At the end of years they will join themselves together; and the daughter of the king of the south will come to the king of the north to make an agreement; but she will not retain the strength of her arm. He will also not stand, nor will his arm; but she will be given up, with those who brought her, and he who became the father of her, and he who strengthened her in those times.
“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. He will also carry their gods, with their molten images, and with their goodly vessels of silver and of gold, captive into Egypt. He will refrain some years from the king of the north. He will come into the realm of the king of the south, but he will return into his own land. His sons will wage war, and will assemble a multitude of great forces, which will come on, and overflow, and pass through. They will return and wage war, even to his fortress.
“The king of the south will be moved with anger, and will come out and fight with him, even with the king of the north. He will send out a great multitude, and the multitude will be given into his hand. The multitude will be lifted up, and his heart will be exalted. He will cast down tens of thousands, but he won’t prevail. The king of the north will return, and will send out a multitude greater than the former. He will come on at the end of the times, even of years, with a great army and with much substance.
“In those times many will stand up against the king of the south. Also the children of the violent among your people will lift themselves up to establish the vision; but they will fall. So the king of the north will come and cast up a mound, and take a well-fortified city. The forces of the south won’t stand, neither will his chosen people, neither will there be any strength to stand. But he who comes against him will do according to his own will, and no one will stand before him. He will stand in the glorious land, and destruction will be in his hand. He will set his face to come with the strength of his whole kingdom, and with him equitable conditions. He will perform them. He will give him the daughter of women, to corrupt her; but she will not stand, and won’t be for him. After this he will turn his face to the islands, and will take many; but a prince will cause the reproach offered by him to cease. Yes, moreover, he will cause his reproach to turn on him. Then he will turn his face toward the fortresses of his own land; but he will stumble and fall, and won’t be found.
“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.
“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. The overwhelming forces will be overwhelmed from before him, and will be broken. Yes, also the prince of the covenant. After the treaty made with him he will work deceitfully; for he will come up, and will become strong, with a small people. In time of security he will come even on the fattest places of the province. He will do that which his fathers have not done, nor his fathers’ fathers. He will scatter among them prey, plunder, and substance. Yes, he will devise his plans against the strongholds, even for a time.
“He will stir up his power and his courage against the king of the south with a great army; and the king of the south will wage war in battle with an exceedingly great and mighty army; but he won’t stand; for they will devise plans against him. Yes, those who eat of his dainties will destroy him, and his army will be swept away. Many will fall down slain. As for both these kings, their hearts will be to do mischief, and they will speak lies at one table; but it won’t prosper, for the end will still be at the appointed time. Then he will return into his land with great wealth. His heart will be against the holy covenant. He will take action, and return to his own land.
“He will return at the appointed time, and come into the south; but it won’t be in the latter time as it was in the former. For ships of Kittim will come against him. Therefore he will be grieved, and will return, and have indignation against the holy covenant, and will take action. He will even return, and have regard to those who forsake the holy covenant.
“Forces will stand on his part, and they will profane the sanctuary, even the fortress, and will take away the continual burnt offering. Then they will set up the abomination that makes desolate. 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.
“Those who are wise among the people will instruct many; yet they will fall by the sword and by flame, by captivity and by plunder, many days. Now when they fall, they will be helped with a little help; but many will join themselves to them with flatteries. Some of those who are wise will fall, to refine them, and to purify, and to make them white, even to the time of the end; because it is yet for the time appointed.
“The king will do according to his will. He will exalt himself, and magnify himself above every god, and will speak marvelous things against the God of gods. He will prosper until the indignation is accomplished; for that which is determined will be done. He won’t regard the gods of his fathers, or the desire of women, or regard any god; for he will magnify himself above all. But in his place he will honor the god of fortresses. He will honor a god whom his fathers didn’t know with gold, silver, and with precious stones and pleasant things. He will deal with the strongest fortresses by the help of a foreign god. He will increase with glory whoever acknowledges him. He will cause them to rule over many, and will divide the land for a price.
“At the time of the end the king of the south will contend with him; and the king of the north will come against him like a whirlwind, with chariots, with horsemen, and with many ships. He will enter into the countries, and will overflow and pass through. He will enter also into the glorious land, and many countries will be overthrown; but these will be delivered out of his hand: Edom, Moab, and the chief of the children of Ammon. He will also stretch out his hand on the countries. The land of Egypt won’t escape. But he will have power over the treasures of gold and of silver, and over all the precious things of Egypt. The Libyans and the Ethiopians will be at his steps. But news out of the east and out of the north will trouble him; and he will go out with great fury to destroy and utterly to sweep away many. He will plant the tents of his palace between the sea and the glorious holy mountain; yet he will come to his end, and no one will help him.
John Calvin 1540 · Public Domain On vv6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 43, 44, 45 As to the explanation of the words, the king…
As to the explanation of the words, the king of the south, we have stated to be the king of Egypt, and that of the north, of Syria. To do right things, means to make mutual peace; he shall not retain the strength of his arm, is, his arm shall not retain its strength; he shall not stand refers to his father Ptolemy, or Antiochus Theos, as we shall afterwards see. And then we must take the ו, vau, negatively, and read, nor his seed, which some translate his arm. She shall be delivered up, implies being given up to death, while some understand her parent, to be her mother or her nurse. Here, then, the angel prophesies the state of the kingdoms of Egypt and Syria; and still he has respect to the Church of God, as we stated yesterday, which was placed in the midst of these two nations. We must always strive to ascertain the intention of the Holy Spirit. He wished to support the pious under those convulsions by which they would be agitated and afflicted. Their confidence might have been utterly subverted unless they had been persuaded that nothing happens at random, since all these events were proclaimed beforehand. Again, God had sent his angel to Daniel, which proved both his power and his determination to defend his Church, and he would accomplish this, because he wished the faithful admonished beforehand neither rashly nor yet without profit. But we must first relate the history — the angel says, At the end of the times two kings should enter into covenant and friendship He had announced the superiority of the king of Syria; for when Antigonus was conquered, and his son was dead, Seleucus the first king of Syria far surpassed Ptolemy in his power and the magnitude of his dominion. But a mutual rivalry arose between them, and there were some slight skirmishes on both sides, till the condition of Ptolemy became weakened, and then Seleucus rushed tumultuously, with the ferocity of a robber rather than the magnanimity of a king. After they had continued the contest for some time, Berenice the daughter of the second Ptolemy, named Philadelphus, was given in marriage to Antiochus Theos. She is also called Beronice and Bernice. He was so blinded with pride, as to take the name of Theos, which means God; he was the third of that name, the former king being called Soter, meaning preserver For, as Seleueus had acquired so many and such mighty possessions, his sons did not consider their authority fully established, and so they assumed these magnificent titles for the sake of inspiring all nations with the terror of their frame. Hence the first Antiochus was called Sorer, and the second Theos. Now the second Ptolemy, named Philadelphus, gave his daughter in marriage to Antiochus Theos. By this bond peace and friendship were established between them, just as at Rome, Pompey married Julia the daughter of Caesar. And we daily observe similar occurrences, for when one king has in his power a daughter, or niece, or other relatives, another king finds himself possessed of male and female relations, by whose intermarriage they confirm a treaty of peace. It was so in this case, although historians attribute some degree of craft to Philadelphus in bestowing his daughter on Antiochus Theos. He supposed this to be a means by which he might ultimately acquire the dominion over all Syria, and over the other provinces under the sway of Antiochus. Whether this really was so or not, profane historians prove the fulfillment of the angel’s prediction. Without the slightest doubt, God, in his wonderful counsels, dictated to these historians what we read at the present time, and made them witnesses of his own truth. This thought, indeed, never entered their minds, but when God governs the minds and tongues of men, he wishes to establish clear and convincing testimony to this prophecy, for the purpose of shewing the real prediction of every occurrence. At the end of the years, says he, they shall become united.
He next states, And the daughter of the king of the south, meaning Bernice, whom we have mentioned, shall come to the king of the north, meaning the king of Syria, Antiochus Theos. This alliance was contracted in defiance of justice. For Antiochus repudiated his wife Laodice, who was the mother of two sons whom she had born to Antiochus; namely, Seleucus Callinicus, and Antiochus the younger, named Hierax, a hawk, on account of his rapacity. We perceive, then, how he contracted a second marriage, after an unjust and illegal divorce of his first wife. Hence it is not surprising if this alliance was cursed by the Almighty. It turned out unhappily for both the kings of Egypt and Syria. Ptolemy ought not to have thrust his daughter upon Antiochus, who was already married, nor yet to have allowed her to become a second wife, while the king’s real wife was divorced. We perceive, then, how God became the avenger of these crimes, while the plans of Antiochus and Philadelphus turned out in. Some think that Antiochus was fraudulently poisoned by his first wife, but as the point is doubtful, I pronounce no opinion. Whether it was so or not, Antiochus had a son by Bernice, and died immediately after being reconciled to his former wife. Some historians state, that after she had recovered her dignity and rank as queen, having once experienced her husband’s fickleness and perfidy, she took sure means of preventing another repudiation. When Antiochus was dead, this woman was enflamed with vengeance, and in the perverseness of her disposition, she impelled her son to murder her rival, especially stimulating Seleucus Callinicus who succeeded to his father’s throne. Hierax was then prefect of Asia Minor; hence she stimulated her son with fury to murder her rival. For, although Antiochus Theos had been reconciled to her, yet some degree of rank and honor still attached to Bernice the daughter of Ptolemy. And her son perpetrated this murder with the greatest willingness, and with the basest cruelty and perfidy; for he persuaded her to entrust herself to his care, and then he murdered both her and her son.
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The angel now says, When the daughter of the king of the south shall come to the king of the north, his arm shall not retain his strength The language is metaphorical, as that marriage was line a common arm to both sides; for the king of Egypt stretched forth his hand to the king of Syria for mutual protection. That arm, then, did not retain its strength; for Bernice was most wickedly slain by her stepson, Seleucus Callinicus, as we have stated. He says, also, she should come to make alliances Here, by way of concession, the angel calls that conjugal bond מישדים, misrim, “rectitudines,” “conditions of agreement,” because at first all parties thought, it would tend to that result. But. Antiochus had already violated his marriage vow, and departed from his lawful alliance. Nothing, therefore, was right on his side. Without the slightest doubt he derived some advantage from the plan, as kings are always in the habit of doing. And with respect to Ptolemy, many historians, as we have already mentioned, suppose him to have longed for the kingdom of Syria. Whether or not this was so, their mutual transactions were not sincere, and so the word signifying “rectitude” is used, as we have said, only by concession. The angel does not speak in their praise, or excuse the, perfidy of either, but he rather enlarges upon their crime, and from this we gather how they abused the sanctity both of marriage and of treaties, which God wished to be held sacred by all mankind. Hence, though the word is honor-able in itself, yet it is used in a disgraceful sense, to shew us how the angel condemned King Ptolemy for this base prostitution of his daughter, and Antiochus for rejecting his wife, and marrying another who was not a real wife, but only a concubine. And, perhaps, God wished to use the lips of his angel to point out the tendency of all royal treaties. They always have the most specious appearances — national, quiet public peace, and similar objects which can be dexterously made prominent. For kings always court favor and praise for themselves from the foolish vulgar, whenever they make treaties of peace. Thus all these alliances have no other tendency than to produce social deception, and at length they degenerate into mutual perfidy, when one party plots insidiously and wickedly against another.
The angel adds next, He shall not stand; using the masculine gender, and most probably referring to Antiochus, as well as to Ptolemy his father-in-law. Neither he nor his seed shall stand, meaning his son by Bernice the daughter of Ptolemy. I dare not translate it “arm,” because in my opinion the letter ו, vau, is needed in the word for “arm;” so I take it to denote “seed.” He afterwards adds, And she shall be delivered up — thus returning to Berenice — either by treachery or to death; and those who led her forth — meaning her companions. Whenever any incestuous marriage is contracted, some persons of disgraceful character are sure to be concerned in bringing his new wife to the king. And very probably there were factions in the palace of Antiochus; one party being more attached to Seleucus and his brother, and his mother Laodice; while others desired a change of government, according to the usual state of affairs. The advisers of the marriage between Antiochus and Bernice were sent as a guard of honor to attend them to Syria, and the angel states all these to have been delivered up together with the queen. He afterwards adds, And those who were her parents From the absence of a grammatical point under the letter ה, he, many think the noun to be of the feminine gender. And as it may mean mother, they treat it as if her nurse was intended, but I leave the question in doubt. He now adds, and those who strengthened her at those times He, doubtless, intends to designate all those who wished to curry favor with the king, and thus took part in this marriage between him and the daughter of the king of Egypt. The whole of that faction perished, when Berenice was slain by Seleucus Callinicus. If, then, he did not spare his stepmother, much less would he spare the faction by which he was deprived of his hope of the kingdom, and through whom his mother Laodice had suffered the disgrace of a divorce. It now follows, —
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 On vv6, 7, 8, 10, 11, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 44, 45 Neither Ptolemy nor Antiochus.
Neither Ptolemy nor Antiochus.
That is, Berenice the daughter of Ptolemy Philadelphus shall be given in marriage to Antiochus Theos, thinking by this affinity that Syria and Egypt should have a continual peace together.
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That force and strength shall not continue: for soon after Berenice and her young son after her husband’s death, was slain of her stepson Seleucus Callinicus the son of Laodice, the lawful wife of Antiochus, but put away for this woman’s sake.
Some read, seed, meaning, the child begotten of Berenice.
Some read, she that begate her, and thereby understand her nurse, which brought her up: so that all they that were occasion of this marriage, were destroyed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–45 Dan 11:6 And in the end of years they…
Dan 11:6 And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in [these] times.
Ver. 6. And in the end of years.] In process of time, after that these two kings had sufficiently worried and wearied out one another in bloody wars.
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They shall join themselves together.] Heb., Shall associate themselves, viz., in a friendly amity, and shall make interchangeable marriages, but to little purpose, as it proved. So Calo Joannes, the Christian emperor of Trebizond, gave his daughter Despina in marriage to Usuncassanes, king of Persia, but with ill success; for he soon after lost his empire. {a}
For the king’s daughter of the south.] Bernice, or, as others call her, Berenice or Beronice, i.e., the daughter of innocence or purity, the daughter Ptolemy Philadelph so called for that he married his own sister, and therefore his daughter Beronice was not rightly named. {b}
Shall come to the king of the north.] To Antiochus Theos, king of Syria, so the Milesians first surnamed him, because he had driven out their tyrant Timarch, and he took it upon him, to his utter undoing; for this god was afterwards poisoned by his wife, Laodice. {c}
To make an agreement.] Marriages made in policy, to serve dishonest ends, are ever of ill success. {1Sa 18:21; 1Sa 18:28}
But she shall not retain the power of the arm.] Her interest in her husband, her queendom, and her life were soon after lost. She was not sent home again, as Anne of Cleves was here, but sent out of the world, together with her son and all her retinue, by Laodice, whom Appian maketh to be her own sister; but that is not likely.
Neither shall he stand,] i.e., Antiochus Theus, who was poisoned by his jealous wife - a just punishment from a "jealous God."
Nor his arm.] His young son by Bernice.
And he that begat her.] Her father, Ptolemy Philadelph, who died soon after.
{a} Turkish History, 464.
{b} Junius.
{c} Pausan., Appian.
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 On vv6–45 They shall join themselves together, i.e. the successors of…
They shall join themselves together, i.e. the successors of those first kings of Egypt and Syria shall join and make leagues. This confederacy was two several times: the first peace was concluded between Ptolemy Lagus and Antiochus Soter. The other (which is here meant) was between Ptolemy Philadelphus and Antiochus Theus the son of Soter. So Junius and Polanus. The king’s daughter of the south shall come to the king of the north to make an agreement; Bernice shall come from Egypt and marry with Antiochus Theus, who was the son of Antiochus Soter, and nephew to Seleucus Nicanor, for her father brought her to Pelusium with an infinite sum of gold and silver for her dowry. Here was nothing sincere on either side, for each gaped after the other’s kingdom, and covered all with a league and a marriage; for Antiochus put away his lawful wife Laodice, by whom he had two children, that he might take her sister to wife. Thus sacred wedlock and leagues were violated.
But she shall not retain the power of the arm; she continued not in favour and authority, for Antiochus now put away Bernice, and took Laodice again.
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Neither shall he stand, nor his arm; for she made away Antiochus by poison, and set up her son Seleucus Callinicus in his stead, who slew Bernice. From hence many cruel wars and tragedies arose between those two kings. See here the miserable fates of wicked princes and courts, where their sinful politics most commonly end in their ruin; for so it did to these two families: which thing God by his angel instructs Daniel in, to inform and satisfy him about these wonderful providences relating to his church and their enemies.
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 On v21 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 On vv6–45 And in the end of years they shall join…
And in the end of years they shall join themselves together,.... The two kings of Egypt and Syria; not the two former kings, but their successors: the king of Egypt was Ptolemy Philadelphus, the second king of Egypt, the son of Ptolemy Lagus; this is the king of Egypt who collected such a vast number of books into his library at Alexandria, and got the law of Moses translated into Greek: the king of Syria was Antiochus, surnamed Theos; this name was first given him by the Milesians, upon his delivering them from the tyranny of Timarchus governor of Caria; he was the third king of Syria; Seleucus Nicator the first, Antiochus Soter the second, and this the third: there had been very great wars between these kings for many years; and now, being weary of them, they entered into confederacies and alliances with each other, and which were designed to be strengthened by a marriage next mentioned; this is thought to be about seventy years after the death of Alexander: (q).
for the king's daughter of the south shall come to the king of the north to make an agreement; this was Bernice, daughter of Ptolemy Philadelphus king of Egypt, who carried her to Pelusium, and from thence sailed with her to Seleucia in Syria; where he met with Antiochus king of Syria, to whom he gave her in marriage, with a vast dowry of gold and silver; hence she was called and the marriage was celebrated with great solemnity (r): and this was "to make agreement", or "to make things right or straight" (s); that were wrong and crooked before; to put an end to wars and discords; to make peace and cultivate friendship; to strengthen alliances, and confirm each other in their kingdoms:
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but she shall not retain the power of the arm; unite the two kingdoms, and secure the peace of them, which was the thing in view; nor retain her interest in her husband, nor her power at court; for, as soon as her father was dead, Antiochus dismissed Bernice from his bed, and took Laodice his former wife again, by whom he had had two sons, Seleucus Callinicus, and Antiochus Hierax (t):
neither shall he stand, nor his arm; neither Antiochus; for Laodice, knowing that by the late treaty the crown was settled upon the children of Bernice, who already had a son by him, and sensible of his fickleness, and fearing he might divorce her again, and take to Bernice, got him poisoned by his servants: nor Bernice his queen, called "his arm"; who fleeing to Daphne for shelter, on hearing what was done, was there slain; or it may be his son he had by her, so it follows:
but she shall be given up; into the hands of Seleucus Callinicus, the son of Laodice; whom she placed on the throne after the death of his father; and who sent to Daphne to slay Bernice, which was accordingly done (u):
and they that brought her; into Syria; that attended her from Egypt at her marriage, and continued with her in the court of Syria, and fled with her to Daphne:
and he that begat her: or, "whom she brought forth"; as in the margin; her little son, who was murdered at the same time with her; for her father died before:
and he that strengthened her in these times; either her husband, or her father, who were both dead before, and so stood not, and could not help her; unless this is to be understood of her brother, and the cities of the lesser Asia, who, hearing of her distress at Daphne, set out for her relief, but came too late; she and her son were both slain first (w).
(q) See the Universal History, vol. 9. p. 384. (r) Ibid. p. 196. & Jerom. in loc. (s) "ad faciendum reetitudines", Pagninus, Michaelis; "ut faciat rectitudines", Montanus; "recta", Calvin. (t) Universal History, vol. 9, p. 196, 197. (u) Ibid. (w) Justin, l. 27. c. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 7, 8, 9, 11, 12, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 36, 38, 39, 41, 43, 45 They - The successors of those first kings of…
They - The successors of those first kings of Egypt and Syria. Make an agreement - Bernice shall come from Egypt and marry with Antiochus Theus, who was the son of Antiochus Soter, and nephew to Seleucus Nicanor; for her father brought her to Pelusium with an infinite sum of gold and silver for her dowry. She shall not retain - She continued not in favour and authority. Nor his arm - His power.
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Adam Clarke 1810 · Public Domain On vv6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 44, 45 Verse 6. In the end of years] Several historical…
Verse 6. In the end of years] Several historical circumstances are here passed by.
The king's daughter of the south] Berenice, daughter of Ptolemy Philadelphus, king of Egypt, was married to Antiochus Theos, king of Syria. These two sovereigns had a bloody war for some years; and they agreed to terminate it by the above marriage, on condition that Antiochus would put away his wife Laodice and her children, which he did; and Berenice having brought an immense fortune to her husband, all things appeared to go on well for a tine.
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But she shall not retain the power of the arm] זרע zaro, her posterity, shall not reign in that kingdom.
But she shall be given up] Antiochus recalled his former wife Laodice and her children, and she, fearing that he might recall Berenice, caused him to be poisoned and her to be murdered, and set her son Callinicus upon the throne.
And they that brought her] Her Egyptian women, striving to defend their mistress, were many of them killed.
And he that begat her] Or, as the margin, "he whom she brought forth;" the son being murdered, as well as the mother, by order of Laodice.
And he that strengthened her] Probably her father Ptolemy, who was excessively fond of her, and who had died a few years before.
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Joseph Benson 1811 · Public Domain On vv6, 7, 10, 11, 12, 13, 14, 15, 17, 18, 19, 20, 21, 22, 25, 27, 28, 29, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 44 Dan 11:6. And in the end of years —…
Dan 11:6. And in the end of years — That is, after several years, for these wars lasted long. They shall join themselves together — Shall enter into a league or confederacy with each other. For the king’s daughter of the south, &c. — They agreed to make peace, upon condition that Antiochus Theus should put away his former wife, Laodice, and her two sons, and marry Berenice, the daughter of Ptolemy Philadelphus. Thus she came to the king of the north to make an agreement — For Ptolemy her father brought her to Antiochus Theus, and with her an immense treasure, so that he received the appellation of the dowry-giver. But she shall not retain the power of the arm — That is, her interest and power with Antiochus; for after some time, in a fit of love, he brought back his former wife, Laodice, with her children, to court again. Neither shall he stand, nor his arm — Or seed, for Laodice, fearing the fickle temper of her husband, lest he should recall Berenice, caused him to be poisoned; and neither did his seed by Berenice succeed him in the kingdom; but Laodice contrived to fix her eldest son, Seleucus Callinicus, on the throne of his ancestors. But she shall be given up — For Laodice, not content with poisoning her husband, caused also Berenice to be murdered. And they that brought her — Or, her Egyptian women and attendants, endeavouring to defend her, were many of them slain with her. And he that begat her — Or rather, as it is in the margin, he whom she brought forth; for the son was murdered as well as the mother, by order of Laodice. And he that strengthened her, &c. — Her husband Antiochus, as Jerome conceives; or rather, her father, who died a little before, and was so very fond of her that he took care continually to send her fresh supplies of the water of the Nile, thinking it better for her to drink of that than any other river, as Polybius relates. See Bishop Newton.
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Albert Barnes 1834 · Public Domain On vv6–45 And in the end of years - In the…
And in the end of years - In the future periods of the history of these two kingdoms. The event here referred to did not occur during the lives of these two kings, Seleucus Nicator and Ptolemy Soter, but in the reign of their successors, Ptolemy Philadelphus and Antiochus Theos or Theus. The phrase “the end of years” would well denote such a future period. The Vulgate renders it, “after the end of years;” that is, after many years have elapsed. The meaning is “after a certain course or lapse of years.” The word “end” in Daniel (קץ qêts) often seems to refer to a time when a predicted event would be fulfilled, whether near or remote; whether it would be really the “end” or “termination” of an empire or of the world, or whether it would be succeeded by other events. It would be the end of that matter - of the thing predicted; and in this sense the word seems to be employed here. Compare Dan 8:17; Dan 11:13 (margin), and Dan 12:13. “They shall join themselves together.” Margin, “associate.” The meaning is, that there would be an alliance formed, or an attempt made, to unite the two kingdoms more closely by a marriage between different persons of the royal families. The word “they” refers to the two sovereigns of Egypt and Syria - the south and the north.
For the king’s daughter of the south shall come to the king of the north to make an agreement - Margin, “rights.” The Hebrew word properly means rectitudes or rights (in the plural מישׁרים mēyshârı̂ym); but here it seems to be used in the sense of “peace,” or an alliance. The act of making peace was regarded as an act of “justice,” or doing “right,” and hence, the word came to be used in the sense of making an alliance or compact. This idea we should now express by saying that the design was “to make things right or straight” - as if they were wrong and crooked before, giving occasion to discord, and misunderstanding, and wars. The intention, now was to establish peace on a permanent basis. The compact here referred to was one formed between Berenice, the daughter of Ptolemy Philadelphus, king of Egypt, and Antiochus Theos, king of Syria. Ptolemy, in order to bring a war in which he was engaged to an end, and to restore peace, gave his daughter in marriage to Antiochus, in hopes of establishing a permanent peace and alliance between the two kingdoms. One of the conditions of this alliance was, that Antiochus should divorce his former wife Laodice, and that the children of that former wife should be excluded from the succession to the throne. In this way Ptolemy hoped that the kingdom of Syria might become ultimately attached to that of Egypt, if there should be children by the marriage of Berenice with Antiochus. Ptolemy, however, died two years after this marriage was consummated, and Antiochus restored again his former wife Laodice, and put away Berenice, but was himself murdered by Laodice, who feared the fickleness of her husband. The officers of the court of Syria then planned the death of Berenice and her children, but she fled with them to Daphne, and was there put to death, with her children. - Appian, c. lxv.; Lengerke, in loc. She was put to death by poison. See Gill, in loc.
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But she shall not retain the power of the arm - The word “retain” here is the same as in Dan 10:8, “I retained no strength.” The word “arm” is a word of frequent use in the Old Testament, both in the singular and plural, to denote “strength, power,” whether of an individual or an army. So Job 22:8, “A man of arm,” that is, “strength;” Gen 49:24, “The arms (power) of his hands were made strong by the God of Jacob.” Compare Isa 51:9; Isa 62:8. It is frequently used in this chapter in the sense of “strength,” or “power.” See Dan 11:15, Dan 11:22, Dan 11:31. This alliance was formed with the hope that the succession might be in her. She was, however, as stated above, with her children, put to death. While queen of Syria, she, of course, had power, and had the prospect of succeeding to the supreme authority.
Neither shall he stand - The king of the south; to wit, Egypt. That is, he would not prosper in his ambitious purpose of bringing Syria, by this marriage alliance, under his control.
Nor his arm - What he regarded as his strength, and in which he placed reliance, as one does on his arm in accomplishing any design. The word “arm” here is used in the sense of “help,” or “alliance;” that is, that on which he depended for the stability of his empire.
But she shall be given up - That is, she shall be given up to death, to wit, by the command of Laodice.
And they that brought her - That is, those who conducted her to Daphne; or these who came with her into Syria, and who were her attendants and friends. Of course they would be surrendered or delivered up when she was put to death.
And he that begat her - Margin, “or, whom she brought forth.” The margin expresses the sense more correctly. The Latin Vulgate is, “adolescentes ejus.” The Greek, ἡ νεάνις hē neanis. So the Syriac. The Hebrew (והילרה vehayoledâh) will admit of this construction. The article in the word has the force of a relative, and is connected with the suffix, giving it a relative signification. See Ewald, as quoted by Lengerke, in loc. According to the present pointing, indeed, the literal meaning would be, “and he who begat her;” but this pointing is not authoritative. Dathe, Bertholdt, Dereser, DeWette, and Rosenmuller suppose that the reading should be והילדה vehayaledâh. Then the sense would be, “her child,” or “her offspring.” Lengerke and Ewald, however, suppose that this idea is implied in the present reading of the text, and that no change is necessary. The obvious meaning is, that she and her child, or her offspring, would be thus surrendered. The matter of fact was, that her little son was slain with her. See Prideaux’s “Connexions,” iii. 120.
And he that stregnthened her in these times - It is not known who is here referred to. Doubtless, on such an occasion, she would have some one who would be a confidential counselor or adviser, and, whoever that was, he would be likely to be cut off with her.
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 On vv6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 43, 44, 45 South. Bernice, daughter of Ptolemeus Philadelphus, given in marriage…
South. Bernice, daughter of Ptolemeus Philadelphus, given in marriage to Antiochus Theos, grandson of Seleucus, (Challoner) and king of Syria. She brought a great "dowry," and was therefore styled Phernophoros. Antiochus agreed to repudiate Laodicea; but he soon took her back. Fearing his inconstancy, she poisoned him, and slew his son by Bernice. This lady in a rage mounted her chariot, and having knocked down the cruel minister of such barbarity, trampled upon his body. The rest pretended that the infant was still living, and delivered up a part of the palace to Bernice, yet slew her as soon as they had an opportunity. (St. Jerome; Usher, A. 3758 [in the year of the world 3758]; V. Max. ix. 10. &c.) (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 On vv6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 44, 45 in . . . end of years--when the predicted…
in . . . end of years--when the predicted time shall be consummated (Dan 11:13, Margin; Dan 8:17; Dan 12:13).
king's daughter of the south--Berenice, daughter of Ptolemy Philadelphus of Egypt. The latter, in order to end his war with Antiochus Theus, "king of the north" (literally, "midnight": the prophetical phrase for the region whence came affliction to Israel, Jer 1:13-15; Joe 2:20), that is, Syria, gave Berenice to Antiochus, who thereupon divorced his former wife, Laodice, and disinherited her son, Seleucus Callinicus. The designation, "king of the north" and "of the south," is given in relation to Judea, as the standpoint. Egypt is mentioned by name (Dan 11:8, Dan 11:42), though Syria is not; because the former was in Daniel's time a flourishing kingdom, whereas Syria was then a mere dependency of Assyria and Babylon: an undesigned proof of the genuineness of the Book of Daniel.
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agreement--literally, "rights," that is, to put things to rights between the belligerents.
she shall not retain the power of the arm--She shall not be able to effect the purpose of the alliance, namely, that she should be the mainstay of peace. Ptolemy having died, Antiochus took back Laodice, who then poisoned him, and caused Berenice and her son to be put to death, and raised her own son, Seleucus Nicator, to the throne.
neither shall he stand--The king of Egypt shall not gain his point of setting his line on the throne of Syria.
his arm--that on which he relied. Berenice and her offspring.
they that brought her--her attendants from Egypt.
he that begat her--rather as Margin, "the child whom she brought forth" [EWALD]. If English Version (which MAURER approves) be retained, as Ptolemy died a natural death, "given up" is not in his case, as in Berenice's, to be understood of giving up to death, but in a general sense, of his plan proving abortive.
he that strengthened her in these times--Antiochus Theus, who is to attach himself to her (having divorced Laodice) at the times predicted [GEJER].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45 6. This points to the close alliance between the…
6. This points to the close alliance between the kings of the south (the Ptolemies) and the kings of the north (the Seleucidae). As only these two empires are being spoken of they are called southern and northern with reference to their geographical relations to each other and in order that they need not be named more definitely, which would have been contrary to the best apocalyptic style. The king’s daughter of the south, who comes to make “equitable conditions” with the king of the north, is evidently Berenice, daughter of Ptolemy Philadelphus, who was accepted as wife by Antiochus Theos (B.C. 250) in order to make peace with Ptolemy, who was at that time invading his kingdom. She shall, not retain the power of the arm, etc. — Antiochus had been compelled by the threats of Ptolemy to discard his real wife, Laodice, and take Berenice instead, agreeing to recognize her sons as his legitimate heirs. But this stroke of diplomacy, by which Egypt probably sought to capture Syria, failed; for a little later, perhaps when her father died, Berenice was given up, being divorced by Antiochus who took again his former wife. Laodice, however — either in revenge for her former treatment or in fear for her future — murdered Antiochus a little later (B.C. 246), as also Berenice and her son; thus all who favored this unhappy queen, and had expected good from this alliance, suffered great ill from it. These are the historical facts to which these purposely obscure phrases refer. Instead of he that begat her we may read “he whom she brought forth;” referring to the babe killed by Laodice.
He that strengthened her — This must refer either to her father or her husband at the beginning of their married life; more likely to the former. (See above.)
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 On vv6, 7, 8, 9, 10, 11, 13, 14, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45 6. Ptolemy II. (Philadelphus), 285–247, and Antiochus II. (Theos),…
6. Ptolemy II. (Philadelphus), 285–247, and Antiochus II. (Theos), 261–246.
Antiochus I. (Soter), b.c. 280–261, is passed by in the survey, as a ruler whose reign was of no importance to the Jews. The allusion in Dan_11:6 is to what happened about b.c. 249. In order to terminate his long wars with Antiochus II. (Theos), Ptolemy Philadelphus gave him in marriage his daughter, Berenice, upon condition that he should divorce his legitimate wife, Laodice, and that his two sons, Seleucus and Antiochus, should renounce all claim to the throne of Syria: in the event of Antiochus and Berenice having issue, Ptolemy hoped in this way to secure Syria as an Egyptian province. After two years, however, Ptolemy died. Antiochus then took back Laodice, and divorced Berenice. Laodice, however, dreading her husband’s fickleness (‘ambiguum viri animum,’ Jerome), and fearing lest he might again evince a preference for Berenice, before long procured his death by poison. She then persuaded her son, Seleucus, to secure the throne for himself by murdering both Berenice and her infant child (Jerome ad loc.; Appian, Syr. 65; Justin xxvii. 1).
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at the end of (some) years] 31 years after the death of Seleucus Nicator.
join themselves together] by the matrimonial alliance just described.
and the daughter of the king of the south] Berenice.
come to] in marriage (cf. Jos_15:18; Jdg_12:9).
to make an agreement] lit. uprightness (Psa_9:8), or equity (Psa_98:9), i.e. (here) the equitable adjustment of a dispute. Comp. Dan_11:17.
but she shall not retain the power of the arm] fig. for, she will not be able to maintain herself against her rival, Laodice. As said above, she was first divorced by Antiochus in favour of Laodice, and afterwards murdered at her instigation.
neither shall he stand] Antiochus, who was murdered by Laodice.
nor his arm] his might will come to an end. Theod., Kamph., Prince, ‘nor his seed’ (זַרְעוֹ for זְרֹעוֹ), referring to Antiochus’ issue by Berenice[359].
[359] Bevan and Marti render the last three clauses, but the arm (fig. for the support afforded by Berenice) shall not retain strength, neither shall his (other) arms (supports) abide (prove effectual),—altering (with Hitz.) the division and punctuation of the last two words.
but she shall be given up] Berenice, put to death at the instigation of Laodice.
they that brought her] either into the marriage, or to Syria. The expression is a vague one. The reference may be (Ewald, Meinh.) to Berenice’s attendants, who accompanied her to Antioch, and met there the same fate as their mistress; it may be (Hitz., Keil) simply to Antiochus (the plural being generic, without reference to the number of persons actually meant; cf. Gen_21:7, Mat_2:20); it may even be, more generally, to the ministers of Ptolemy who supported the alliance, and who were ‘given up,’ in the sense of finding their expectations disappointed.
he that begat her and supported (Dan_11:1) her] Ptolemy Philadelphus (so Ew., Hitz., Keil). Or, he that begat her, and he that obtained (Dan_11:21) her; i.e. Ptolemy, and Antiochus (so von Leng., Zöckl., Meinh.).
in the times] at the time in question = in those times (R.V.).
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 On vv6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 39, 40, 41, 42, 43, 44, 45 (6) In the end.—Comp. Dan_11:8; Dan_11:13, and 2Ch_18:2. Here…
(6) In the end.—Comp. Dan_11:8; Dan_11:13, and 2Ch_18:2. Here again the reference is most obscure. If the “joining themselves together” refers to the marriage of Antiochus II. with Berenice, the daughter of Ptolemy Philadelphus, and if “the agreement” (comp. “upright ones,” Dan_11:17) refers to the terms of the marriage, which were that Antiochus should put away his former wife Laodice, and appoint her firstborn son successor to the throne, then it must be remarked that history is irreconcilable with the prophecy. Also it appears from Dan_10:14 that this revelation bears upon the future of Israel, and it does not appear that this marriage affected the Jewish people more than any other marriage. This, and the fact that a period of more than fifty years intervened between the events supposed to be implied in Dan_11:5-6, make the traditional interpretation very unsatisfactory. The language refers to what is mentioned as one of the characteristics of the last empire (Dan_2:43), various attempts to consolidate earthly powers by political marriages. These do not characterise the era of the Seleucidæ any more than they do the times of Ahab, or many other periods of history.
Shall not retain.—The Greek versions show the difficulties experienced by the translators, the LXX. apparently following a different text. The meaning appears to be that the marriage will not accomplish its intended purpose. The king of the south, instead of becoming independent of his northern rival, will only become more subjected to him than he was previously. This does not appear to have happened with regard to Ptolemy Philadelphus and Antiochus Theos, the former of whom is generally identified with “he that begat her,” the latter with “he that strengthened her.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–45 And in the end of years they shall join…
And in the end of years they shall join themselves together; for the king"s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. The LXX differs in a remarkable way from this, "And at the end of years he shall lead them, and the King of Egypt shall enter into the kingdom of the north to make covenants: but he shall not prevail, because his arm shall not establish strength (ouj sth sei ijscun); and his arm shall become stiff, and that of those accompanying him, and he shall remain for a season (eijv wrav)." It is certainly difficult to see the reading from which this rendering came. It is noticeable that there is no reference to "the king"s daughter of the south." History confirms the statement in the Massoretic text, but there is no expedition related in the history of Philadelphus undertaken against the kingdom of Syria. It is trite our records of the reign of Philadelphus are somewhat scanty. Theodotion is nearer the Massoretic text, though not quite in accordance with it, "And after his Jays they shall mingle with one another (summighsontai); and the daughter of the king of the south shall enter unto the king of the north to make treaties with him: but she shall not retain the power of the arm; and his seed shall not stand: and she shall be betrayed, and those that brought her, both the damsel and he that did violence to her." The last words are separated from this verse and conjoined to the following verse. The text behind this seems, in many ways, superior to the Massoretic. The Peshitta agrees in the opening clauses with the Massoretic; at the end of the verse the difference is considerable, "But power shall not be in her, from the fear which she feared: and she shall be betrayed, and her youths, and those accompanying her, and those supporting her in this time." The Vulgate agrees pretty closely with this. The reference here is generally understood to be to the affinity made by the Lagids with the Seleucids, when Berenice, the daughter of Ptolemy Philadelphns, married Antiochus II (Theos), who repudiated his first wife, Laodike, in order to do so. The leap over a space of approximately sixty years is not so trying as Professor Fuller imagines; but the uncertainty as to the text is great, and the meaning of even the Massoretic is by no means fixed. Still, the agreement with the course of events is so marked according to the common interpretation, that one feels inclined to adopt it. After the death of her father Philadelphus, Antiochus Theos took back Laodike, who, in order to escape the risk of being again dismissed, unceremoniously poisoned her rival Berenice and her son, and then her husband Antiochus. Yet this transaction seems somewhat dubiously set forth in the Massoretic text. Theodotion is closer to facts, though it is possible that the text has been altered to suit what were known to be facts.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv12, 32, 36 But he shall not be strengthened by it.
Dan_11:12
But he shall not be strengthened by it.
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The Secret of Strength
There are five principal ways of coming to a clear perception of God.
1. We may know God by vision; that is, by the inner sense of the Spirit. This is the manner in which the Lord made known his mind and nature to the Old Testament saints. They saw the object which the divine being presented to their interior eye. Every sincerely spiritual man lays tacit claims to spiritual intercourse with God; to communications, directions, assurances, and inward voices and revelations from the Lord. It is a part of our spiritual nature, of our divine equipment, to enjoy immaterial contact with the heavenly world, and to hold personal fellowship with the Father, the Son and the Holy Ghost. This spiritual insight is the beginning of the knowledge of God. The people happy enough to know God in this sense will become strong, will have their feet upon the rock of ages.
2. God communicates Himself for our knowledge by His Word. The Word must be read, remembered, and searched out daily. The Bible needs digging, and patient, devout, sympathetic and determined digging.
3. God will reveal Himself for our knowledge in our experience. The history of the world is largely the account of the modes in which God has been making Himself known in it. Long, tedious, and interwoven has been the method of the revelation of the Father to us in our trial. But in the glass of our life we look back to see what God is. In that experimental commentary we find our best explanations of His darkest enigmas. Whatever we know of His providence has come from our own deliverances, guidances, and escapes from danger.
4. We may know God in history. The people that have learned to read history do therein know their God. They can see the tendency and destination of all things.
5. We may also know the Lord in nature. Can you know nature unless you know natures God? The world in its sophistry knew not God! (T. R. H. Sturges.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv10, 20, 28, 36 Events from the death of Ptolemy Euergetes (B.C. 247)…
SECOND SECTION
(Dan_11:10-19)
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Events from the death of Ptolemy Euergetes (B.C. 247) to the death of Antiochus III (the Great, B.C. 175). In the following verses, as Behrmann observes, there is a sort of dance of shadows, only fully intelligible to the initiated.
Dan_11:10 -The sons of Seleucus Kallinikos were Seleucus III (Keraunos, B.C. 227-224) and Antiochus the Great (B.C. 224-187). Keraunos only reigned two years, and in B.C. 224 his brother Antiochus III succeeded him. Both kings assembled immense forces to avenge the insult of the Egyptian invasion, the defeat of their father, and the retention of their port and fortress of Seleucia. It was only sixteen miles from Antioch, and being still garrisoned by Egyptians, constituted a standing danger and insult to their capital city.
Dan_11:11 -After twenty-seven years the port of Seleucia is wrested from the Egyptians by Antiochus the Great, and he so completely reverses the former successes of the King of the South as to conquer Syria as far as Gaza.
Dan_11:12 (B.C. 217).-But at last the young Egyptian King, Ptolemy IV (Philopator), is roused from his dissipation and effeminacy, advances to Raphia (southwest of Gaza) with a great army of twenty thousand foot, five thousand horse, and seventy-three elephants, and there, to his own immense self-exaltation, he inflicts a severe defeat on Antiochus, and "casts down tens of thousands." Yet the victory is illusive, although it enables Ptolemy to annex Palestine to Egypt. For Ptolemy "shall not show himself strong," but shall, by his supineness, and by making a speedy peace, throw away all the fruits of his victory, while he returns to his past dissipation (B.C. 217-204).
Dan_11:13 -Twelve years later (B.C. 205) Ptolemy Philopator died, leaving an infant son, Ptolemy Epiphanes. Antiochus, smarting from his defeat at Raphia, again assembled an army, which was still greater than before (B.C. 203), and much war-material. In the intervening years he had won great victories in the East as far as India.
Dan_11:14 -Antiochus shall be aided by the fact that many-including his ally Philip, King of Macedon, and various rebel-subjects of Ptolemy Epiphanes-stood up against the King of Egypt and wrested Phoenicia and Southern Syria from him. The Syrians were further strengthened by the assistance of the "children of the violent" among the Jews, " who shall lift themselves up to fulfil the vision of the oracle ; but they shall fall. " We read in Josephus that many of the Jews helped Antiochus; but the allusion to "the vision" is entirely obscure. Ewald supposes a reference to some prophecy no longer extant. Dr. Joel thinks that the Hellenising Jews may have referred to Isaiah 19 in favour of the plans of Antiochus against Egypt.
Dan_11:15-16 -But however much any of the Jews may have helped Antiochus under the hope of ultimately regaining their independence, their hopes were frustrated. The Syrian King came, besieged, and took a well-fenced city-perhaps an allusion to the fact that he wrested Sidon from the Egyptians. After his great victory over the Egyptian general Scopas at Mount Panium (B.C. 198), the routed Egyptian forces, to the number of ten thousand, flung themselves into that city. This campaign ruined the interests of Egypt in Palestine, "the glorious land." Palestine now passed to Antiochus, who took possession "with destruction in his hand."
Dan_11:17 (B.C. 198-195).-After this there shall again be an attempt at "equitable negotiations"; by which, however, Antiochus hoped to get final possession of Egypt and destroy it. He arranged a marriage between "a daughter of women"-his daughter Cleopatra-and Ptolemy Epiphanes. But this attempt also entirely failed.
Dan_11:18 (B.C. 190).-Antiochus therefore "sets his face in another direction," and tries to conquer the islands and coasts of Asia Minor. But a captain-the Roman general, Lucius Cornelius Scipio Asiaticus-puts an end to the insolent scorn with which he had spoken of the Romans, and pays him back with equal scorn, utterly defeating him in the great Battle of Magnesia (B.C. 190), and forcing him to ignominious terms.
Dan_11:19 (B.C. 175).-Antiochus next turns his attention ("sets his face") to strengthen the fortress of his own land in the east and west; but making an attempt to recruit his dissipated wealth by the plunder of the Temple of Belus in Elymais, "stumbles and falls, and is not found."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv21, 36, 40 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.
C. I. Scofield 1917 · Public Domain On vv6, 7, 10, 15, 17, 18, 20, 25, 29, 31, 32, 35, 36, 45 they shall
they shall
i.e. the descendants and successors of Ptolemy Lagidae and Seleucus, not those very personages. The prediction was fulfilled in the marriage of Berenice, daughter of Ptolemy Philadelphus, to Antiochus Theos, third king of Syria, B.C. 285-247.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v21 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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 10, 11, 13, 14, 15, 17, 20, 23, 25, 28, 29, 31, 33, 36, 38, 40, 42, 44 General Information:
General Information:
The angel continues speaking to Daniel.
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a branch from her roots
This family is spoken of as if it were a tree. The roots represent ancestors, and the branch represents a descendant. AT: "a descendant of her ancestors" or "one of her descendants" (See: Metaphor)
her roots
The word "her" refers to the daughter of the king of the South in Daniel 11:6.
He will attack the army
The word "he" refers to her descendant, and here it also refers to his army. AT: "He and his army will attack the army of the king of the North" (See: Synecdoche)
He will fight them
Here "them" represents the soldiers of the enemy army. AT: "He will fight the enemy soldiers"
but he will withdraw
The word "he" refers to the king of the North.
translationWords
raise
stronghold
king
Egypt
false god
image
silver
gold
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 7, 9, 10, 12, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 28, 29, 31, 32, 34, 36, 37, 40, 41, 45 11:6 An alliance was formed between Antiochus II Theos,…
11:6 An alliance was formed between Antiochus II Theos, the king of the north (261–246 BC), and Ptolemy II Philadelphus, the king of the south (284–246 BC). Antiochus married Ptolemy’s daughter Berenice Syra in 250 BC, then abandoned her in 246 BC. She and Antiochus were then murdered.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.