his conquests, bade defiance to Heaven, and trampled upon every thing that was sacred, Dan 11:36, etc. And here some think begins a prophecy of the antichrist, the papal kingdom. It is plain that St. Paul, in his prophecy of the rise and reign of the man of sin, alludes to this (Th2 2:4), which shows that Antiochus was a type and figure of that enemy, as Babylon also was; but, this being joined in a continued discourse with the foregoing prophecies concerning Antiochus, to me it seems probably that it principally refers to him, and in him had its primary accomplishment, and has reference to the other only by way of accommodation. (1.) He shall impiously dishonour the God of Israel, the only living and true God, called here the God of gods. He shall, in defiance of him and his authority, do according to his will against his people and his holy religion; he shall exalt himself above him, as Sennacherib did, and shall speak marvellous things against him and against his laws and institutions. This was fulfilled when Antiochus forbade sacrifices to be offered in God's temple, and ordered the sabbaths to be profaned, the sanctuary and the holy people to be polluted, etc., to the end that they might forget the law and change all the ordinances, and this upon pain of death, 1 Macc. 1:45. (2.) He shall proudly put contempt upon all other gods, shall magnify himself above every god, even the gods of the nations. Antiochus wrote to his own kingdom that every one should leave the gods he had worshipped, and worship such as he ordered, contrary to the practice of all the conquerors that went before him, 1 Macc. 1:41, 42. And all the heathen agreed according to the commandment of the king; fond as they were of their gods, they did not think them worth suffering for, but, their gods being idols, it was all alike to them what gods they worshipped. Antiochus did not regard any god, but magnified himself above all, Dan 11:37. He was so proud that he thought himself above the condition of a mortal man, that he could command the waves of the sea, and reach to the stars of heaven, as his insolence and haughtiness are expressed, 2 Macc. 9:8, 10. Thus he carried all before him, till the indignation was accomplished (Dan 11:36), till he had run his length, and filled up the measure of his iniquity; for that which is determined shall be done, and nothing more, nothing short. (3.) He shall, contrary to the way of the heathen, disregard the god of his fathers, Dan 11:37. Though an affection to the religion of their ancestors was, among the heathen, almost as natural to them as the desire of women (for, if you search through the isles of Chittim, you will not find an instance of a nation that has changed its gods, Jer 2:10, Jer 2:11), yet Antiochus shall not regard the god of his fathers; he made laws to abolish the religion of his country, and to bring in the idols of the Greeks. And though his predecessors had honoured the God of Israel, and given great gifts to the temple at Jerusalem (2 Macc. 3:2, 3), he offered the greatest indignities to God and his temple. His not regarding the desire of women may denote his barbarous cruelty (he shall spare no age or sex, no, not the tender ones) or his unnatural lusts, or, in general, his contempt of every thing which men of honour have a concern for, or it might be accomplished in something we meet not with in history. Its being joined to his not regarding the god of his fathers intimates that the idolatries of his country had in them more of the gratifications of the flesh than those of other countries (Lucian has written of the Syrian goddesses), and yet that would not prevail to keep him to them. (4.) He shall set up an unknown god, a new god, Dan 11:38. In his estate, in the room of the god of his fathers (Apollo and Diana, deities of pleasure), he shall honour the god of forces, a supposed deity of power, a god whom his fathers knew not, nor worshipped; because he will be thought in wisdom and strength to excel his fathers, he shall honour this god with gold, and silver, and precious stones, thinking nothing too good for the god he has taken a fancy to. This seems to be Jupiter Olympius, known among the Phoenicians by the name of Baal-Semen, the lord of heaven, but never introduced among the Syrians till Antiochus introduced it. Thus shall he do in the most strong holds, in the temple of Jerusalem, which is called the sanctuary of strength (Dan 11:31), and here the fortresses of munitions; there he shall set up the image of this strange god. Some read it, He shall commit the munitions of strength, or of the most strong God (that is, the city Jerusalem), to a strange god; he put it under the protection and government of Jupiter Olympius. This god he shall not only acknowledge, but shall increase with glory, by setting his image even upon God's altar. And he shall cause those that minister to this idol to rule over many, shall put them into places of power and trust, and they shall divide the land for gain, shall be maintained richly out of the profits of the country. Some by the Mahuzzim, or god of forces, that Antiochus shall worship, understand money, which is said to answer all things, and which is the great idol of worldly people.
Now here is very much that is applicable to the man of sin; he exalts himself above all that is called god or that is worshipped; magnifies himself above all; his flatterers call him our lord god the pope. By forbidding marriage, and magnifying the single life, he pretends not to regard the desire of women; and honours the god of forces, the god Mahuzzim, or strong holds, saints and angels, whom his followers take for their protectors, as the heathen did of old their demons; these they make presidents of several countries, etc. These they honour with vast treasures dedicated to them, and therein the learned Mr. Mede thinks that this prophecy was fulfilled, and that it is referred to Ti1 4:1, Ti1 4:2.
VI. Here seems to be another expedition into Egypt, or, at least, a struggle with Egypt. The Romans had tied him up from invading Ptolemy, but now that king of the south pushes at him (Dan 11:40), makes an attempt upon some of his territories, whereupon Antiochus, the king of the north, comes against him like a whirlwind, with incredible swiftness and fury, with chariots, and horses, and many ships, a great force. He shall come trough countries, and shall overflow and pass over. In this flying march many countries shall be overthrown by him; and he shall enter into the glorious land, the land of Israel; it is the same word that is translated the pleasant land, Dan 8:9. He shall make dreadful work among the nations thereabout; yet some shall escape his fury, particularly Edom and Moab, and the chief of the children of Ammon, Dan 11:41. He did not put these countries under contribution, because they had joined with him against the Jews. But especially the land of Egypt shall not escape, but he will quite beggar that, so bare will he strip it. This some reckon his fourth and last expedition against Egypt, in the tenth or eleventh year of his reign, under pretence of assisting the younger brother of Ptolemaeus Philometer against him. We read not of any great slaughter made in this expedition, but great plunder; for, it should seem, that was what he came for: He shall have power over the treasures of gold and silver, and all the precious things of Egypt, Dan 11:43. Polybius, in Athenaeus, relates that Antiochus, having got together abundance of wealth, by spoiling young Philometer, and breaking league with him, and by the contributions of his friends, bestowed a vast deal upon a triumph, in imitation of Paulus Aemilius, and describes the extravagance of it; here we are told how he got that money which he spent so profusely. Notice is here taken likewise of the use he made of the Lybians and Ethiopians, who bordered upon Egypt; they were at his steps; he had them at his foot, had them at his beck, and they made inroads upon Egypt to serve him.
VII. Here is a prediction of the fall and ruin of Antiochus, as before (Dan 8:25), when he is in the height of his honour, flushed with victory, and laden with spoils, tidings out of the east and out of the north (out of the north-east) shall trouble him, Dan 11:44. Or, He shall have intelligence, both from the eastern and northern parts, that the king of Parthia is invading his kingdom. This obliged him to drop the enterprises he had in hand, and to go against the Persians and Parthians that were revolting from him; and this vexed him, for now he thought utterly to ruin and extirpate the Jewish nation, when that expedition called him off, in which he perished. This is explained by a passage in Tacitus (though an impious one) where he commends Antiochus for his attempt to take away the superstition of the Jews, and bring in the manners of the Greeks, among them (ut teterrimam gentem in melius mutaret - to meliorate an odious nation), and laments that he was hindered from accomplishing it by the Parthian war. Now here is, 1. The last effort of his rage against the Jews. When he finds himself perplexed and embarrassed in his affairs he shall go forth with great fury to destroy and utterly to make away many, Dan 11:44. The story of this we have 1 Macc. 3:27, etc., what a rage Antiochus was in when he heard of the successes of Judas Maccabaeus, and the orders he gave to Lysias to destroy Jerusalem. Then he planted the tabernacles of his palace, or tents of his court, between the seas, between the Great Sea and the Dead Sea. He set up his royal pavilion at Emmaus near Jerusalem, in token that, though he could not be present himself, yet he gave full power to his captains to prosecute the war against the Jews with the utmost rigour. He placed his tent there, as if he had taken possession of the glorious holy mountain and called it his own. Note, When impiety grows very impudent we may see its ruin near. 2. His exit: He shall come to his end and none shall help him; God shall cut him off in the midst of his days and none shall be able to prevent his fall. This is the same with that which was foretold Dan 8:25 (He shall be broken without hand), where we took a view of his miserable end. Note, When God's time shall come to bring proud oppressors to their end none shall be able to help them, nor perhaps inclined to help them; for those that covet to be feared by all when they are in their grandeur, when they come to be in distress will find themselves loved by none; none will lend them so much as a hand or a prayer to help them; and, if the Lord do not help, who shall?
Of the kings that came after Antiochus nothing is here prophesied, for that was the most malicious mischievous enemy to the church, that was a type of the son of perdition, whom the Lord shall consume with the breath of his mouth and destroy with the brightness of his coming, and none shall help him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And in his estate shall stand up a vile…
And in his estate shall stand up a vile person,.... Upon his basis or stand, in the same place where Seleucus Philopator stood, succeeded Antiochus Epiphanes his brother, called "vile", being a very immoral man, given to drunkenness, lasciviousness, uncleanness, and unnatural lusts, and a violent persecutor of the church of God. The word signifies "despicable" (p); he was a vile person, and justly condemned for his vices, and also for that mean and ignoble life he had lived at Rome, having been an hostage there for eleven or twelve years; and though the other hostages were changed at three years' end, yet he remained; which shows what little account he was of even with his father; and was in no esteem with the people, among whom, by his freaks and frolics, he made himself very ridiculous; by rambling about streets with a servant or two; conversing with tradesmen about their trades; drinking with strangers, and people of low life; revelling at merry bouts with young people; putting on strange habits; throwing away his money among the rabble, and stones at those that followed him; washing at public baths among the common people; all which, and many others, are reported (q) of him by historians; hence he was called by some Epimanes the madman; though he took to himself the title of Epiphanes the "illustrious", the reverse of his character. This is the little horn in Dan 8:9 and who was an eminent type of antichrist, with whom his character agrees, as well as other things:
to whom they shall not give the honour of the kingdom; neither his father, nor his brother, nor the peers and people of the land of the kingdom of Syria; they never once thought of making him king; they neither chose him, nor called him, nor crowned him:
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but he shall come in peaceably, and obtain the kingdom by flatteries; pretending to take it, not for himself, but for his nephew Demetrius, the son of his brother Seleucus, now an hostage at Rome, in his stead; so that the states opposed him not, but quietly admitted him, thinking all was safe for the rightful heir and successor; and when he had got possession for his nephew, he obtained it for himself by his flattering speeches to the nobles, and his gifts among the citizens, and his great pretensions to clemency and humanity; or these "flatteries" may refer to the artifices he used to gain Eumenes king of Pergamus, and Attalus his brother, to assist him against Heliodorus the usurper; and the promises of friendship and assistance against the Romans he made to them, and by whose help he came peaceably to the kingdom.
(p) "despectus", Pagninus, Montanus; "contemptus", Vatablus, Piscator, Tigurine version. (q) See Prideaux's Connexion, par. 2. B. 3. p. 153, 154, Out of Athenaeus, Diodorus, &c. and the Universal History, vol. 9. p. 276, 277, 289, 290.
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John Wesley 1765 · Public Domain A vile person - Antiochus, called Epiphanes by his…
A vile person - Antiochus, called Epiphanes by his flatterers, but the people of God accounted him infamous, base, and treacherous. They - Neither peers nor people, nor was he the heir, but his nephew; but he crept in by flatteries.
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Adam Clarke 1810 · Public Domain Verse 21. In his estate shall stand up a…
Verse 21. In his estate shall stand up a vile person] This was Antiochus, surnamed Epiphanes - the Illustrious. They did not give him the honour of the kingdom: he was at Athens, on his way from Rome, when his father died; and Heliodorus had declared himself king, as had several others. But Antiochus came in peaceably, for he obtained the kingdom by flatteries. He flattered Eumenes, king of Pergamus, and Attalus his brother, and got their assistance. He flattered the Romans, and sent ambassadors to court their favour, and pay them the arrears of the tribute. He flattered the Syrians, and gained their concurrence; and as he flattered the Syrians, so they flattered him, giving him the epithet of Epiphanes - the Illustrious. But that he was what the prophet here calls him, a vile person, is fully evident from what Polybius says of him, from Athenaeus, lib. v.: "He was every man's companion: he resorted to the common shops, and prattled with the workmen: he frequented the common taverns, and ate and drank with the meanest fellows, singing debauched songs," &c., &c. On this account a contemporary writer, and others after him, instead of Epiphanes, called him Epimanes - the Madman.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Dan 11:21. And in his estate shall stand up…
Dan 11:21. And in his estate shall stand up a vile person — This is a description of Antiochus Epiphanes, the great persecutor of the Jewish nation and religion. He is here called a vile person, not for any want of wit or parts, but for the extravagance of his life and actions, which made many doubt whether he had more of the fool or the madman in him: see note on Dan 8:9; Dan 8:23-26. To whom they shall not give the honour of the kingdom, &c. — The right of succession belonged to Demetrius, the son of Seleucus Philopater, and nephew to Antiochus; but he being a hostage at Rome when his father died by the treachery of Heliodorus, Antiochus, who was now returned from thence, took advantage of his absence, and by courting Eumenes king of Pergamus, and Attalus his brother, with flattering speeches, and great promises of friendship and assistance against the Romans, prevailed with them to assist him against the usurper Heliodorus. He also flattered the Syrians, and with great show of clemency obtained their concurrence. He flattered the Romans likewise, and sent ambassadors to court their favour, to pay the arrears of tribute, to present them besides with golden vessels of five hundred pounds’ weight, and to desire their friendship and alliance. Thus he came in peaceably — And as he flattered the Syrians, the Syrians flattered him again, and bestowed upon him the title of Epiphanes, or Illustrious; but the epithet of vile, or rather despicable, here given by the prophet, agrees better with his true character.
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Albert Barnes 1834 · Public Domain And in his estate - In his place. See…
And in his estate - In his place. See the notes at Dan 11:7, Dan 11:20.
Shall stand up a vile person - There shall succeed to the throne. The reference here is to Antiochus Epiphanes, who reigned from 175 b.c. to 163 b.c. The epithet “vile” here given him was one which his subsequent history showed was eminently appropriate to him in all respects, as a man and as a prince. The Hebrew word rendered “vile” - נבזה nı̂bezeh - properly means one despised or held in contempt, Isa 49:7; Psa 22:6 (7). The meaning here is, that he was one who deserved to be despised, and who would be held in contempt - a man of a low, base, contemptible character. Vulgate, “despectus;” Greek ἐξουδενώθη exoudenōthē; Luther, “ein ungeachteter.” Never were terms better applied to a man than these to Antiochus Epiphanes - both before and after his ascension to the throne. The manner of his seizing upon the crown is stated above. He was surnamed Epiphanes (Ἐπιφανής Epiphanēs), “the Illustrious,” because, if we believe Appian, he vindicated the claims of the royal family against the usurpations of the foreigner Heliodorus. He also bore the name Θεός Theos, “God,” which is still seen upon his coins.
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But by his subjects he was called Epimanes (Ἐπιμανής Epimanēs) “the Insane,” instead of “Epiphanes” - a name which he much more richly deserved. The following statement from Jahn (Heb. Commonwealth, ch. x. Section 92) will show with what propriety the term “vile” was applied to him: “He often lounged like a mere idler about the streets of Antioch, attended by two or three servants, and not deigning to look at the nobles; would talk with goldsmiths and other mechanics in their workshops, engage in idle and trifling conversation with the lowest of the people, and mingle in the society of foreigners and men of the vilest character. He was not ashamed to go into the dissipated circles of the young, to drink and carouse with them, and to assist their merriment by singing songs and playing on his flute. He often appeared in the public baths among the common people, engaging in every kind of foolish jest, without the least regard to the dignity of his station and character. Not unfrequently he was seen drunk in the streets, when he would throw his money. about, and practice various other fooleries equally extravagant. He would parade the streets of his capital in a long robe, and with a garland of roses upon his head: and if any attempted to pass by or to follow him, he would pelt them with stones, which he carried concealed under his garments,” etc. See also Appian in “Syriacis,” 45:70-75; Eusebius in “Chronicon;” Athenaeus, lib. v. p. 193; x. p. 438; Livy, xli. 20; Diod. Sic. “Frag.” xxvi. 65; xxxi. 7, 8; Prideaux, “Con.” iii. 212-214; 1 Macc. 1:9.
To whom they shall not give the honor of the kingdom - That is, the people. Or, in other words, it should not be conferred on him by any law or act of the nation, or in any regular succession or claim. The true heir to the crown was Demetrius, who was absent at Rome. On him the crown would have regularly devolved; but in his absence it was obtained by Antiochus by arts which he practiced, and not by any voluntary grant of the nation.
But he shall come in peaceably - Quietly; without war or force; by art rather than by arms. Gesenius (Lexicon) renders the phrase used here “in the midst of security;” that is, unexpectedly, suddenly. The idea seems to be, that he would do it when the nation was not expecting it, or apprehending it; when they would be taken off their guard, and he would “steal a march upon them.” All this accorded with fact. The nation seemed not to have anticipated that Antiochus would attempt to ascend the throne on the death of his brother. But he quietly left Rome - while Demetrius, his nephew, the true heir to the crown, remained there; came to Athens, and learned what was the state of things in Syria, where Heliodorus had usurped the authority; made an agreement with the king of Pergamos to aid him, and, by the assistance of a part of the Syrians who were opposed to the usurper Heliodorus, deprived him of the authority, and himself took possession of the crown. No one seemed to suspect that this was his aim, or to doubt that his object was to remove an usurper that his nephew might be placed on the throne.
And obtain the kingdom by flatteries - חלקלקות chălaqelaqqôth - “lubricitates, blanditioe.” “The word,” says Elliott (Rev. iv. 133), “has a double sense, being applied both to the slipperiness of a path, and the slipperiness or flattering and deceit of the tongue.” In the former sense it occurs in Psa 35:6, “Let their way be dark and slippery;” in the latter, its originating verb, Pro 2:16; Pro 7:5, “The stranger that flattereth or dissembleth with his words;” and Pro 29:5, “A man that flattereth (or dissembleth to) his neighbor.” In this latter sense the verbal seems to be used both here and in the verses Dan 11:32, Dan 11:34 below: “arts of dissimulation.” - Gesenius. The probable meaning here is, that he would obtain the throne by acts of dissembling, and by promises of rewards and offices. Such promises he would probably make to Eumenes, king of Pergamos, and to the Syrian nobles and people who espoused his cause. It would not be difficult to secure the aid of multitudes in this way, and the character of Antiochus was just such as to permit him to use any of these arts to accomplish his ends. Perhaps, also, he might hold out the hope of aid from the Romans, with whom he had long lived. It was no uncommon thing for an usurper to make his way by flattering certain classes of a people, and by promises of largesses, of offices, and of the removal of oppressive burdens. Compare Prideaux, “Con.” iii. 212. See also the case of Absalom in 2Sa 15:1-6.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain One despised; viz. Antiochus Epiphanes, who at first was…
CHAPTER XI.
One despised; viz. Antiochus Epiphanes, who at first was despised and not received for king. What is here said of this prince, is accommodated by St. Jerome and others to antichrist, of whom this Antiochus was a figure. (Challoner) --- He lived and died basely; as the origin and end of antichrist will be ignominious. (Worthington) --- All that follows, to the end of Chap. xii. regards Epiphanes. He had no title to the crown, which he procured by cunning, and held in the most shameful manner. He canvassed for the lowest offices, so that many styled him Epimanes, :"the madman." (Diodorus in Valesius, p. 305.) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain vile--Antiochus called Epiphanes, that is, "the illustrious," for vindicating…
vile--Antiochus called Epiphanes, that is, "the illustrious," for vindicating the claims of the royal line against Heliodorus, was nicknamed, by a play of sounds, Epimanes, that is, "the madman," for his mad freaks beneath the dignity of a king. He would carouse with the lowest of the people, bathe with them in the public baths, and foolishly jest and throw stones at passers-by [POLYBIUS, 26.10]. Hence, as also for his crafty supplanting of Demetrius, the rightful heir, from the throne, he is termed "vile."
they shall not give . . . kingdom: but . . . by flatteries--The nation shall not, by a public act, confer the kingdom on him, but he shall obtain it by artifice, "flattering" Eumenes and Attalus of Pergamos to help him, and, as he had seen candidates at Rome doing, canvassing the Syrian people high and low, one by one, with embraces [LIVY, 41.20].
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Daniel D. Whedon 1874 · Public Domain 21. A vile person — This was Antiochus Epiphanes,…
21. A vile person — This was Antiochus Epiphanes, of whom we have already heard so much. (See Dan_7:8; Dan_7:20-21; Dan_7:24-25; Dan_8:9-19; Dan_8:23-25; Dan_9:27.) Demetrius Soter was the son and rightful heir of Seleucus IV, and had doubtless received the honor [the royal dignity] of the kingdom, from all lovers of the ruling house; but Antiochus, the brother of Seleucus IV, upon his death (for which many think this “contemptible” person was responsible), treacherously seized the throne. (See note Dan_7:24; Dan_8:23.)
He shall come in peaceably — Rather, in time of security; that is, when men are careless and not expecting change. (Compare the use of the word in Jer_22:21; Eze_16:49.) So the word also carries with it the idea of “unawares,” “unexpectedly.” “The FLATTERIES or dissimulation by which he obtained the kingdom refer to the artful representations of his claims and plans by which he induced Eumenes and Attalus, kings of Pergamos, to help him expel Heliodorus and recover the throne for his own family. The same arts of dissimulation doubtless served him further in adjusting things in Antioch after the overthrow of the usurper Heliodorus.” — Terry.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 21. Antiochus’ accession. Antiochus was the younger brother of…
21. Antiochus’ accession. Antiochus was the younger brother of Seleucus Philopator; and, in accordance with the terms of the peace concluded by Antiochus the Great with the Romans (p. 175), he had been, for 14 years, one of the Syrian hostages at Rome[372]: Seleucus, in his 12th year had recalled him, sending, to take his place at Rome, his own son Demetrius (a boy aged 11 or 12); and it was while he was at Athens, on his way back to Antioch, that Seleucus was murdered by Heliodorus (above, on Dan_11:20). Heliodorus aspired naturally to the throne, but was thwarted in his designs by Eumenes, king of Pergamum, and his brother, Attalus, who, as Antiochus was proceeding homewards, met him, unsolicited (ἀπαρακλήτως), with great friendliness, supplied him with money and troops, and so enabled him to secure the throne. An inscription has been recently discovered at Pergamum, recording a vote of thanks passed by the Council and people of Antioch to Eumenes and Attalus for the help thus given by them to Antiochus (see p. 205 f.).
[372] He had been well treated during these years, as he afterwards boasted in a message sent to the Senate (Livy xlii. 6), ‘Ea merita in se senatus fuisse, quum Romae esset, eam comitatem iuventutis, ut pro rege, non pro obside, omnibus ordinibus fuerit.’
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And in his place shall stand up a contemptible person] Antiochus IV., called ‘contemptible’ (more lit. despised, Psa_15:4 (R.V.), Psa_119:141) on account of his character (p. xxxviii f.), perhaps also in intentional opposition to the title ‘Epiphanes.’ In 1Ma_1:10 he is called a ‘sinful root.’
upon whom had not been conferred the majesty of the kingdom] The phrase, exactly as (in the Heb.) 1Ch_29:25 (‘bestow,’ lit. put), and Num_27:20 (A.V., R.V., weakly, ‘honour’). The words, taken in conjunction with the two following clauses, imply that Antiochus had not been generally regarded as the heir to the throne, but that he gained it partly by a coup d’état, partly by address. His nephew, Demetrius, the son of Seleucus Philopator, was the lawful heir; but, as has been just said, he was a child, and also now a hostage at Rome.
but he shall come in (time of) security] i.e. unawares (Dan_11:24, Dan_8:25).
by flatteries] or smooth sayings, i.e. plausible representations, the exact nature of which we do not know. Cf. Dan_8:23, which speaks of his mastery in dissimulation (מבין חידות). The details are unknown to us: but it is quite possible that the support given to Antiochus by Eumenes and Attalus took the Antiochenes by surprise: it would be entirely in accordance with Antiochus’ character that he should afterwards ingratiate himself with the people, and lead them to thank his two friends publicly for the part they had taken in securing him the kingdom. According to Jerome, there was a party in Syria, which supported the claims of his nephew (see on Dan_11:17), the youthful son of Ptolemy Epiphanes and Cleopatra (afterwards Ptolemy Philometor), and refused to recognize Antiochus until he had disarmed their opposition simulatione clementiae.
Before proceeding further, it will be convenient to give a summary of the chief events of Antiochus Epiphanes’ reign[373].
[373] The principal authorities are Polybius xxvi. 10, xxvii. 17, xxviii. 1, 16, 17, 18, 19, xxix. 1, 11, xxxi. 3, 4, 5, 11; Livy xli. 20, xlii. 6, 29, xliv. 19, xlv. 11, 12; Porphyry (as cited by Jerome on Dan_11:21 ff.), who states (see p. 622, ed. Bened.) that he follows various Greek authorities, including some now lost. Some uncertainty arises (especially as regards the 1st and 2nd Egyptian expeditions) from the fact that the records (in particular those of Polyb.) are incomplete. Among modern authorities, reference may be made in particular to J. F. Hoffmann, Antiochus IV. Epiphanes, 1873; and U. Wilcken’s art. Antiochus IV., in Pauly-Wissowa’s Real-Encyclopädie (1894).
Antiochus’ first expedition into Egypt (b.c. 170). The death, soon after Antiochus’ accession, in 174 or 173, of his sister, Cleopatra, widow of Ptolemy Epiphanes, was the signal for fresh complications with Egypt. His nephew, Ptolemy Philometor, who was a boy of not more than 15 years old, fell now under the influence of his guardians, the eunuch Eulaeus and a Syrian named Lenaeus, who assured him that, if he would but make the attempt, he would easily recover for Egypt her Syrian possessions. Antiochus, learning through Apollonius, the governor of Cœle-Syria (whom he had sent to attend the enthronement of Philometor), Egyptian feeling towards himself, proceeded to act without further delay. First, with the intention, no doubt, of making himself popular with the Jews, he visited Jerusalem, and received there, at the instance of the Hellenizing high-priest Jason (above, on Dan_9:26), a magnificent welcome (2Ma_4:21-22). After this, he led his army into Phœnicia (ibid.). Both parties, now that hostilities were actually beginning, sent embassies to Rome, each hoping to enlist the sympathies of the Senate, and each laying the blame of the war upon the other,—Antiochus declaring that he held the Syrian provinces by inheritance from his father Antiochus the Great, and that he was only defending rights which had been unjustly (παρὰ πάντα τὰ δίκαια) attacked, while Ptolemy contended that Antiochus the Great had taken advantage of the youth of his father, Ptolemy Epiphanes, to wrest these provinces from him. Nothing, however, of importance resulted from these embassies, and hostilities continued. In 170 b.c. Antiochus marched into Egypt with a considerable force (1Ma_1:17), defeated Ptolemy’s troops between Pelusium and Mons Casius, and—by some dishonourable means which Polybius censures (xxviii. 7. 16)—obtained possession of the important border-fortress—the claustra Aegypti, as Livy calls it (xlv. 11)—of Pelusium. It was the clemency shewn by Antiochus in the battle near Pelusium—he rode about among his troops, and would not permit them to massacre the defeated Egyptians—that won for him the favour of the Egyptians, and facilitated considerably both his capture of Pelusium, and his subsequent conquest of Egypt (Diod. xxx. 14). After the fall of Pelusium, Eulaeus, it seems, persuaded Ptolemy to abandon his kingdom, and retire to Samothrace (Polyb. xxviii. 17a); but,—apparently on the way thither,—he was intercepted, and fell into his uncle’s hands. According to Jerome, Antiochus now, simulating friendship with his nephew, proceeded to Memphis, where ex more Aegypti he was crowned[374]; and pretending to be acting in Philometor’s interests (puerique rebus se providere dicens), succeeded in occupying the whole of Egypt (cf. 1Ma_1:18-20), an act in which, Jerome adds, tam callidus fuit, ut prudentes cogitationes eorum qui duces pueri erant, sua fraude subverteret[375]. After this Antiochus prepared to return to Syria. Meanwhile, however, disturbances had arisen in Jerusalem. A rumour having been current of the death of Antiochus, Jason, the deposed and exiled high-priest (above, on Dan_9:26), thought the opportunity a favourable one for recovering his former position; so he attacked Jerusalem with 1000 men, and compelled Menelaus to take refuge in the citadel, but misusing his success for the purpose of slaughtering his own countrymen, was obliged to retire again to the country of the Ammonites (2Ma_5:5-10). Antiochus, hearing of these proceedings, thought Jerusalem was in revolt: so on his return from Egypt, he made a détour through Judaea, and entering the city with his army, massacred many of the inhabitants, penetrated into the sanctuary, and carried away all the sacred vessels, as well as all the other gold and silver that he could find there (1Ma_1:20-24; also, probably with some exaggeration, 2Ma_5:11-17; 2Ma_5:21 : cf. Jos. B. J. i. i. 1)[376]. In all this Antiochus was supported by Menelaus and his other Hellenizing friends among the Jews; indeed, according to Josephus (Ant. xii. Dan_11:3) they opened the gates of Jerusalem to admit him.
[374] Cf. the coin, No. 4, on the Plate, p. 192.
[375] Hoffmann thinks that the first campaign against Egypt ended at Pelusium, his occupation of Egypt, mentioned above, in Jerome’s condensed account, belonging really to his second campaign.
[376] The statement in 2Ma_5:1 that these events took place on Antiochus’s return from his second expedition into Egypt, appears to be erroneous.
Antiochus’ second expedition into Egypt (b.c. 169). It was probably during Antiochus’ absence from Egypt that Philometor’s younger brother, Ptolemy Physcon (afterwards Euergetes II.), was proclaimed king in Alexandria. This led to Antiochus’ second invasion of Egypt (b.c. 169), in which he gave out that he was acting from the honourable motive of restoring his nephew and ally, Philometor, to his lawful rights[377], while, of course, in reality he was simply playing off one brother against the other with the object of securing all for himself. Having defeated the Egyptian fleet in a naval battle near Pelusium, he marched to Memphis, and then sailed down the Nile towards Alexandria. A little S. of Naukratis he was met by an embassy of Achaeans and others, who came on behalf of Physcon to treat for peace. Antiochus received the envoys courteously, and listened to their arguments. They cast the whole blame for what had occurred upon Lenaeus; and referring to Ptolemy’s youth, and his relationship to himself, entreated the king to lay aside his anger. Antiochus replied, stating at length the grounds on which he claimed Syria: it had been held by Antigonus, the founder of the Syrian empire, it had been afterwards ceded formally by the Macedonian kings to his son, Seleucus, and it had been conquered afresh by his own father, Antiochus the Great: the agreement, by which, as was alleged, it had been granted by Antiochus the Great to Cleopatra as a dowry (above, on Dan_11:17) he entirely denied. Polybius adds that he convinced all who heard him of the justice of his contention (ὡς δίκαια λέγει). After this, Antiochus sailed on to Naukratis, where he treated the inhabitants graciously, giving to every Greek resident a gold coin. He then proceeded to lay siege to Alexandria. During the siege an embassy of Rhodians approached Antiochus with proposals for peace; but these envoys he cut short in their arguments by remarking that “the kingdom belonged to Ptolemy Philometor, that with him he had long been at peace [viz. since he fell into his hands, after the battle of Pelusium], and they were both friends; if therefore the Alexandrians were prepared to call Philometor back, he would not stand in their way.” We do not know how long the siege of Alexandria continued; but the city must have suffered in it severely; Livy (xliv. 19) narrates how an embassy sent on behalf of Physcon to Rome, made a piteous appeal to the Senate, declaring that unless help were speedily forthcoming, the whole of Egypt would fall into the hands of Antiochus. C. Popillius Laenas, and two other envoys, were accordingly deputed by the Senate to terminate the war between the two kings, and to inform both that, whichever persisted in hostilities would not be regarded by the Romans as their friend or ally. However, before these envoys could reach Egypt, Antiochus, finding himself unable to take Alexandria, withdrew to Syria, leaving Philometor, cui regnum quaeri suis viribus simulabat ut victorem mox aggrederetur (Livy xlv. 11), as nominal king at Memphis, and stationing a strong garrison in Pelusium.
[377] This was the speciosus titulus with the help of which, by means of letters and embassies, he sought to win the sympathy of all the cities of Asia and Greece (Liv. xlv. 11).
Antiochus’ third expedition into Egypt (b.c. 168). The garrison left in Pelusium, the ‘key of Egypt,’ opened Philometor’s eyes: it was evident that Antiochus wished to be in a position to return to Egypt with his army when he pleased, and also that the end of the war between the two brothers would be that the victor, whichever he was, would fall afterwards an easy prey to Antiochus. Accordingly Philometor made overtures of peace to Physcon, which, being seconded by Physcon’s friends, and warmly supported by his sister, Cleopatra, were listened to favourably: before long a reconciliation was effected and Philometor was received into Alexandria (Livy xlv. 11). As Livy drily remarks, if Antiochus’ real object had been to restore Philometor to his throne, he ought to have rejoiced at this reconciliation: in point of fact, however, he was so incensed at it, that he proceeded (b.c. 168) to attack the two brothers with far greater animosity (multo acrius infestiusque) than he had ever displayed towards the one. His fleet he sent on at once to Cyprus; he himself, at the beginning of spring, marched by land through Cœle-Syria towards Egypt. At Rhinocolura, the border-stream of Egypt, he was met by the envoys of Philometor, who endeavoured to appease him by assuring him that their master gratefully recognized that it was by Antiochus’ help that he had regained his kingdom, and that he hoped the king would still continue to be his friend. Antiochus replied that he would recall neither his army nor his fleet unless the whole of Cyprus were ceded to him, as well as Pelusium, and the country about the Pelusiac arm of the Nile; and appointed a day before which Philometor should declare whether he accepted these terms or not. As no answer came within the stipulated time, Antiochus advanced to Memphis, was well received by the people, ‘partly from good-will, partly from fear,’ and then proceeded by leisurely stages to Alexandria. At Eleusis, four miles from Alexandria, he was met by Popillius Laenas and the other Roman legates. He offered Popillius his hand. The Roman held out to him the ultimatum of the Senate, and bade him first read that. Antiochus, having read it, replied that he would consider with his friends what he would do. Popillius, pro cetera asperitate animi (cf. xlv. 10), drew with his staff a circle round the king; and bade him give his answer to the Senate before leaving that circle. Antiochus was taken aback at this unexpected demand; but, after a moment’s hesitation, he replied, ‘I will do what the Senate desires.’ Then Popillius took his proffered hand. Antiochus was obliged to evacuate Egypt by a specified day; the Roman legates then took measures to consolidate the peace between the two brothers, and sailing to Cyprus, obliged the forces of Antiochus (which had already obtained a victory over the Egyptian generals) to retire from the island. Both Philometor and Antiochus afterwards sent flattering and complimentary messages to the Senate (Livy xlv. 13). Thus ended Antiochus’ third expedition into Egypt.
For the subsequent years of Antiochus’ reign, see on Dan_11:40.
21–45. Antiochus IV. (Epiphanes), 175–164.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (21) A vile person.—The meaning of the language will…
(21) A vile person.—The meaning of the language will be plainer after a reference to Psa_119:141; Jer_22:28. The moral character of the man is especially described. The words that follow explain more fully that he was not worthy of receiving royal majesty. This person is generally identified with Antiochus Epiphanes. The description certainly agrees with him very closely. In fact, just as his predecessors resembled in various points the kings spoken of in Dan_11:1-20, so Antiochus resembles the person here described. The language of St. Jerome about early interpreters of the Book of Daniel is striking: “Cumque multa quœ postea lecturi et exposituri sumus super Antiochi persona conveniant, typum eum volunt Antichristi habere, et quœ in illo ex parte prœceperint, in Antichristo ex toto esse complenda.”
Peaceably.—Unexpectedly, as LXX. (Comp. Dan_8:25.) The king is here represented as taking possession of the kingdom by craft, and in the following clause he is said to gain his end by “flatteries,” or by intrigues and cunning hypocritical conduct. It does not appear that this was done by Antiochus Epiphanes.
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The Pulpit Commentary 1880 · Public Domain And in his estate shall stand up a vile…
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. As said above, the opening clause of this verse, as it appears in the Septuagint, really belongs to the previous verse, "And there shall stand up in his place a mean person (eujkatafronhtov), and the glory of a king shall not be given to him, and he shall come suddenly, and the king shall be strong in his inheritance." Evidently the translator, has omitted the reduplication and has derived the word twOqlqlj (halaqlaqqoth) from hqlj, (helqah), "a portion," "an inheritance." Theodotion"s rendering is not very intelligible, "On his preparation he shall be set at naught, and they shall not give to him the glory of the kingdom, he shall come in prosperously (ejn eujqhnia), and shall overpower the king dom by flatteries." It is, however, more in accordance with the Massoretic text. The Peshitta is in practical agreement with the Massoretic, and the Vulgate reads as if a rendering of the Peshitta. It is assumed that this is Antiochus Epiphanes, yet there are considerable difficulties. A vile person. Certainly he was morally vile enough, though not nearly so vile as some of the kings of Egypt, his contemporaries, or some of his own ancestors. The meaning of hzbn is "rejected, despised". (Isa_53:3) It may be that it was derived from the idea that the Romans rejected Epiphanes as a hostage, and demanded Demetrius the son of Seleucus instead, and so Epiphanes got the opportunity of returning to Syria. This, however, is not the aspect which the matter assumes in Appian. Seleucus appears as the party desiring the change of hostage. To whom they shall not give the honour of the kingdom. That certainly is not the case; he had the kingdom as much as his brother had; he was acknowledged as king. He certainly had not the power his father had before his defeat at Magnesia, but he had as much as the semi-subject conditions of Syria permitted. He shall come in peaceably. That also is doubtful, for Eumenes of Pergamos supported his claims with an army. Obtain the kingdom by flatteries. Even that is not a prominent feature of the accession of Antiochus. The Septuagint, as will be seen, separates between the vile person who should not have the glory of the kingdom given to him, and the king who should be strong in his inheritance. If we were sure that Appian had followed Polybius, we might see in the first part of the verse Heliodorus, and in the second the coming of Epiphanes.
Ver. 21.
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Successful dissimulation.
I DISSIMULATION IS OFTEN MORE SUCCESSFUL THAN VIOLENCE. The successful usurper is known to be a "vile person;" the people do not willingly bestow upon him the honours of royalty, he grasps them for himself; yet he perpetrates no violence to obtain them. He wins power by dissimulation.
1. But dissimulation is most common in an age of advanced civilization. Violence belongs to simpler times. As life becomes more complex, evil becomes more subtle.
2. It has most power at a time of moral corruption. When morality is corrupted, the discerning faculty of conscience is blinded. Deceit succeeds most with those who have lost the clear judgment which results from the direct insight of purity.
3. It is most successful under circumstances of material prosperity. Then we are off our guard, and are tempted to a false feeling of security based on the mere enjoyment of present ease.
II THE SUCCESS OF DISSIMULATION IS MORE INJURIOUS TO THE WORLD THAN THE SUCCESS OF VIOLENCE. The greatest enemies to a state are its traitors. The worst foes to a religion are its hypocritical adherents. The most dangerous enemies a man can have are his flattering friends. In such cases
(1) the evil is more slowly recognized;
(2) it is less energetically hated; and
(3) it is resisted with more difficulty.
III THOUGH DISSIMULATION MAY SUCCEED FOR A TIME, TRUTH WILL ULTIMATELY TRIUMPH. There is "an end" at "the time appointed". (ver. 27; Dan_12:1, Dan_12:2)
1. By its own nature evil ultimately declares its true character. If it always remained concealed, it would effect little. By dissimulation power is won, which in being used casts off the mask.
2. When evil is declared, it is seen to be hateful and weak. Once fairly known, it loses its attraction and becomes a despicable thing.
3. God will finally interfere to destroy all false appearances, and judge the world in truth according to real character and conduct. Some forms of deceit may linger till that great judgment-day; but none can outlive it. Then all actions will appear in the white light of truth.
4. It is wise and prudent (as well as right) to seek truth and to live truly, because the true only can live in the great future of eternity. (Rev_21:27)
Vers. 21-45.
The specious success of a bad monarch.
There is mystery in the fact that, under the administration of a righteous God, bad men should be elevated to highest rank. Yet, evil though it is, it would probably be a greater evil to employ mere force to prevent it. It is evident that God rules among men by moral agencies. This is one circumstance among the "all things" that "work together for the good" of God"s elect.
I BAD MEN ARE PERMITTED BY GOD TO CLIMB INTO IMPERIAL THRONES. There is a sense in which it is true that "God setteth up one, and putteth down another" Yet it is not true that God acts apart from men, nor is he responsible for any unrighteous act. Without his permission it could not be; but if power should interfere to prevent wrongdoing, this would be to make virtuous by compulsion this would be to destroy virtue"s essential nature. The people of Israel, in Samuel"s day, clamoured for a king. God did not approve; yet, in anger, he permitted them to have a king. Nor would it have then availed for God to have furnished Israel with a king" after his own heart." The people would not at that time have tolerated such a prince. Very clear is it that God sets no high value on the highest earthly distinctions. The wealth and dignities and sceptres of earth are not deemed worthy to be rewards for his friends. Riches and sovereignties often fall to the lot of the vilest of mankind clear proof this how God values such possessions. "That which is highly esteemed anong men is often an abomination in the sight of God." The wise men in God"s kingdom will not envy any of fortune"s favourites.
II THE BOLD ARTS OF FRAUD AND DECEIT OFTEN FIND A PASSING SUCCESS. From the hour when Antiochus was liberated from Rome, until the hour of his death, he was studying the shrewdest arts of duplicity and treachery. If men wish to make a lie succeed, they must make it big enough and utter it boldly, and it will travel far and wide. So too any act of wickedness will best succeed if it is carried out with brazen effrontery. No consideration of truth, or duty, or feeling, or self-consistency, was allowed by Antiochus to stand in the way of vile success. To be rightly or wrongly a monarch over a large area this was his one ambition, and to this evil deity everything was sacrificed. If lying, or reserve, or deceit, or tergiversation, would serve his turn, all were resorted to. No covenant, or treaty, or promise, issuing from him, was worth a groat. He was more a demon than a man; for all manly qualities had been parted with. To the eye of his courtiers and generals it would seem as if this course of life secured success; yet it was a very doubtful success and very ephemeral. Granted that it continued, more or less, through his lifetime; this was merely a period of eleven years. To estimate justly the success of a man"s life, we must measure it, not by years, but by centuries not by the fleeting hour"s of time, but by its continuance througheternity. Posterity has long since reversed the judgment of this Syrian king"s contemporaries. Scorn and detestation are his inheritance.
III SUCCESSFUL WICKEDNESS ATTRACTS BAD MEN TO ITS SIDE. The majority of men are more fitted to follow than to lead. If only a bold and self-assertive leader appear, crowds of weaker men will attach themselves to his person; and if only something can be gained, be it earthly spoil or glory, the appetite of avarice will be sharply whetted. The public and faithful testimony of a good man will strengthen the confidence of feebler saints, and make the pulse of piety beat stronger. This has an effect in drawing righteous spirits more closely together, and, as a consequence, increasing their severance from the wicked. So it is also a fact that the public success of a bad man (especially if he be an opponent and persecutor of the Church) will serve to detach hypocrites and self-deceivers from the cause of truth and righteousness. The successful violence and blatant profanity of Antiochus separated the impious Jews from the pious. Then it was discovered that many who observed the sacred rites of Judaism were atheists at heart, and were more eager to share in the spoils of sacrilege than to defend their temple and their God. In days of prosperity and peace, multitudes are content with a superficial faith. But persecution is a sterling test, and well brings out the genuine and the spurious in character.
IV SUCCESSFUL WICKEDNESS SERVES TO FORTIFY THE COURAGE AND FAITH OF THE RIGHTEOUS. The tyrannic violence of Antiochus drove good men nearer to God; it led them to examine the foundations of their hope; it brought them to the fount of Divine strength; it disposed them to inflame each other"s zeal. Though the pious in Jerusalem were a little band, they resisted with heroic fortitude the profane invader; and if they were not at once successful, their devotion to the Jewish cause soon developed sufficient martial skill to defeat and drive out the foe. Out of evil came good. Had it not beer for the violence and sacrilege of Antiochus, the Jews would have borne the yoke of the Syrian monarchs. But now a Jewish hero Judas Maccabaeus is brought to the front, who resolves on the bold enterprise of Jewish independence. If vice can he bold and fearless, much more ought virtue to be.
V ATHEISM AND SUPERSTITION GO HAND-IN-HAND. It is instructive to observe how the mind of this usurping king vacillates on the matter of religion. He who sought to dethrone the true God from his seat in Jerusalem, and to overturn his altars, sought also to enthrone the mythical idol Jupiter, and to erect an altar for this imaginary deity. Man must worship somewhat. His religious faculty cries out for some exercise. If the true God be rejected, some counterfeit god must be invented. Well did the leaders of the French Revolution affirm, "If there be no God, we must make one" But, in truth, Antiochus believed in nothing save himself. The world existed for him. Armies existed for him. Men"s lives, or family happiness, or national weal, or religion"s temples, were counted as nothing, if seemingly opposed to his advantage. He was simply a monster of egotistic selfishness. He might have said truly, "Syria? it is I! The world? "tis only for me!" If it seems to serve a passing caprice, a temple is erected for some Roman deity. If money is wanted for war, he will strip every temple of its treasures. The only deity his soul worshipped was force vulgar power.
VI WICKEDNESS AND TYRANNY HAVE AT LENGTH TO YIELD TO A DIVINE RULE. Even good men are sometimes impatient to see the progress and the success of villainy. In their anguish they often cry out, "How long? O Lord, how long?" But God does not move, in his administration of the world, with premature haste. "The time is appointed" when iniquity shall cease to be successful, and when complete retribution shall overtake the unrighteous man. A royal tyrant may as well knock his head against a granite wall and better than to work against God, or to fling himself on the bosses of the Almighty"s shield. In the midst of apparent success, such a man feels ofttimes that fate (as he calls it) is against him. Strangely are his ends defeated, as were Napoleon"s by a snowstorm. The mightiest warrior is working, with his blustering noise, within a very tiny circle; and all imperial and martial events are embraced within the supreme purpose and administration of God. Let appearances be as they may, "God has prepared his throne in the heavens;" "His kingdom ruleth over all." At last, reward and retribution shall be distributed by royal and impartial hands. Every one shall "receive the due reward of his deeds." God"s end may be far off, humanly speaking, yet it shall "surely come." Though it tarry, childlike faith will wait for it. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain SECTION XXXIX.—ANTIOCHUS EPIPHANES; OR, THE VILE PERSON. (Chaps. Dan_11:21-35.)
HOMILETICS
SECTION XXXIX.—ANTIOCHUS EPIPHANES; OR, THE VILE PERSON. (Chaps. Dan_11:21-35.)
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The next part of the prophecy is occupied with a person who has been already the subject of divine revelation as the Little Horn of the Third or Grecian Empire (chap. Dan_8:9-12; Dan_8:23-25). This is Antiochus, surnamed Epiphanes, or the Illustrious. The present prediction concerning him is a considerable enlargement of the former one. The prominence given to this Syrian king arises in the first instance from his being the great enemy and persecutor of the Jewish people; and secondly, from his being made the type of another persecuting power to arise under the New Testament dispensation, and to continue in one form or other to the time of the end. [309] The prophecy regarding him would seem to make way for and to melt into predictions concerning that other power or powers of which he was to be the forerunner and type. We have—
[309] Jerome says, at Dan_11:19 : “Thus far the order of history is followed, and between Porphyry and our interpreters there is no dispute. The rest that follows, to the end of the book, he (Porphyry) interprets of Antiochus surnamed Epiphanes.… And while much that we shall afterwards read and expound agrees with the person of Antiochus, they (the Christian interpreters) will have him to be the type of Antichrist; and the things which had their first fulfilment in him, they will have to be accomplished in Antichrist.… Our people interpret it all of Antichrist who is to arise in the last time.” Chrysostom, however, as Dr. Rule observes, writing a book against the Jews about the same time, in which he gives a brief account of this latter part of Daniel’s prophecies, applies the whole exclusively to Antiochus.
I. His rise. “And in his estate (or stead, viz., that of Seleucus Philopator, the ‘raiser of taxes,’ Dan_11:20) shall stand up a vile person, [310] to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries” (Dan_11:21). The vileness of this Antiochus the Illustrious appears, from what profane historians relate of him, as conducting himself much below his dignity, consorting and drinking with people of the lowest rank, frequenting public brothels and places of revelry and dissipation, jesting and dancing with low and frivolous persons, and such like. His vileness such that his reckless conduct earned for him the title of Epimanes the Madman, rather than Epiphanes the Illustrious, even buffoons in the theatre being ashamed of him. The rightful heir to the throne was not Antiochus, but his nephew Demetrius, the son of the late king, Philopator, who at the death of his father was on his way to Rome as a hostage. The right to the Syrian throne, which had immediately been seized by Heliodorus, the murderer of Philopator, was also disputed by Ptolemy Philometor, king of Egypt, who claimed it as the son of Cleopatra, sister of the late king and daughter of Antiochus the Great. Antiochus did not thus receive the honour of the kingdom as the rightful heir, but coining in “peaceably,” softly, and by stealth, or unexpectedly, [311] obtained the kingdom “by flatteries;” first flattering Eumenes, king of Pergamus, and his brother Attalus, to gain their assistance; then the Syrians themselves, by a promise of clemency and less taxation; and, finally, the Romans, to whom he sent ambassadors to court their favour with a rich present and the payment of the arrears of tribute, desiring them to make the same alliance with him which they had made with his father, Antiochus the Great, and promising constant submission to whatever the senate should require.
[310] “A vile person” (Dan_11:21). נִבְזֶה (nibhzeh), “one despised;” that is, says Keil, such a one as by reason of birth has no just claim to the throne, and therefore appears as an intruder; also one who finds no recognition: not bad or unworthy, but supposing unworthiness. The honour of the kingdom, or that which men give to the king, was denied to the despised one on account of his character.
[311] “Peaceably” (Dan_11:21). בְּשַׁלְוָה (beshalvah), “in quietness” or security, i.e., says Keil, unexpectedly. “When they shall say, Peace and safety, then sudden destruction cometh.”
II. His success. “And with the arms of a flood shall they (his opposers) be overflown from before him, and shall be broken; yea, also the prince of the covenant (the Jewish high priest). And after the league made with him he shall work deceitfully: for (rather ‘and’) he shall come up, and shall become strong, with a small people. He shall enter peaceably even upon the fattest places (or, shall enter the quiet and plentiful cities) of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches; and he shall forecast his devices against the strongholds, even for a time. And he shall stir up his power and his courage against the king of the South with a great army; and the king of the South shall be stirred up to battle with a very great and mighty army; but he shall not stand, for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow, and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed” (Dan_11:22-45). The following is the historical verification:—The armies of the opposers of Antiochus were vanquished by the king of Pergamus, while his own presence disconcerted all their measures. Onias III., the Jewish high priest, he removed from his office, and appointed his brother Jason in his stead, in return for a large sum of money which he offered him. This league with Jason, “the prince of the covenant,” [312] he broke, and deposed him in favour of Menelaus, who offered a larger price for the priesthood. [313] Having come from Rome, where he had been kept as a hostage, with only a few attendants, he soon received a great increase of followers, and entered the quiet and plentiful cities of Judea, now a province of Syria, as it had previously been of Persia, and then of Egypt. His lavish bestowment of gifts from the spoils he took is referred to in the first book of the Maccabees, where he fears he should no longer have such gifts to bestow as he had done before, “for he had abounded above the kings that were before him” (1Ma_3:30). His object in this liberality was to secure the possession of the provinces of Judea, Phenicia, and Cœle-Syria, which were claimed by the king of Egypt. For the same object he put Joppa and the frontier towns in a state of defence, “forecasting devices against (or concerning) the strongholds” (or, as the Septuagiut reads it, against Egypt). A few years after he marched against Egypt with a large army; and although Ptolemy’s generale made great preparations to resist him, they were unable to defeat his “fraudulent counsels.” The author of the second book of Maccabees says, “When the kingdom was established before Antiochus, he thought to reign over Egypt, that he might have dominion over two realms. Wherefore he entered into Egypt with a great multitude, with chariots, and elephants, and horsemen, and a great army; and made war against Ptolemy, king of Egypt; but Ptolemy was afraid of him and fled; and many were wounded to death. Thus they got the strong cities in the land of Egypt; and he took the spoils thereof.” Porphyry, an apostate Jew, who, after he became a heathen, wrote a book on Daniel in the latter part of the third century, says that the battle was fought between Pelusium and Mount Casius. Some of Ptolemy’s servants at the same time proved unfaithful to him, while the Alexandrians revolted and made his brother Euergetes, or Physcon, king in his stead. Partly, it is thought, by his humanity after the victory, he gained not only Pelusium but all Egypt; after which he entered into an outward friendship with the young king, Philometor, and took upon him to order the affairs of the kingdom; Antiochus pretending, as Jerome says, “to consult for his nephew’s interest and to recover him the crown, although only plotting his ruin; while Ptolemy on his part was resolving to take the first opportunity of breaking the league and seeking a reconciliation with his brother. Bishop Newton thinks the mischief they plotted was against the Jews; but which did not take effect, as the time appointed by God was not yet.”
[312] “The prince of the covenant” (Dan_11:22). נְגִיד בְּרִית (neghidh berith) Keil considers analogous to בַּעֲלֵי בְּרִית (ba’ale berith), “persons in covenant” with another, and, from the absence of the article, to be taken in a general sense, as, according to Kranichfeld, “covenant princes” in general. Calvin understands Ptolemy Philopator, who took the part of his young relative Ptolemy Philometor against Antiochus. According to others, the king of Egypt himself is meant by “the prince of the covenant.”
[313] “The holy covenant” (Dan_11:28). This Dr. Rule understands of the Jewish religion, the term “covenant” being often used in Scripture to denote both the religion of the Israelites and that of the Christians, the former depending on the covenant made with Abraham, the latter on that made with Christ; Christian faith consisting of trust in Him who fulfilled the conditions of the covenant by dying for our sins. Keil understands the expression, not of the holy people in covenant with God, but the divine institution of the old covenant, the Jewish theocracy, of which the Jews were only members; and approves of Calvin’s view that Antiochus carried on war against God, his undertaking being an outrage against the kingdom of God which was established in Israel.
III. His persecutions. “Then shall he return into his own land with great riches; and his heart shall be against the holy covenant; [314] and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the South; but it shall not be as the former nor as the latter (or, ‘as the former so the latter,’—the latter shall not be as the former). For the ships of Chittim [315] shall come against him; therefore he shall be grieved and return, and have indignation against the holy covenant. And arms [316] shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall be corrupt by flatteries: but the people that do know their God shall be strong and do exploits. And they that understand among the people shall instruct many; yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days” (Dan_11:28-33). History relates that after his success in Egypt, Antiochus returned to Syria; but in doing so, as he had heard while in Egypt that the Jews, from a false report of his death, had revolted, he resolved in his indignation to go up to Jerusalem and chastise his fickle subjects there. He there spoiled the temple of its treasures to the value of eighteen hundred talents, and massacred forty thousand of the people, while be sold as many for slaves. “After that Antiochus had smitten Egypt, he returned again, … and went up against Israel and Jerusalem with a great multitude; and entered proudly into the sanctuary, and took away the golden altar, &c. And when he had taken all away, he went unto his own land, having made a great massacre, and spoken very proudly. Therefore there was great mourning in Israel, in every place where they were” (1Ma_1:20, &c.) The second book relates: “Now when this that was done came to the king’s ear, he thought that Judea had revolted: whereupon removing out of Egypt with a furious mind, he took the city by force of arms, and commanded his men of war not to spare such as they met, and to slay such as went up upon the houses. Then there was killing of young and old, making away of men, women, and children, slaying of virgins and infants. And there were destroyed within the space of three whole days, fourscore thousand, whereof forty thousand were slain in the conflict, and no fewer sold than slain. Yet was he not content with this, but presumed to go into the most holy temple of all the world” (2Ma_5:11-21). Two years after this, having heard that the two brothers, Philometor and Euergetes, or Physcon, had become reconciled and come to an amicable arrangement about the kingdom, Antiochus returned to Egypt, marching through Cæle-Syria, while he despatched a fleet to Cyprus. He had, however, only got within four miles of Alexandria when he was met by Roman legates, headed by Popilius, who showed him their written tablets, and demanded that he should immediately quit Egypt. He was thus very reluctantly obliged at once to return to Syria. His hatred against the Jews and their religion now broke forth afresh with greater violence. “After two years had fully expired, the king sent his chief collector of tribute into the cities of Judea, who came into Jerusalem with a great multitude.… Then builded they the city of David with a great and strong wall and with mighty towers, and made it a stronghold for them; and they put therein a sinful nation, wicked men, and fortified themselves therein. Thus they shed innocent blood on every side of the sanctuary, and defiled it.… Moreover, King Antiuchus wrote to the whole kingdom that all should be one people, and every one should have his laws. So all the heathen agreed, according to the commandment of the king. Yea, many also of the Israelites consented to his religion, and sacrificed unto idols, and profaned the Sabbath. For the king had sent letters by messengers unto Jerusalem and the cities of Judea, that they should follow the strange laws of the land, and forbid burnt-offerings, and sacrifices, and drink-offerings in the temple; and that they should profane the Sabhaths and festival days, and pollute the sanctuary and holy people; set up altars, and groves, and chapels of idols; and sacrifice swines’ flesh and unclean beasts; that they should also leave their children uncircumcised, and make their souls abominable with all manner of uncleanness and abomination; to the end they might forget the law and change all the ordinances. And whoever would not do according to the commandment of the king, he said, he should die. In the selfsame manner wrote he to his whole kingdom, and appointed overseers over all the people, commanding the cities of Judea to sacrifice, city by city. Then many of the people were gathered unto them, to wit, every one that forsook the law; and so they committed evil in the land.… They set up the abomination of desolation upon the altar, and builded idol-altars throughout the cities of Judea on every side.… And when they had rent in pieces the books of the law which they found, they burned them with fire. And wheresoever any was found with the book of the Testament, or if any consented to the law, the king’s commandment was that they should put him to death. Thus did they, by their authority, unto the Israelites every month, to as many as were found in the cities. Now the five and twentieth day of the month they did sacrifice upon the idol-altar which was upon the altar of God” (1Ma_1:29-59). There were those however who “knew their God,” and, strengthened by His grace, “did exploits.” Through faith, they “out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens” (Heb_11:34). “Howbeit,” says the historian, “many in Israel were fully resolved and confirmed in themselves not to eat any unclean thing. Wherefore they chose rather to die, that they might not be defiled with meats, and that they might not profane the holy covenant.” Such was the aged scribe Eleazar, and the mother with her seven sons, who, after refusing to eat swine’s flesh, were first “tormented with scourges and whips,” and then cruelly put to death. “It is good,” said the fourth of the seven sons, when mangled and ready to die, “being put to death by men, to look for hope from God to be raised up again by Him.” Such also were the noble Mattathias and his five sons, the Maccabees, and those who followed him to the mountains. “Whosoever is zealous of the law,” said he, “and maintaineth the covenaut, let him follow me. So he and his sons fled into the mountains, and left whatever they had in the city. Then many that sought after justice and judgment, went down into the wilderness to dwell there, both they, and their children, and their wives, and their cattle; because affliction increased sore upon them” (1Ma_1:27-38). There they “lay hid in the caves and secret places of the wilderness;” a thousand of them being on one occasion discovered and put to death. The second book of Maccabees relates that Nicanor, one of the great officers of Antiochus, “undertook to make so much more money by the captive Jews as should defray the tribute of two thousand talents which the king was to pay to the Romans. Wherefore immediately he sent to the cities upon the sea-coast, proclaiming a sale of the captive Jews, and promising that they should have fourscore and ten bodies for one talent” (2Ma_3:10-11).
[314] “The holy covenant” (Dan_11:28). This Dr. Rule understands of the Jewish religion, the term “covenant” being often used in Scripture to denote both the religion of the Israelites and that of the Christians, the former depending on the covenant made with Abraham, the latter on that made with Christ; Christian faith consisting of trust in Him who fulfilled the conditions of the covenant by dying for our sins. Keil understands the expression, not of the holy people in covenant with God, but the divine institution of the old covenant, the Jewish theocracy, of which the Jews were only members; and approves of Calvin’s view that Antiochus carried on war against God, his undertaking being an outrage against the kingdom of God which was established in Israel.
[315] “Ships of Chittim” (Dan_11:30). צִיִּים כִּתִּים (tsiyim Chittim), literally “ships, the Chittim.” The Septuagint has “the Chittim (or Kitians) going forth.” The expression derived from Num_24:24. Chittim is Cyprus, with its chief city Chittion, now Chieti or Chitti (Gen_10:4). Ships coming from Cyprus, observes Keil, are ships coming from the west, from the islands and coasts of the Mediterranean.
[316] “Arms shall stand” (Dan_11:31). זְרֹעִים (zero’im), arms (of the body), a figurative term for exertion, or the means of making it. It is disputed, says Keil, whether these “arms” denote military forces, troops of the hostile king, according to Hävernick, or his accomplices of the apostate party of the Jews, like those in Dan_11:30, as Calvin, Hengstenberg, and others think. Keil himself understands the word to mean “help,” warlike forces, as in Dan_11:15; Dan_11:22. Dr. Cox thinks the term may be rendered mighty forces or powers, “standing up” being the phrase already employed to denote the rise of the Macedonian and other empires or potentates. He accordingly believes that there appears here a sudden transition to another power, and to other scenes than those which have been previously introduced; these “arms” or powers referring to the military dominion which spread on the side of Greece, when Paulus Æmilius subdued Macedon, and the remaining states came under the power of Rome; the angel now informing Daniel of what should befall the Jews on the dissolution of their state by the Romans.
The angel adds: “Now when they shall fall, they shall be holpen with a little help; [317] but many shall cleave to them with flatteries: and some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: [318] because it is yet for a time appointed” (Dan_11:34-35). In the persecutions of Antiochus, the faithful Jews were “holpen with a little help” by the noble efforts made by Mattathias and his five sons. On their side, however, were found those who only clave to them while fortune seemed to smile upon their cause, and who only weakened their ranks. The result however was, like all the troubles of the faithful, their own purification; and it had its appointed end. After a continuance of somewhere about three years and six months, their sufferings terminated with the decisive victories which God gave to their arms, and soon after with the death of their great persecutor, Antiochus himself. His end is not here predicted unless it should be in the last verse of the chapter, where it is said, “He shall come to his end and none shall help’ him;” which, as it seems to be spoken in relation to another hostile power of which Antiochus was the type and forerunner, may be intended to predict at the same time the destruction of all the world-powers that have set themselves in opposition to God’s covenant people, whether in Old or New Testament times. According to chap. Dan_8:25, Antiochus was to be “broken without hand;” and the commentary on the passage shows how remarkably this was fulfilled.
[317] “Holpen with a little help” (Dan_11:34). The “little help” naturally understood of the victories gained by the Jews under Mattathias and his sons over the armies of Antiochus. This “little help,” says Keil, consists in this, that by the rising up and the wars of those that had understanding among the people the theocracy was preserved, the destruction of the service of Jehovah and of the Church of God, which was aimed at by the hostile king, was prevented, and the purifying of the people of God, the design intended, is brought about; the attaining of this end being only a “little help” in comparison with the complete victory over the arch enemy in the time of the end.
[318] “The time of the end” (Dan_11:35). Keil understands by the “time of the end,” which in chap. Dan_12:4 is the time of the resurrection of the dead, the end of the present course of the world, with which all the opposition against the people of God ceases, and which comes out “at the appointed time,” viz., that which God has determined for the purifying of His people.
The section suggestive of the following reflections:—
1. The prophecy regarding Antiochus, together with its exact fulfilment, may serve as a confirmation of our faith in God’s constant superintendence of the world, and His watchful care over the interests of His Church and people. Everything pertaining to this furious adversary of His people and cause, all the steps that conducted to his elevation, as well as his bitter hostility and cruel proceedings after he reached it, were foreseen and foretold centuries before his appearance. Like Pharaoh, he was raised up for an important purpose in the all-wise providence of God; and that purpose being served, he is brought to his predicted end.
2. God’s Church and people never long without suffering. Afflictions, in one shape or other, their appointed lot in this world. “In the world ye shall have tribulation.” “Through much tribulation we must enter the kingdom.” So long as the world lies in wickedness (or “in the wicked one”), so long they are in an enemy’s country, where hostility seldom sleeps, and where they must either conform and sin, or say No and suffer. It was against the holy covenant that Antiochus was filled with such enmity; and that covenant still exists wherever God has His people, to whom it is all their salvation and all their desire, while it must still provoke the enmity of the world who are without God. Besides, so long as God’s people are in the world, so long they will require chastening, and all the more likely after seasons of quiet and prosperity.
3. Grace is able to sustain the people of God under the severest trial and hottest persecution. The furnace may be heated seven times more than usual, but One is with them who has all power in heaven and in earth, and who is able to make His grace sufficient for them, so that they shall even glory in tribulation and be made more than conquerors in all their persecutions. The lamp which God has kindled is constantly guarded and fed, so that no wind of persecution can extinguish it. Many professors may fall in times of trial, but true grace is fast colours. Believers are “kept by the power of God through faith unto salvation.” “As thy days, so shall thy strength be.”
4. The godly ultimately delivered out of trouble. The persecution may be hot and the sufferings severe, but they have their appointed end. The trouble is weighed and measured. The Refiner sits over the gold in the fire. The ten days’ or ten years’ tribulation comes to an end. The storm may rage and the boat appear in danger of sinking; but in the fourth watch of the night the Master will appear and say, “Peace, be still;” and there shall be a great calm. Patience is first to have her perfect work; and in due time “He that shall come, will come and will not tarry.” Weeping may endure for a night during the Bridegroom’s absence; joy cometh in the morning, when all tears shall be wiped away.
SECT. XL.—THE ROMANS. (Chap. Dan_11:31-35.)
In these verses, it is believed by many, a transition is made by the angel from Antiochus to that power which was to succeed the Grecian as the fourth great empire of the world, and which we know is brought upon the stage in Dan_11:30, as “the ships of Chittim.” Dan_11:31 may be the place referred to by the Saviour in connection with the destruction of Jerusalem by the Romans, which would be decisive as to the application of the passage. But it might also be chap. Dan_9:27, as read in the Greek version. The section before us may indeed still have its primary reference to Antiochus, while it may also point to a second enemy of God and His truth of whom Antiochus was a type. The Old Testament “little horn” of the Third Empire might be, and possibly was intended to be, a type of the New Testament “little horn” of the Fourth or Roman Empire, now again to be introduced to the prophet’s view as the Wilful King. It is certain that much that took place under the persecution of Antiochus, as detailed in these verses, had its counterpart in the calamities afterwards suffered under the Romans; while much that is predicted of Antiochus was verified in that mysterious power into whose hands the saints of the New Testament were for a lengthened period to be delivered. “All that has passed,” says Calvin, “is in some sense typical of all that is to come.” “The saints of the Most High,” says his translator, “are always the special objects of Jehovah’s regard: they ever meet with an oppressor as fierce as Antiochus and as hateful as the ‘Man of Sin;’ but still, whatever their sufferings under a Guise or an Alva, they shall ultimately ‘take the kingdom,’ and possess it for ever. Strongholds of Mahuzzim there always will be, under either the successors of the Medici or the descendants of Mahomet.… It may be safely asserted that every social and political change from the time of Nebuchadnezzar to those of Constantine have had their historic parallel from the days of Charlemagne to those of Napoleon. Hence predictions which originally related to the empires of the East might be naturally transferred to the transactions of Western Christendom.” In this section we shall trace the passage before us in its application to the Fourth Empire, or to the Romans who succeeded the Greeks as rulers of the world.
I. The proceedings of this power against religion. “And arms shall stand on his part,” [319]—“some will help by their exertions,”—“and they shall pollute the sanctuary of strength,”—the temple which had been held inviolable as a place of refuge, and was strongly fortified,—“shall take away the daily sacrifice, and they shall place the abomination that maketh desolate” (Dan_11:31). We have seen how, in accordance with this part of the prophecy, Antiochus was aided by apostate Jews as well as by his own military forces in the mischief he did at Jerusalem, placing an idol altar on the altar of Jehovah, changing the very name of the temple to that of Jupiter Olympius, and filling it with the riot and revelry of the Gentiles. Sir Isaac Newton, in applying the passage to the Romans, observes: “By various ways the Roman arms ‘stood up’ over the Greeks; and after ninety-five years more, by making war upon the Jews, they ‘polluted the sanctuary of strength,’ ” &c. He remarks that the “abomination that maketh desolate” was placed there after the days of the Saviour, according to Mat_24:15; adding that in the year of the emperor Adrian, A.D. 132, the Romans “placed” this abomination by building a temple to Jupiter Capitolinus where the temple of God in Jerusalem had stood, and that from the end of the war which ensued upon this in A.D. 137, the land thenceforward “remained desolate of its inhabitants.” [320] Bishop Newton agrees with his illustrious namesake, thinking no interpretation so rational and convincing as that which he proposes. Mr. Birks observes that the first pollution of the “sanctuary of strength” by the Romans took place on the siege and capture of Jerusalem by Pompey the Great, when, according to Josephus, “no small enormities were committed about the temple itself, which in former ages had been inaccessible and seen by none; for Pompey went into it, and not a few of them that were with him, and saw all that was unlawful for any to see but the high priest.” The next signal act of Roman profanation, he observes, was under Crassus; and the third on the accession of Herod, B.C. 38, when Sosius took the city by storm. The cessation of the daily sacrifice during the siege of Jerusalem by Titus is thus referred to by Josephus: “On that very day, the seventeenth of Panemus, the sacrifice, called the daily sacrifice, had failed, and had not been offered to God for want of men to offer it.” It had thus ceased even before the destruction of the temple, which, of course, would of itself have terminated it. [321]
[319] “Arms shall stand” (Dan_11:31). In Keil’s opinion, the reference is here to what Antiochus accomplished by the help of apostate Jews. Mr. Birks, who views this and the following verses as referring primarily to Antiochus, and typically to the Romans, says: “These words serve to describe very accurately the character and course of the Romans, from the days of Antiochus to the conquest of Judea. ‘Arms’ (brachia) are used throughout these prophecies to denote military forces or power. They are said to ‘stand up’ when they manifest themselves in vigorous action. After the defeat of Antiochus the Great by the Romans, and the repulse of Epiphanes himself by their ambassadors in the ships from Chittim, which have been already announced, it is natural that their formidable power should be next predicted. The word rendered ‘on his part’ may, as in Dan_11:23, denote simply a succession in time. And even if it be thought to require a still closer connection between Antiochus and the arms here mentioned, this existed in the case of the Romans no less really than in that of Apollonius and his forces who ravaged Jerusalem. The Romans not only received tribute from Antiochus, but were virtually his successors in the kingdom.”
[320] “The abomination that maketh desolate” (Dan_11:31). It is to this place, in the view of many, that the words of the Saviour in Mat_24:15 refer, which must therefore have its fulfilment in the times of Vespasian and the Romans. According to others, the reference is to the words in chap. Dan_9:27. Mr. Birks inclines to the former view, and thinks that the phrase in Matthew 24 occurs only in this place in Daniel. But see under chap. Dan_9:27. The prophecy received its fulfilment, Mr. Birksremarks, first when the Roman forces under Cestius assailed the temple; secondly, when Titus pitched his camp on the Mount of Olives, and when, after the temple was set on fire, the Romans, as Josephus relates, brought ensigns into the temple and placed them over against the eastern gate, and there offered sacrifice to them; and finally when, in the time of Adrian, a temple was built and consecrated to Jupiter Capitolinus, on the very site of the sanctuary of God. Hengstenberg, who refers the present passage to the time of Antiochus rather than to that of the Romans, translates the words, “and shall give the abomination as one that lays waste;” observing that by the “abomination” is designated idolatry in its whole compass and extent, and that thus the passage entirely coincides with that in chap. Dan_9:27, both making the abomination one that draws after it the train of devastation, as sin draws after it punishment; the abominations being considered as “the antecedent sin, which by means of the supervening destroyer is avenged by the righteous judgment of God.”
[321] “Shall take away the daily sacrifice” (Dan_11:31). Hengstenberg translates the words, “they shall take away that which is constant;” and observes that most interpreters erroneously refer this exclusively to the daily sacrifices; the word תָּמִיד (tamidh), as it stands here, never occurring of one particular object, but with the adjuncts, not only of the daily sacrifice, but also of the fire of the altar, of the sacrificial lamps, of the shewbread, &c. Keil regards the words as denoting the removal of the stated worship of Jehovah.
II. Their effects. “And such as do wickedly against the covenant shall he corrupt by flatteries; but the people that do know their God shall be strong and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, and by captivity, and by spoil, many days” (Dan_11:32-33). Bishop Newton thinks the former of these verses might be applied to the times of Antiochus, but not so properly the latter; as it does not appear that the Maccabees instructed the people, though they led them to battle and to victory. Neither could it so well be said that the sufferings of the Jews under Antiochus were for “many days,” or years, according to the prophetic import of the expression; that persecution having lasted only a few years. “All these things,” he says, “are much more truly applicable to the Christian Jews; for now the daily sacrifice was taken away, the temple was given to desolation, and the Christian Church had succeeded to the place of the Jewish, and the New Covenant in the room of the Old.” In reference to the clause, “such as do wickedly he shall corrupt by flatteries,” he observes: “The Roman magistrates and officers, it is well known made use of the most alluring promises, as well as the most terrible threatenings, to prevail upon the primitive Christians to renounce their religion, and offer incense to the statues of the emperors and images of the gods.” He quotes an old commentator, who says: “There are some who think that the prophet here had respect to the Christians whom the wicked idolaters endeavoured, from the beginning of the rising Church, to seduce by flatteries; but the persecution of tyrants raged chiefly against the apostles and holy teachers.” Times of persecution will doubtless have much in common; and Christians, suffering as they did, and so long and often so severely under the Roman emperors and magistrates, would naturally find much in the description of the times of Antiochus applicable to their own. The word of prophecy was intended to be a “light shining in a dark place,” in the New as it had been in the Old Testament dispensation. “These things happened unto them (the Old Testament Church) for ensamples; and they are written for our admonition, upon whom the ends of the world are come” (1Co_10:11). The bishop adds: “It may, too, with the strictest truth and propriety be said of the primitive Christians that, being dispersed everywhere, and preaching the Gospel in all the parts of the Roman empire, they ‘instructed many,’ and gained a great number of proselytes to their religion: yet they fell by the sword, &c., ‘many days;’ for they were exposed to the malice and fury of ten general persecutions, and suffered all manner of injuries, afflictions, and tortures, with little intermission, for the space of three hundred years.”
III. The relief. “Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall; to try them, and to purge, and to make them white; even to the time of the end; because it is yet for a time appointed” (Dan_11:34-35). According to Sir Isaac Newton, the “little help” was that afforded to the Christians in the time of Constantine the Great; the result of which was that many of the heathen, on account of the favour shown them by the emperor, and especially when Christianity was made the religion of the empire, as is well known, joined the Church without any real change of heart or faith in Jesus as a Saviour. While the edict of Diocletian, as Dr. Cox observes, was nearly fatal to the Christian cause, the elevation of Constantine to the imperial throne in the year 306 produced a period of external prosperity and peace to the Church. Bishop Newton remarks: “Here Porphyry hath many followers besides Grotius, supposing that by the ‘little help’ was meant Mattathias of Modin, who with his five sons rebelled against the generals of Antiochus, and endeavoured to preserve the worship of the true God. But Mattathias died of old age; and his son Judas Maccabæus several times vanquished the generals of Antiochus, and after recovering the holy city, cleansing the sanctuary and restoring the worship of God, survived Antiochus some years; while the united dignity of the high priesthood and the sovereignty descended to his brother Simon’s son, and continued in the family for many generations: which was much more than being ‘holpen with a little help;’ while the Jews were so far from falling again by persecution, that their religion and government were established upon a firmer basis than before.” He quotes Jerome, who says that some of the Jewish doctors understood these things of the Roman emperors Severus and Antoninus, who greatly loved the Jews; and others, of the Emperor Julian, who pretended to love them, and promised to sacrifice in their temple. The bishop, however, thinks the most natural way of interpretation is to follow the course and series of events; and thus to understand the “little help” of the entire suppression of the protracted persecutions of the Church by Constantine, when instead of being persecuted it was protected and favoured by the civil power; called, however, only a “little help,” first, because while it added much to the temporal prosperity of the Church, it contributed little to its spiritual welfare, proving, on the contrary, the means of corrupting its doctrine and relaxing its discipline, while it caused many to “cleave to them by flatteries,” simply because Christianity was made the religion of the empire; and, further, because this help lasted but a little while, the spirit of persecution soon after reviving, especially under the Arians. “And such,” he adds, “more or less has been the face and condition of the Church ever since.” Calvin remarks on the latter part of the verse, that “in these days (the latter part of the sixteenth century) the very counterpart of this prophecy is exhibited before our eyes. The whole Papacy is called the Church of God, and we the Protestants are but few in number; and yet what a mixture exists even among us! How many in these days profess attachment to the Gospel, in whom there is nothing either solid or sincere.” Mr. Birks, on the passage before us, remarks: “The afflictions of the Maccabees were indeed a brief rehearsal of a longer series of changes, which serve, in the prophecy, to conduct us into a fresh dispensation, and down to the rise of a more dangerous and powerful persecutor than Antiochus, to prevail afterwards in the latter days.” And again, in regard to the words of the prophecy, he observes: “They answer exactly to the troubles of the Jews under Antiochus; but they correspond also with no less accuracy, on a wider scale, to the whole course of Providence towards the Jews and the Christian Church, from the time of the Maccabees far into the present dispensation.” He thinks that the very place which these verses occupy may prove of itself that they form a transition from Antiochus to the time of the end; and that the leading events of that interval, here portrayed in their natural order, are “the gradual encroachment of the Romans in Judea, till at length they destroyed the city and temple, and brought on the desolation which has now for ages brooded over Jerusalem; the preaching of the apostles; the spread of the Gospel through the Roman empire; the pagan persecutions; the triumph of the faith when the whole empire nominally received it; the corruption of the visible Church; renewed troubles and persecutions; and the growth of an apostate tyranny without example in the history of the world. Some of the followers of Jesus, like these men of understanding in the days of Antiochus, were to “fall, to try them, and to purge, and to make them white.” After the elevation of Christianity as the religion of the empire, “Christians themselves,” says Dr. Cox, “became miserably disunited, and the character of the Church of Christ awfully corrupted. An unholy hierarchy gradually rose to distinction and dominion; and ‘men of understanding,’ or those who obeyed the dictates of conscience, combining with sober inquiry unto the truth,—in fact, multitudes of the faithful followers of the Saviour, became the victims of papal intolerance—a trying indeed, but still a whitening or purifying process.” This was to be “to the time of the end,”—the time when the purposes of God regarding the “scattering” of Israel on account of their sin should be accomplished, and the promised period for their restoration, and the visible and universal establishment of the kingdom of God under the Messiah, should arrive. “Because it is yet for an appointed time.” The time for the fulfilment of the prophecy was fixed in the purpose of God. “The vision is yet for an appointed time; but in the end it shall speak, and not lie; though it tarry, wait for it; because it will surely come, it will not tarry” (Hab_2:3).
It is our comfort to know that the promises of God, the troubles of His people, and the triumphs of His enemies, have all their appointed time. “It is a righteous thing with God to recompense tribulation to them that trouble you; and to you that are troubled rest with us, when the Lord Jesus shall be revealed from heaven” (2Th_1:6-8). In the meantime it is comforting to know that these troubles and persecutions have for believers a gracious mission and a blessed result. Their object on the part of Him who permits them, is to prove and to purify them. The will of God is the sanctification of His people; and afflictions and persecutions are but the fire which He employs for their purification. “This is all the fruit, to take away their sin.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Further Revelations Concerning the Future
Further Revelations Concerning the Future
v. 21. And in his estate shall stand up a vile person, a despicable and morally contemptible character, to whom they shall not give the honor of the kingdom, who seized the royal power and authority against the will of the nation; but he shall come in peaceably and obtain the kingdom by flatteries, that is, come in unexpectedly; while men thought that the rightful heir would succeed to the throne, Antiochus Epiphanes obtained the kingdom by dissimulations and deceitful behavior, so that he was in possession of the throne before men really realized it.
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v. 22. And with the arms of a flood shall they be overflown from before him and shall be broken; yea, also the prince of the covenant, literally, "and the overflowing armies will be submerged from before him and broken, and princes of the covenant as well"; that is, even if men would come against him with great armies, his own forces, still stronger, would overthrow them, so that not only his enemies, but his confederates as well would feel his heavy hand; for his idea was to be the sole and only ruler of the entire realm.
v. 23. And after the league made with him, after he had caused a conquered enemy to accept his terms, he shall work deceitfully, make use of further clever ruses; for he shall come up and shall become strong with a small people, his smaller force being sufficient for his purposes, because he used it so cleverly.
v. 24. He shall enter peaceably, while no one was expecting him to act with such quick decision, even upon the fattest places of the province, where the greatest wealth was to be found; and he shall do that which his fathers have not done nor his fathers’ fathers, deviating from the more humane practices of his predecessors; he shall scatter among them the prey and spoil and riches, by squandering the plunder which he had made and causing the provinces to become impoverished; yea, and he shall forecast his devices against the strongholds, even for a time, namely, until the time fixed in the counsels of God would be reached.
v. 25. And he shall stir up his power and his courage against the king of the South with a great army, summoning all his energy and making use of his great wealth in staging a successful campaign; and the king of the South shall be stirred up to battle with a very great and mighty army, in trying to repel the invasion; but he shall not stand, for they shall forecast devices against him, his own associates making use of treachery in aiding the invader. This was fulfilled when Antiochus Epiphanes overthrew Philometor of Egypt, some of whose most trusted advisers espoused the cause of the enemy.
v. 26. Yea, they that feed of the portion of his meat shall destroy him, the very members of the Egyptian royal household, the king’s ministers, becoming guilty of such treachery, and his army shall overflow, but without accomplishing anything for him, and many shall fall down slain.
v. 27. And both these kings’ hearts shall be to do mischief, in feigning friendship and thus trying to harm one another, and they shall speak lies at one table, all their protestations of high regard to each other being invented for the sake of playing politics; but it shall not prosper, neither one succeeding in carrying out the particular designs which he had in mind at this meeting, of which no accounts are found in secular history; for yet the end shall be at the time appointed. The prophecy looks forward to the time in which the oppression exerted by these kings in wronging the children of God’s people would reach its climax, but incidentally, with the overthrow of these enemies, their oppression would be brought to an end.
v. 28. Then shall he, the king of the North, return into his land with great riches, with much booty, chiefly secured in Egypt; and his heart shall be against the holy covenant, against the divine institution of the Jewish theocracy, the Jewish people in their country, as representing the visible Church of God at that time; and he shall do exploits and return to his own land, accomplishing his wicked intentions by committing atrocities of various kinds while marching through Judea, as the books of the Maccabees relate.
v. 29. At the time appointed he shall return and come toward the South, in another campaign against Egypt and the countries tributary to it; but it shall not be as the former or as the latter, that is, the triumphs of the other expeditions were not repeated.
v. 30. For the ships of Chittim shall come against him, a fleet coming from the direction of Cyprus, that is, from the west, in this case a Roman embassy with a number of ships, the Roman emissaries landing in Alexandria in order to prevent the Syrian king from conquering Egypt; therefore he shall be grieved and return, retracing his steps in discouragement and anger on account of being foiled in his design, and have indignation against the holy covenant. So shall he do, venting his spite on Judea, accomplishing his displeasure in acts of rapine and plunder; he shall even return and have intelligence with them that forsake the holy covenant, that is, he observed such apostates from the Jewish religion, he fixed his attention upon them, he made them his favorites and established an idolatrous religion with their assistance.
v. 31. And arms shall stand on his part, armed forces sent by him, and they shall pollute the Sanctuary of strength, the Temple, as the fortress of Jehovah, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate, the reference being to an altar of idolatry erected on Jehovah’s altar of burnt offering. "Antiochus, on his way home from Egypt, sent Apollonius with 20,000 men to destroy Jerusalem, two years after its capture by himself. Apollonius slew multitudes, dismantled and pillaged the city. The soldiers then, from a fortress which they built commanding the Temple, fell on and slew the worshipers, so that the Temple-service was discontinued. Also, Antiochus decreed that all, on pain of death, should conform to the Greek religion, and the Temple was consecrated to Jupiter Olympus. Identifying himself with this god, Antiochus with fanatical haughtiness wished to make his own worship universal. "
v. 32. And such as do wickedly against the covenant, namely, the apostate Jews, shall he corrupt by flatteries, inducing them to return to heathenism by flattering promises of earthly gain, of worldly advantages; but the people that do know their God shall be strong and do exploits, that is, they would resist all his blandishments and adhere to the covenant.
v. 33. And they that understand among the people, those who know the Lord and walk in His fear, shall instruct many, making every effort to keep them in the right way; yet they shall fall by the sword and by flame, by captivity and by spoil, many days, these words evidently prophesying the uprising which took place at the time of the Maccabees, when the faithful among the Jews, although with great losses to themselves, overcame their oppressors.
v. 34. Now, when they shall fall, in sacrificing themselves for the sake of their religious principles, they shall be holpen with a little help, for the theocratic kingdom was retained as a result of their efforts; but many shall cleave to them with flatteries, hypocritically casting their lot with the victorious party of the Jews in order to save themselves.
v. 35. And some of them of understanding shall fall, death and various attendant tribulations taking their toll, to try them and to purge and to make them white, even to the time of the end, for all these afflictions would serve as trials in separating the dress from the pure metal, because it is yet for a time appointed, that is, the period of tribulation would extend until then. Thus the enemies, in trying to harm the believers, succeed only in contributing to the purifying of God’s people, in the great process of winnowing out the real from the false, the hypocritical from the true. It will readily be seen that the entire description of the career of Antiochus Epiphanes shows him to have been a bitter opponent of the true God. By an ignoring of the factor of time, now, which is peculiar to prophetic utterances, the following section is devoted to a description of Antichrist, of whom Antiochus was a type.
v. 36. And the king, the Roman Antichrist as foreshadowed by Antiochus Epiphanes, shall do according to his will, arbitrarily asserting his power and authority; and he shall exalt himself, in the pride of his heart, and magnify himself above every god, arrogantly and blasphemously setting aside gods of every kind and description, and shall speak marvelous things against the God of gods, making statements beyond reasonable comprehension, which would be unexplainable in the case of a normal human being, and shall prosper till the indignation be accomplished, until the wrath of God upon His people would be fully carried out, until His punishment would accomplish its purpose; for that that is determined shall be done, it cannot be recalled, it must be executed.
v. 37. Neither shall he regard the God of his fathers, thereby breaking with the true worship of his nation, the proper service of God as it had existed in the Christian Church, nor the desire of women, denying and rejecting the natural inclination of man toward woman, as implanted in the sexes by the Creator, nor regard any god, it being characteristic of him that he will set aside all reverence and all natural feeling, including that of the natural knowledge of God; for he shall magnify himself above all, both divine and human, in a challenging supercilious arrogance.
v. 38. But in his estate shall he honor the god of forces, literally, "and the god of fortresses in his place shall he honor," that is, he would make war, the application of force, his god, would extend his power by means of force; and a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones, and pleasant things, the most costly jewelry, sacrificing all his wealth for the attainment of his ends, for the spreading of his power.
v. 39. Thus shall he do in the most strongholds with a strange god, literally, "he will do toward the fortified places with the aid of the strange god," that is, he will pursue a definite course against them; whom he shall acknowledge and increase with glory, rather: "to them who will acknowledge him, he shall make the honor great"; and he shall cause them to rule over many and shall divide the land for gain, as a reward to those who accept his claims. This has ever been the policy of the men who sat on the throne of Antichrist, to reward their henchmen with the spoils gained by their political intrigues.
v. 40. And at the time of the end, namely, that of the present age of the world, during the Messianic era, shall the king of the South push at him, and the king of the North shall come against him like a whirlwind with chariots and with horsemen and with many ships, with the aid of powerful forces; and he shall enter into the countries, the king of the South carrying forward his campaign with all energy, and shall overflow and pass over.
v. 41. He, namely, Antichrist, shall enter also into the glorious land, the land of Palestine, and many countries shall be overthrown; but these shall escape out of his hand, even Edom and Moab and the chief of the children of Ammon, these ancient enemies of the people of God being representative of all the forces opposing the Lord, and therefore, from the beginning, allies of Antichrist, whom he would not need to overthrow.
v. 42. He shall stretch forth his hand also upon the countries, namely, in order to take possession of them; and the land of Egypt shall not escape.
v. 43. But he shall have power over the treasures of gold and of silver, the possession of which was ever one of the chief objects of Antichrist, and over all the precious things of Egypt; and the Libyans and the Ethiopians, representative of the southernmost people of the world, shall be at his steps. We have here, in a few bold strokes, and in terms taken from the campaigns of the antichristian forces in the third and second centuries before Christ, a picture of Antichrist in the development of his power. Although he suffered temporary reverses on account of the secession of the Greek Orthodox Church and the rise of Mohammedanism, he still managed to subjugate one country after the other, so that his strongholds were found throughout the world.
v. 44. But tidings out of the East, setting forth the extent of the Oriental secession, and out of the North, when the era of the Reformation began, shall trouble him, for what he had at first considered an empty quarrel of idle monks soon assumed alarming proportions; therefore he shall go forth with great fury to destroy and utterly to make away many, in the Counter-reformation, by means of the inquisition and through the efforts of the Jesuits.
v. 45. And he shall plant the tabernacle of his palace between the seas, in the glorious holy mountain, literally, "between seas, over against the mountain of the glory [or ornament] of holiness," so that his palace was intended to be a rival of the ancient seat of Jehovah’s power in the midst of His holy people; yet he shall come to his end, his true nature being exposed and realized by at least some of those who read the signs of the times, and none shall help him. The Reformation dealt the Roman Antichrist a blow from which he has never fully recovered, although he will continue his campaign of deceit until the end of time.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 11:21-39 The next to come to power was Antiochus…
11:21-39 The next to come to power was Antiochus IV Epiphanes (175–163 BC). He is also the “small horn” of Dan 8:9-14, 23-26. He is described vividly in 1 Maccabees 1:7–6:16; 2 Maccabees 1:1–10:5; 4 Maccabees 4:15–18:5. Antiochus was despicable both because he had usurped the kingship and for his deeds as king. He was not in line for royal succession but usurped the throne from his brother’s son.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.